No Peace to the Wicked, Text
No Peace to the Wicked. A SERMON Preached on the FAST-DAY, May 23, 1694. Being the Day appointed by Authority for a General and Publick Faſt in London and Weſtminſter, &c. in moſt devout and ſolemn manner, to ſupplicate Almighty God for the Pardon of our Sins, and to implore his Bleſsing and Protection, in the Preſervation of their Majeſties Sacred Perſons, and the Proſperity of their Arms at Land and Sea.
By JOHN SHOWER.
LONDON, Printed by J. D. and to be ſold by John Lawrence, at the Angel in the Poultrey. MDCXCIV.
Mr. SHOWER's FAST-SERMON, May 23, 1694. ON
2 King. ix. 22.
And Joram ſaid, Is it Peace, Jehu? And he anſwered, What Peace, ſo long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are ſo many?
No Peace to the Wicked. A FAST-SERMON. Proving SIN to be an Enemy to all kind of Peace.
2 KINGS ix. 22.
And it came to paſs when Joram ſaw Jehu, that he ſaid, IS IT PEACE, JEHU? And he anſwered, WHAT PEACE, ſo long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are ſo many?
AS ſoon as Jehu was anointed to be King of Iſrael, by one of the Sons of the Prophets, Ver. 4.5.with a Commiſſion from God, to extirpate the whole Houſe of Ahab, and to avenge the Blood of the Prophets, and of all the Servants of the Lord, Ver. 6, 7, 8.that had been ſhed by Jezabel, he immediately haſtens to Jezreel, where was Joram the Son of Ahab, to be recovered of the Wounds he had lately received from the Syrians; and with him was Ahaziah King of Judah, who had married his Siſter, and came thither to make him a Viſit.
Upon the Approach of Jehu, and the Watchman's notice of it, Ver. 12.King Joram diſpatcheth an Horſe-man to enquire the Reaſon of his coming, and to demand if all things were in Peace. He receives a ſhort Anſwer, What haſt thou to do with PEACE? turn thou behind me. A ſecond Meſſenger has the ſame Succeſs. V. 18, 19.Upon which the two Kings haſten to their Chariot, as under a Divine Infatuation, to go out to meet Jehu, and his Company. The Detention of two Meſſengers, might have ſufficiently alarm'd them to expect an Enemy: But ſuch whom God intends to deſtroy, ſeldom ſuſpect a Danger till it is too late. Upon the meeting of King Joram with Jehu, he asks the Queſtion in the Text, IS IT PEACE? And receives the following Anſwer, WHAT PEACE, ſo long as the Whoredoms and Witchcrafts of thy Mother Jezebel are ſo many?
This Joram who asked the Queſtion, was an idolatrous and wicked Prince, King of the ten Tribes of Iſrael; the wretched Son of two infamous Parents, Ahab and Jezebel.
There was another Joram, or Jehoram, King of Judah, the Son of good Jehoſhaphat, who began not his Reign, till the fifth Year of this Joram King of Iſrael. 2 Kings 8.16.He was the Father of Ahaziah, who was now at Jezreel with King Joram: of him I ſhall have occaſion to ſpeak afterwards, as being ſlain with him.
Jehu, who makes the Anſwer to the Queſtion in the Text, was the Captain of the Hoſts of Iſrael, but by God's Command anointed to be King of Iſrael, with expreſs Orders to root out the Family of Ahab, and execute the Judgments of God on his whole Houſe. And in the following part of the Hiſtory we find he did ſo, with ſome Exactneſs as to the thing, tho not with that Integrity of Heart and Deſign as he ought to have done it; for he ſtill cleaved to the Worſhip of the Calves at Dan and Bethel. 2 King. 10.31.The beſt of the Princes of Iſrael were of ſuch ill Characters, that of twenty of them we hardly read of one good; Jehu was one of the beſt, as Ahab the Father of this Joram was one of the worſt. But Jehu is anointed by God, to deſtroy that wicked Family of Ahab; and upon his anointing he haſtens to Jezreel, to accompliſh it upon this King Joram, Ahab's Son. As ſoon as he ſees him, he asks this Queſtion, IS IT PEACE, JEHU?
For the Import of the Queſtion, Is it Peace? or, Is it well, Jehu? as it might be rendred, and is ſo in other Verſes; it is as if he ſhould have ſaid, Is there no bad News, Jehu, that occaſions thy unexpected coming? What means this thy ſudden and haſty Journey? Is the Army routed by the Syrians? Is Hamath recovered again? Is it Peace? Is there any new Rebellion or Conſpiracy? What ill Tidings doſt thou bring? Is it Peace, Jehu? There needed no ſtay for an Anſwer, the very Countenance of Jehu doubtleſs ſpoke Death to Joram; and his Tongue ſeconds it in the following Anſwer of the Text, viz.
And Jehu anſwered, What Peace, ſo long as the Whoredoms of thy Mother Jezebel are ſo many? i. e. Thou ſpeakeſt of Peace with Men, when, by thy impious Idolatry and Blood, thou and thy Houſe have bid Defiance to Heaven, and made God thine Enemy. What Peace, ſo long as Thou and thy Mother are in open Rebellion againſt God? What Peace, while Heaven has a Controverſy with thee and thy Family, while the Wickedneſs of thy Mother Jezebel is avouched and entertained as thine own? What Peace, what kind of Peace doſt thou look for? Or, how canſt thou expect any? There is no Peace, there will be none, there can be none, it is in vain to imagine there ſhall be any. No, the Voice of thy Mother's Guilt has reached to Heaven, and awakened Divine Vengeance againſt thee and thine Houſe: God will deſtroy that wicked Woman, Her and Hers, Root and Branch, as a Generation of Vipers. What Peace, ſo long as the Whoredoms of thy Mother Jezebel, and her Witcherafts are ſo many?
By Whoredoms here we may underſtand Idolatry, which is often ſo called. And the Idolatry of the Houſe of Ahab has particularly that Name affixed to it, 2 Chron. 21.13. where the other Jehoram is charged with making Judah to go a whoring, like to the Whoredoms of the Houſe of Ahab. I do not exclude literal Whoredom, and all other Uncleanneſs, which does ſometimes precede, and uſually accompany, or follow Idolatry, and falſe Worſhip.
And it is not improbable, but that by Witchcraft here the ſame is to be underſtood; the Worſhip of Idols being the Service of the Devil, and a kind of Compact with him, it is a ſign that he hath powerfully bewitched and deceived the corrupt Minds of Men, and may well be called Witchcraft. Under one or both of theſe Crimes here mentioned, Idolatry is doubtleſs to be underſtood; becauſe that was the great Sin of Jezebel, for which Jehu was to execute Judgment, and it is not likely he would omit it in his Charge againſt her.
Our Modern Infidels, who deny any ſuch thing as Witches, can take no Advantage of this Interpretation, becauſe the comparing of Idolatry to Witchcraft, does ſuppoſe that there is ſuch a thing as Witchcraft; and there are other places of Scripture that mention Death to be the Puniſhment of it.
What Peace, ſo long as the Whoredoms of thy Mother Jezebel? &c. Her Crimes are mentioned, rather than his; partly, as they were more infamous and notorious; partly, as it was for her Sins, that God was now about to execute Judgment; and partly, as this Joram had been nurſed up and educated in her curſed Idolatry, and ſo her Wickedneſs became his own: But eſpecially are her Crimes taken notice of, to ſhow that it was not a particular War with Joram, but with the whole Family; and that the Anger of God, which Jehu was to execute, was againſt the whole Houſe of Ahab and Jezebel. Which is a ſufficient Account why Jehu makes ſuch a ſmart Anſwer to Joram's Queſtion, Is it Peace? as this, What Peace, ſo long as the Whoredoms of thy Mother Jezebel, and her Witchcrafts are ſo many?
This therefore is the Sum of theſe Words as the Ground of my following Diſcourſe, that there is no Peace to be expected by impenitent, unreformed Sinners. Or, That Sin is an Enemy to all kind of Peace. What Peace, ſo long as? &c. That I may confirm and improve this, let us, firſt, conſider that there is a threefold Peace. Firſt, Divine Peace, or Peace with God. Secondly, External and Civil Peace between Man and Man, and this in leſſer and greater Societies. Thirdly, The Peace of the Soul, inward Peace, or Peace of Conſcience. Now if we look above us, or round about us, or within us, there is no Peace to be had, while Sin is not repented of, and reformed.
In general, Peace is taken for all kind of Good, for all manner of Bleſſings, as ſometimes for Spiritual Bleſſings. The Legacy of Chriſt is Peace, John 14.27.My Peace I leave with you. In me you have Peace. Ch. 16.33.Sometimes for all Temporal Bleſſings. God threatens to take away PEACE from a People, even Lovingkindneſs and Mercies. Jer. 16.5.Hence the ordinary Salutation, Peace be to ſuch an one, or Peace be to ſuch a Houſe; that is, Bleſſing, Favour, Mercy. Now Sin, as the Cauſe of all Evil, is an Enemy to Peace in this Latitude, as it is that which ſeparates between God and us, and hinders all good things from us. But let me ſpeak more diſtinctly to theſe three kinds of Peace, Peace with God, and Peace with Men, and Peace with Conſcience.
I. Peace with God. That Sin is an Enemy to this kind of Peace, I need not ſo much to prove, as to apply. You know it is the abominable thing which his Soul hates. Jer. 44.4. Pſal. 7.11. Rom. 1.18. Pſal. 11.5, 6.That he is of purer Eyes than to behold Iniquity. That he is angry with the Wicked every day. That his Wrath is declared from Heaven againſt all Ʋngodlineſs and Ʋnrighteouſneſs of Men. That on them he will rain Snares, Fire and Brimſtone, and an horrible Tempeſt. God hath no Enemy in the World but thoſe which Sin makes him. The Wicked are repreſented in the holy Scriptures as Enemies to God, Fighters againſt him, Haters of him, &c. This Contrariety of Sin to God muſt needs make it obſtruct our Peace with him. It is a walking contrary to God, it is a Contempt of him, a Rebellion againſt him, a bidding Defiance to him; and therefore, while Sin is unrepented of, God is our Enemy.
