Eighteen Choice and Useful Sermons, Sermon 8
The Eighth SERMON.
ISAIAH. 57.21.
There is no peace to the wicked, ſaith my God.
WE have here in theſe words, a Proclamation as it were of open Warre, againſt all ſuch as are impenitent ſinners, wherein two things are to be conſidered, The thing that is proclaimed, and the Perſon that proclaimes it. The thing that is proclaimed, There is no peace to the wicked, The Perſon that Proclaimes it, is the Prophet Eſay, as Gods Herald, and therefore proclaimes it not in his own, but the Lords name, not as from himſelf but from the mouth of the Lord, There is no peace to the wicked, ſaith my God.
And firſt,Gen. 16.12. concerning the thing proclaimed, as it was ſaid of Iſhmael, that his hand ſhould be againſt every man, and every mans hand againſt him; ſo here it is ſaid that there is no peace to the wicked, as if they were enemies unto all, and all unto them, and ſo had peace with none. They are enemies to God, enemies to men, enemies to themſelves, and therefore can have no peace at all, either inward or outward, either at home or abroad, either with themſelves or with others.
The Reaſon is, becauſe indeed there can be no peace, where there is no righteouſneſs. Therefore the Prophet, Eſay 32. makes peace to be a fruit and effect of righteouſneſs. The work, ſaith he, of righteouſneſs ſhall be peace. And therefore the Prophet David, Eſay 32.17.Pſal. 85. joynes them both together, Righteouſneſs, ſaith he,Pſal. 85.10. and peace have kiſſed each other; where righteouſneſs and peace as St. Auſtin ſaith, are propounded by the Prophet as two loving Friends, who ſo agree together, as that he who oppoſeth himſelf againſt the one, muſt needes oppoſe himſelf againſt the other, and ſo can never injoy peace, who regards not righteouſneſs. But as Jehu ſaid to Jehuram, 2 Kings 9. when he askt Jehu, 2 Kings 9.22Is it peace? what peace, ſaith Jehu, ſo long as the whoredoms of thy Mother Ieſabell, and her witch-crafts are ſo many? ſo while the wicked do multiply their ſinnes, what peace can they have? what peace either with God, who hates all thoſe that work wickedneſs; or what peace with the Creatures, who are alwayes ready to revenge Gods quarrel againſt his adverſaries; or what peace with men, whether they be the godly or the wicked like themſelves, while they hate the godly, and the godly them, as being Gods enemies; and the wicked again hate them, as knowing them to be ſuch, as onelyonly like them while they ſerve their turns, and will be as ready to do them wrong, if it be for their advantage: And what peace again can they have with themſelves, while they have one within them that beares witneſs againſt them, even their own Conſcience?
Firſt, They can have no peace with God, no more then a Subject can have peace with his Prince againſt whom he rebels. For the wicked are Rebels againſt God,Eſay. 1.30. their diſobedience in the Scripture is called Rebellion, to ſhew that while they diſobey Gods Lawes, he accounts them no better then Rebels and Traytors, as if they were at defiance with him, and up in Armes againſt him. As indeed they are, becauſe they both ſerve his Enemy the Devill, and make no account of diſobeying God, ſo they may ſatisfie their own will and pleaſure. For look what ſinnes they delight in, they wholly devote themſelves thereunto, giving them the chief place in their affection, and ſetting them up in Gods roome. So the Epicure makes his belly his God, the ambitious man makes honour his God, the voluptuous liver makes pleaſure his God, and the covetous miſer makes mony his God, becauſe they perform that ſervice unto them which they owe unto God; they love their pleaſures, preferments and profits, more then they love God, they obey them more then they obey God, they fear more to loſe them then to loſe the ſavour of God; and they put more truſt and confidence in them then they put in God. Therefore as they regard not God, ſo he regards not them, but when they ſeem to offer him their ſervice, he rejects the ſame. So that even their very prayers which they keep for their laſt refuge, and whereby they think to curry favour with God in their diſtreſſe and affliction; are abominable unto him.
