Exposition of Colossians, Sermons · Chapter 3 · Verse 15
VER. 15. And let the peace of God rule in your hearts, to the which yee are called in one body, and be yee amiable.
In this verſe our Apoſtle comes to exhort the Coloſſians to an other vertue, namely to peace the fruit of louelove, and to this alſo he exhorts, not ſimply, but by compariſon, that they ſhould hauehave peace in them, and that it ſhould be as a ruler, and beare principall ſway in them, and this exhortation he doth further amplifie,
Firſt, by the author, or kind of peace, that it ought to be the peace of God. And
Secondly, by the proper ſeat where it ought to rule, namely, in their hearts.
And his exhortation being thus propounded, hee doth further ſtrengthen it, and vrge it on the Coloſſians by waight of argument, taken from the condition of their calling, that they were called to this peace, expreſſed more clearelie in thoſe words, (in one body) wherein alſo is implied an argument, to perſwade them to it, that they were called vntounto it as members of one body. Laſt of all for the better entertainement and continuance of this peace, he requires of them that they ſhould be amiable: and ſo the ſumme and ſubſtance of this verſe is,
1 An exhortation to peace, and that, a peace of God, and that it ought to beare rule in their hearts.
2 Backed and ſtrengthned by an argument taken from their calling, that they were called vntounto it as members of one body.
3 And then further amplified, by requiring another duty ſeruing for the continuance of that peace, that for the better entertainement and continuance of it, they ſhould be amiable, or gratefull one to another.
Come we to ſpeake of the exhortation in theſe wordes. And let the peace of God rule in your hearts.
Interpretation.By the peace of God, the Apoſtle meanes not that peace that God himſelfe hath, and in which hee liueth, but that which he communicateth to vsus; and that is twofold: the firſt is that peace we hauehave with God, ariſing from faith, touching our reconciliation with God, in, and thorow Chriſt, whereof the Apoſtle ſpeakes, Rom. 5.1. Being iuſtified by faith wee hauehave peace towards God thorow our Lord Ieſus Chriſt. And Philip. 4.7. The peace of God which paſſeth all vnderſtanding, ſhall preſerue your hearts and mindes in Chriſt Ieſus, but this peace is not heere meant: the other peace, is that which wee hauehave, or ought to hauehave with men, namely, that concord and good agreement, comming from louelove, which we ought to hauehave one with another; and of this the Apoſtle ſpeakes in this place, as may eaſily appeare, both by the context, and by the ſcope and drift of the Apoſtle in this place.
Now this peace is called the peace of God, becauſe God is the author of it, both commanding it in his word, and working it in vsus by his holy Spirit.
(Rule in your heart) The word heere tranſlated (Rule) properly ſignifieth to rule after the manner of a Iudge, or an vmpire, it is taken from the cuſtome of the heathen, who in their publike games of wreſtling, or the like, had ſome who ſate as Iudges, and did rule and order the runners or wreſtlers, and gaue to them that did beſt ſome rewards; and the Apoſtles meaning is, let the peace of God preuaile ouer all your euill affections, which ſtirre you vp to diſcord and diſſention, and let it beare ſway, and hauehave chiefe command of them all, and keepe them vnderunder.
Thus then we are to conceiue the meaning of this exhortation, as if the Apoſtle had ſaid.
And let that concord and good agreement comming from louelove, which you ought to hauehave one to another, commanded by God in his word, and wrought in you by his holy Spirit, hauehave the chiefe ſway, and preuaile ouer all your euill affections, by which you are ſtird vp to diſcord and diſſention, let it be as a commander ouer them all, and keepe them all in ſubiection.
Now heere, firſt we are to marke, that the Apoſtle cals the peace to which he exhorts, being that peace that is, or ought to be amongſt men, the peace of God, or Gods peace, (ſaith he) Let the peace of God, euen that peace that hath God the author, commander, and worker of it, rule in your hearts.
Hence it is cleare.
That true Chriſtian peace, and good agreement amongſt men is, as well as true Chriſtian louelove, a worke of Gods ſpirit;…e Chriſtiā race is a fruit of Gods ſpirit. and indeed the Apoſtle reckons it vp amongſ… the fruites of the Spirit, Gal. 5.22. And therefore men …e not truely peaceable by nature, neither is their any …rue peace, ſaue among ſuch as are truely ſanctified.
