One Hundred Select Sermons, Old Testament · Sermon 36
SERMON XXXVI.
Eſaiah 57.21.
There is no Peace (ſaith my God) to the Wicked.
There is nothing more neceſſary for a Preacher, and a Diſpenſer of the Word of God, than to ſpeak a Word in ſeaſon; and to give every one his proper Portion, which of right does belong unto him. And in particular, as to the Tenders of Peace, and Comfort, and Conſolation; that they may not be layed hold on by ſuch as have no Right thereunto. And this is that which we may find here to be obſerved by the Prophet Iſaiah, in this preſent Scripture: Who, having in ſome Verſes before declared God's kindneſs to Broken, and Contrite, and Humble, and Penitent Perſons; in healing them, and leading and comforting them, aad in creating Peace for them; does here, in this Verſe which I have now read, very carefully exempt all others from the benefit of ſuch Happy Privileges as theſe indeed are: And ſignifies, that howſoever it may be with ſuch Perſons as theſe are; yet, thoſe who are otherwiſe affected, have no Intereſt in them. There is no Peace to the Wicked, ſaith my God.
This Sentence is very Authentick; and for the greater Weight and Efficacy of it, we find it to be twice mentioned and repeated by the Prophet Iſaiah here in this Book, to ſignifie how much his Heart and Spirit was in it; in Chap. 48.20. and in Chap. 57.21. this place which we have now before us.
IN the Text it ſelf there are two General Parts conſiderable.
Firſt, The Report it ſelf. And
Secondly, The Author or Maker of this Report.
The Report it ſelf; that is expreſſed in theſe words, There is no peace to the wicked.
The Author, or Original of this Report; that is in theſe, Saith my God.
We begin in order, with the firſt of theſe Parts, viz. The Report it ſelf; There is no peace to the wicked. Wherein again, two Branches more.
Firſt, The Perſons mentioned.
Secondly, The Condition of thoſe Perſons.
The Perſons mentioned, they are the Wicked.
The Condition of theſe Perſons is, that there is no Peace unto them.
Firſt, To ſpeak of the Perſons which are here mentioned; and they are the Wicked. Wicked is a large Word; and of great extent; and accordingly, deſerves to be explained by us, how it is underſtood here in this place. We may take it, if we pleaſe, according to theſe following Explications.
Firſt, Open and Prophane Atheists: Such as live in all manner of Sins, of what kind and degree ſoever; Drunkards, Swearers, Whore-maſters, Blaſphemers, and the like; ſuch as give themſelves over to Laſciviouſneſs, to commit all Ʋncleanneſs with greedineſs: which are not aſhamed of their Miſcarriages, but rather boast and glory in their Shame; Profeſs and make a Trade of Evil; and declare their ſin as Sodom, and hide it not; as the Prophet elſewhere ſpeaks of them. Such as theſe are plainly the Wicked, and ſo acknowledged in all men's Apprehenſions; and ſo do very properly come under this Cenſure in the Text, as having no Peace unto them. They have nothing to do with Peace, nor it with them: Deſtruction and miſery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes: as it is expreſly declared of them, Rom. 3.17.
Secondly, Cloſe Hipocrites; who carry it fairly and ſmoothly to the World, but yet do give themſelves liberty in ſecret and hidden Abominations: Which hide iniquity under their tongue, and keep it ſtill within their mouths; as Job ſpeaks: Which have a form of Godlineſs, but deny the Power of it: Which profeſs Religion, hear the Word, receive the Sacrament, partake of the Ordinances; and in the mean time, together with it, have their unlawful and unwarrantable Excurſions, their private Haunts, their ſecret Fraude, their ſinful Retirements. Such Perſons as theſe, whatever they may think of themſelves, or others may think of them; yet they are no better than the Wicked, and come within the number of thoſe Perſons which are here mentioned in the Text.
Thirdly, In one word, All Carnal and Ʋnregenerate Perſons, which are as yet in the State of Nature; not converted, or effectually called, and brought home to God, nor having his Grace wrought in their Hearts. They are, in a ſenſe of Latitude, the Wicked, and ſo looked upon in God's Account. Whoſoever aro not the Righteous, they are the Wicked; there is no Mean between them: Whoſoever are not the Children of God, and born of him; they are for the preſent the Children of the Devil, and belong to him; as the Apoſtle John ſeems to carry it in the third Chapter of his firſt Epiſtle: Thoſe who are Strangers to God are enemies, and have no ſhare in true peace; being ſo far forth in the very gall of bitterneſs and in the bond of iniquity: As Simon Peter ſaid of Simon Magus, Act. 8.23. And ſo much may be ſpoken of the firſt Branch in this firſt General, viz. The Perſons mentioned; The Wicked.
