SO ill sounding an accent, is the Alarum of War, that it makes those that hear it to tremble: so sweet is the message of Peace, that it is as a Cordial to the Heart. The proclaimer of War is terrible, Isaiah. 52. but how beautiful upon the Moun­tains [Page 6]are the Feet of those that bring Tydings of Peace? they have both the same Master, the same Prophet proclaims these different tenours, from the same Authority. This Herald was sent to Jerusalem: Isaiah. 40.2. to tell her that her Warfair was ended: Then he brought an Olive Branch of Peace; here he proclaims War and both sealed with the Kings Sig­net. Isaiah. 40.1. Comfort ye my People saith your God, there is no Peace saith my God to the Wicked.

Wherein observe 1 ^st. the Thing pro­claimed, 2d ^ly. the Person proclaiming and 3d ^ly. the Parties against whom. The Proclamation is War, negative­ly set down, there is no Peace, which is more binding than a positive As­sertion. The Herald or Party Pro­claiming, is no less then a Prophet [Page 7]but not from himself, but from the King of Kings, which has an indis­putable Power to grant a Commis­sion, being God; to whom he expresseth his Relation my God. The Parties against whom, viz. VVicked. Tho' God is a God of Peace, yet he hath Enemies against whom he doth wage War from ge­neration to generation. There is no Peace to the Wicked.

First of the Proclamation, There is no Peace. I shall not lead you in­to a common place, to shew the sweet Fruits of Peace, and the bitter Effects and lamentable Calamities of War; I may say of it with wise King Solomon, Eccles. 1.18. He that encreaseth Knowledge, encreaseth Sorrow.

I shall conjoyn the War and the E­nemy, the VVicked and no Peace, Oh heavy Doom! aggravated by the generality of the Persons and the universality of time and place: no wicked Man at any time, in any place can be exempted. The propo­sition will bear this, being an univer­sal Negative.

A wicked Man hath neither Peace of Grace here, nor Peace of Glory hereafter, but as he passeth from sin to sin, from one wicked­ness to another; so he passeth from one punishment to another, from one War to another, from one Hell to another, from Flashes into Flames from the inward Torment of the Fiend of Conscience, to the eternal Torments of the Devil and his Angels.

Thus you see there is no Peace to the Wicked, at any time, nor in a­ny place, nor [indeed] with any Person. 1st. not with God 2ly. not with Man, and 3dly. not with them­selves. Upon these three I shall ground my present Discourse.

First, the Wicked have no Peace with God. The Scripture tells us plainly they Enemies to God, Psalm. 21.8. Sons of Wrath, set on fire of Hell. Eph. 2.3. St. Jam. 3.6. Ali­ens from the Common-Wealth of Is­rael, Eph, 2.12. and Strangers from the Covenant of Grace. Being such they are with­out Christ, and consequently with­out peace, for he is our Peace. 14 He is our Peace-maker. Rom. 5.10. When we were E­nemies, we were reconciled to God by the Death of his Son. St. Luke 3 22 In him God is well pleased, and for him he is well pleased with us. Without Christ we [Page 10]are Enemies; through him we are Friends of, and United to God.

The Apostle affirms, that some Men have not Faith. 2. Thessa. 3.1.2. Pray for us, &c. That we may be delivered from unreasonable and Wicked Men: for all Men have not Faith. Heb. 11.6. Without Faith it is impossible to please God. And this great King will not be at Peace with those that displease him. With­out Faith no justification, and we must be justified before we can have peace with God. So long then as men continue in their unbelief, they can have no Peace.

Rebellion is as the Sin of Witch­craft and Witchcraft is a kind of de­throning God Almighty, 1. Sam. 15.23. and [as far as the Creature is able] a set­ting [Page 11]the Devil in his place. This hainous Sin we are guilty of, if we rebel, and we do rebel if we diso­bey Gods Commandments: and this is one of his Statutes; Psalm. 105.15. Touch not mine anointed. This is one Com­mandment, Rom. 13.1. Let every Soul be sub­ject unto the higher Powers. This is one Precept, 1. Tim. 2.2 Pray for Kings and for all that are in Authority. This is one Commandment, 1. St Peter. 2.13. Submit your selves to every Ordinance of Man, for the Lords sake, whether it be unto the King as Supream, 14 or unto Governours as unto them that are sent by him. He then that draws his Sword, or lifts up his Hand against his lawful So­veraign, the Lords anointed, is not only an Enemy, a Traytor, a Rebel to the King, but also to the King of Kings, he proclaims open War a­gainst him, he shall have no Peace.

