Observations Divine and Moral, Chapter 36
CHAP. XXXVI. Of Peace.
THE Hebrews by comprehending under the name of peace, all both safety, & prosperitie, whether bodily, or spirituall, do shew therein how both pleasant, and profitable a thing peace is, for all persons, and societies. And though to strive, contend, yea and wage war also, be in cases, and at times, not onelyonly lawfull, but also necessarie; yet are they never so much as tolerable for themselvs, but onelyonly for peace, as the launching of the wound is for the cureing of it.
From peace with God through the forgivenes of sins by faith, Rom. 5.and a good conscience, aryseth peace with a mans self; with the angels; with all men, after a sort, yea with all creatures in the world. Such a one is in league with the stones of the field, and at peace with the beasts of the field, Iob 5.sayth Eliphaz. Yea his very enemies (sayth the wise man)Prov. 16. are at peace with him. I add, that though he be burnt in the fire, drowned in the water, or otherwise killed▪ yet that fire, water, and other instrument of his bodily destruction; and therewith, all other creatures, are in a kinde of secret league with him, and do even in killing Rom. 8.him bodily, work for his spirituall, and eternall good. And if they which are at peace with a king have his subjects at peace with them; how much more shall Gods servants, and people, have all the creatures in heaven, and earth at peace with them, for their true good, by the favour of him their absolute king, and Lord.
God to shew how peaceable man should be, hath denyed him such instruments of offence, and naturall weapons, as many other creatures are furnished withall; of which some have horns, some hoofs, some paws, some tushes, some talents: But, alasse, how hath sin armed man with hatred, and mallice; and they with weapons of violence, and destruction? so as more men are destroyed by men, then by all other creatures.
When the Lord would shew himself to Elijah, he did it not in the great, and strong winde, nor in the earthquake, 1 Kin. 19.nor in the fire; but in the small still voyce, which came after them. And when he would have a temple built to dwell in, he would not have David build it, because his hands were full of bood, though of Gods enemies: but Salomon 2 Sam. 7.the king of peace. In the building of which there was neither hammer, nor ax, nor tool of yron heard in the house. 1 Kin. 6.As the spirit of a man doth not quicken any member of the body, but as it is united to it; so neyther doth the spirit of Austin.God any member of the Church, but being united in the bond of peace.
God would have Christians, if it be possible, and as Rom. 12.much as in them lyeth, to have peace with all men. But in some cases, and specially, where this cannot be done without sin, on their part; it lyeth not in them to have peace, but in the other, which would put upon them the necessitie of sinning. And in such a case, they must rayther want peace with men, which is a crosse; then with God, which is a greater crosse, and a sin also. The Apostle that bids follow peace with all men, adds in theHebr. 12. same place, and holynes, without which no man shall see the Lord. Such may be the case, as a man may see God without peace with men; because it may be their fault, and not his: so can he not possibly without holynes, of which no man fayls but by his own fault, and sin. The Nazianz.contention which makes us nearer God, is better then the peace that separates us from him.
They are not most unpeaceable alwayes, who dissent most from others, whether in opinion, or practise: but they who eyther affect differences, or carry them turbulently, whether small, or great, when they fall in. A feirce horse may be so whistled, or yoaked, as he may draw in the same waggon quietly with others, eyther gentle, or head-strong; so may a violent, and turbulent person go on in the same course quietly a long time, because it pleases him, or because he is strongly yoaked, though without all true love of, or earnest pursuit after peace. But the Lord would have us not onelyonly to be held in peace by others, and to hold peace Psal. 33. Calvin.with others, when we have it, and to imbrace it when it is offered; but to pursue and follow after it, even when it seems to fly from us. Many can cry aloud for peace, and against peace-breakers: and can speak very glorious things in commendation of so profitable, and pleasant a good, whereby to perswade others to it. But what is this peace, unto which not a few of those good oratours so earnestly, and eloquently perswade? Surely too often nothings els but eyther a cursed consent in evill, or servile subjection to their, or their masters wils, and lusts, without regard eyther of equitie, or reason. They would willingly have peace; that is, they would do what they list, and have others do the same their lists also, how unreasonable soever. But this (saithHugo. one) is not to follow peace, but to command it. The divell himself would have such peace, and hath with his; (when the strong man armed keeps his house, all things that he hath Luke 11.are in peace) and upon condition that he might rule in, and over them after his wicked will. But to follow after peace aright is clean an other, and the same an excellent thing; requiring at the least these three particular vertues. First, a truely affectioned heart unto it, in conscience of God, and love to men, out of a due valuation of its excellencie; as Elisha loving, and reverencing his master Eliah, would follow after him, and not leave him. The second is, to deal justly, and equally with all men, without wronging any. It is double injury to beat men causelesly till they cry, and then to beat them for crying. Thus many breed strife by injury, and oppression; and then cry out against it; as Athalyah cryed out of treason. There are two freinds (sayth the Father) Righteousnes Psal. 85. Austin.and Peace; He that will have the one, must do the other. All would have peace; but all will not do righteousnes. But he that puts the one away, and loves not the freind of peace; peace loves not him, nor will come at him. A third thing, is forbearance of others, what may be, though in our own wrong. For considering how ready all sorts of1 Cor. 6. Ephes. 4. men are to wrong one another, and withall how apt to think themselvs wronged, when they are not, yea often times, when they themselvs do the wrong: except we mingle with the former two, such moderation, and Christian forbearance, as to bear, and tolerate for peace sake, persons, and things not intollerable, we follow strife in effect; whatsoever we eyther pretend, or intend otherwise.
It is ill when good men have not peace, and unity amongst Austin.themselvs; and as yll, yea worse, when there is peace amongst wicked, and godles persons; seeing thereby their strength in evill is encreased. It is better the work of God go on weakly, as it doth, when peace among the good is wanting; then the divels work strongly, as it doth, in the conspiracie of wicked men. It is therefore a speciallPsal. 38. work of Gods good, and powerfull providence to cast a bone amongst such, and to set them one against another, that a fire may come out from Abimelech, and devour Iudg. 9.the men of Shechem: and from the men of Shechem, and devour Abimelech: by which God makes one of them the others exequutioner in his just judgment; and therewith provides many times for the peace of his people, whose utter ruine otherwise, their accord in evill and violence against them, would endanger.