The Second is, The Condition which is here expreſſed of theſe Perſons: And that is, that there is no peace unto them: There is no peace to the wicked. When it is ſaid, There is no peace to ſuch Perſons, we are to take it in the fullest Signification: And that is twofold; Whether of a State of Peace, or of a Spirit of Peace. No Peace, that is, no Peace of Condition. And, No Peace, that is, no Peace of Mind. Either, or both of theſe are to be underſtood by this Expreſſion.
Firſt, Take it as to the State or Condition; There is no peace to the wicked in this ſence. There is a Difference and Variance betwixt them and all others elſe whatſoever, with whom Peace is deſirable.
Firſt, As to God himſelf, which is the Main and Chief of all; and who is the God of Peace. There is no Peace to them with him: But as they are Enemies to him, ſo is he to them, ſo remaining; and does bid Defiance to them, and does fight against them. As there is no Agreement between them in their Diſpoſitions, they are altogether unlike to God, and he to them: So much alſo following thereupon, as there is no Agreement neither in their Affections; but Enmity and hatefulneſs rather.
Indeed, we muſt add this by way of Conceſſion, and further Explication.
Firſt, That God does often times for a long time ſpare and forbear them, and does not preſently proceed to the inflicting of his Judgments and Puniſhments upon them. The Lord does exerciſe a great deal of Patience and Long-ſuffering towards Wicked Men; not ſuddainly taking the advantage of their Miſcarriages and Provocations of him: But yet, this does not argue him to be therefore at Peace with them, or they with him. For, though he doth not puniſh them preſently, yet he puniſhes them at last; and in due time ſhews the ſad Effects of his Wrath and Diſpleaſure against them, which he inflicts upon them. God's Forbearance of puniſhing of Wicked Men is ſo far from being an Argument of his Favour and Good Will towards them, as that indeed, it is rather an Argument of the contrary. It is not an Effect of Peace, but a Symptom of Wrath. He forbears for a while, that ſo afterwards he may more heavily fall upon them; which, from thence he takes occaſion to do.
Secondly, God does alſo ſometimes not only forbear to puniſh ſuch Perſons, but alſo heaps many Outward Comforts and Bleſſings upon them; of Health, and Wealth, and Honour, and Peace, and the like: And yet this is no Argument of their being at Peace with him neither. They may have Peace in regard of the World, and yet not have Peace with God for all that: He may be ſtill an Adverſary and Enemy to them, even in their greateſt Proſperity: And ſo indeed he is. Wicked Men they have God for their Enemy and Adverſary in all Conditions whatſoever: Yea, in the leaſt that are or can be, as to outward Reſpects and Appearances. As it is in Pſal. 5.4, 5, Thou art not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with thee. The fooliſh ſhall not ſtand in thy ſight; thou hateſt all the workers of iniquity.
The Ground of all is this. Becauſe Wicked Men indeed are Enemies to God, they oppoſe and fight against him; therefore he muſt needs hate them. If a man find his enemy (as it is ſaid) will he let him eſcape? Thus are all Wicked Men to God; they are Enemies to his Crown, and Dignity, and Sceptre. Thoſe, mine enemies, ſays Chriſt, that would not I ſhould reign over them. Wicked Men, they oppoſe God in every thing which is dear unto him: In his Providence, in his Ordinances, in his Truth, in his Children. They do labour, as much as in them lies, to croſs him in his greateſt Deſigns and Ends which he propounds to himſelf: And can we think then, in the mean time, that he ſhould have any favour for them? Or they Peace with him? Surely no, by no means: He muſt needs loath them, and abominate and deteſt them; as indeed, he does.
This is a very grievous thing, if it be duly conſidered; To have no Peace with God. And there are two things which make it ſo: The one is their Privative Inconvenience, in that it hinders them of ſo many Bleſſings and Comforts, which otherwiſe they might enjoy. There is Lucrum Ceſcans. And the other is the Poſitive Inconvenience: in that expoſes them to ſo many Evils and Miſchiefs, which otherwiſe they might avoid. There is Damnum Emergens.