And he doth not only proclaim, but hath joyned Battle, and fought with the Wicked from Heaven, on Earth, and summon'd Powers from under the Earth.

First from Heaven. There is men­tion made of three Heavens, and from all he has opposed the Wick­ed. From the highest Heaven by his Angels; 2. Kings. 10.35. An Angel was sent to destroy the Assyrians; an Angel was sent to be the Death of Herod. Act. 12.23. By his Saints for tho' they know not the desires of Men in particular, yet they pray in general, that God may be avenged of such as molest his Church. Rev. 6.10. Crying with a loud Voice, saying how long O Lord, Holy and True, dost thou not judge, and avenge our Blood on them that dwell on the Earth.

He has fought with them from the second Story, Judges. 5.20. The Stars in their Courses fought against Sisera. The Sun stood still, and hasted not to go down about a whole day, and the Moon stayed until the People had avenged themselves upon their Enemies. Joshua. 10. v. 13. For the Lord hearken'd unto the Voice of a Man; and fought for Israel.

From the lowest Heaven. He bringeth the Winds and Storms out of his Treasure, and persecuteth the Wicked with his Tempest. Hailstones from Heaven were showred down, to slay the wicked Amorites. Psalm. 11.6. upon the Ʋngodly he shall rain snares, fire and Brimstone, Storm and Tempest: this shall be their Portion to drink.

Secondly, He hath fought with them on earth. The earth opened and swallowed the Rebellious Chorites. The Sea drowned the Aegyptians.

Thirdly, He hath brought For­ces from beneath to War against them. An evil Spirit from the Lord vexed Saul. And we read in the Gos­pel, of foul Spirits that haunted ma­ny, made some deaf, some dumb, drove some into the Water, some into the Fire. All which as acti­ons proceed from God; for there is no Power but of God. Rom. 13.1. The Devil can­not stir but when and so far as God pleaseth.

God Almighties hand is not shor­ten'd; what he hath done, we may certainly expect he will do. He [Page 15]will vex, overthrow the wicked, they shall have no Peace.

Secondly, The Wicked have no Peace with Men. Solomon tells us, there is a time for War, and a time of Peace: But the time of Peace, the Wicked cannot be said to enjoy; for when they sing Peace, Peace, then Destruction is hard at hand, Like Oxen they are pampered and fed, but it is but for the Slaughter; But generally, The Wicked are like the troubled Sea, when it cannot rest; whose Waters cast up Mire and Dirt. verse. 20. They are turbulent in their own Nature, and instead of Peace on Earth, they send a Sword, and are Seminaries of Discord.

But there is little need to trouble my self, or you, to prove that the Wicked have no outward Peace with [Page 16]Men; since both Nature, and the Holy Scripture gives us So convin­cing a reason, which is this: Righte­ousness is the elder Sister to Peace.

Aristotle in his Aethicks tells us, that Agreement in Evil, is not Amity, but Conspiracy. The Tabernacles of the Edomites and Ishmalites, the Mo­abites and Hagarens may cast their Heads together with one consent, and be confederate. Herod and Pilate may agree against Christ. All the Dissenters [tho' they differ among themselves] agree in their Oppositi­on to the Church: but this agree­ment does not not proceed from a Principle of Love, 'tis only the pro­duct of a joynt hatred in them to­wards others, and doth not de­serve the Name of Peace, 'tis meer Confederacy.