And of how dreadful Import is that to a conſidering Mind, to have God for our Enemy! For who knows the Power of his Wrath? Whoſe Heart can endure, or Hands be ſtrong, if he ingage againſt us! If he riſe up againſt us, if he enter into Judgment with us! He is a conſuming Fire, and we like Thorns and Briars, which he will go through and burn up. Whither ſhall we flee for Shelter, or ſeek for Refuge? And how fearful is it to fall into his Hands, who is the Almighty and Eternal Judg, the God to whom Vengeance belongs, when the time of his Patience and Long-ſuffering is over! How can you have a Moment's Reſt, when God is apprehended to be your Enemy? How can you live merrily or in quiet for one Day or Hour, while you have no ground to apprehend the Breach is made up between him and you; while his deſtructive Vengeance hangs over your Heads, and is every moment read to fall on you, and cruſh you into everlaſting Deſtruction; while, for ought you know, the next moment may for ever divide between you and all your Comforts, and all your Hopes; I ſay, for ever. O think of that little Word, for ever, Everlaſting. You that are not reconciled and at Peace with God, by Repentance towards God, and Faith in the Blood of Jeſus, and yet are content and careleſs, think of this, and tremble. Don't make light of the Divine Threatnings, and deſpiſe that Wrath, that in a moment can deſtroy you. Let ſuch think of it, who go on ſecurely in ſome hidden courſe of Sin, upon the brink of Eternal Ruin. Spell me that Word EVERLASTING added to the Wrath of God, and tell me how many Syllables of Time go to the compounding of it. There is no Peace, ſaith my God, to the Wicked; but Indignation and Wrath, and a fearful looking for of Judgment, and fiery Indignation. O conſider it, believe it, apply it, while it is poſſible to make Peace with God, and eſcape his Righteous Vengeance.
II. Sin is an Enemy to Civil Peace between Man and Man. What elſe is the Original of Wars and Fightings, Confuſions and Strifes, James 4.1.of all the Tumults and Diſorders, Deſolations and Confuſions, in Human Societies; that Men are Wolves, and Bears, and Lions, and Tigers, and almoſt Devils to one another? What elſe is the great Make-bate of the World, that deſtroys the Peace, and diſturbs the Order, defaces the Beauty, and obſtructs the Happineſs and Tranquillity of Families, and Churches, and Cities, and Nations? I might ſhew this in divers Particulars. As,
1. Some Sins, and ſome Luſts, have a direct Influence and Tendency to hinder and deſtroy Civil Peace; as Pride, Covetouſneſs, Envy, Ambition, Wrath, Malice, Revenge, inordinate Paſſions, &c. 'Tis the Pride and Ambition of Princes that puts them upon enlarging their Territories, with the Deſtruction of their Neighbours: Tho they have many Pretences to colour their Ambition, Covetouſneſs, Envy, or Revenge. The Defence or Promotion of true Religion is ſometimes made a Cover for Violence, Rapine and Murder. How many thouſands of Indians and Infidels have been maſſacred by the Spaniards, to make room for Chriſtianity, and to plant the Goſpel among them? And how much innocent Blood hath been ſhed in Chriſtendom, to reduce Hereticks to the Unity of the Roman Church, or puniſh their Obſtinacy or Apoſtacy who would not return to it? And this under the pretence of Religion and Conſcience, and a Zeal for Truth, in Obedience to Chriſt's Vicar, to propagate the Faith of the Goſpel, by a ſort of Chriſtians who think it their Duty to deſtroy all others, when and where they are able to do it, if the Pope require and encourage it for the Catholick Cauſe. Ambition and Pride, ignorant Zeal, and Envy, Covetouſneſs and Cruelty, are the Spring of thoſe Diſorders in the Chriſtian World.
2. God has threatned, as the Puniſhment of Sin, to take away Civil Peace from a People: Jer. 4.16, 17, 18, 19, 20, 21.Becauſe thou haſt rebelled againſt the Lord, ſaith the Prophet, there ſhall be Deſtruction upon Deſtruction. Theſe things haſt thou procured unto thy ſelf, this is thy Wickedneſs; becauſe it is bitter, it reacheth unto thy very Heart, &c. For the Puniſhment of a particular People, God appoints the Sword, where he will, and as long as he pleaſeth. Againſt Aſhkelon, and the Sea-ſhore, it is ſaid, he hath appointed it; Jer. 47.6.and therefore it ſhall not be quiet, the Sword ſhall not be put up into the Scabbard. The like Paſſages you have in other Prophets, Iſa. 10.5, 6, 7.O Aſſyrian, the Rod of mine Anger, the Staff in thy Hand is mine Indignation. I will ſend them againſt an Hypocritical Nation, againſt the People of my Wrath will I give them a Charge to devour and deſtroy. The like is threatned by another Prophet; Ezek. 7.25, 26, 27.Deſtruction cometh, and they ſhall ſeek Peace, and there ſhall come none: Miſchief ſhall come upon Miſchief; the Law ſhall periſh from the Prieſt, and Counſel from the Antients. The King ſhall mourn, and the Princes ſhall be clothed with Deſolation, and the Hands of the People of the Land ſhall be troubled: I will do unto them after their way, and according to their Deſerts will I judg them; and they ſhall know that I am the Lord.
3. On the contrary, if Sin be repented of and forſaken, Civil Peace is the Matter of a Promiſe. Iſa. 48.18, 22.O that thou hadſt hearkened to my Commandments! then had thy Peace been as a River, and thy Righteouſneſs as the Waves of the Sea! But there is no Peace, ſaith the Lord, unto the Wicked. If our Ways pleaſe the Lord, he has promiſed to make our Enemies to be at Peace with us. Prov. 16.7.All their Deſigns and Attempts, tho never ſo probable, never ſo formidable, ſhall be blaſted by God's appearing for us. Iſa. 8.9, 10.Aſſociate your ſelves, and you ſhall be broken in pieces; Gird your ſelves, and you ſhall be broken in pieces; take Counſel together, and it ſhall come to naught: for God is with us. The moſt inſolent Invader ſhall have Orders to retreat from ſuch a City, or ſhall not come nigh to ſuch a Place. Iſa. 37.33.Thou ſhalt not come before it with a Shield, or caſt a Bank againſt it, or make a Trench, or ſhoot an Arrow, ſays God of the proud King of Aſſyria, the old Enemy of Jeruſalem; For I will defend this City to ſave it, ſaith the Lord of Hoſts. To the like purpoſe it is promiſed in ſeveral places of Scripture. Iſa. 32.19.My People, that obey my Voice, ſhall dwell in peaceable Habitations, Prov. 1. ult.and quiet reſting Places: They ſhall dwell ſafely, and be quiet from the fear of Evil. Every one ſhall ſit under his own Vine and Fig-tree, Mic. 4.4.and none ſhall make them afraid. I will be their God, Ezek. 34.25.and I will make with them a Covenant of Peace; and they ſhall dwell ſafely in the Wilderneſs, and ſleep in the Woods, &c. There are many ſuch Promiſes of Peace to an obedient, reformed People.
4. The turning from Sin, beſides the Promiſe of God to reward it, hath a natural, direct Influence in it ſelf on the Peace and Welfare of any Country. For nothing would more promote the good of Human Society than a faithful Obſervance of the Laws of Chriſt. By the Rules of Chriſtian Religion, God has provided for the Welfare of Mankind in all Capacities and Relations. If Men had the Wiſdom to obſerve and follow what God hath mercifully directed and enjoined, the World would be bleſſed with Peace: Every Man's juſt Rights would then be preſerved, in his Relations, Life, Liberty, Eſtate, Reputation, &c. For the Divine Commands are caculated to make a People happy; tho ſome of them are ſuch as ſuppoſe the Corruption of Mankind to be ſo great, as that the Generality will not obſerve them. And even that is an Inſtance of the Divine Wiſdom and Mercy.
We are under an Obligation to think of, Phil. 4.8.and purſue whatſoever is True and Venerable, Juſt and Pure, Lovely, and of good Report; and to do Good to All, to have an obliging, condeſcending Carriage to All; and as much as in us lies, to live peaceably with all Men. This would prevent Contention, or quickly end it. But there can be no valuable or laſting Union among Men, without practical and ſerious Religion, eſpecially without Humility and Chriſtian Self-denial. For ſinful Selfiſhneſs, which is the contrary to it, is the ſource of all Confuſions and Quarrels; but Humility and Self-denial would bring Men to Peace and Concord: it would make us propoſe and proſecute the moſt excellent uniting Ends; and by conquering and curing the inordinate Love of Earthly Things, take away the great Occaſions of moſt Quarrels. It would make Men follow after Peace, and value it, and the things that make for Peace. It would make them of a publick Spirit, and do what they can to promote the publick Welfare, and prefer it before their own private Intereſt; as Mordecai, Nehemiah, David, &c. Eſth. 10.3. Neh. 1.2. & 2.3, 4. Pſal. 137.5, 6.But a ſelfiſh Man is his own End, and cares not what becomes of the Publick Good, ſo he thinks he can promote his own. Magiſtrates and Subjects could not live in Jealouſies of one another, as having contradictory Intereſts, if the honouring and pleaſing of God, and the common Good, were the principal End and Intereſt of both. Husbands and Wives, Brothers and Siſters, Maſters and Servants, Neighbours and Acquaintance, if obedient to Chriſt, would not live at Variance with one another.
The Luſt of the Fleſh, Senſuality and Luxury, have expos'd many Countries to the Deſolations of War, and particular Perſons and Families to Ruine. The Luſt of the Eyes, or luſting after thoſe things which Men ſee others enjoy, hath had the like Effects. The Pride of Life tends to Diſcord and Contention, which produce private Animoſities and bloody Wars. But ſerious Godlineſs would keep the World in Peace, as forbidding theſe Sins, and mortifying theſe Luſts.
It would render Magiſtrates and Subjects mutual Bleſſings to one another, if they would mutually obſerve the Laws of Chriſt. It would make Princes and Rulers to be Juſt, and Gentle, and careful of their Subjects Good: It would oblige and animate them to preſerve Right, encourage Vertue, and check and puniſh Wickedneſs. It would make Subjects Obedient, Loyal and Peaceable, paying due Honour and Tribute to Magiſtrates.
If our Rulers were Men fearing God, they would be Miniſters of God for Good; Terrors only to Evil-doers, but a Praiſe to them that do well: They would then ſeek the Glory of God, and keep up his Authority, and prefer his Laws before their own: They would be Examples of Vertue and Religion in their publick Station, and ſo they would do much to draw others to Holineſs, Unity, and Peace. Holineſs in Magiſtrates would make them love thoſe who are holy, and give them Encouragement, Countenance and Protection: It would make them hate Sin, and remove the Abominable Thing with which God is diſpleaſed: It would ſave them from the dangerous Temptations of their Riches, Power, and Advancement. Authority and Holineſs together would make them highly eſteem'd and honour'd, as bearing the Image of the Heavenly Majeſty and Goodneſs. The like for Subjects in the faithful diſcharge of their Duty: The Fear of God, and Obedience to him, is proper to make Men the beſt Subjects; thereby we are obliged to honour and obey our Rulers, as the Officers of God. This would make us underſtand the Bleſſing of Civil Government, and the Advantage of Protection by it. It would make Men true to their Oaths and Obligations, and diſpoſe them to Unity, and keep them from ſeeking their own things againſt the publick Welfare. It would eſtabliſh the mutual Obligations of Governours and Governed by the firm Bands of Conſcience, and ſo prevent Violence and Oppreſſion on the one hand, Faction and Murmuring on the other: and while every one hath his due, Order, Peace and Safety would be eſtabliſhed.