Firſt, Not having Peace with God, it hath a Privative Inconvenience with it, as it reſtrains Men of a great deal of Good and Comfort which they might otherwiſe partake of. This is often times in the World a Ground for the deſires of Peace betwixt People and People: The Commodities which they might receive by them. As in Act. 12.20. It is noted of the Tyrians and Sydonians, as a reaſon for which they ſo much deſired Peace with Herod; becauſe their Country was nouriſhed by the King's Country. Where any have Dependance upon others, as to the Conveyance of any Good unto them, their Peace is deſirable of them; and it is an unhappineſs to be deprived of it in that regard. Now, this is the caſe here betwixt Wicked Men and God: Becauſe they have no Peace with him, therefore they cannot ſo confidently expect any good thing from him. The beſtowing whereof upon them ſeems to be layed in this his Peace with them. When they come to ask any ſuch things as theſe of him, he will be ready in ſuch caſes to deny them; and bid them to go to the Gods whom they have ſerved; as he did ſometimes to the Iſraelites, Judg. 10.13, 14. That is one thing, viz. The Privative Inconvenience.
The Second is the poſitive inconvenience, as it expoſes to all kind of evils and miſcheifs, which might be otherwiſe avoided. Thoſe that are not at peace with God; there's no evil comes amiſs unto them, but is ſuch as may light upon them: They are in jeopardy every hour, as the Apoſtle in another ſenſe of himſelf. Where there is not Peace with God, there is Wrath, and his wrath is very heavy where it lights. As God is the beſt Friend, ſo he is the worſt Enemy, and there's no induring of him in ſuch a caſe as that is, Who knoweth the Power of thy Wrath. It is a fearfull thing to fall into the hands of the living God. And thus are all thoſe apt to do who are at variance with him. He will not ſpare them in the day of his anger; but will heap all his Judgments upon them, till he has conſumed them. And thats now the firſt illuſtration. There is no Peace to the wicked, namely, no Peace to them with God.
Secondly, There is no Peace to the wicked, that is, No Peace to them with Men neither: They pleaſe not God, and are contrary to all men, as it is ſaid concerning the Jews, 1 Theſ. 2.15. Wicked men they have neither peace with thoſe that are good nor with thoſe that are evil, and as bad as themſelves. Though they agree in their general Principles, yet they do not agree always in their particular intereſts and diſpoſitions, one towards another, yea and even there where they ſeem to agree and accord, yet they do not ſo in good earneſt. Take it betwixt Nation and Nation, State and State, one People and another: where there's wickedneſs abounding in both, or in either, there cannot be true peace, at leaſt which hath any laſting or continuance with it. The work of righteouſneſs is Peace, and the effect of righteouſneſs is quietneſs and aſſurance for ever, and that excluſively, as we have it in Eſaiah 32.17.
And this Second Inſtance which we are now upon, it is grounded upon the Firſt. Therefore it is that wicked men have no peace at all with men, becauſe they have no peace indeed with God, who is the Author and giver of Peace, who faſhioneth mens hearts alike, and makes them to be of one mind, both in an houſe and every where elſe; ſo that thoſe which break with him, they cannot have any perfect correſpondency with any other whatſoever. The Apoſtle Paul when he would obtain peace for his beloved Theſſalonians, How does he go about to procure it? namely, by Praying to God for it, that he would beſtow it upon them: The Lord of Peace himſelf give you Peace always, by all means, 2 Theſ. 2.16. Thereby ſignifying that theres no peace to be had, but only from him: And therefore thoſe who are at variance with him, they muſt needs be deprived of it. When a mans ways pleaſe the Lord, he will make his Enemies to be at Peace with him: where they do not, he will make his Enemies to be his Enemies more, and his very Friends themſelves to be alſo his Enemies.
Thirdly, There is no Peace to the wicked, that is, no peace to them neither with other Creatures. It is the Promiſe which we find to be made to a Gracious perſon, That he ſhould be at league with the stones of the Field, and the beaſts of the Earth ſhould be at peace with him. But this is that which is denyed to wicked and ungodly men, they have no peace in ſuch a ſenſe as this, which is belonging unto them. All the Creatures are ready to ſtand up to avenge the quarrel of their Creator upon them, whom ſuch perſons are at variance withal, as we ſhewed before: And ſo they have no peace with them. We know here by the fall of man, as the Creatures themſelves are ſubject to vanity; ſo they can alſo to be hurtfull and pernicious to the ſons of men, who have thereby loſt the Primitive Authority, and Dominion over them, and are now become in a manner Subject unto them: And this in wicked men eſpecially holds in its full vigor and force, who have a ſpecial ſhare in this curſe, of all others beſides. As for thoſe who are good, either they are preſerved from the Creatures hurting them, or that hurt which they receive from them is ſanctified to them for good, in which ſenſe they may be ſaid ſo far forth to be at peace with them: But for wicked men it is no ſuch matter: They are ſubject to all the inconveniencies that may be from them. The Fire, and the Water, and the Air, and the Earth, all the Elements conſpire againſt them, and they are in no ſafety or ſecurity from them: But if they eſcape the evil of the one, they are ready preſently to be ſurpriſed with the other, and that in the moſt dreadfull and diſadvantagious circumſtances that can be imagined. And ſo much may ſuffice to have ſpoken of the Firſt Explication, in which there is no Peace to the wicked. By taking it in the ſtate of Peace, in reference to their condition, there's no peace to them ſo.