The Royal Prophet, who spake part of the lively Oracles of God, clears this Point. Psalm. 85.10. Righteousness and Peace have kissed each other: For that Man can never be a true Friend to any, that is not a Friend to Truth it self; he can never be Faithful to any that con­fide in him, that is perfidious to his God. What Peace [said Jehu to Jehoram] so long as the Whoredoms of thy Mother Jezebel and her Witch­crafts are so many? 2. King 9.22. And how can we expect Peace on Earth, and good Will among Men: so long as Whore­dom, Drunkenness, rash, and false Swearing, Lying, Deceit, Rebellion, & Treason are so frequent among us? Peace is as inconsistent with Wicked­ness, as Light with Darkness. St. James, 4.1. asketh the question From whence come Wars, and fight­ings [Page 18]among you? come they not hence, even of your lusts? This is the rea­son; because Men keep not the uni­ty of the Faith, they have broken the Bond of Peace. We put up our Pe­titions for Peace, and may the Prince of Peace accept our Devotion. But we cannot pray for it, but with St. Pauls limitation; if it be possible, and 'tis impossible to be at Peace with Scismaticks and Phanaticks, since they are professed Enemies both to Truth and Peace: When we speak of Peace [saith King David] they make ready for Battle.

But [my Friends] I can shew you the good and right way, to make even your Enemies to be at Peace with you; Viz. When a Mans Ways please God: this great King will be his Advocate to those that plead with him, and fight against those that fight against him.

Now I come to the 3d. Position; viz. that the Wicked have neither Peace one with another, nor in their own Consciences.

First they have very seldom A­greement among themselves. I will [saith God) set Aegyptians against Aegyptians, and they shall fight every one against his Brother, and every one against his Neighbour, Kingdom a­gainst Kingdom, and City against Ci­ty, Ephraim against Manasseh, and Manasseh against Ephraim, the Sadduces against the Pharisees, and the Pharisees against the Sadduces, and a Mans Foes may be those of his own Household.

Do so, Oh Lord, to our Enemies, divide them, let every Mans Sword be against his Fellow, but let us ever escape them.

Secondly, they have no Peace in their own Consciences. I have shew­ed you already, that they have no Peace with God; and Peace of Con­science ariseth from Peace with him. The Conscience is never at Peace until sin be pardoned, and be­ing without Christ, their sin remain­eth: and their Conscience will one day be a thousand Witnesses to ac­cuse them.

This Evil Conscience may be considered two ways, either too quiet, or too unquiet; both di­rectly opposite to a peaceable Con­science.

First, Conscience may be too quiet; This [you'l say] is a Paradox. A Conscience quiet and not peaceable! This overquiet Conscience is, when a [Page]Man seared as with a hot Iron is past feeling, viz. when the custom, 1. Tim. 4.2. and habit of Sin hath taken away the sence of it. When a Man is given up to a reprobate mind to work all un­cleaness with greediness, when neither threatnings can terrifie, judgments move, nor promises allure him; then Conscience is too quiet. That Ar­my must needs be surprized, where there is no Watches, no Alarums to give Warning. When the Pulse beats not, the Party is near his Death. He that is ignorant of his Sickness, will never apply himself to a Physitian. He's most desperately sick, who feels not his Distemper. So if Conscience do not do its Office to accuse and excuse, 'tis dangerously ill. There is the greatest danger in such a calm, or rather insensibility of Conscience; nay, such a Numness, or Lethargy is [Page]the greatest punishment. The Lord threatned the Israelites, that he would smite them with Blindness, Deu. 23.28. and Astonishment of Heart: meaning, that he would inflict upon them such an insensible dulness, that in doing Evil, they should be without appre­hension of the Evil; and such a hea­vy Judgment fell upon them; for when they were pressed by Pilate to release Christ, they in their impla­cable Fury neither knowing what they did, nor said, horribly curs'd themselves, crying out, his Blood be on us and on our Children. And God Almighty is just and true in his dea­ling with them; for ever since to this day they have been Vagabonds, and have no City to dwell in, and are hatred of God, and Man.

Thus you see what a sore Judg­ment stupidity of Conscience is. Such are naked, and not ashamed: they drink deadly Poison, and can­not perceive it: their Wounds are so deep, that they had rather they should fester, than be searched. They will not War against sin, but are at peace with Hell.

Conscience is privy to all our good and evil actions; and doth ei­ther vindicate, or condemn us. It is a practical Syllogism in our under­standing; the Major whereof is Gods Law, the Minor is our application of that Law to our selves, approving in our Actions what is good, and disliking what is evil. As Gods Se­cretary, it Records all our Actions, and Thoughts, and Words in a Book of remembrance; and if it be [Page 24]not called to give Testimony here, it will be called at the general Au­dit to make answer for whatsoever has been done in the body, 2. Cor. 5.10. whether it be good, or bad.