For ſo we ſee Proverbs 28.Prov. 38.9. He that turnes away his care from hearing the law, even his prayer ſhall be abomination. Which is to be underſtood not only of ſuch as refuſe to hear it, but likewiſe of ſuch as refuſe to obey it, that though they tread in his courts, and come to Church, though they hear his word, and offer him their prayers yet becauſe they are ſuch as hate to be reformed, and will not leave their ſins, God abhors all their ſervice, and will rather plague them for praying unto him, then accept their prayers. For ſo long as they refuſe to obey his lawes, he holds them for rebels, and profeſſeth himſelf an enemy to them as they are unto him. So that the wicked can have no peace with God, becauſe they are his enemies, and he theirs, only the godly have this peace, as being aſſured by faith that they are reconciled unto God in Chriſt Jeſus, as the Apoſtle ſaith, Rom. 5.1. Being juſtified by faith we have peace with God through. Chriſt our Lord. They therefore that would be at peace with God, they muſt have faith, for like as our faith is, ſo is our peace, a true ſaith, a true peace, an hypocriticall faith, an hypocriticall peace, a temporary faith, a temporary peace: and look where there is a weak or no faith, there is likewiſe a weak or no peace. And ſo the wicked having no faith, to believe that God is reconciled unto them, they cannot have any peace with God, but ſtill look upon him as upon an angry Judge, and expect nothing from him but wrath and vengeance for their ſin and wickedneſſe.
Secondly, As the wicked have no peace with God, ſo likewiſe they have no peace with the creatures, which are at enmity with them that are Gods enemies. Therefore we ſee how all the creatures from the greateſt to the leaſt, have oppoſed themſelves againſt the wicked, and have armed themſelves againſt thoſe that have diſobeyed God. Therefore God is called the Lord of Hoſts, as having all creatures as ſouldiers under him, and ready, as it were, in battail-aray, to fight againſt them, that do not ſerve him. If God be offended with the old World for their ſins, he need not march againſt them in his own perſon, but the Windows of heaven, the Springs of the earth, will conſpire together, to ſend forth their water to overwhelm them. For all the creatures both in heaven and earth do take Gods part to execute vengeance upon his adverſaries. The Angels deſtroyed the Army of blaſphemous Zenacherib, ſlew the firſt-born of Egypt, and ſmote Herod. 2. King. 19.25.The fire from Heaven conſumed the Sodomites, the two hundred and fifty that offeredincenſe, and Ahaziahs two Captains with their fifties. Acts 12.23. Gen. 19. 24. Num. 16.35.2 King. 1.10.11. Judges 5.20. Joſh. 10.11. Exod. 14.28. Num. 16.32. Num. 21.6.2 King. 2.24.1 King. 13.24.2 King. 9.35. Acts 12.23.The Stars in their courſes fought againſt Sicera, hailſtones from heaven deſtroyed the Amorites, the Waters covered Pharaoh With his whole Army, the earth opened and ſwallowed Corah and his complices. Fievy Serpents ſtung the Iſraelites that murmured. Beares ſlew the children that derided the Prophet; a Lyon the Prophet that diſobeyed the Lord; the dogges did eat Jezabell, and the wormes Herod. Humane Authours are full of the like examples, how the creatures have been enemies unto the wicked. It is very memorable which they report of Ibicus the Poet, That being robbed by ſome ruffians, and haled through a field, and murdered by them, he ſeeing none by, while they were thus haling him, but a company of Cranes flying over the field, he cried to the Cranes, you Cranes ſhall bear witneſſe what they do unto me. The murderers were not known for a long time, but at laſt there being a great Solemnity kept in the ſame field, whereat two of the murderers of Ibicus were preſent, ſuddenly a great noiſe of Cranes was heard over the field, Heark, ſaith one of the murderers to his fellow, theſe are the witneſſes which Ibicus ſaid ſhould diſcloſe his death; which one over-hearing, and knowing that Ibicus had been murdered, began to ſuſpect them, and telling the Magiſtrate what he had heard, they were ſent for and examined, and confeſſed the fact, and were condemned, and executed. It were endleſſe to inſtance in all the particulars, how the creatures have ſet themſelves againſt the wicked to revenge the Lords quarrels, and to bring them to confuſion that have refuſed to ſerve him. So we read of Ha to Bonoſus the Archbiſhop of Mentz, who was a great enemy to the poor, and was wont to call them miſe and vermine, that when any poor came to him for relief in a dear year, he appointed them to go into a barn, pretending that he would ſend them relief thither, but when they were there, he ſhut up the doors, and ſet the barn on fire, and ſo burnt them all to death together: but afterwards by the juſt judgement of God he was haunted and aſſaulted, and purſued by miſe, which could not by any means be kept from him, but ſwam after him through the River Rhene, and there devoured him. So we read of Hadrian, that proud inſolent Pope, who made the Emperour ſtoop, and hold his ſtirrop, how he was afterwards ſtifled, and choaked by a gnat: God ſhewing by theſe and the like examples, that he hath all creatures at his beck and command to do him ſervice and that he can pull down the pride of the greateſt even by the baſeſt creatures. The creatures were made for the ſervice of man, as man was made for the ſervice of God, God giving man ſoveraignty over the creatures, and reſtoring to himſelf the Soveraignty over man; but becauſe that man rebelled againſt God, the creatures began to rebell againſt man, God making the creatures to become our enemies that were our ſervants, becauſe we that were made to be his ſervants, were become his enemies. Therefore though the creatures be at enmity with the wicked, yet they are at peace with the godly,Pſal. 34.7. Gen. 19.15. Acts 12.11. Acts 27.23, 24. Johſh 10.13. 