In ſhort, Conſider the Goſpel-Rules of Charity, Righteouſneſs and Equity; of loving our Neighbour as our ſelves; of doing to others, as in the like caſe we would deſire they ſhould do to us: How would theſe promote the Peace and Welfare of Societies? The like might be ſaid of the Precepts of Contentment, Meekneſs, Patience, Sincerity, Plain-heartedneſs, Benignity and Kindneſs, Compaſſion and Tenderneſs, Inoffenſiveneſs, diffuſive impartial Goodneſs, and readineſs to do Good to all as we have opportunity; For bearance of one another in Love; mutual Forgiveneſs; not ſeeking Revenge, or repaying one Injury or Ill-turn with another, but doing Good for Evil, and praying for them that hate and curſe us; not medling with other Mens Matters, but minding every one his own Buſineſs, &c. Theſe and the like Commands and Rules of the Goſpel tend directly in their own Nature to the Peace and Happineſs of Civil Society. So that Sin, in its own Nature and Tendency, as well as by the righteous Judgment of God, is an Enemy to Civil Peace.
All the unbecoming Heats and Janglings, Strifes and Perſecutions among Chriſtians, all the uncharitable Fewds, Contentions, and Hatred among Neighbours, are from the Luſts of Men. This is one Inſtance of the preſent Correction and Reproof of Sin. Did we but obſerve the Orders of Chriſt, and follow the Goſpel-Rule, with how different a Face would the World appear? how happy would be the Nation, the City, the Family, where the caſe were thus? But what Contentions and Enmities are cauſed every day by Pride, Drunkenneſs, and Evilſpeaking? in every Town, Village, and Neighbourbood, we might find Inſtances. Were it not for the Corruption of Mankind, and the ſad Effects of that, there were no Foundation in any ſenſe to call the State of Nature the State of War. The Peace and Harmony, and conſequent Happineſs of the World had not been deſtroy'd, but by the Sin of Man. What Nation was ever ſet on fire within it ſelf, or made deſolate by a Foreign Power; what Battel was ever fought, (much leſs a Duel;) what War was ever commenc'd, or proſecuted, but on one ſide or both, Ambition or Pride, Raſhneſs or Rebellion, Fury or Revenge was at the bottom? Hence they ſpring as from their grand Source, by theſe were they cheriſh'd as by their proper Fuel. The great Convulſions and Deſolations that tear Provinces and Empires, and deſtroy Kingdoms, are cauſed by Armies of Iniquities rather than of Souldiers. Diſcord, Prov. 13.10.Contention and War, are the Scum of Pride. Whereas the Meek ſhall inherit the Earth, and be delighted with multitudes of Peace. Pſal. 37.11Among the ſinleſs Angels, tho there be many Legions, we read of no Wars. The Earth only is the Seat of War; Jeruſalem above is free. If Men would ceaſe to do evil, and learn to do well, Spears would be turned into Plow-ſhares, and Swords into Pruning-books. And the Inhabitants of the Earth would learn War no more, did they once forbear to be wicked. Princes would not oppreſs and murder their Subjects; nor would Subjects rebel againſt their lawful Soveraigns. A bleſſed univerſal Peace would return to the Earth, which is now ſuch a Stranger to ſo great a part of the World. So that the Reproof and Correction of Sin, thundring in our Ears by the noiſe of Canon, and the Inſtruments of War, is as loud as the beating of Drums, and the ſound of Trumpets: it ſhould pierce our Hearts, as do the laſt Cries of mangled Souldiers; and affect us in a like ſort, as do the Tragical Effects of a laſting War.
III. There is another kind of Peace which is inward, or Peace of Conſcience. And as no Peace with God or Man can on good grounds be expected, while Sin is unrepented of; ſo nor Peace with our ſelves. 'Tis by the Faith and Obedience of the Goſpel, that the Underſtanding, Will, and Conſcience are made to agree, and have a peaceful Harmony in the ſame Subject. 'Tis by reſigning our Judgments to the Divine Wiſdom, and our Hearts and Affections to the Divine Will in his Word and Providence, that we muſt attain and keep inward Security and Peace. 'Tis by Uprightneſs and Sincerity, in contradiction to Hypocriſy and Diſſimulation, that our Hearts are fixed and eſtabliſhed, and the Tranquillity of the Soul maintain'd in all Conditions.
It is true, through the Deceitfulneſs of Sin, through the Pleaſures and Diverſions of this World, through the Blindneſs and Security and Hardneſs of Mens Hearts, the Influence of Satan, and oftentimes the righteous Judgment of God, Multitudes do ſpeak Peace to themſelves in a courſe of Sin, in a way that is not good: But this Peace is their Diſeaſe, it is no better than Stupidity, it is the Inſenſibility of a Man in a Lethargy; and if it be joined with ſenſual Mirth, it is the Jollity of a Mad-Man. For true Peace of Conſcience cannot conſiſt with Sin not repented of, and not forſaken. For the Proof of this, conſider,
1. There is no Foundation for any ſuch Peace. After all their bold Atheiſtical Talk, they cannot disbelieve there is a God that made and governs the World, to whom they muſt be accountable: They cannot extinguiſh the differences of Good and Evil in their own Minds: They cannot have that inward Calmneſs and Peace, after great Provocations, as after reſiſting Temptation, and doing thoſe things which Conſcience approves: They cannot but apprehend that there will, or at leaſt may be a future Judgment: they cannot be perſwaded, that God takes no notice of their Sins; or that tho Conſcience condemn for them now, God will not puniſh hereafter. Theſe things they find when they durſt be ſo bold to think of Death, and the final Judgment of God, and of paſſing into an everlaſting State, which ordinarily they think of as ſeldom as they can. At ſuch a time their Peace is diſturbed, and they ready to ſink under the Fears of an After-reckoning. This is ordinarily true, except of thoſe who are ſtupified and hardened, ſo as to be paſt feeling; which is not the Caſe of all, nor is it preſently the Caſe of any. But great Peace have they that love thy Law, and nothing ſhall offend them. This cannot be ſaid of others, whoſe brutiſh Senſualities, and flaſhy Joys, which they call Pleaſure, are tinctur'd with Uneaſineſs, and end in Sorrow. They have Care, and Fear, and Trouble, and Wearineſs and Regret; and do thoſe things daily, which muſt make them unſatisfied with themſelves when they come to review them. But the good Man hath the promiſe of having his Deſires granted and fulfilled; and while he walks uprightly, may expect things will proceed fairly, orderly, ſweetly, and with Delight: he hath the ground however of inward Satisfaction.
2. The moſt of ſuch, who live under the Miniſtry of the Goſpel, and yet continue in Sin, do act againſt their own Light, and the Dictates of Conſcience; they live in a Contradiction to what they know they ought to be and do, and therefore can have no inward Peace. Conſcience tells thee that this thy Courſe is not pleaſing to God, that this is not according to Scripture-Rule; that thou muſt leave thy vain Company, and redeem thy Time, and live no longer in the neglect of Prayer; that thou muſt repent of Sin, and endeavour to make thy Peace with God, and prepare for another World, and be in a readineſs for a ſudden Death. Thy Conſcience tells thee thou muſt do ſo, and therefore while you live in a neglect of this, and in a contrary Courſe, you are ſelf-condemned.
And how many ſuch are there, who from Morning to Night are under the Convictions and Condemnations of an accuſing Conſcience; but yet are held in the Chains of ſome Sin, ſo that their Luſts prevail againſt their Convictions. You know you ought to worſhip God in private and publick; that you ought to acknowledg him in all your Ways, and make it your Buſineſs to pleaſe and glorify him, tho you do it not. You know you ought to avoid evil Company, tho you continue to frequent it: You know that Drunkenneſs is a Sin, and Uncleanneſs a Sin; and Oppreſſion, Covetouſneſs, Injuſtice, Theft, Overreaching, Treachery, Perjury, &c. are Sins. You know for ſuch Sins the Wrath of God is revealed from Heaven: You know your Guilt, you know you have not repented, you know you are not fit to die; you know you ought to turn to God, and ſeek his Favour, leſt you be ſurprized by a ſudden Death: but your Luſts are too ſtrong for your Light.
I wonder not that ſuch Perſons cannot bear Retirement, that they do not love to be Alone for ſerious Conſideration; nay, that they are afraid of waking in the Night; and for that very Reaſon ſome of them have confeſſed they uſually drink more freely in the Evening, than otherwiſe they would do, that they may ſleep ſoundly, to prevent the Uneaſineſs of their own Thoughts, in caſe they ſhould not ſleep: As ſome Malefactors will make themſelves drunk when they are to be executed, that Death may not be terrible; which is a Medicine againſt Repentance, not againſt Hell. By ſome ſuch Methods Men may in part keep off the feeling of their Miſery, till the hope of Cure and Relief be paſt. But what a ſort of Peace is this? For if they awake in the Night, their Conſcience is awake: And the Light of Conſcience doth not only ſhine, but burn and ſcorch them even at Midnight. Some of thoſe who pretend to be above ſuch Fears, notwithſtanding all their Hectoring, and Damning, and Blaſphemy, and Railing, are followed with bitter Reflections of Conſcience, and are often filled with Horror and Aſtoniſhment, from the Gripes and Terrors of a guilty Mind, as divers have afterward acknowledged, tho Inconſideration, ſenſual Pleaſures, and the hope of Death being at a good diſtance, kept them from ſuch conſtant Fears in Health.
3. The Rage of ſome impetuous Luſts, and the Violence of ſinful Paſſions, is manifeſtly inconſiſtent with inward Peace. 'Tis from Luſt and Luxury, from Pride and Envy, from Malice and Spite, from Ambition and Covetouſneſs, and ſuch Diſpoſitions, which the Grace of the Goſpel is deſign'd to cure, and Chriſtianity condemns, that Men cannot enjoy inward Peace and Tranquillity. While their Paſſions run violently and wildly towards the baſeſt or meaneſt Objects, they muſt needs be puniſh'd with inward Uneaſineſs, Remorſe, and Diſſatisfaction. They travel with Iniquity, and conceive Miſchief; they are in as great Pain almoſt as a Woman in Travail; and all to bring forth a Lie; Pſal. 7.14. One burns with impatient Luſt, which is its own Torment; another eats out his Heart with Envy or Malice; another is even choak'd to Death with Thirſt after Money, and is ſick and in pain becauſe he cannot reach the Eſtate he covets. Tho the more he gets, the more he thinks is yet neceſſary e're he can be happy and at reſt: his Fever is ſtill growing. Not to mention the Extravagancies of Luſts and Paſſions, there is nothing almoſt ſo ridiculous and abſurd, brutiſh and abominable, but the Violence of ſinful Paſſions hath brought Men to. The outward Diſorder and Folly of their Actions, ſhow the inward Diſturbance and Diſcompoſure of their Minds.
