An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 15
Verse. 15.
And let the peace of God rule in your hearts to the which also ye are called in one body: and be thankefull.
In this Verse he exhorts vntounto the two last vertues, Peace and thankefulnesse. In the exhortation to peace, there is the duety and the reason. The duety in these words, let the peace of God rule in your hearts, where I consider the nature of the vertue, peace, the author of it, God: the power of it, let it rule: the seat or subiect of it in your hearts: the reason of it is double, first from their vocation, to the which ye are called. Secondly from their mutuall relation, as members of one body.
Peace] Peace is threefold,Threefold peace. internall, externall, and eternall. Internall peace is the tranquillity of the mind and conscience in God, satisfied in the sence of his goodnesse. aRom. 14.17Externall peace is the quiet and concord in our outward estate, and carriage, bEph. 4.3.Eternall is the blessed rest of the Saints in heauen, cEsay 57.2.the last is not heere meant.
Of God] Peace is said to bee of God in diuers respects. 1. Because our peace should be such as may stand with the glory of God, so wee should seeke the truth and peace dZa…h. 8. vlt.. 2. It may be said to be of God because he commandeth it. e1. Cor. 14.31.3. Because he giueth it, he is the author of it, hence peace is saide to be a fruit of the spirit fGal. 5.22.: and God is said to be the God of peace g2. Cor. 13.11 1 Thes. 5.23. Heb. 13.20. foreign. In this last sence I thinke it is meant heere.
Let it rule] The originall word is a terme borrowed from running at race, and it imports; Let peace be the Iudge, let it sit and ouer-see, and moderate all the affections of the heart, seeing we are in a continuall strife, whereas our affections would carry vsus to contentions, discords, brawlings, grudges, and diuisions, &c. Let the victory be in the power of peace. Let peace giuegive the applause, and finally determine the matter.
Thus of the explication of the sence of the words.
How peace is of God.Now all these words may be first vnderstood of internall peace with God, and then God may bee said to be the author of it in diuers respects.
1 It may be said to be of God, because he sent his sonne to merit it. Hence Christ is said to be our peace, hEph. 2.14.17Prince of peace, iEsay 9.6.Lord of peace, k2 Thes. 3.16Secondly because he sends his messengers to proclaime it, and inuite men to it. l…say 52.7.Thirdly because he sends his spirit to worke it mGal. 5.22. How it rules..
Now this peace of God is said to rule.
1. When it ouerswayes doubts and tentations, establishing the heart in the confidence of the assurance of Gods louelove in Christ, which is when a man can say as the Apostle did, I am perswaded neither principalities nor powers, neither heights nor depths, things present nor things to come, shall euer be able to separate vsus from the louelove of God which is in Christ Iesus. Catharinus a very Papist could gather certainty out of this place.
2. When in our carriage we continually feare to offend God, or doe any thing that might disturbe the peace of our consciences.
3. When in aduersity we can deny our selues, and rather choose to suffer affliction then forgoe the peace of Christ in our hearts nIohn 16.33..
Now when the holy Ghost ads in your harts, it implies that true peace with God will encounter both presumption and hypocrisie, and diffidence. Presumption, for it will rule in our hearts, it will not abide hardnesse of hear…, and the spirituall slumber. It will not rest till there bee affections of godlinesse as well as common profession of it. Hypocrisie, for it notes that it will not … onelyonly by keeping iustice in a mans life, but it will rule within a mans thoughts and affections. Diffidence, and so these words excellently encounter a feare in weake Christians.Iohn. 14.17. Oh I shall loose my peace, and that rest I hauehave: now this is answered heere, thy peace is in thine heart, and therefore who can take it from thee? it is not like thy money and credit, &c. for these may be taken away: But peace can no man nor Deuill take away without thine owne consent; it is in a Chest where no hands can come but Gods and thine owne.