Let it ſuffiice onelyonly to hauehave named that in a word, the point more cleare hence offered is this.
Doct. 1 The peace and agreement one with another, which we are to entertaine and embrace,The peace & agreement we hold one with another muſt be Gods peace, euen ſuch a peace as is approued of by God in his word. muſt bee Gods peace, euen ſuch a peace as hath God the author of it, ſuch a peace as is commanded and approued of, by God in his word; and that we erre not in conceiuing this point, thinking that, a peace commanded and approued of God, which is not.
Know we further more particularly, that the peace and agreement we are to hold and embrace with men, it muſt be ioined with truth of religion,Note. ☞ and with holineſſe, it muſt bee a peace thus qualified, euen a peace going hand in hand with truth and holineſſe.
And hence it is, that the Apoſtle, Rom. 12.18. doth exhort to peace, not abſolutely, but with condition of poſſibility. If it be poſſible (ſaith he) hauehave peace with all men. Where hee meanes not, a poſſibility of fact, as if hee had ſaid, if it be poſſible, if it may bee done and brought to paſſe, if you may by any way, or meanes, hauehave peace with all, (for their is poſſibility of peace, vnlawfull) but hee meanes a poſſibility in reſpect of right and lawfulneſſe of fact; his meaning is, if it be poſſible, and ſo as you may lawfully, regarding good conſcience, if you may hauehave it ſo, as may ſtand with holding true faith, and religion towards God, and ſo as you may ſtill continue in the true feare of God, and holineſſe, then hauehave peace with all, Heb. 12.14. ſaith the holy Ghoſt, follow peace with all men, and holineſſe, without the which no man ſhall ſee the Lord.
Where we ſee a manifeſt limitation of peace, wee muſt hauehave peace with all men, Reaſon. but in holineſſe, and in the Lord; and the reaſon of this is plaine, namely this; peace with …en is not ſimply good, and euer good without exceptio…, but then only, when it goes hand in hand with truth and …lineſſe, then indeed it is Gods peace.
Vſe. 1 Firſt …herefore, is it ſo that the peace wee are to holde with men, muſt be ioined with truth of religion and holineſſe: we hauehave then good and ſufficient warrant for our refuſall of a pacification with the Papiſts in reſpect of religion,We hauehave ſufficient warrant for our refuſall of a pacification with the Papiſts in reſpect of religion. wee hauehave good reaſon for it, not to make peace with them, nor to conſent with them in regard of religion, becauſe peace with them in that reſpect, would not be Gods peace, the peace that is of God, muſt bee peace in truth and holineſſe, and wee muſt remember that Chriſt, he is the way, the life, and the truth; and therefore to hauehave contention with ſuch as hold not the truth in him, is no breach of peace. Iſa. 59.4. We read that the Lord cals for contention, yea hee was angry that none would make diſſention, in taking part with the truth. No man (ſaith he) contendeth for the truth. It is the opinion of ſome, that there might be a pacification betweene vsus and the Papiſts in reſpect of religion, if there were on both ſides but a little yeelding: its true indeede, by yeelding their is ſome likelihood, and a generall poſſibility, but no lawfull poſſibilitie of peace betweene vsus, becauſe (as they grant) there muſt be a yeelding on both ſides, but that we may not admit on our part, becauſe the religion wee holde and profeſſe, is the doctrine of the Prophets and Apoſtles, grounded on the truth of the word of God, from which we may not ſwerue on haires breadth.