1 King. 17.6. Exod. 14.22. Dan. 3.17. Dan. 6.22. Acts 28.5. even from the higheſt to the loweſt. The Angels do pitch their tents about them to preſerve them from danger, freeing Lot out of Sodom, & Peter out of priſon, & comforting Paul in his dangerous voyage. The Sun & the Moon will ſtay their courſe till Joſhuah be fully avenged of his enemies; the ravens will miniſter food to Elias; the waters will give way to the children of Iſrael when they are purſued by the Egyptians; the fire will not burn the three children that are caſt into the furnace; the Lions will not do any hurt to Daniel, nor the viper to Paul. For the creatures are in league and at peace with them that are at peace with God, they do ſervice to them that are Gods ſervants, which becauſe the wicked are not, they therefore can neither have peace with God, nor yet with the creatures.
Thirdly, the wicked have no peace with men. Therefore it is ſaid here in the former verſe, The wicked are like the troubled ſea, when it cannot reſt, whoſe waters do caſt up mire and dirt. For the wicked are turbulent of their own nature, but if they be ſtirred or moved never ſo little, they begin like the ſea when it is moved with winds to ſwell and foam, and diſgorge their malice againſt them that offend them. Therefore it is ſaid of the wicked, Rom. 3. Deſtruction and miſery are in their wayes, Ro. 3.16.17and the way of peace they have not known: not known the way of peace, either actively or paſſively, either to make peace among thoſe that are at variance, or to imbrace and entertain peace when it is offered them by others.Gal. 5.22. Gal. 5.20. And therefore the Apoſtle Gal. 5. names love and peace, and long-ſuffering, among the fruits of the ſpirit, and hatred variance and emulation among the Works of the fleſh: to ſhew that as the godly, who are renewed by the ſpirit, live in unity and peace: ſo the wicked on the contrary are prone by nature to diſſention and variance. They are eaſily drawn upon any light occaſion to fall out with their neighbours, and not eaſily pacified, but hard to be reconciled where they have taken offence. Nay, they are ſo far from either making or taking peace, that they delight to ſow diſcord and diſſention among others, like the Scribes and the Phariſees, who to make variance between Chriſt and his Diſciples, ſometimes accuſed the diſciples to Chriſt,Marke 7.5. Mark. 2.6. why eat thy diſciples with unwaſhen hands? ſometimes Chriſt to his diſciples, why eats your Maſter with Publicans anà ſinners? and all to breed diſſention and variance between them. But the godly on the contrary, who are called by our Saviour, The Sons of peace, they are peace-makers, Luke 10.16.labouring to unite and reconcile thoſe whom they ſee at variance. So we read of Moniſtia, Saint Auſtins Mother, that when ſhe heard there was variance between any of her neighbours, ſhe would firſt go to one of them, and relate unto her ſome good of the other, and having brought her to acknowledge it to be true, and wonne her to a better liking of her; then ſhe would go to the other, and tell her that ſhe had heard, there was ſome diſcontent between her and ſuch a neighbour, but hoped it was not true, becauſe ſhe had lately been in her company, and heard her ſpeak very well of her, and ſo by relating ſome good between them, ſhe would breed a better liking of one to the other. Thus the godly ſeek to reconcile thoſe whom they ſee at odds. Nay, if there happens any breach between themſelves, and others, they will ſeek to be reconciled, though it be to their own diſadvantage. So did Abraham, Gen. 13.8.9.Gen. 13. who when there fell a ſtrife between his ſervants & Lots, he came unto Lot, Let (ſaith he) there be no ſtrife, I pray thee, between thee and me, neither between my heard-men and thine, for we are brethren: Is not the whole land before thee? if thou wilt take the left hand, I will go to the right, or if thou wilt go to the right hand, I will take the left. Where you ſee how deſirous he was of peace. Though Abraham were a better man then Lot, yet he ſtood not upon that, he ſtayed not till Lot would come unto him, but he went unto Lot, and was the firſt that ſought reconcilement: and rather then he would not have reconcilement between them, he offers him his choiſe of the whole land, and ſo was content to purchaſe peace, though it were to his own loſſe and hinderance. For the godly who are the children of God, do imitate God,Heb. 13.6. who is called in the Scripture the God of peace, and therefore they are peace-makers, both ſeeking to unite and reconcile others that are at diſſention, and deſiring if it were poſſible, and as much as lieth in them, to have peace with all men: whereas for the wicked, becauſe they do not delight in peace, it is far from them: and have not either any peace with God, nor peace with the creatures, nor peace with men.