The Second is by taking it for the Spirit of Peace, and in reference to the words. There's no Peace to them thus neither: wicked men they have no true Peace in themſelves: this is another ſenſe of thoſe words, and it ſeems to agree very much with the context, in the verſe immediately preceeding, where we find it expreſt thus, The wicked are like the troubled Sea when it cannot reſt, whoſe waters cast up mire and dirt, which ſeems to deny them that calmneſs and peaceableneſs of mind and ſoul which were deſireable in them: this is that which they want. And there are two things again, which ſeem alſo to be imply'd in this. Firſt, There's want of Peace, as it is a Grace. And Secondly, There's want of Peace, as it is a Priviledge, There's no Peace to the Wicked, that is, they have not that meek diſpoſition which is deſireable in them, And there is no Peace to the Wicked, that is, they have not that comfortable diſpoſition, which is deſireable of them.
Firſt, Take it for the Grace of Peace, And there is no Peace to the wicked, thus, Peace it is a fruit of the Spirit, namely, as Sanctifying, and ſo we find it to be made, Gal. 5.22. The fruit of the ſpirit is Love, Joy, Peace. Hence alſo the Apoſtle James, ſpeaking of that wiſdom which is from above, ſays it is firſt pure, then peaceable, gentle, and eaſie to be intreated, &c. Now this I ſay, among other things, is that wherein wicked men are failing: As they are deſtitute of many other Virtues and Graces beſides, ſo amongſt the reſt, of this Grace of Peace which is failing in them. They are not of quiet and peaceable ſpirits, but rather the contrary. Therefore they are ſaid to be like the Sea, which in a Storm caſts up mire and dirt: Even ſo do wicked men in their Paſſion caſt out filthy and unbeſeeming expreſſions.
This it hath a twofold ground or Foundation for it.
Firſt, The General Corruption of nature which does prevail and bear ſway in them. Corrupt nature is unquiet, and full of Commotion: Where there is envying and ſtrife, there is confuſion and every evil work. Now, this is that which men are naturally prone to. The Spirit which is in us, namely, in our Natural Conſideration; it luſts to Envy. Now, that excludes and keeps out Peace.
Secondly, There is Satan alſo, ruling in wicked Men: The ſpirit that works in the children of diſobedience: And he is a quarrelſome and contentious ſpirit that hath no peace in him. And ſo it is with thoſe likewiſe, who are Members of him: As Cain, who was of that evil one, and ſlew his Brother; as the Apoſtle John applies it, in 1 Joh. 3.12. Thoſe who are acted and carried by the Devil, they muſt needs be Strangers and Enemies to Peace.
And thus of Peace, as it may be taken for the Grace of Peace. There is no Peace in the minds of wicked men; as it is conſiderable in that Exception.
But Secondly, Take Peace as a Privilege: And there is no Peace in the minds of wicked men, conſidered as ſuch. Wicked men have no calmneſs or tranquility of mind in themſelves. No Peace; that is, no Peace of Conſcience, or Inward Man. Wicked and Ungodly Perſons, they know not ſuch a thing as this is, nor what belongs unto it. Indeed, they may have that ſometimes which is a reſemblance of it, and which is ſomewhat like thereunto. They may be for the preſent quiet, aad unmoleſted, and untroubled in themſelves: But yet, in the mean time, they have no true or real Peace for all that: And that becauſe it is not rightly grounded or bottomed in them; which is the main of all. The Peace of wicked men, it is not from the Removal of Danger, but from the ignorance and inſenſibleneſs of it: therefore they are at peace and undiſturbed, becauſe indeed, they do not ſee or conſider the great danger in which they are. But this is no Peace to ſpeak of, becauſe it is ſuch as is not likely to hold out and continue; but will ſooner or later manifeſt and diſcover the Inſufficiency of it ſelf: Yea, and break out in greater trouble and perplexity of Spirit afterwards. As a Sore which is only skinned over, and ſo not perfectly healed; it breaks forth afterwards more violently than before: Even ſo it is alſo without Conſcience. There is the ſame inconvenience in both.
There are divers things in Wicked Men, which do ſometimes occaſion Peace unto them, in the appearance and reſemblance of it: Which yet are no Grounds of any true Peace indeed.