Men are now so carried away with the Delights of this Life, that they have no leasure to take notice of the checks of Conscience: but in the day of Judgment they shall be brought to light, and every Mans Conscience will acknowledge the Justice of the Sentence of the Right­eous Judge. Conscience is now a secret Witness, only known to the Person whose it is; but then all shall be made manifest, and apparent to all.

But this Conscience will appear a greater Enemy, if we consider the next degree, which is a too disquiet [Page 25]Conscience. This is fain'd by the Poet to be one of the three Furies of Hell. For tho' a Man use all means imagi­nable; Wine, Musick, Society to qui­et it, when it is once awaked out of that past feeling, and deluding Dream, he endures a Hell upon Earth. This moved Solomon to ask the Question. Prov. 18.14. A Wounded Spi­rit who can bear? Then no Wis­dom can counsel him, no Eloquence perswade him; then no Physick can cure, nor Riches ransom him from this tormenting Fiend. And it is such a Tormentor, as the Wretch always carries about him; he continually feels those inward Flashes, and Flames: he can find no comfort abroad, nor please himself at home; but in all places, and at all times hellish Haggs, and infernal Furies afright him. A Man may [Page 26]fly from, and escape an outward E­nemie, but he cannot fly from him­self. The Murderer of Symmacus, [being at Supper] thought he saw his Visage in the head of a Fish, served up to the Table. And it is reported of Richard the third, that [as a Judg­ment for his bloody Act upon his two Nephews] he dreamed the De­vil did haul and pull him in most hideous and ugly shapes. Prince Edward and Richard D. of York in the Tower. Cain and Judas were dogg'd at their heels by their tormenting Consciences: the death of the former is not so noto­rious; but you know how the other was brought to his dismal end. His Conscience was a Bayliff to arrest, a Justice to commit him, a Jaylor to imprison, and a Witness to accuse him, a Jury to find him guilty, and a Judge to condemn him, a Sheriff to convey him to the Place of Exe­cution, [Page 27]and a Hangman to end one Misery, and begin a greater.

'Tis true a Tender Conscience, is a blessing, 2. Cor. 7.19. it worketh Repentance never to be repented of; it prevents sin, and makes a Man circumspect in his Ways. It was happy for King David, that his Conscience check'd him for his Adultery, and Murther, and num­bring the People; this wrought in him a Godly Sorrow, expressed by his poe­nitential and hearty Prayers. It was happy for the Apostle Peter, that his Conscience check'd him for deny­ing his good Lord and Master; he wept bitterly, discovered his own weakness, and became a stronger Pillar in the Church of God. But there may be a tender Conscience in Masquerade, I do not need to take up much time to distinguish. [Page 28]'Tis very apparent, some presume upon a tender Conscience when real­ly they have none. By their Fruits you may know them. When you see a Man scrupulous at an innocent Ceremony, bowing at the name of Jesus, kneeling at the Sacrament, &c. and yet make no Conscience to lye, to deceive, to speak evil of Dignities, to be drunk, to commit uncleanness: you may well conclude that Mans scrupulocity proceeds not from Conscience [properly so called] but from erronious Fancy; and this is that our pretended con­sciencious Schismaticks, [who disturb the Peace of our Church] are pos­sessed off. Indeed he is not a good Christian who is not conscious of his Failings, and Aberrations, and doth not earnestly beseech a Pardon for Christs sake, with strong cryes, pray­ers, [Page 29]and Tears, wherewith God is well pleased to be importun'd. But a Man may as easily see the diffe­rence between these two, as between a real Monarch and a personated King, on a Stage: The one cryes out against Sin; the other against Superstition and Idolatry, nicknaming Decency and Order. The counterfeit Conscience is hateful to the true God, the unfeigned is his Delight; and the gracious Redeemer of mankind will wipe away all Tears from such: they shall see their Obligation can­cell'd, their Debt paid; for the Blood of Jesus Christ cleanseth them from all Sin. But the Wicked are condem­ned by their Conscience. Their secret Faults, [whereof they would take no Cognizance, when it might be ad­vantagious to them,] their lying in wait for Blood, their private lurking [Page 30]in thievish Corners, their secret slan­ders, their Covetousness, their Re­bellion, covered over with a super­ficial Holiness; all these, and what­soever else they are guilty of, are well known to Conscience; and it will accuse, and condemn them.