Laſtly, As they have no peace abroad ſo none at home, as they have no peace with others, ſo none with themſelves. They carry within them a guilty conſcience which doth accuſe and condemn them, and will not ſuffer them to be at peace. Their conſcience indeed doth not always trouble them, but then when it doth not, their caſe is more deſperate. For like as it is in the ſickneſſe of the body, vvhen the pulſe doth not beat, the body is in a more dangerous eſtate; ſo it is likevviſe in the ſickneſſe of the ſoul: When the conſcience doth not beat and check them for ſin, their caſe is more dangerous, becauſe it is a ſigne, that their conſcience is ſeared (as Saint Paul ſpeaketh) with a hot-iron; 1 Tim. 4.2.and that their cuſtom of ſinning doth take avvay from them the ſenſe of ſin, and makes them paſt feeling. But when ſickneſſe or any other croſſe or affliction is laid upon them, whereby the conſcience is wakened again, then it begins to torment them afreſh and will ſo terrifie and affright them with the ſight of their ſins, that they ſhall finde no reſt. Though the wicked had all the wealth in the world, and wanted nothing that their hearts could deſire for their outward eſtate, yet as long as their ſins are a wound to their ſouls, and a torment to their conſcience, they can never have any peace in themſelves. For this peace is only wrought by faith in Chriſt, whereby a man believes that Chriſt hath made a full ſatisfaction to God for all his ſins, and therefore that they ſhall not be laid to his charge, which faith, becauſe the wicked have not, nor ever can have, while they continue in their ſins, they cannot have this peace, and wanting this peace, they want the greateſt bleſſing that is. For he that hath this peace, though he have nothing beſides, yet he wants not any thing, and he that wants this peace, though he have every thing elſe, yet indeed he hath nothing. This peace is a continuall feaſt to the godly, it makes them to fare (as it is ſaid of the rich man in the Goſpel)every day deliciouſly. And this peace is the fruit of our peace with God, which Chriſt the Prince of peace, bath purchaſed for us, and bequeathed unto us and therefore calls it his peace, John 15. Peace leave I with you,John 14.…. my Peace give I unto you, not as the World gives, give I unto you. For all the principalities and powers in the World, are not able to give us one jot of this Peace. The peace which the World gives, is falſe and uncertaine and doth oftten deceive us; but this is a true and certaine peace which never fails us; the peace which the world gives is onelyonly outward, and onelyonly affords us externall content, but this peace extends to the quieting of the conſcience the peace which the world gives is only tranſitory as the world is, but this is as permanent as the giver of it; for this is one of the chief of his gifts whoſe gifts you know are without repentance; And therefore he gives it onelyonly to the godly and not to the wicked.
We have heard then, the thing that is proclaimed, that the wicked can have no peace, no peace with God, no peace with the creatures, no peace with men, no peace with themſelves, their vvant of the firſt, their want of peace with God being the cauſe that they want the reſt and have no peace with others.