To this purpoſe ſaith the Prophet, that the Wicked are like the troubled Sea that cannot reſt, that is always caſting out Mire and Dirt. They are hurried, and torn, and ſet upon the Rack, by the Violence of various Luſts: Their eager Deſires of gratifying ſome, and the Fears of Diſappointment in others, and the Dread of Diſcovery at other times, and the continual Fears of Puniſhment afterwards in moſt caſes, muſt needs deſtroy the inward Peace of ſuch Mens Minds. But he that walks according to the Rule of the Goſpel, needs not be at all this Pains to prevent Diſappointment, or Shame, to guard himſelf, and ſuſpect every body, to curb his Tongue, and watch his Memory, and manage his very Looks and Geſtures, to obviate other Mens Jealouſies, or contrary Deſigns, and to prevent the Diſcovery of his own Intentions; or ſecret Actions. And I might add, that the Contrariety and Inconſiſtency of ſome Luſt, doth alſo hinder inward Peace; as while Covetouſneſs makes a Man toil and labour to ſcrape together and hoard up, his Pride and Vain-glory prompts him to ſpend and ſcatter, that he may not be out-done by his Neighbours.
4. In Adverſity and Affliction, in bodily Sickneſs, or the proſpect of Death, we then find what an Enemy Sin is to inward Peace. Then Conſcience begins to awake in moſt Men; then, when they think of paſſing from one World to another, they are reſtleſs and uneaſy, and afraid of every thing, and of nothing more than Dying; then their haughty Spirits are brought down, and they now tremble and talk at another rate, and will ſuffer a Miniſter, or a ſerious Chriſtian to diſcourſe freely with them, whoſe Reproof or Preſence before they would not bear.
5. God doth ſometimes in this World puniſh Sin with terrible Rebukes and Terrors of Conſcience. He makes them poſſeſs their former Iniquities, he ſets their Sins in order before them, he awakens Conſcience to do its Office as a Witneſs, and a Judg, and in ſome reſpects an Executioner too: So that they accuſe, condemn, and torment themſelves. How many careleſs profligate Sinners, after great Tranſgreſſions; and how many good Men, after great Backſlidings, have experienced theſe Terrors and Rebukes of Conſcience?
Believe it, Sinner, whoever thou art, one Sin ſet home on the Conſcience with the Frowns of God, will ſting the Soul as with fiery Scorpions; it will rend thy Heart with the moſt deſperate Rage, it will make thy Lips quiver, thy Knees tremble, thy Bones rot, thy Spirit to fail within thee; it will make thee apprehend all the Miſeries and Torments threatned in Scripture belong to thee: it will make thee cry out, I am feeble and ſore broken, mine Iniquities are a Burden too heavy for me! O how ſhall I appear before God! How ſhall I flee from his Preſence, or bear his Wrath! O that I had never ſinn'd, O that I had never been! O that I might ceaſe to be! How much better if I had never been born, never ſeen the Light! Lord! if I ſhould now die, what would become of me? and if I ſhould yet live, will the Lord ever be merciful to me? The Sins I have committed are numberleſs and hainous, the Wrath I feel is unexpreſſible; that which I fear is Infinite and Endleſs! Lord! I ſee if I live I am an undone, accurſed Creature! and if I die, (O let me not die) I fear I ſhall be for ever a damned miſerable Sinner! Is there no Mercy, Lord! no hope for ſuch a Wretch as I have been! And in ſuch caſes all the Pleaſures and Diverſions, the Riches and Honours of the World will ſignify little, they are Phyſicians of no value, you can taſte no Sweetneſs in them; they can give no Reſt to thy diſturbed Thoughts, they cannot calm thine accuſing Conſcience: God alone can create the Fruit of the Lips, Peace, Peace: Men and Angels are not competent Chyrurgions for ſuch a wounded Spirit. If God ſpeak Trouble, who can ſpeak Peace? Miniſters and Friends may repeat the Promiſes of Mercy and of Grace, but all in vain, until God bind up the broken in Heart: He alone that removes the Guilt of Sin by pardoning Mercy, can remove the deſparing Senſe of it by ſpeaking Peace. Now conſider this, Ye that forget God, leſt he tear you in pieces, and there be none to deliver!
The Improvement of this Diſcourſe may be for Inſtruction, Reproof, and Exhortation. There are ſeveral things we may learn for our Inſtruction: as,
1. What Peace, ſo long as the Whoredoms of thy Mother Jezebel? &c. Obſerve, that it is the Wickedneſs of Men, (eſpecially of Perſons in great Places) is the true Cauſe of Wars, and publick Calamities. Nothing more common than to charge the publick Calamities of a Country upon Religion, and the Profeſſors of it, as Ahab did the Famine in Samaria, and his Son Joram likewiſe, on the Prophet Eliſha. But his Anſwer will ſerve in both Caſes; when he taxes him as the Troubler of Iſrael, he reply'd, It is Thou and thy Father's Houſe that have troubled Iſrael, in that you have forſaken the Commandment of the Lord, and followed Baalim, 1 Kings 18.17, 18. You may as well ſay, that Health is the Cauſe of Sickneſs, as charge Wars and Contentions, and publick Calamities upon ſerious Godlineſs. It is from the Luſts of Men, from the Wickedneſs of Magiſtrates and Subjects, that either obſtruct the Peace of a People amongſt themſelves, or provoke God to take it away by deſolating Wars. Religion is not to be blamed for any ſuch Miſcarriages of Chriſtians, as diſturb the publick Peace. You do not condemn the Laws of the Land, becauſe Thieves and Murderers break them: The Laws are good, and oblige to nothing but what is good, tho ill Men will not obſerve them. So is it with the Laws and Precepts of Chriſtian Religion. So far as real Chriſtianity prevails, it will influence the Hearts and Lives of Men for the Good of every Society whereof they are Members. Chriſtians acting according to the Laws of Chriſt, will honour their Rulers on God's Account, as his Officers: They know they obey God in obeying them, and ſo will do it for Conſcience ſake; becauſe of his Authority whereof they partake, and of his Command to be in Subjection to them. Therefore ſo far as they fail in their Duty, by Faction and Rebellion, &c. they forſake their Rule, and offend their Heavenly Lord and Maſter. And it is not owing to their Godlineſs and Chriſtianity, but to the want of it.
2. What Peace, ſo long as the Whoredoms of thy Mother Jezebel, and the Crimes of the Family of Ahab, are ſo many? Obſerve, that the Sins of Courts do ſometimes bring Judgment on the whole Land. The People were puniſhed with a dreadful Peſtilence for David's Sin in numbring the People, 2 Sam. 24.17. And he acknowledged and ſaid, Lo, I have ſinned, and I have done wickedly; but theſe Sheep, what have they done? Let thine Hand, I pray thee, be againſt me, and againſt my Father's Houſe. God turned not away his Anger from Judah and Jeruſalem, notwithſtanding the Reformation of Joſiah, for the Sin of his Grandfather Manaſſes, and his Father Amnon, 2 Kings 23.25, 26. tho there was no King before him that turned to the Lord with all his Heart, and with all his Soul, and with all his Might, according to all the Law of Moſes; neither after him aroſe there any like him: Nevertheleſs the Lord turned not from the Fierceneſs of his great Wrath, wherewith his Anger was kindled againſt Judah, becauſe of all the Provocations that Manaſſeh had provoked him withal. And the Lord ſaid, I will remove Judah alſo out of my ſight, as I have removed Iſrael; and will caſt off this City Jeruſalem, which I have choſen, and the Houſe of which I ſaid, My Name ſhall be there. Therefore in the Confeſſion of National Sins, we muſt look further back than the preſent Reign, leſt the Guilt of former Princes bring Judgment on the Nation.
So the Sin of Saul brought three Years Famine upon the Land, till Judgment was executed, and God's Anger turned away. Thus Iſrael was here puniſhed for the Wickedneſs of Ahab, Jezebel, and Joram. And doubtleſs their Example had infected the People too. My Anger, ſays God, was kindled againſt the Shepherds, and I ſmote the Goats; Zech. 10.3. that is, againſt the Officers in Church and State, who were the Ring-leaders in Sin; and the Community ſuffered upon that Account, the People were ſmitten. What reaſon have we to pray for holy Magiſtrates, and to bleſs God when we have ſuch?
3. What Peace to thee, O Joram, while the Whoredoms of thy Mother Jezebel? &c. Obſerve, that Children may be puniſhed for the Sins of their immediate Parents; and if they continue to commit the like, they may expect it to the third and fourth Generation. Wicked Parents little conſider how cruel they are to their Children, by entailing the Curſe of God upon them, and leaving them Heirs of his Judgment and Wrath, as their Inheritance. We find Naboth's Blood that was ſhed by Joram's Father, is mentioned to him his Son, and thrown in his Diſh. The Prophet Eliſha ſcruples not to call him the Son of a Murderer, 2 Kings 6.32. And it is remarkable, that his dead Body is caſt into the ſame Plat of Ground, where Naboth's Blood, it is probable, had been ſpilt, Ver. 25, 26. of this Chapter. That very Ground is manured by the Blood of Ahab's Wife and Son, where Dogs licked the Blood of Naboth, who was murdered by Ahab's Order.
4. What Peace, ſo long as the Whoredoms of thy Mother Jezebel? &c. We may learn how dangerous it is to be related to a wicked Family, with which God is angry. For theſe words are ſpoken to Joram, who was not ſo bad as his Father Ahab, and whoſe Wickedneſs was inferiour to that of his Mother Jezebel: For it is ſaid of him, tho he wrought evil in the ſight of the Lord, yet not like his Father or Mother, 2 Kings 3.2. and yet you ſee the Iſſue by this Text. Let Parents remember this, and younger Perſons who are not enter'd into a married Relation. It is a bold and dangerous thing to match into a wicked Family, to be in their Company, and to be of their Kindred. For King Ahaziah, who was now with Joram, he was ſlain too. Tho he were the Son of good Jehoſaphat, yet he married the Daughter of Jezebel, and thereby was brought to walk in the Ways of Ahab; and he alſo was deſtroyed, 2 Kings 8.18. compared with 2 Chron. 21.6. and 12.13.