As Firſt, Outward Property and Succeſs here in the World. Their Peace is ſometimes founded on this; as thinking that God does certainly love them, and is well pleaſed with them, and will beſtow Heaven hereafter upon them; becauſe he is pleaſed to follow them with ſuch things as theſe are. But this hath no good Bottom with it; nor hath any true Ground of Peace in it, if it be duly and rightly conſidered. God may follow Men with many Temporal Comforts, and yet deprive them of his Eternal Bleſſings; which are the greateſt Rewards of all.
Secondly, Some good Duties which are perform-and practiſed by them: they lay their Peace alſo in theſe. The Outward Exerciſes of Religion, or ſome Acts of Charity and Benificence. They place their Peace ſometimes alſo in theſe: not, in the mean time, conſidering the Principle from whence they came in them, or the Manner which is obſerved by them, or the End which puts them upon them; beſides the manifold Corruption which is mingled by them.
Thirdly, The Opinion of Others, and the good eſteem which they have of them. This is another Foundation to them, but as weak as any of the reſt; as being ſubject to a great deal of Miſtake and falſe Apprehenſion, and often times failing of truth. Thus Wicked Men have no Peace in the midſt of all the falſe Gloſſes and Apprehenſions of Peace which are upon them; as being ſuch as in time do but deceive them.
And So, Now I have done with the firſt General Part of the Text; which is, The Report it ſelf, expreſſed to us in theſe words; There is no peace to the wicked.
The Second is, The Author or Maker of this Report: that we have in theſe words, Saith my God. Where again, two words more.
Firſt, The Word of Eminency. And
Secondly, The Word of Propriety.
The Word of Eminency, God.
The Word of Propriety, My God.
Firſt, For the Word of Eminency; God. It is he that ſays it. Thus ſaith the Lord, as we have it alſo in the parallel Scripture; Iſa. 48.22. It is faſtened upon him. It is a matter of great conſequence and importance in any report or tidings whatſoever, who it is that is the firſt Author and Raiſer of it: the Original, from whom it proceeds. Now this, as to the preſent buſineſs in hand, is God himſelf: which carries the greater weight with it, and makes it to be ſo much the more obſervable to thoſe to whom it is brought. Men are apt, for the moſt part, when they hear of ſuch tidings as theſe are; The Denunciation of God's Judgments againſt Sins and ſinful Perſons; to think that this is nothing elſe but the Conceit and Device of Men, and that which they framed to themſelves; ſpoken ſometimes out of Envy, and Hatred, and Ill Will, and the like: But have no other 'Bottom for them. Now, in oppoſition hereunto is it here ſaid, ſaith my God. And ſo, frequently alſo, in other places: The Lord hath ſaid it, and, The Lord hath ſpoken it; This is the word and burthen of the Lord.
It is that which God hath ſaid in all the Kinds and Specifications of Saying: He hath ſaid it; that is, He hath decreed it. It is a word of Counſel: God that doth not change. And, He hath ſaid it; that is, He has declared it. It is a word of Truth: God that cannot lie. And, He hath ſaid it; that is, he hath effected it. It is a word of Power: God, that cannot miſcarry. There are all theſe Sayings in it, for the further Illuſtration of it to us.
Firſt, He hath ſaid it; that is, he hath decreed it. It is a word of Counſel: God that does not change. He hath paſt this Irrevocable Sentence upon all wicked perſons ſo remaining, that there ſhall be no peace unto them: Neither Peace of State, nor Peace of Mind; neither Peace with his own Majeſty, nor Peace with other men and Creatures, nor Peace with themſelves and their own Conſciences. It is the ſad and fatal Doom which is fallen upon them, and belonging unto them.
Secondly, He hath ſaid it; that is, He hath declared it. It is a word of Truth: God that cannot, nor will not lye. Men, they many times ſpeak as they would have it, whether the thing be true or falſe; ſpeak out of Humour, and Fancy, and Prejudice, and ſuch things as thoſe: ſpeak by Rote, and by Gueſs, and by Conjecture, and by Miſ-report. Yea, but whereby now, it is God that ſays it, there is no fear of any of theſe in it: And he hath ſaid it fully and at large, he hath abundantly declared it, he hath ſaid it by his Spirit in the Conſcience, and he hath ſaid it by his Spirit in the Scripture. We cannot turn a Leaf in the Book of God, but we find ſuch a Truth as this is written, even in Capitol Letters; ſo that he that runs may read it,
Thirdly, He hath ſaid it; that is. He hath effected it. It is a word of Power: It is God that cannot miſcarry; that ſits in Heaven, and does whatſoever he pleaſes. He hath ſaid it in the voice of his Providence, and the things which he does in the World. Theſe do, in concluſion, ſpeak thus much; that There is no Peace to wicked men. Whatever they may ſay to themſelves in their own private Imaginations, or whatever others may ſay to them or for them, in a way of flattering and ſoothing up of them; yet the Lord, he hath every way ſaid it, that there is no peace belonging unto them: And his ſaying is more than the ſaying of all the reſt of the World beſides.