Doct. And from hence we may obſerve, That there can be no ſecurity to thoſe who continue in their ſinnes. For how can they have any ſecurity, who are not at peace with God, but have him for their enemy. God is never enemy to any but onelyonly for ſinne, ſin is that which incenſes his wrath and provokes him to puniſh them;Eſay 63. therefore ſaith the Prophet Eſay 63. They rebelled and vexed his holy ſpirit, therefore he was turned to be their enemy and fought againſt them. And the Apoſtle to the ſame purpoſe, Rom. 1. The wrath of God ſaith he, is revealed from Heaven, againſt all unrighteouſnes and ungodlineſſe of men. Rom. 1 13.When therefore we ſee Gods wrath break forth againſt any place, as ye know he hath many wayes revealed of late againſt this Land, by that heavy viſitation of Plague and Peſtilence, whereby he ſwept away ſo many thouſands, by hot burning-Feaver and other grievous diſeaſes in the moſt places, by unſeaſonableneſſe of weather and immoderate ſhowers, by ſuffering the enemy to give us the foile, and to have the better of us, and many other wayes; we may well be aſſured that our ſins have provoked him, and if we repent not, theſe are but the fore-runners of greater judgements. God is not eaſily provoked to anger, but many times beares a long time with ſinners, that by his forbearing them he might draw them to repentance; but if they go on, he will more and more manifeſt his wrath againſt them; which as their ſinnes increaſe growes further and further, like fire which firſt takes hold of one houſe and then goes to another. He powres not out his whole Viall of his wrath at once but by degrees, the former judgements making way for the latter; the leſſe for the greater; firſt making ſome ſmart that others may amend; which if they do not, his wrath will break forth upon them altogether. So we ſee he dealt with Pharaoh, God brought ſundry plagues upon him and his people; yet the latter were more fearfull and grievous then the former, and when none of thoſe judgements which he had powred upon them would make them take warning, in the end he drowned them all in the Red-Sea together. So when our Saviour Math. 24 had forthtold many judgements that ſhould come upon Jeruſalem, for their contempt of the Goſpel, and for their refuſing and rejecting of grace when it was offered unto them, he adds this, That the end is not yet, and that all theſe are but the beginnings of ſorrows: as they found afterwards by wofull experience; For in the end, vvhen he had many wayes plagued them before, and they were ne're the better, he powr'd out his wrath in full meaſure upon them, and brought utter deſolation upon them all. They might have underſtood by the former puniſhments (which were the beginning of their ſorrowes) that there were greater coming except they prevented them; as when a man ſees the ſmoke breaking out of the houſe, he may know there is ſire, which will break forth into a flame if it be not looked to in time: And ſo may we, we may underſtand by Gods former judgements, that there are greater hanging over our heads, except we prevent them by unfeigned repentance. Let every one therefore in the feare of God, turn unto him by true humiliation; aſſuring our ſelves, that as long as we continue impenitent in our ſinnes, we make God our enemy, and ſo can have no peace.
And thus much for the thing that is here proclaimed, That there is no peace to the wicked. I come now briefly to the perſon that proclaims it, the Prophet from the mouth of the Lord, Thre is no peace to the Wicked ſaith my God.
Doct. The Prophet proclaiming this fearfull doome againſt the wicked, he ſhewes that he is but Gods Herald, that he doth not proclaime it in his own, but the Lords name; and that it was God that ſpake by him.
And from hence we may obſerve, That it is God that ſpeakes by the mouth of his Meſſengers, and that the Meſſage which they deliver, is not theirs that bring it; but Gods that ſent it. Which ſerves for the inſtruction both of Gods Miniſters, and of thoſe that hear them. That Miniſters are to deliver nothing but the Word of God, that they may be able to ſay as the Prophet here ſaith, ſaith my God, And as St Paul ſaith, That which I delivered unto you, I received from the Lord. Non valet haec ego dic…, haec tu dicis, ſed haes dicit dominus. It is not ſufficient ſaith St: Auguſtine to ſay, I ſay thus, or thus thou ſayeſt, unleſſe we can ſay, the Lord ſaith thus; That while we deliver no more then that which is agreeable to the Scripture, we may be ſure we deliver Gods Meſſage, and that we ſpeak that which God puts into our mouths.
Secondly, This ſerves to inſtruct the hearers, that they muſt make account that they hear the Lord while they hear his Meſſengers. Therefore it is that the faithfull ſay Eſay 2. Come let us go up to the Mountain of the Lord, the houſe of the God of Jacob, and he will teach us his ways, as making account that they were taught by God, while they were taught by his Miniſters. He ſaith our Saviour,Luke 10.16. 1 Theſ. 2.13. Luk. 10. that heareth you heareth me. And therefore St. Paul commends the Theſſalonians 1 Theſ. 2. that when he preacht among them, they heard what he delivered, not as the word of man but as the Word of God. Ye know when a Cryer doth make Proclamation in the Princes name, the Proclamation is to be heard, not as his that utters it, but as his that ſent it. Now Miniſters are as it were Chriſts Heralds, to proclaime and make known his will unto us; which while they Proclaime, we muſt make account that we hear him while we hear them. And therefore as this ſerves to ſhew their folly who make the leſſe account of hearing the Word, becauſe they are but men like themſelves that deliver it: ſo it likewiſe ſerves to reprove thoſe who are offended with Miniſters when they reprove their ſinnes. For what reaſon hath any man to be offended with the Meſſenger for the Meſſage lie brings, ſeeing he ſpeaks not in his own name but in his that ſent him. and it is not his, but his Lords Meſſage.
FINIS.