It is dangerous in reſpect of Sin, leſt we be infected; and it is dangerous in reſpect of Judgment, leſt we ſhare in their Plagues: For all the ſeventy Sons of wicked Ahab were cut off, as we read in the next Chapter, 2 Kings 10. For the Sins of Jeroboam God cut off all the Remnant of his Houſe and Family, 1 Kings 15.30. And all the Kindred, and Children, and Friends of Baaſha died for his Iniquity, 1 Kings 16. It is ſo ordinary for the Branches of a wicked Family to ſhare in Puniſhment with the Heads of it, that the Spirit of God takes notice of it, as an unuſual and extraordinary thing, if it fell out otherwiſe, Numb. 26.10, 11. The Earth opened and ſwallowed up Korah and his Company; and it is added, as deſerving to be particularly taken notice of, that notwithſtanding this, the Children of Korah died not.
5. What Peace, Joram, while thine and thy Mother's Sins make God thine Enemy? We may learn, that the Peace, Safety, and Happineſs of a People depend upon the Favour and Protection of God. Some of the Heathens have had ſome Apprehenſion of this, that the Preſence of their Gods would do more for their Defence, than all their Fortifications, or Souldiers: And therefore when they went to War againſt any People, they uſed ſeveral Methods, which they thought were likely to get the Gods of ſuch or ſuch a City out from amongſt them; or they endeavoured, ſometimes by Bribes and Preſents, and ſometimes by Inchantments, to gain them over to their ſide.
A very little Obſervation from Hiſtory and Experience will confirm it, that in Matters of War and Peace, the Hand of God is chiefly to be regarded: His Providence is moſt remarkable in the Management and Succeſs of National Revolutions. The Canaanites had their Hearts hardened, that they did not ſeek after Peace, would not make Peace with Iſrael. This came of the Lord, to the intent they might be utterly deſtroyed; Joſh. 11.20. At other times he girds with Strength for War, he muſters the Horſe to the Battel, he breaketh the Bows, and burns the Chariots, and cuts the Spears in ſunder, and determines the Succeſs of National Wars. It is the Sword of the Lord, and of Gideon that muſt ſecure the Victory. The latter without the former will prove a wooden Dagger, and do not Execution. But if God be on our ſide, we need not fear when Men riſe up againſt us. Hence it ſometimes comes to paſs, that mighty Armies have been blaſted by Divine Providence, been ruined we know not how, falling as it were by their own Strength, withered and come to nothing by a ſecret Curſe of God: great Politicians fooled, firm Alliances ſtrangely broken, reſolute Commanders diſappointed, ſometimes fearing where no Ground of Fear was, ſometimes as reſolute and fool-hardy againſt all Reaſon, to their own Deſtruction. Our Age is not without Inſtances of this.
6. We may not then wonder, if this War is not honourably and ſpeedily ended. It ſhould not be thought ſtrange, if God ſhould not give Peace in our Days; if he ſhould not eſtabliſh and ſettle us by a ſpeedy, honourable, and gracious Iſſue of the preſent War. For what Peace can we expect, while the bare-faced Impieties and Provocations of our Age and Nation, in Court, City, and Country, in Fleet and Army, are ſo many; when there is ſo little Appearance of Reformation, and all Attempts for it meet with ſuch Oppoſition? It is rather a Wonder, that we remain eſcaped at this day, and enjoy ſo many of the Bleſſings of Peace, while other Countries feel worſe Effects of a Laſting War. We may rather ſit down and wonder, that, after ſo long a time of God's Forbearance, after ſo many Trials as he has given us, after ſo many ſlighted Warnings, after ſuch ſtrange Methods of Divine Providence, as we have had to awaken us, that yet, though unreformed, we are not deſtroyed. For all our former Judgments have not humbled us, or united us: Our late Mercies have not made us thankful: The moſt aſtoniſhing Appearances of God among us have not wrought a Cure; We are impenitent, and divided, and ſtiff-necked ſtill. We complain ſometimes that Poverty is coming on us like an armed Man: but we conſider not the National Sins, or our own in particular, whereby God is provoked. Is it then any Wonder, that the Sword is not put up into its Scabbard, when the Caſe is thus with us, as to the Generality of the Nation, and ſo few Exceptions are to be made?
II. There are ſeveral things alſo obſervable from this Hiſtory of Joram and Jezebel, which may hereupon afford Matter of Reproof, with reſpect to ſeveral Tranſgreſſions amongſt us of the like kind. Not only as the Openneſs, and Boldneſs, and Impudence in Sin, under which the Land groans, is parallel with the Caſe of Iſrael at this time: But there are other Inſtances obſervable from this Hiſtory; As,
1. Doth not Spiritual Whoredom and Carnal abound, and the latter too much unpuniſhed? Though open and avowed Idolatry, we may thank God, is not tolerated amongſt us, as a few Years ſince: Yet Covetouſneſs and Worldlineſs are alſo called Idolatry, and by Luxury and Intemperance Men make their Belly their God. And for carnal Whoredoms, the Impurities of the Fleſh, and the Luſts of Uncleanneſs, and that which contributes to them, Luxury and intemperate Drinking. No Time or Place can be named ſince the Reformation, wherein theſe Sins ever prevailed to that Degree, or roſe to that ſhameleſs Height, as of late Years in theſe Iſlands: and this under Goſpel-Light to confront it: Which is an high Aggravation, it being the great Deſign of the Knowledg of Chriſt by the Goſpel, to help our Eſcape from theſe worldly Pollutions. Wo be to ſuch a People, whoſe Magiſtrates connive at ſuch Offences, and overpaſs the Deeds of the Wicked! Shall I not viſit for theſe things? Shall I not be avanged on ſuch a Nation, ſaith the Lord? Jer. 5.28, 29.
I cannot but acknowledg with Thankfulneſs to God, and to the juſt Honour of the Magiſtrates of this City, that there hath been much done this laſt Year, to ſuppreſs and puniſh theſe and other ſcandalous Crimes. But what Oppoſition and Diſcouragement have they met with, (Inferiour Officers eſpecially) in their Endeavours of Reformation? How hath the Attempt been ridicul'd? and their worthy Zeal been miſ-interpreted, nicknamed, and reviled? How few have done what they might and ought, to ſtrengthen their hands? How backward are the Generality even of good Men, to aſſiſt the Magiſtrate by giving notice of the Guilty, that they may be puniſh'd? Though they know there are ſuch in Commiſſion, as would be a Terror to Evil-doers, and not bear the Sword of Juſtice in vain.
Few have the Heart, or Courage, or Honeſty, to endeavour the Puniſhment and Suppreſſion of Debauchery and Prophaneneſs, though the Inſtances be ſuch as pollute the Land, Jer. 23.10.and make it mourn. They think it beneath 'em as Gentlemen, or Citizens, or Neighbours, to be any way concerned. But ought not every one to do what he can, to prevent and purge out Wickedneſs from the City and Nation, by endeavouring the exemplary Puniſhment of notorious Offenders? Is it not by this means, that the fierce Anger of the Lord, kindled againſt a People, is to be turned away, Numb. 25.3, 4, 11. And from themſelves too. If a Soul ſin, and hear the Voice of Swearing, and is a Witneſs of it, whether he hath ſeen or known of it, if he do not utter it, then he ſhall bear his Iniquity. Levit. 5.1. and 24.14. He that heareth Curſing, and bewrayeth it not, is Partner in the Sin; Prov. 29.24. And they ſhall ſhare in the Puniſhment of ſuch Sins. It is reckoned among the Iniquities that ſeparate between a People and their God, and cauſe him to hide his Face, that none calleth for Juſtice, nor any pleadeth for Truth, Iſai. 59.2, 4. Thanks be to God, there be ſome Gentlemen and others, though of different Perſwaſions in ſome leſſer Matters of Religion, who yet heartily agree in a Publick Spirit as to theſe things: To theſe the City and Nation are obliged, and God I hope will reward them and increaſe their number. But if private Perſons, in their ſeveral Places, would have done what they could to aſſiſt the Magiſtrate in this Work of Reformation, where one Malefactor of either Sex hath been puniſh'd this laſt Year, there might have been twenty. And ſo good a Beginning this Year, might probably have been carried ſo far, as that not only ſucceeding Magiſtrates would find it leſs difficult to carry it further; but obtain likewiſe, that other Towns and Cities throughout the Nation might imitate their Example, with the like good Succeſs.
2. Are not many Parents amongſt us too much like Jezebel in bringing up their Children; in educating them in Rebellion againſt God, in Pride, and Vanity, and fleſhly Luſts, inſtead of endeavouring to ſave them from theſe? How little care is there in moſt Families to inſtruct, reprove, and admoniſh Inferiours; or uſe the Authority God hath given Parents to reſtrain their Children from Sin? So ſhameful is the Neglect of Parents in this kind, that it abates our Wonder to find ſo many Complaints of wicked diſobedient Children: for Parents themſelves are greatly acceſſory to the Wickedneſs and Ruine of their own Children. How little is done by them, to ſave them from the Sin of Pride, to antidote them againſt the Impurities of the World? How ſeldom do they put them upon ſecret Prayer, and reading the H. Scripture and other good Books, as ſoon as capable? How little care to teach them the ſtrict Obſervation of the Lord's Day, by their Counſels, or by their own Examples? And is it any Wonder, when theſe Children come to ſet up for themſelves, and have Families of their own, if they do not pray in their Families, or ſanctify the Sabbath, when they knew little of any ſuch thing when they lived with their Parents? Many a damned Wretch will curſe the Day of his Birth, for having an Ahab to his Father, or a Jezebel to his Mother*See more of this in Three Letters to a Friend, of Family Religion. 12o.
The Son of a Giant, the Son of a Murderer, the Son of a wicked Woman, and the like Expreſſions in Scripture, are not only Reproaches, but Reaſons why ſuch Children are no better: for as a good Son makes a joyful Father, ſo a wicked Parent ſeldom makes a good Child. An Abraham may have an Iſhmael; and an Eſau may ſpring from an Iſaac; but uſually Religious Families are Nurſeries of Religion. On the contrary, there is an Entail of Vice and Wickedneſs in Irreligious Families. In many Caſes the Entail may reach even to Doomſday. And then how great is that Wrath which is treaſured up from Father to Son, and multiplied on ſtill unto the Day of Wrath? If it be hard to anſwer for a thouſand Sins, how much more for many thouſand Souls, that have ſucceſſively miſcarried from Age to Age, by the Negligence or ill Example of wicked Parents?
3. Another Sin obſervable in Joram, was the not conſulting God when he was about to engage in a Matter of great Conſequence. For when he, and Jehoſhaphat, and the King of Edom, went to War againſt Meah, 2 Kings 3.10. being in a great Strait for want of Water, Joram impatiently complains of God, as having brought out three Kings, to deſtroy them together in the Wilderneſs. But ſays Jehoſhaphat, who then began to bethink himſelf, Is there not a Prophet of the Lord, that he may enquire of the Lord for us? Very good; but this they ſhould have done before: They were now gone ſeven Days Journey in the Wilderneſs; that preſent Strait brought this Neglect to the Mind of good Jehoſhaphat. But we do not find Joram troubled himſelf with ſuch Thoughts.