The vse of this may serue for reproofe of that lamentable security that is in most men about their inward peace with God,Vses. not onelyonly that most men wretchedly procrastinate through the hardnesse of their hearts, refuse peace in the season when God offers peace, and beseecheth them to be reconciled, but also for that the most men conforme themselues in this presumption, that they are in Gods fauor, when indeed they are not. It was the fault of some Prophets oIer. 23.17.18, and is too common a fault of many ministers to cry peace, peace, when there is no peace, by reason of the sinnes men liue in without repentance. The holy ghost in many places complaines that such is the state of the most men, that they hauehave not knowne the waies of peace pPsalm 14. Rom 3.17.. And the day of Iudgement shall finde many that cry peace and safety, while they are ready suddenly to perish q1. Thes. 5.3., Iehu could say, what peace so long as the whoredomes and witchcrafts of their mother Iesabell remaine? So may not wee say, what peace can there be vntounto men, (though the world struggle and gainesay) so long as lippe-seruice, swearing, prophanation of the Sabbath,What we must do to get peace. bloud, drunkennesse, whoredome, contempt of the word &c. do so much abound without amendment?
Secondly, hence wee may learne by all meanes to seeke the peace of God into our hearts. And to this end we must be Gods people, rPsal. 85.8.and get an humble and contrite heart, sIsa. 57.15.19 Psalm. 37.11.and soundly labour our iustification by faith, tR…. 5.1.wee must be good and true in our hearts, uPsa. 12 5. vlt.and worke righteousnesse, *Isa. 32:17. Rom. 2.10. Gal. 6.16.and study the Scriptures, waiting vponupon the word preached xIsa. 57.19. … 10.6..
Thirdly, it may serue for comfort to all Gods seruants that seeke true peace, the Lord would hauehave them to hauehave peace, and to hauehave plenty of it that it may rule in them. Oh but I hauehave many and great afflictions in the world. Solu. What though, in Christ thou maist hauehave peace yIohn 16.33.. Oh but I cannot see which way I should hauehave any peace. Sol. He will create peace zIsa. 57.19.. Oh but the Diuell is very violent in tempting. Sol. The God of peace will tread the Deuill downe shortly aRom. 16.20.. Oh but the peace we hauehave, neither is, nor heere will be perfect. Sol. Peace shall come bEsay. 57.2.. Oh, but I am afraide least my peace with God breake, and so hould not. Sol. The mountaines may fall, but Gods couenant of peace shall not fall cEsay. 54.10..
Thus of internall peace, externall peace followes; And it is eyther domesticall or Ecclesiasticall, or polliticall. Peace should rule our houses, and shew it selfe by freedome from bitternesse, and chiding, and brawling, and absurd peeuish passions.
And for Church peace (to write a word or two of that) it is not onelyonly a rest from persecution, but also from discords within, this is a maruellous blessing. This peace hath not in it a confusion of al sorts of men, ioyned together in one vniuersall amity, though they be neuer so wicked. For Christ came not to send such peace, and the word is a fanne that will make a diuision. The world will hate, and darknesse will not mixe with light, the children of the prophets will be as signes and wonders euen in Israell. But this peace is a holy amity and heauenly concord, in the true members of the mysticall body, both in consent and doctrine. This peace in the Church is of singular worth and occasions vnspeakeable ioy and growth in the Church: this is to bee sought and praied for of eueryevery Christian, but especially it should be the care of Church-gouernours. And certainely there would bee more peace if they would more and more louelove goodnesse, and honour good men; and more carefully preuent and seuerely purge out the leauen of corrupt doctrine, and wicked life, and so tithe mint and cummin, as not neglect the waightier things of the law, especially if they would more disgrace flatterers and slanderers, that imploy their whole might to make the breach worse.
Politicall peace either priuate, and so it is a rest from suites and quarrels. Or publike, and so it is a rest from warres, and rebellions, and tumults.
