USE AND APPLICATION. Difference between the peace among saints and that of the wicked

           Use First. What we have now learned of gospel peace as a peace of love and unity, helps us what to think of that peace and love which sometimes is to be found among the wicked of the world.  It is not true peace and solid love, because they are strangers to the gospel that alone can unite hearts together.  What then shall we call this their peace?  In some, it is a mere conspiracy.  ‘Say ye not, A confederacy, to all them to whom this people shall say, A confederacy,’ Isa. 8:12.  The peace of some is rather founded in wrath to the saints that in love among themselves. They are united—but how?—no other way than Sam­son’s foxes, to do mischief to others, rather than good to themselves.  Two dogs that are worrying one another, can leave off to run both after a hare that comes by them; who, when the chase is over, can to it as fiercely as before.  ‘In the same day Pilate and Herod were made friends together: for before they were at enmity between themselves,’ Luke 23:12. Again, the peace and unity of others is founded upon some base lust that ties them together.  Thus shall you see a knot of ‘good fellows,’ as they miscall themselves, set over the pot with abundance of seeming content in one another.  And a pack of thieves, when upon a wicked design, jug and call one another together, as partridges their fellows, saying, ‘Come with us; cast in thy lot among us; let us all have one purse,’ Prov. 1:14. Here now is peace and unity, but alas! they are only ‘brethren in iniquity.’  Thirdly, where it is not thus gross; as it cannot indeed be denied but there are some that never felt the power of the gospel so as to be made new creatures by it, who yet hold very fair quarter one with another, and correspond together; and that not on so base and sordid an account, among whom such offices of love are reciprocated as do much sweeten their lives and endear them one to another; and for this they are much beholden to the gospel, which doth civilize oft, where it doth not sanctify.  But this is a peace so fundamentally defective, that it doth not deserve the name of true peace.

1. The peace of the wicked is in cortice non in corde—superficial and external,not inward and cor­dial.  We may say, rather their lusts are chained from open war than their hearts are changed into inward love.  As the beasts agreed in the ark pretty well, yet kept their hostile nature, so do unregenerate men.
2. The peace of the wicked is unsanctified peace.

(1.) Because, while they seem to have peace with one another, they have not peace with God; and it is peace with God takes away the curse.  (2.) Because it proceeds from unsanctified hearts.  It is the altar that sanctifies the gift; the heart, the unity.  Amicitia non esti inter bonos—friendship exists only between the good.  A heathen could say this—that true love and friendship can only be between good men; but alas he knew not what made a good man.  When God intends in mercy to make the hearts of men ‘one,’ he first makes them ‘new,’ ‘and I will give them one heart, and I will put a new spirit within you,’ Eze. 11:19.  The peace of the right kind is a fruit of the Spirit, and that sanctifies before it unifies.  (3.) Be­cause the end that all such propound in their love is carnal, not spiritual.  As Austin did not admire Cicero for his eloquence and oratory so much as he did un­dervalue and pity him because the name of Jesus Christ was not to be found in him; so, this draws a black line upon carnal men’s peace and unity—noth­ing of God and Christ in it.  Is it his glory they aim at?  Christ’s command that binds them to the peace? No alas! here is the ‘still voice,’ but God is not in it. Their own quiet and carnal advantage is the primum mobile—prime motive.  Peace and unity are such good guests, and pay so well for their entertainment, that this makes their men who have no grace, if they have but their wits left, desirous but to keep up an external peace among  themselves.

3. The peace of the wicked is, in a word, a peace that will not long last,because it wants a strong ce­ment.  Stones may a while lie together without mor­tar, but not long.  The only lasting cement for love is the blood of Christ; as Austin sayeth of his friend Alypius and himself, they were sanguine Christi glutinati—cemented in their friendship by the blood of Christ.