Are not many of you guilty of the like Sin? Do you not undertake great Matters of Moment and Conſequence, without asking Counſel of God; as new Relations, new Conditions, new Employments, conſiderable Voyages or Journies, removal of Habitations to diſtant Places, &c. without begging God ſo to direct by his Providence, ſo to govern and diſpoſe of Inclinations and Hearts, your own and others; that by the Uſe of your own Reaſon, and the Advice of Friends, you may make a true Judgment, what is the moſt rational and Chriſtian Courſe? Inſtead of this, you mock God, by praying for his Bleſſing upon that which you have contrived without him: you leave him only to be the Executioner of your Wills.
4. Impenitent diſtruſtful Impatience in a great Exigence and Strait, is another thing obſervable in this Hiſtory of Joram, 2 Kings 6.27. compared with 33. When Samaria was beſieged by Benhadad King of Syria, and the Inhabitants diſtreſſed by Famine, (inſomuch that an Aſſes Head was ſold for 80 pieces of Silver, and a Cab of Pigeons Dung for five;) King Joram walks upon the Walls, and a Woman cries to him for Help, ſaying, Help, my Lord, O King. But he rends his Clothes, and falls to curſing and raving, If the Lord do not help thee, ſays he, how or whence ſhould I help thee? How ſhall I help thee? let the Lord help thee; Go and pray to the Lord, as Eliſha directs, let him help thee; ſee how ready he is to do ſo, by ſuffering Matters to come to this Extremity. And thereupon vows to have the Head of the Prophet, and curſeth himſelf, if he did not effect it that day.
Now conſider a little what was the Caſe of this poor Woman, ſhe demands a ſad piece of Juſtice of him: For the Famine being very ſore, two Mothers had agreed and engaged againſt the Laws of God and Nature, to eat their Sons; to devour their little ones, to reaſſume into their Bodies the Fruit whereof they had lately been delivered. One of them yielded to have her Son boiled, and eaten; but the other Parent, after ſhe had her part of ſuch a Banquet on her Neighbour's Child, refuſes to part with her own, and will not ſtand to the Bargain. Upon the Repentance of one of them of this Engagement, the other appeals to Joram, in the Anguiſh and Bitterneſs of her Soul, crying out, Help, O King. O the Terror of Famine, ſharpened with the Anger of God, as the bitter Fruit of Sin! that will make the tendereſt Mother of you all, not only to lay violent Hands on the Fruit of your Womb, but Teeth too; and make you eat the Fleſh of your little ones, even of an only Son or Daughter. As delicate Women in Jeruſalem, as any in London, for ought I know, were reduced to this, and glad to do it. As we read, Lament. 2.20. Behold, O Lord, and conſider to whom thou haſt done this: Shall the Women eat their Fruit, the Children of a Span long? And Chap. 4.10. The Hands of the pitiful Women have ſodden their own Children, they were their Meat in the Deſtruction of the Daughter of my People. This God hath threatned before, Deut. 28.57.
But in this Diſtreſs King Joram frets againſt the Lord, and the Prophet Eliſha; inſtead of mourning for Sin, he murmurs againſt God, ſaying, Why ſhould I wait upon God any longer? this Evil is of the Lord. Is it ſo? For that very Reaſon ought you to wait. Let me hereby call you to reflect upon what Inſtances of Impatience you have at any time diſcovered under the ſmarting Rod of God, either private or publick; and humble your ſelves this day for ſuch Guilt.
5. As he was impatient under the Afflicting Hand of God; ſo, when by a wonderful Deliverance it was removed, we do not find he was the better for the Deliverance. Some kind of Sorrow, it is true, he profeſſed during his Diſtreſs, 2 Kings 6.30. He rent his Clothes, and had Sackcloth within upon his Fleſh: He made ſome ſigns of Humiliation, as we do by appearing here this day; but after his Deliverance he was as wicked as before.
Hath it not been thus with us, my Brethren, formerly, when the Hand of God has been againſt us, when we have been afflicted, chaſtened, croſſed and diſappointed, eſpecially when you have been laid on a Bed of Sickneſs, and brought to the Gates of Death? But God hath delivered you, and raiſed you up again; wherein are you the better? Are you not as vain and proud as before? Are you not as worldly and earthly-minded as before? as careleſs, negligent, and remiſs, and luke-warm as ever? Is it not ſo with particular Perſons? And is it not ſo as to the Nation in general, after all the late Wonders of Divine Providence in delivering and ſaving us?
6. Another Sin in the Hiſtory of Joram, was the mingling Worldly Policy with Religion; pretending the Service of God, when there was ſomething elſe deſigned at the bottom: 2 Kings 3.2, 3. compared with 13th, we read that that he put away the Image and Statue of Baal, it may be in Compliance with one of his Allies, viz. to gratify King Jehoſaphat, whoſe Aſſiſtance he needed againſt the Moabites. But he ſtill clave to the Calves of Dan and Bethel. Whereupon the Prophet ſpeaks ſharply to him in the 13th Verſe of that Chapter, What have I to do with thee, thou King of Iſrael? Get thee to the Prophets of thy Father and Mother: that is, do not come to me, thy Heart cleaves to Idolatry, tho for a Trick of State thou haſt deſtroyed one of the Images of Baal.
Chriſtians, if what we do in Religion, in publick or private, be on any carnal Motive, tho the Matter be good; if reſpect to Friends and Neighbours, or our Credit, or ſecular Intereſt, &c. be the principal Inducement; if it be not from the Hatred of Sin, and the Love of God, a Senſe of his Authority, and in Obedience to him, God will not accept it, but your Sin ſhall find you out.
7. Hypocritical Partiality in the Service of God, is another Sin to be obſerved in this Hiſtory; both Perſons in this Text (both Joram and Jehu) are Inſtances of it.
Joram deſtroyed one of the Images of Baal, Jehu was zealous to deſtroy the Houſe of Ahab, and the wicked Prieſts of Baal: But both followed the Sin of Jeroboam as to the Worſhip of the Calves, 2 Kings 10.28, 29. where, after a large Account of this new King Joram, and of his Zeal in deſtroying the Image of Baal, and the Houſe of Baal, and the Prieſts of Baal, it is added at the 29th Verſe, Howbeit he departed not from the Sins of Jeroboam, who made Iſrael to ſin in the Calves of Dan and Bethel. He was loth to irritate and diſoblige his Nobles, and a great part of his new Subjects, who had been long inured to the Worſhip of the Calves. He durſt not truſt God to keep the Kingdom ſafe to him, tho he had had ſuch Experience of his powerful Providence in bringing him to it: He obeyed and followed God, ſo far as his apprehended Intereſt would permit him, and no further.
O take heed of Partiality in Religion, of dealing deceitfully with God. You may go a great way, and do many things; and yet if your Hearts are not right with God, if you are not ſound in his Statutes, and have reſpect to all his Commandments, he will not accept you.
8. Inſtability, and Unſetledneſs in that which is good, is another Inſtance. This was the Caſe of Joram. At one time he calls Eliſha Father, at another time he vows to have his Head, and to be the Death of him, whatever it coſt, 2 Kings 6.21. compared with the 31ſt Verſe. Hath it not been ſo with ſome of you? Is it not ſtill thus with many? Now for God, and then for Baal; warm and cold, off and on, up and down; now convinced, and ſeemingly reſolved for ſerious Religion; the next Week the World is on the Throne again, or ſome particular Sin prevails, notwithſtanding your Convictions. You ought this day to humble your ſelves for theſe things.
III. The Exhortation which remains, ſhall be to three Duties. Firſt, Mourn for the want of Peace, and bewail the Deſolations of War which are the Fruits of Sin, and moſt of all that Sin, which is the Cauſe of War. Secondly, Pray earneſtly for the Peace of our Jeruſalem, and the taking away Sin that hinders all kind of Peace. Thirdly, Let your own Perſonal and Family Repentance and Reformation, ſhow that you are ſincere in the two former.
1. Mourn and bewail the want of Peace, and the Deſolations of War. There are ſome of you who have felt the Smart of this War, ſo as to have reaſon to mourn on your own Account; tho little comparatively to others abroad: But we may feel more yet, and we have all reaſon to mourn for that which is ſo general a Calamity; and to pity our Brethren whoſe Country is the Seat of War. We ought to compaſſionate the thouſands of Families that have been undone, and thouſands of Souls that have been ſent to Hell, by dying in an impenitent State; who have fallen in the high Places of the Field, or been kill'd at Sea, or died in Gariſons, or in the Fleet. Let us look abroad into Neighbouring Countries, and we ſhall find a Roll like that of Ezekiel, written within and without, in Capital Letters, Lamentation, Mourning and Wo. What Robberies, Spoils, Sackings, Burnings, and Devaſtations! What Oaths, Blaſphemies, Rapes, Cruelty! Deſperate Threatnings to ſtab or piſtol thoſe who will not confeſs their Riches and Treaſure, or the little they have hid, to make them acceſſory to their own Spoils; and afterwards forc'd to wander from their Habitations into Woods, Mountains, Caves, or other places of Shelter, or are carried Captive by the Enemy, and hardly fed with Bread and Water. And after ſuch Miſeries, how many of our Brethren have been brought by cruel Uſage, to bow down in the Houſe of a ſtrange God, to make Shipwrack of Faith and a good Conſcience, and outwardly to yield to Superſtition and Idolatry againſt their Light and Conſcience; or been ſent to Dungeons, and Gallies, or to more merciful Flames or Gibbets, if they had the Courage to continue faithful. Let us mourn for theſe things, which I ſhall repreſent more largely under another Head. Eſpecially let us mourn for our own, and our Brethrens Sins, that are the provoking Cauſe of theſe Calamities; without which we ſhould not feel ſuch terrible Effects of God's righteous Anger.
Let us mourn alſo for the Diſhonour of the Chriſtian Name by Bloody Wars, when Chriſtians ſhould be Examples of Peace and Union to the whole World. But the peaceful Name of Chriſt is blaſphemed among Heathens and Infidels by the Wars of Chriſtendom: 'Tis become a Proverb among the Turks, What! fight and kill one another as the Chriſtians do.