But I thinke by externall peace heere is meant in generall concord, and a quiet, harmelesse, peaceable course of conuersing with men in all our carriage. Now God is said to be the author of it, in that it is his gift, and speciall prouidence, to worke it amongst men, and it is said to rule when wee can preferre publike peace before our priuate respects. And when we can seeke it, and not stay till it be sought of vsus, and when wee can forbeare and forgiue, notwithstanding any inequality, Now this peace may bee said to rule in the heart, though it be externall, because if corrupt passions be killed in thee, (as enuy, rage, malice, desire of reuenge, &c.) men would easily agree in life, bind the heart to the good abearing, and the hands will bind themselues.
The vse may be both for reproofe of the peruerse dispositions of the most men that will not liue in peace, but with all falshood and sinne, nourish debate and vaine contentions, as also it may informe and inflame men to desire peace, to seeke it, yea to follow after it, dPs. 34.13.14 Rom. 14.18. Heb. 12.14But that men might attaine peace, they must hauehave salt in themselues, eMark 9 50.that is by mortification season, tame, and purge their owne hearts; yea they must vse the salt of discretion, and to that end pray God to make them wise in their conuersation, yet men must euer remember so to seeke peace as to retaine truth too fZach. 8.19. Heb. 12.14. Iam. 3.18.peace without holinesse is but prophane rest.
Thus of the duty the reasons follow.
To the which ye are called] Wee are called to peace not onelyonly by men, who by their lawes require peace, but chiefly by God, and that two waies. First in the generall precepts of the wordes which are set downe in diuers places. Secondly in speciall manner, in the word of reconciliation, that word that conuerts vsus and reconciles vsus doth at the very first shew vsus the very necessity and worth of peace, as the sense of our neede of Gods mercy, makes vsus mercifull to men; so the sense of our neede of Peace with God, makes vsus peaceable with men.
This confutes their folly that say forwardnesse in religion makes men turbulent, most wretchedly doe prophane men sinne against Gods people in that aspersion. For they are called to peace, and are the most peaceable people in the world. But let all that feare God, euen shew the fruit of their holy calling, by approuing themselues to belouers of peace.
In one body] The second reason is taken from their mutuall relation amongst themselues, they are members of one body, and as it is vnnaturall and vnseemely to see a man teare his owne flesh, so is it most vnnaturall and vnseemely for Christians to bite and deuoure one another, by iarring, and complaining, and wrangling one with another: and wee should hence learne to speake all one thing, and hauehave all one faith, and one heart, and so liue in peace that the God of louelove and peace may be with vsus. But of this mysticall vnion in the former Chapter.
Thus of Peace. Thankefulnesse followes.
And be yee thankefull] Thankefulnesse is either to God or men. T'is the latter here is meant; Thankfulnesse to men must be considered in it selfe, and in the amiable performance of it, for the word is by some rendred amiable. And it may bee it notes but the right manner of affecting in giuing or receiuing thankes.
This thankefulnes hath in it principally gratitude, that is, thanks in words yet it may containe also gratuities, that is, tokens of good will, whereby wee indeauour indeed to recompence good for good.
Thankefulnesse is sometimes in desire, sometimes in deed, it is true thankfulnesse vnfainedly to desire opportunitie to shew it.
Thankefulnesse may be due, not onelyonly to godly men, but also to wicked men, yea such as turne to be our enemies, we should watch to the opportunities of doing them good, though they be euill.
Now the Amiablenesse required, is either in him that must performe thankefulnesse, or in him that must receiue it.
What is required in performing thankefulnes.In performing thankefulnesse wee must obserue these rules. First, it must be wholly. 2. It must be in all places. 3. It must bee without flatterie, or in sinuation to begge new fauours. 4. It must bee without the fauouring of the vices of others.
What is required in receiuing thankesIn receiuing thankes there are these three rules.
1 That he intend not to bring into bondage by shewing of kindenesse, for so to receiue kindnesse were to lose a man liberty.
2 That out of pride he waxe not conceited by complaining of vnthankfulnesse, for the meere want of manner or measure he expects, where he might see it comes not of ingratitude or a will not to giuegive thankes, but meerely out of naturall defect or want of skill, or will to complement it.
3 That he water what he hath sowed, that is, labour to keepe kindnesse a foot by nourishing it, at fit occasions and opportunities of doing good.