Againe, it is ſo, that the peace we holde with men muſt Vſe. 2 goe hand in hand with holineſſe?Our peace with men and our agreemēt with them muſt not bee in prophaneneſſe and ſin. Then take wee knowledge of it, that our peace and agreement with men muſt not be as commonly it is in the world, a peace and agreement with them, in prophaneſſe and ſinne, a drunken peace, commonly called, good fellowſhip. No, no, that is not a peace of God, but the Deuils peace, and wee are to be enemies, and at vtter defiance with ſuch peace, wee hauehave Dauids example for it, Pſal. 49.16. ſaith Dauid there; Who will riſe vp with me againſt the wicked, or who will take my part againſt the workers of iniquitie. Where we ſee he vtters a voice of diſſention, if euer there were any, yea that which one calls the foame of diſſention, Dauid is ſo farre from ioyning hands with the wicked in their ſin, as that he proclaimes a partaking againſt them, and his example muſt we follow, it muſt befarre from vsus to ioyne hands with the wicked and prophane men in their ſinne, yea in reſpect of their wickedneſſe and prophaneneſſe, I dare be bold to affirme, we are to bee contentious with an holy contention, not with bitternes & brawling, as Ieremie cries out, Ier. 15.10. Woe is me, my mother, that thou haſt borne me a contentious man, and a man that ſtriueth with the whole earth, which was in reſpect of the wickednes of that time. Let then the world charge ſuch, as in zeale to Gods glory, and in a Chriſtian care to diſcharge the office of true friends doe reprooue others, happilie their neighbours for their groſſe ſinnes, and tell them of their ſwearing, curſing, and ſuch like; let, I ſay, the world taxe them to be troubleſome men, and buſie bodies, and ſuch as no man can liue in peace by, yet let them ſtill goe on in that duty, and know its not onelyonly lawfull, but their dutie, to contend with prophane perſons, and in reſpect of their wickedneſſe, to be contentious with them: the peace wee are to hold with men, muſt be Gods peace, euen ſuch as is ioined with holineſſe and good conſcience.
Obſerue we in the next place, the Apoſtle ſaith not, let the peace of God be in you, but let it rule in you: the duty hence offered is ſoone gathered, namely this.
The peace of God, an holy, and religious peace, muſt not onelyonly hauehave place, but a principall place in vsus, it muſt be a predominant and ruling peace.
Now the word (Rule) as we know) is a word of relation, it hath reſpect to things ruled, and the things, an holy peace muſt rule and order, are our euill luſts and affections, that ſtirre vsus vp to diſcord, and diſſention, as pride, enuie, couetouſneſſe, and the like, and ſo the dutie is thus to be conceiued.
We muſt carry in vsus ſuch a peace as is able to keep down Doct. 2 all our euill luſts and affections that ſtir vsus vp to diſcordWe muſt carry in vsus ſuch a peace, as is able to ouerrule all our euill luſts and affections, ſtirring vsus vp to diſcord. & diſſention, wee muſt hauehave in vsus a peace ſo ſtrong and ſo powerfull, as neither pride, enuy, couetouſneſſe, nor any other euill luſt or affection, ſhall be able to preuaile, or to breake out with any contention.
And the reaſon & ground of this is giuen, Iam. 4.1. the Apoſtle there ſhewes by the contrary, that where peace doth not rule, there our euill luſts and affections, Reaſon. breake out into iarres and diſſentions, whence (ſaith he) are wars and contentions among you? are they not hence? euen of your luſt, that fight in your members from your luſts, preuailing in your hearts, and vſing your members as weapons of diſcord and diſſention? thereby implying that where peace is wanting, or doth not rule in mens harts there follow iarres, diſcords and diſſentions. Teaching vsus this duty.
That peace ought ſo to rule and command our euill luſts, and affections, as they ſhall not be able to fight in our members, nor to breake out into iars and contentions.
Now if this duty be duly conſidered we ſhall finde that Vſe. 1 many are much defectiue in it.Reproofe of ſuch as are defectiue in this duty. Doe not the common brawles, and needeleſſe contentions that are amongeſt men, plainely ſhew it, that peace is not predominant in them? when men are at difference and contention one with another, are they not hardly drawen to peace or any agreement? as the common ſaying is, a Beare might as eaſily bee drawen to the ſtake, as many men to vnion and good agreement, when they are vrged vntounto it, doth not then their pride, their enuie, or ſome other euill luſt or affection worke within them, and ſo farre preuaile, as they will not bee perſwaded to it? And what is this, but a plaine demonſtration, that holy and religious peace bears no rule in them, but they are ouerruled by their owne euill luſt and affections, and they fight in their members.