2. Pray earneſtly for the Peace of Jeruſalem. Earneſtly, as thoſe that apprehend the Divine Diſpleaſure, fearing leſt Wrath be gone out from the Lord againſt us: Let us wreſtle with him, and ſtrive together in our Prayers, that if it be poſſible, the Cup may paſs from us, and we may turn back an Hoſt of Judgments that ſeem to be upon their march. Let us pray for Peace with God, for the removal of Sin by Repentance, and pardoning Mercy; and then for Brotherly Peace, and Unity, and Love; and for Civil Peace. But the taking away of Sin is the great thing we ſhould beg, as that which is an Enemy to all kind of Peace: Without which, if God ſhould make an end of this War, and give us Peace, and Plenty, and Trade, and all that we could wiſh of that kind, if his Anger be not turned away from us, but he only ſay, Why ſhould you be ſmitten any more? I will let you alone: ſuch a Peace, without our Repentance and God's Pardon, would be the moſt dreadful Judgment. A diſpleaſed God may ſometimes deliver an unpardon'd People; but it proves not a Bleſſing but a Curſe to them: For Peace with God is the Foundation of all other Bleſſings, National or Perſonal. Let us therefore pray eſpecially for the Pardon of Sin, and Peace with God, and then for Peace in the World, and in the Churches of Chriſt.
And when you pray for Peace, remember to pray for Truth with it. There can be no firm, or durable Peace, that is not cemented with Truth. How amiable is it to have Peace with Truth! to ſerve God with Purity and Safety, with Sincerity and Security; to enjoy the Bleſſings of God's Right-hand and Left together. Without Truth there may be Preſumption inſtead of Peace with God; there may be a Combination without Peace, the Colour and Name of an Agreement without Union. Beg that Chriſt may be advanced, by whom God hath made Peace, and reconciled all things in Heaven and Earth: Where his Truth, Intereſt, and Authority are left out, or overlook'd, there can be no valuable or laſting Peace.
It is God alone, can ordain and eſtabliſh Peace for us; can ſheath the Sword that is drawn, and make Peace in Europe. Any raſh or furious Hand can make a Wound, or kindle a Fire; but God only can heal our Breaches, and extinguiſh the Flames of a Church or State, and bleſs the World with a happy Peace.
3. Show that you are ſincere in mourning and in praying, by your Perſonal and Family Reformation. Without reſolving and endeavouring this, our ſolemn Mockery of God in theſe Solemnities will coſt this Nation and City dear. If we confeſs Sins that we yet love, and reſolve not to forſake; if we pretend Deſires in Prayer that we have not; if we complain of Burdens that we do not feel; if we ſpare and cheriſh any known Luſt; if we continue in the neglect of any known Duty, eſpecially what we have been this day minded of; God will be ſo far from accepting our Faſts and Humiliations, that he will abhor us the more. Is this the Faſt I have choſen? may God ſay: If there be no Reformation, no Divorce between you and your Luſts promoted by it, I am no more pleaſed, than I ſhould be with your eating and drinking: You might as well have let it alone, and beſtowed your time otherwiſe. Your very Confeſſion of Sins will witneſs againſt you, if you do not forſake them. To what purpoſe is your Mourning and Lamentation, and hanging down the Head for part of a day? Is it unto me? ſaith the Lord. It is not at all unto me except you repent, and turn from your evil Ways. Your Sighs and ſad Looks, your Confeſſions and Deprecations, all your Complaints, and all your Expreſſions of Sorrow, Mourning, and Humiliation without this, avail nothing; unleſs your Souls be humbled and broken, unleſs you abhor your Sins, and loath them, and reſolve againſt them, and henceforward be watchful and diligent in earneſt, to overcome and mortify your Luſts, and turn to God, and live to him. O that ſome may be able to ſay, that from this Faſt-day I began to turn to the Lord with all my Heart, and put away the Evil of my doings from before his Eyes. Believe it therefore and conſider it, that unleſs you put away the Evil of your Doings, the Evil that is in your Tabernacles, in your Houſes, in your Trades, in your Families, &c. you cannot expect Peace. We may go on lamenting one Calamity after another, bewailing this and the other Grievance, and be never the better while we neglect the Cauſe; while thoſe Luſts and Vices are ſtill reigning, ſpreading and increaſing, which provoke God to plague and puniſh an unreformed People. If we would be rid of Judgments, or prevent them, we muſt begin where the Judgment begins. Our Lord knew this, when he ſaith to the Paralytick who came for Cure of his Diſeaſe, Thy Sins are forgiven thee.
Let me urge and inforce this, 1. By calling you to conſider the Miſeries of War, and the Bleſſings of Peace. Moſt of us know little what it is to live in a Country that for many Years is the Seat of War; to have a Bloody Enemy at your Gates, or rude Souldiers domineering in your Houſes, or to have them pillaged every Week, or laid in Aſhes at once; to have your Children wallowing in Blood before your Eyes, Virgins periſhing under the Luſts of profligate Villains, Widows mourning for the dead, and hardly daring to ſhow they mourn: To have no Children left to the Father, or Husband to the Wife, or Money to the Rich, or Clothing to the Delicate; and they that were brought up in Scarlet to imbrace Dunghils, weltering in their own Tears, or Blood. You would hardly have Patience to hear the recital of what others have ſuffered. Look abroad, and conſider the Countries round about us; behold and ſee what ſad Characters of Miſery and Ruin are engraven, or rather plowed on the Perſons, Houſes, Fields, Vineyards, Cities, Churches, &c. of our Neighbours.
Yeſterday, or a day or two ago, ſaith one, I and my Family were in Peace and Safety, and had Food and Rayment, Liberty and Plenty; I have now no Houſe to harbour me, no Food to nouriſh me, or Money to buy it, and hardly Clothes left to cover my Shame and Nakedneſs. A few days ago I ſlept quietly in my own Houſe and Bed, but now I have no Place or Pillow, but Jacob's Pillow of Stone whereon to lay my Head. My Father is kill'd, or taken Priſoner, ſaith another, my dear and tender Father, who nouriſh'd and ſuſtain'd me; and now he is not, or is a miſerable Captive, and hath hardly Bread to ſuſtain himſelf. Or Parents bewail the loſs of a beloved Son: My Son, that was the Staff of my Age, the Joy of my Heart, and Stay of my Family, the Comfort of my Life, he is impriſoned by a cruel Oppreſſor, or he is mortally wounded, or he is dead. The Widow bemoans the loſs of a tender Husband, (made nearer by God than Father or Mother) ſnatcht away by an untimely Death, whom ſhe ſhall ſee no more. So the Brother, the Kinſman, the Neighbour, the Friend, each lamenting the Deſolation the Sword hath made.
Let us mix Thankfulneſs to God for our ſelves, with our Pity and Compaſſion, and Mourning, for the Calamities of others, who have hitherto ſuffered more than we. We do not hear the Voice of the Spoiler in our Borders: We hear not the murdering Pieces about our Ears. We ſee not our Houſes, and Churches, and Places of publick Worſhip flaming over our Heads. We do not behold our pleaſant and beautiful Dwellings in Aſhes, where we traded, feaſted, and ſlept in Peace; nor are turn'd out to the Streets or Fields for Shelter, not knowing where to look for Security for our ſelves or neareſt Relations; ſeeing ſome of them ſlain before our Eyes, or not knowing where they are, whether alive or dead; hearing the confuſed Out-cries and Skrieks of our diſtreſſed Neighbours, mingled with the Noiſe of French or Iriſh Souldiers killing, or encouraging to kill. You have not ſeen tender Babes ſnatcht from the Breaſts of their Mothers, bleeding on the Stones, or ſprawling and ſtrugling for Life on the Souldiers Pikes, (and the diſtreſſed Mother raviſh'd it may be, e're ſhe have leave to die.) You have not ſeen the ghaſtly Viſage of Death, deform'd with Wounds, and Men and Horſes wallowing in their mangled Blood; and the amazed helpleſs People, running to and fro to eſcape, but know not how or whither. Others have ſeen and known ſuch tragical Effects of War; let us mourn for them, and let us be thankful, that as yet we do not. Let us improve the Day of our Viſitation, our Civil and Religious Liberty, leſt the things of our Peace ſhould be hid from our Eyes.
2. Conſider, that it is God alone that can give Peace: Our Buſineſs is with God in order to an happy Iſſue of this War. It is he muſt prevent, or conclude and ſhorten the Miſeries of War. He that is the Lord of Hoſts, who makes Wars to ceaſe to the Ends of the Earth, He muſt make our Officers Peace: He that works all our Works for us, muſt ordain Peace for us, Iſa. 26.12.that Violence ſhall no more be heard. It is He that ſtrengthens the Bars of our Gates, and makes Peace in our Borders, Pſal. 147.14, &c.and feeds us with the fineſt of the Wheat. It is He who keeps our City, and guards our Iſland, and can proſper our Fleet and Armies. He turns Swords into Plow-ſhares, and Spears into Pruning-hooks, and ſheaths the Sword when it hath done his Work. It is by the Reſtraint of his Providence, that the Inhabitants of the Earth learn War no more.
He ſits upon the Floods, and ſtills the Waves, and ſets Bounds to the Raging of the Sea, to the Luſts of Princes, and to the Tumults of the People. He can take the Obſtacles of Peace out of the way, when we expect it not. He hurles Princes from their Thrones, and ſets up others in their room. He breaks their Scepters in pieces, as eaſily as you can a Venice-Glaſs. He overrules their Deſigns; he can change their Counſels, break their Meaſures, blaſt their Power, ſhame their Confidence, leſſen their Numbers, and fruſtrate their Hopes. When God was diſpleaſed with Iſrael for the accurſed Thing in the time of Joſhua, three thouſand Iſraelites ſhall flee, and be ſmitten before the Men of Ai, though but thirty ſix in number. But if God be our Friend, though ten thouſand of the People ſet themſelves againſt us, we need not fear. He is a ſufficient Defence; we need not fear all the Nations of the Earth, if we are at Peace with God, and at Peace among our ſelves, which would follow upon it. He is the Shield of our Help; and can be a Wall of Fire round about us. Tho the Enemy come in like a Floud, he can lift up a Standard againſt him; and when he comes one way, make him fly ten. He can ſhow Strength with his Arm, and ſcatter the Proud in the Imagination of their Hearts, and turn their Devices backward. What deep Deſigns does he defeat? What mighty Projects does he diſappoint, by taking away Wiſdom from the Wiſe, and Courage from the Valiant; cutting off the Spirits of Princes by a ſurprizing Stroke, altering their Minds and Purpoſes, or ending their Lives? &c. Peace and War are in his Hand. All the Hoſts of Heaven are at his Command and Service; to fight his Battels, and accompliſh his Deſigns. The Stars in their Courſes ſhall fight, and the Elements of Heaven ſhall be muſter'd in his Quarrel. From the Air he can pour down Hail-ſtones, as on the Ammonites: or ſend an Angel to diſcomfit a mighty Army, as he did Senacherib's: or by Fire conſume an Enemy's Troops, as thoſe which came againſt Elijah. The Water ſhall bury the Egyptians; and rather than fail, the Duſt of the Earth ſhall ſtart up into Armies of Flies and Lice and Frogs againſt Pharoah.