So much for the Word of Eminence which is here exhibited, and that is God.
The Second is, A word of Propriety, which is My; Saith my God. This is added by the Prophet Iſaiah, to make it ſtill ſo much the more Emphatical, and fuller of Weight; and that, as ſome account, of his own knowledge of it to be ſo: For, whilſt he had ſaid, that God himſelf ſaid it, it might perhaps by ſome have been demanded, how he came ſo well to know it? To this he anſwers; It is my God, the God whom I ſerve as his Miniſter, the Prophet of the Lord, and the God whom I have Communion withal as his Servant, the Beloved of the Lord; It is he that hath ſaid it by me and to me. Thoſe who are God's Servants, and who have more intimate Acquaintance with him; they have the diſcovery of many Truths unto them, which are concealed from other Perſons: The ſecret of the Lord is with them that fear him, to ſhew them his Covenant: Pſal. 25.14. And The Lord God will do nothing, but he will reveal his ſecrets to his ſervant's the Prophets: Amos 3.7.
And thus we have both parts of the Text layed open before us; both in the Report it ſelf, and the Author of it. There is no peace to the wicked, ſaith my God.
That which remains now behind is the Improvement of both theſe Truths, in a word of Profitable Application. And there is very good Uſe which may be made of both by us.
Firſt, It ſerves to awaken all wicked and ungodly perſons, and to make them ſenſible of the Condition in which they are, it is that which they always are not; neither do they ſee how it is with them, as being apt very often to ſpeak Peace to their own Souls, where there is but little cauſe for it. But we ſee here the Cenſure which the Holy Ghoſt himſelf gives of them, and the Doom which he paſſes upon them; whilſt he ſays, There is no peace unto them. Not Peace in any way, or kind, or reſpect whatſoever.
The word Peace is commonly taken two manner of ways; both in the Generical ſence, and in the Specifical.
According to the Generical ſence, ſo it does denote all kind of Good at large; which eſpecially, in the Hebrew Language, is expreſſed by the name of Peace.
According to the Specifical ſence; So it does denote in particular a Tranquility, whether of Mind or Condition, as we have formerly explained it.
Now, which way ſoever we take it, it is here denyed to wicked men, as not belonging unto them. And in the later Exception more directly.
And this is true alſo, whether we take it upon a National Account, or upon a Perſonal.
Firſt, Take it upon a National: No peace to the wicked here, as that which may be matter of Amazement and Aſtoniſhment to them. We know how ſenſible we have been of late, of the Miſeries and Extremities of War; and ſo conſequently, how deſirous of Peace, and glad for it. But alas, if we go on in our Wickedneſs, (as there is little appearance to the contrary) all the Peace which at preſent we enjoy, will ſignifie but very little unto us, or nothing at all: For either the ſame Evil will break out again; or elſe, ſome other as bad, or worſe, will come in the ſtead of it. Where there is not Peace in the Foundation of it, there can never be Peace in the Superſtructure: And, where there is War in the Cauſes of it, there will be at laſt War in the Conſequents. What is the Foundation of Peace? It is, as I ſaid before, Righteouſneſs, and Juſtice, and Piety, and the Fear of God. What is the Cauſe of War? It is Sin, and Wickedneſs, and Prophaneneſs, and Debauchery of Converſation. This the Apoſtle James has expreſly declared unto us; Jam. 4.1. From whence come wars and fightings among you? come they not from hence; even, from your luſts that war in your members? Luſt is the Cauſe of War, both in reference to Man, and to God: In reference to Man, as managing it; and in reference to God, as provoking it. Therefore it is, that God ſends War upon People, for the Wickedneſs and Sinfulneſs which is amongſt them. And accordingly, Peace can no further be expected by them, than this Wickedneſs is removed from them.