Thus I have briefly shew'd, that the wicked have no Peace with God nor with Men, nor among them­selves, nor in their own Consciences. For tho' for a time, they may seem quiet, they are not peaceable, 'tis on­ly from carnal security. I shall now descend to some practical Conclusi­ons.

First we may conclude, that Sin in the Habit without Remorse; [which amounts to Wickedness] inevitably brings Misery. no Peace! consequently War, ruine to the Wicked. Yet because Sentence against an Evil Work is [Page 31]not executed speedily; Eccles. 8.11. therefore the Hearts of the Sons of Men are fully set in them to do evil. But it shall not be well with the Wicked, nei­ther shall he prolong his days. v. 13. The wicked Man [because he is not pre­sently struck with a Thunderbolt] Fancies that God takes no notice of his actions, and will not punish him for them; these things hast thou done and I kept silence: thou thoughtest that I was altogether such a one as thy self, but I will reprove thee, Psalm. 50.21. and set them in Order before thine Eyes. Now consider this yee that forget God, yee that approve, and caress your selves in any known sin, whether concupiscence, drunk­enness, rash swearing, disobedience to Governours, or deceit and fraud. Consider this yee that speak of good evil and of evil good, that give base [Page 32]Schism, and ungodly Rebellion, the glorious Title of Religion; and the true Worship, and Service of God, the ignominious name of Superstition: yee put Light for Darkness, and Dark­ness for Light. Yee can have no Peace; God will War against you, he will break you in pieces while there is none to help. Man will War a­gainst you; like Ishmael your hand will be against every Man, and every Mans Hand against you. Your own Conscience will War against you, prosecute and condemn you. You shall have no Peace. Consider how fearful a thing it is, to be at vari­ance with all these, and therefore la­bour to be at Peace with God, and then what Man? what Angel? what Devil can be against you? If as yet you apprehend him your adversary, agree with him quickly; seek him [Page 33]early whilst he may be found, call upon him, while he is near; 'tis not yet too late: beseech him to forgive you your unrighteousness, and to co­cover all your Sin, and to be at peace with you through the intercession of your blessed Mediator; so shall you not only enjoy the unspeakable Blessing, The Peace of God which passeth all understanding. But Peace with Men. Not only with good Men, who are not apt to be at variance; but even with your Enemies, and Peace in your own Consciences, which is a continual Feast. But if you fight against God, by an unchast Conversation, and wicked Life, then the Lord will fight against you even with the Rod of the ungodly; those that are as wicked, or more wicked than your selves, shall be [Page 34]your Scourges. For we may be well assured that if the Wise Dis­poser of all Things, should give the Rebel Enemies the Victory, [which God in mercy forbid, I hope there is no danger of them] it is not for any love to them, but partly for the Chastisement, and so for the amendment of Gods erring and straying Servants; and partly, that the Wicked being promoted, may have the greater Downfal.

Secondly, We may conclude that, The only way to obtain Peace, is to vo Righteousness. Men generally re­gard their own advantage, what more forceable inducement to per­swade Men to be just, good, meek, religious than this? This [Page 35]great blessing Peace, is the portion, the inheritance of the Righteous; wherefore the wicked intermeddle not in it. Peace is Gods Creature. I create the fruits of the Lips, Peace, Peace. As in this Chap. he can con­vert cursing Traytors and Rebells: and make cruel Esau dissolve into Tears in his Brothers Bosom, whom he had vowed to kill. In a word, the only way to wound our Ene­mies is to mortifie our selves; so shall Sinners be converted unto us: so shall God even our God, give us his Blessing: the Blessing of all possi­ble Peace; the Blessing of Plenty all good things shall be ministred unto us in this Life, and after this Warfair is ended, he who is the Prince of Peace will Crown us with Victory.