And he is the God of Peace, as well as the Lord of Hoſts: As 'twas of the Lord, that the Canaanites did not make Peace with Iſrael; and that Zedekiah rebelled, and that Ahab went to War at Ramoth Gilead, &c. So 'tis he that makes Peace; I make Peace, I create Evil, Iſa. 45.7.I the Lord do all theſe things He is ſaid to make the Inſtruments of War, to create the Smith that formeth them, and to create the Waſter to deſtroy. Iſa. 54.16.Therefore he can ſtop them, hinder them, deſtroy them when he pleaſeth. To all the Ends of the Earth, he is ſaid to make Wars to ceaſe; that is, Pſal. 46.8.in all Places, in all Countries, in all Societies, in Families, in Churches, in Cities, in Nations, in particular Souls. Every where it is his Work to make Peace; and every kind of Peace is from the God of Peace.
3. If God be angry, and bring deſolating War on a People, Human Help is all in vain, and his Anger will make all the Calamities of War to be double. If Iſrael become the People of God's Wrath, he lets looſe the Rage of Man; and then every baſe, proud, idolatrous Aſſyrian ſhall tread them down as Mire in the Streets. Even Sampſon ſhall fall by the uncircumciſed Philiſtines, when God departs, whereas before he was wont to ſlaughter them by Heaps. If God be angry, and ſend this Judgment of Sword or Famine againſt a People, who can deſcribe the Dread and Horror of ſuch a Calamity? Every Battel of the Warrior, ſaith the Prophet, is with confuſed Noiſe, and Garments roll'd in Blood; Iſa. 9.5.but this ſhall be with Burning and with Fewel of Fire. The Wrath of God ſhall put an unuſual Terror on the very Countenances of an Enemy, and give an unuſual Edg to their Sword. The Anger of God will ſharpen the Sting and Terror of natural Death, it will invenom the Teeth of Famine, and make all the Calamities of War unſufferably more grievous than can be expreſt.
There is nothing ſo baſe, but the greateſt Spirits ſhall ſtoop to; nothing ſo unnatural, but the tendereſt of you all may be brought to comply with. You think you ſhould part with your own Lives a thouſand times over, rather than eat the Fleſh of your Children: I doubt not but the delicate Women in Jeruſalem thought ſo too; and yet in Famine, they boiled their Children, and were glad to eat them. Pity ſhall periſh from Parents, Courage from the Men of Might, Wiſdom from the Antients, Flight from the Swift, and the Strong not be able to find their Hands: For it is the Day of the Lord's Wrath, and who can abide it? You may ſeek for Death at ſuch a time, and not find it; and within an Hour, Death may offer it ſelf, and then you will flee from it; and within a few Moments repent, and wiſh you had died. Such will be the Diſtreſs and Anguiſh of your Souls, between vain Hope and tormenting Fear, that your very Lives will be a burden. Think what the caſe would be, where the Sword without, and Torror within ſhall deſtroy young and old, the Suckling, and the Man with gray Hairs. When there is no Peace to him that goes out, or to him that comes in, but great Vexation on all the Inhabitants; Nation deſtroyed of Nation, and City of City: for God did vex them with all Adverſity. Think of theſe things, and repent of Sin, for that is the Cauſe of it.
4. We do not know what we may further experience and feel of the terrible Effects and Miſeries of War. The moſt are confident that all will quickly be well, and the preſent Cloud vaniſh: There will ſpeedily be an honourable Peace; the French are impoveriſh'd and almoſt ſtarved: Their Numbers are leſſen'd, and ours encreas'd againſt this Campagne. They muſt e're long make Peace, or we ſhall force them to it: Or if they ſhould not, many flatter themſelves, they have this or the other Project to provide for themſelves; they doubt not, for their parts, but to eſcape well, let things be as they will. But may not all ſuch Confidence prove a Refuge of Lies? Conſider what God ſaith by the Prophet, Jer. 37.9, 10.Thus ſaith the Lord to the King of Judah, Deceive not your ſelves, ſaying, The Chaldeans ſhall depart: tho you had ſmitten the whole Army of the Chaldeans that fight againſt you, and there remain'd but wounded Men among them, yet ſhould they riſe up every Man from his Tent, and burn this City with Fire.
What is there for publick Safety, or private Defence, that can be Proof againſt the Anger of God? For certain, it is not the great Numbers or Riches of a People, no advantageous Situation or Strength of Places, nor the beſt prepared Armies and Navies, or any Confederacies abroad, or Fortifications at home, can ſecure us. The beſt, the greateſt, the moſt hopeful of all ſuch things have been frequently baffled, and ſham'd, and confounded by the Divine Anger. Riches be ſure profit not in the day of Evil; they rather expoſe to Envy and Danger, than ſecure againſt it: They who have moſt to loſe are likely to ſuffer moſt, and commonly are leaſt able to bear it. God hath hitherto ſaved us with a nevertheleſs, notwithſtanding our Provocations; it may be He will be intreated to do ſo ſtill: But who can tell, but that except we Repent, we ſhall drink the Dregs of the Cup? The Sins of Societies and Communities of Men, as ſuch, muſt be puniſh'd in this World, if at all; and therefore tho a ſingle wicked Man may eſcape the Judgment of God in this Life, it cannot be expected for a ſinful Nation without Repentance: And the Danger is proportionably great, according to the hainous Nature and Aggravations of National Sins.
5. Unleſs by Repentance we make Peace with God, what a poor inconſiderable thing is the Civil Peace of the Nation, as to us in particular? How little a thing is it to have Peace round about, if we have not Peace above, and Peace within? While thou art unreconciled to God, thou haſt greater Matters to be concerned for, than what refer to the National Welfare. How little doth it ſignify to Thee, what Changes are made in the Thrones of Princes, or what are the Succeſſes of War; who is exalted and who brought down, while thy Sin is unpardoned, while God is thine Enemy, while the Curſes of his Law are in force againſt thee, while his Wrath hangs over thy Head, and thou mayſt drop into Hell the next Night, or the next Hour? Thou muſt ſhortly die, Man, and be damned, and periſh for ever, if thou art not at Peace with God.
But I expect many will ſay, I hope I am at Peace with God, for I have inward Peace; my Conſcience is quiet, I hope all is well. Let me therefore ask you,
1. Are you willing to have the Grounds of your Peace tried and examined? or, are you loth to bring it to the Touch-ſtone? You may juſtly ſuſpect that Peace which is afraid of being examined, as to the Ground and Foundation of it. Since therefore thou ſayſt thou haſt Peace, enquire ſeriouſly, Is it on a Scripture-Bottom? Is it warranted by the Rule? Is it according to the Infallible Word of God? Haſt thou Peace, by the Teſtimony of Conſcience to thine unfeigned Repentance, and Faith in Chriſt, and Obedience to him? Doth the Goſpel ſpeak Peace to thee, according to the Tenor and Terms of the new Covenant?
2. Thou ſayſt thou haſt Peace, How cameſt thou by it? Is it the Effect of deep Repentance and Sorrow for Sin? Is it the Fruit of a Divine Faith, accepting Chriſt in all his Offices? Is it the Anſwer of ſervent Prayer, after earneſt Supplications to Heaven? Is it the Reſult of ſerious Examination of thy Heart and Life? If thou didſt not get it in the uſe of ſuch Means, there is reaſon to queſtion the Truth of it. True wellgrounded Peace is the Fruit of holy Diligence in the Exerciſe of Grace, and is neither got nor kept by Sloth and Idleneſs. That Peace which grows upon us we know not how, and is kept by Negligence, without Prayer and without Pains, is a dangerous Preſumption.
3. Thou ſayſt thou haſt Peace; let me ask thee, how long haſt thou had it? It may be thou haſt always had this Peace, but it is very ſuſpicious, if it were never preceded by any Trouble. Thou art pleaſed that thy Conſcience is quiet, but it was never otherwiſe; thou never hadſt any true ſight of Sin to trouble thee. Thy Heart is whole, thou thinkeſt, but it was never broken: Thou believeſt thy Sins are pardoned; but if thou didſt always believe ſo, 'tis to be feared thou wert never Penitent. Conſider how long thou haſt had this Peace, and whether Godly … did ever precede.
4. What are the Effects of thy Peace of Conſcience? Doth it make … more careful to avoid Sin? Doth it quicken and enliven thee in the Way of the Lord? A falſe Peace makes us more ſluggiſh, and ſecure, and barren. Does thy Peace engage thee to walk humbly with God, in a thankful Admiration of his Grace, and a more entire Devotedneſs to him? Otherwiſe it is not of the right kind, and will not laſt. Is thy Peace the ſame, tho thou haſt lately fallen into Sin, and yielded to Temptation? Are the ſolemn Duties of Religion, Prayer, Word, and Sacraments, as eaſy and delightful to thee, notwithſtanding ſuch Sins, as at other times? A good Man hath not the ſame Peace and Quiet, when Corruption prevails, and he is overcome by Temptation, as at other times; till upon renewed Repentance, and Faith in Chriſt, he can hope his Sin is forgiven, and God reconciled. And the more hope he hath of this, to pacify and quiet Conſcience, the more diligent, humble, watchful, careful he will be to pleaſe God, and keep himſelf unſpotted from the World.
To ſhut up all; Be perſwaded to turn from Sin, which is the great Obſtacle of Peace. There is yet Hope, if you will do ſo. The Anſwer in this Text to the Queſtion, Is it Peace? does not deſtroy all Hope of it; What Peace, ſo long as the Whoredoms? &c. doth imply that there may be Peace, and there ſhall be, if theſe be removed. Therefore tho our Dangers be great, and our Fears juſtly great too, yet our Caſe is not deſperate. Tho our Breaches be wide as the Sea, and our Wounds are deep, and our Caſe doubtful, yet is there Hope in Iſrael concerning us. The Courſe taken this Day, if ſeriouſly ingaged in, and generally ſo, may yet obtain National Mercy, a good Iſſue of this War, and the Prevention of farther Judgments, the healing of our Breaches, and the eſtabliſhing of us on ſure and laſting Foundations.
However, if we reſolve and endeavour, every one for our own parts, as to our ſelves and Families, to comply with our Duty, and obey this Call and Counſel of God; I may then conclude with a Bleſſing, the comprehenſive Bleſſing of Peace; I may beg it of God in hope, ſaying, Peace be in your Families, Peace in your Neighbourhood, Peace in this City and Nation, and for the Nations round about us, and among all the Reformed Churches, with an abundant Bleſſing of the Goſpel of Peace. And the Peace of God, which paſſeth all Ʋnderſtanding, eſtabliſh and keep your Minds and Hearts in the Knowledg and Love of God, and of his Son Jeſus Chriſt our Lord. To whom be Glory throughout all the Churches for ever. Amen.
FINIS.
End of the text · John Shower, No Peace to the Wicked (1694)