But Secondly, Take it alſo upon a Perſonal Account; And ſo, No peace to the wicked. Neither ſo, as a Judgment upon them. Where God vouchſafes Peace to a Nation; yet, if ſuch and ſuch particular Perſons be wicked and ſinful in that …tion, it ſhall be no Peace to them. Look, as in matter of common and publick Judgments, God is able to ſecure and preſerve his Servants in the midſt of General Calamities: So that though they be Judgments to others, yet they ſhall ceaſe to be Judgments to them. So likewiſe, in matter of common and publick Mercies, God is able to declare and exclude his Enemies: So that, though they be Mercies to others, yet they ſhall not be Mercies to them. There ſhall be no peace to the wicked; even then when there is Peace to all men elſe which are round about them. Peace is no Peace unto them, becauſe it tends to the further hardening and confirming of them in their ſinful Courſes, makes them more ſecure and preſumptuous; and ſo a great deal nearer to Ruin and Deſtruction than ever before. This is the fruit of it to them.
This therefore in the Second place, and as a further Improvement of this preſent Obſervation by us, ſerves to ſhew us the difference betwixt the Wicked and the Righteous; betwixt thoſe which are the Children of God, and thoſe which are not. As for thoſe who are God's Children, and ſuch as fear him; there is great peace belonging unto them: For as much as they are the Children of God, they are conſequently the Children of Peace; which is their proper Portion and Inheritance. And ſo the Scripture it ſelf ſignifies to us in other places: Thus, Pſal. 119.165. Great peace have they which love thy Law and nothing … …end them. So, Iſa. 54.15. Speaking to the true Church of God: All thy children ſhall be taught of the Lord, and great ſhall be the peace of thy children: Mark the perfect man, and behold the upright; for the end of that man is peace: Pſal. 37.37. And Iſa. 26.3. Thou wilt keep him in perfect peace; whoſe mind is ſtayed on thee, becauſe he truſteth in thee. This is the Condition of the Saints and Servants of God. But now, as for the Wicked, they have nothing at all to do with Peace; as the Scripture ſometimes expreſſes it, in 2 King. 10.18, 19. And the reaſon of it is that which is given concerning Jeruſalem; Becauſe they know not the things that belong anto their Peace; therefore is Peace hidden from them, and they become Strangers to it.
This will appear to be ſo, eſpecially in the time of any Trouble or Affliction which happens unto them, or in the Hour of Death and Diſſolution. Then there will be a difference and diſtinction betwixt true Peace and Falſe; betwixt that which is real and ſincere, and betwixt that which is feigned and counterfeit. When it will be no longer time for any only, to put a good face upon matters, to put the beſt ſide outwards, when their Conſciences within them upbraid them, and fly in their faces; as they will be ready to do at ſuch times.
Therefore Thirdly, Let Men take heed of flattering either themſelves or others in this particular; eſpecially thoſe who are Miniſters? and by their Office, Publiſhers of Peace. Let them take heed of crying, Peace, Peace, where there is no Peace; and healing the Daughter of God's People lightly, and ſowing of pillows under their elbows; as the Scripture expreſſes it. Where they ſee any to be wicked, let them take heed of ſpeaking Peace unto them in ſuch a condition: for there … Peace for them. And God himſelf (as we ſhewed before) has put another kind of Meſſage into their mouths, as it is here in the Text; There is no peace to them, ſaith my God. And where God ſpeaks not Peace to any; yea, rather ſpeaks the contrary; there is no Peace to be ſpoken by them.
And here, by the way, alſo; we have a Diſcharge of all faithful Monitors, whether Miniſters or others, from that Envy, and Hatred, and Reproach which is caſt upon them, for the performance of their Duties in this Particular. When Miniſters and the Servants of God come and tell men of their wicked Courſes, and declare God's Judgments againſt their Sins: Men are apt hereupon to lay Load and Imputation upon the Meſſengers, as if the fault and miſchief were theirs: As Ahab calling Micaiah; I hate him, becauſe he never propheſied good unto me. But ſee here now, what is our Warrant and Apology in this Particular: Namely, it is, Thus ſaith the Lord: There is no peace to the wicked, ſaith my God. We ſpeak not of our ſelves in this particular; but we ſpeak from him who ſays it himſelf, and commands us likewiſe to ſay it from him, and in his Name. As Balaam ſometime ſaid to Balack (though he did not every way obſerve it) We cannot go beyond the Word of the Lord our God, to ſay leſs or more: Numb. 22.18.