Well let vsus take notice of that which is amiſſe in vsus, and Vſe. 2 learne to refraine it, and neuer reſt till we find ſuch a peace wrought in vsus,We muſt labour to finde ſuch a peace in vsus, as is able to keepe vnderunder all our euill luſts and affections, how we may attain vntounto it. as is able to keepe vnderunder all our euill luſts and affections, and to that end carrie in thee a louelove and deſire of peace, for they that hauehave no deſire to it, can neueuer hauehave it to rule in them.
And againe, ſearch thine owne heart, and finde out that luſt that is the chiefe cauſe of contention in thee, labour to diſpoſſeſſe thine heart of that, and to ſtirre thee vp to this, remember onelyonly this one thing.
If peace and good agreement with men, rule not in thee, certainely thou haſt no true peace with God, and if thou hauehave a ſettled peace of heart towards God, of neceſſity thou muſt be at vnity and peace with men, this will euer follow on the former.
If then thou deſire aſſurance of thy peace with God, labour thou to get ſuch a peace with men, as hath the command ouer all thy euill luſts and affections.
The Apoſtle ſaith, let the peace of God rule in your hearts:The proper ſeat of true peace is the heart.
Hence note we further,
That the proper ſeat of holy peace is the hart, it is a ſmal thing to hauehave peace in our mouthes and tongues, when we hauehave warre in our hearts, for ſo may hypocrites, as the Prophet complained, Ierem. 9.8. yea, a man may be kept from diſcord and contention, outwardly by reſtraining grace, but if peace rule in the heart, that is a worke of Gods Spirit.
Come we to the argument the Apoſtle doth here ſubioin to his exhortation, for the enforcing of it on the Coloſſians, together with the amplification of it in theſe words (to the which ye are called in one body) the argument as wee may eaſily ſee, is from the condition of the Coloſſians, that they were called to peace as the members of one body, and therefore ought to entertaine it, and to hauehave it ruling in their hearts.
The amplification is as we ſhewed, by requiring of them another duty ſeruing for the better entertainment and continuance of peace, namely, that to that end they ſhould be Amiable or gratefull (to the which) that is to ſay,Interpretation. to which peace of God before ſpoken of (yee are called) that is to ſay, ye are bound by your calling, as you are Chriſtians, and called to the profeſſion of the Goſpell, for when a man is ſayd to be called to anie dutie, thereby is not only ſignified that it is lawfull for him to doe that dutie, but that by his calling hee is bound to the performance and practiſe of it (in one body) that is, as the members of one body, being gathered and knit together, by the ſpirit of God, as members of one bodie vnderunder one head, Chriſt Ieſus (and be ye amiable) that is, according to the true and proper ſignification of the word, be ye gratefull or thankfull, which is not to bee vnderſtood (as ſome would hauehave it) with relation to God, as if the meaning were, bee yee thankefull to God, for of that the Apoſtle ſpeakes afterward verſe 17. and heere he entreats of duties that paſſe from man to man, & are to be performed of man to man: it is therfore to be vnderſtood with relation to men, be ye gratefull or thankfull one to another, as well in conferring as in requiring of benefits, thus then conceiue wee theſe words, as if the Apoſtle had ſayd.
Let the peace of God rule in your hearts, for why, it is a duty you are bound to, as you are called to bee true profeſſours of the Goſpell, gathered and knit together by the ſpirit of God, as members into one body, vnderunder one head Chriſt Ieſus, and that you may better entertaine and continue this peace among you, be ye gratefull one to another, aſwell in conferring, as in requiring of benefits.
Firſt, we are heere to marke that the Apoſtle doth vrge peace on the Coloſſians, & perſwade them to it, by an argument taken from their Chriſtian calling, that they were called to it, in that they were Chriſtians, and profeſſors of the Goſpell, and therefore ought to hauehave it ruling in their hearts: whence we may eaſily ſee.
That the remembrance, and confideration of our Chriſtian calling and profeſſion, ought to ſway and preuaile with vsus, to mooue vsus to holy duties. This generally might be ſtood on, but wee hauehave often had occaſion to ſpeake of it, and therefore we will keepe to the particular heere vrged by the Apoſtle, hence then we are taught thus much.