Fourthly, Here is a Remedy againſt Envy in God's Children, againſt wicked Men. It is that which ſometimes they are ſubject unto, through the Corruption of Nature, which is in them. As David confeſſes of himſelf, Pſal. 73.3. I was envious at the fooliſh, when I ſaw the proſperity of the wicked. He was ready to think that they were in a better condition than he. But how does he cure himſelf of this Diſtemper, and correct this Miſtake in him? Namely, by a due Conſideration of this Point in the Text; that There is no peace to the wicked: No Peace in concluſion, whatever there might ſeem to be for the preſent. When he went into the Sanctuary, then he underſtood their end: That God did ſet them in ſlippery places, and caſt them down to deſtruction: That they were brought to deſolation in a moment, and utterly conſumed with terrors: Pſal. 73.17, 18, 19. And ſo, Pſal. 92.6 7. A brutiſh man knoweth not, neither doth a ful underſtand this: When the wicked ſpring as the gr…ſs, and all the workers of iniquity flouriſh, it is, that they ſhould be deſtroyed for ever.
Laſtly, Let this be an Argument to diſſwade men from the ways of Wickedneſs; and to perſwade them to take ſuch Courſes as may beſt tend and conduce unto Peace. Seeing There is no peace to the wicked, who would then willingly remain in the number of ſuch perſons as theſe? and not rather depart from them, and forſake them as ſoon as might be? That which cauſes men commonly to make too bold with Sin as ſometimes they do, is becauſe they do not think of the Evil and miſchief which attends upon ſuch Courſes. But, as it is noted of that inſolent and preſumptuous Peſon in Deutrinomy: They bleſs themſelves, ſaying, I ſhall have peace, though I walk in the imagination of mine own hevrt, in adding drunkenneſs to thirſh: Deut. 29.19. Now, ſuch as theſe, they are here better informed from this Paſſage before us; and that even from the Mouth and Determination of God himſelf, which ſhould have an anſwerable Influence upon them, Seeing there is no peace to ſuch perſons, therefore they ſhould take heed of having to do with ſuch ways. The miſerableneſs of the Condition ſhould be a means to reſtrain them from the ſinfulneſs of the Converſation: Which is the End that God aims at in the delivering and propounding of ſuch Truths as theſe are unto them.
And further, It ſhould teach us all to look after true Peace indeed, and in that way wherein it is to be purchaſed and obtained by us. How may we ſay is that? Namely, thus.
Firſt, By looking to ſee our miſery, and the true Ground of Trouble to us, and to be attended with that. True Peace, it is a Conſequent of fore-going Trouble. Thoſe who are ſimply at Peace in themſelves, and never ſaw what reaſon they had of Trouble; thay have not that Peace which will afford true Contentment to them. The Peace of God, it is ſuch a Peace as follows Commotion for the moſt part. It is a Calm that comes after a Storm, and is thereby diſtinguiſhed.
Secondly, Let us be careful to go to Chriſt, and cloſe with him; it is he that is our Peace, and our Peace muſt be founded in him, or elſe it will be to no purpoſe. It is he that muſt pay our Debts, muſt quit our Arrears, muſt ſatisfie God's Juſtice in our behalf, and thereby procure our Peace: And we accordingly muſt faſten upon him, that he may do all this for us: Being juſtiffed by faith, we have peace with God, through our Lord Jeſus Chriſt: Rom. 5.1.
Here is the true Account of it, why there is no Peace to the Wicked; becauſe there is no Christ to the Wicked, they are not Members of Chriſt: Wicked Men, and therefore they are not Children of Peace, which is layed wholly in him. So then (as I ſaid) the way to Peace is, by Faith to ſtick cloſe to him. Labour to get into Chriſt, and to be incorporate Members of his Body; and then Peace will ſurely follow thereupon, as the proper effect and reſult of it.
And further, Thirdly, Being made Members of Chriſt, let us labour to walk worthy of him, and anſwerable to him; that ſo we may the better keep up and preſerve this Peace in our ſelves: For as there is no Peace or Safety to thoſe who are abſolutely wicked, ſo there is no Peace neither in its Perfection, in a degree, to thoſe who are but remiſly good. There is no ſuch way to Peace as Vigilancy, and a narrow Watch over our Hearts and Lives. This will keep us in Peace, and this Peace will keep us again; as the Apoſtle intimates as much to us, in Philip. 4.7. The peace of God which paſſeth all underſtanding ſhall keep your hearts and minds in Christ Jeſus.
Whereas on the other ſide, if we walk looſely, we ſhall walk uncomfortably, and have Peace in neither of thoſe Exceptions which I have formerly mentioned: Neither outward Peace, nor inward Peace; neither National Peace, nor Perſonal Peace; neither Peace of State, nor Peace of Mind; neither Peace with God, nor Peace with Men; nor Peace with the Creatures, nor Peace with our ſelves. This is that which is declared to us as a moſt certain and undenyable Truth to be received by us: With which I will conclude as I begun; There is no peace to the wicked, ſaith my God.