Doct. 3 That Chriſtians & profeſſors of the Goſpell, are bound to peace and good agreement one with another, by their calling & profeſſion,Chriſtians & profeſſours of the Goſpell, are bound to peace and go…d agreement one with another, by their calling an profeſſion. our calling & profeſſion of the Goſpel & Chriſtianity, doth or ſhould bind vsus to the peace of God, an holy & religious peace, is a duty to which we are called, a duty that belongs to vsus, in reſpect of our Chriſtian calling & profeſſion. For why. True beleeuing Chriſtians & profeſſors of the goſpell, are called to be childrē of God, & hee is the God of peace, the author of holy peace, not of diſcord, Reaſon. they are called the profeſſors of the Goſpell, and that is a word of glad tydings & peace, yea, it makes lambs of lyons, the Prophet, ſpeaking of the fruits of the goſpel, in the kingdom of Chriſt faith, The wolfe ſhall dwell with the lamb, & the leopard ſhall ly with the kid, & the calfe, & the lyon, Iſa. 11.6.& the fat beaſt together, & a little childe ſhall bind them, meaning that in the kingdom of Chriſt, the goſpell ſhould make the moſt mighty, fearce & cruell, euen as lyons and wolues, & ſuch like, put off their woluiſh & lionlike nature becom mild, gentle & peaceable, yea, true Chriſtians are called by to hauehave intereſt and title in the couenant of grace which is alſo a couenant of peace, they are called to hauehave peace with God, and peace with their owne conſcience, & therfore without queſtiō holy & religious peace with men is a duty to which they are bound, & belonging to them in reſpect of their Chriſtian calling, and this being cleere, let vsus think on it, to this purpoſe; is it ſo, that an holy & religious peace, with men is a duty that belongs to vsus in reſpect of Chriſtian calling? certainely, then it muſt needs follow that ſuch as are at iarre, diſcord, and diſſention with others, offend againſt Chriſtian calling, and not only neglect Vſe. 1 the duty of that calling, but goe directly againſt it,Such as are at iarre and diſcord with others, offend againſt Chriſtian calling. ☜ and contrary to it, and ſo doing, their caſe and condition is moſt fearefull; ſuch as do any thing either without the compaſſe of their particular and perſonall calling, or againſt it ſinne, greeuouſly, and bring themſelues in danger of all Gods iudgements, for men hauehave aſſurance of Gods protection, onelyonly ſo long as they keep themſelues within the wayes of their callings, Pſal. 91.11. if they goe out of them, they bereaue themſelues of Gods protection, and lay themſelues open to all his plagues and iudgements; yea, the text is plain, Mat. 24. that the Lord at the day of iudgement will deale ſeuerely with ſuch as ſhall be found at his comming, either neglecting the duties of their callings, or doing contrary, verſe 51. it is ſayd, hee will then cut off the euill ſeruant, & giuegive him his portion with hypocrites, there ſhall be weeping and gnaſhing of teeth. If this be the caſe of ſuch, as either neglect the duties of their perſonall callings, or doe the contrary, how fearefull then is the caſe of ſuch as not onelyonly neglect, but doe the contrary to the duty of their generall calling of Chriſtianity and profeſſion of the Goſpell, which is more excellent then all particular callings? ſurely, wee muſt of force confeſſe their caſe to be moſt fearefull, art thou called to peace with men? is peace a duty that belongs to thee, in reſpect of thy Chriſtian calling? doeſt thou not onelyonly neglect that duty, but practiſe the contrary? art thou found at iarre, at diſcord and diſſention with others? ſurely, then thou lieſt naked and opē to all the fearfull ſtrokes of Gods puniſhing hand in this life, and if the Lord ſhould take thee away (as thou haſt no aſſurance of thy life, one minute of an houre) if the Lord ſhould take thee away in thy brawling and contention, then woe to thee, it had beene better for thee thou hadſt neuer been borne, without the extraordinary & vnſpeakable mercy of God, thy body then fals to the ground, but thy ſoule goes downe into hell.
Oh that ſuch as be at diſſention and diſcord with others, had hearts to conſider this, would they then goe on in their brawle… and contentions? would they then carry themſelues like lyons or beares, and happily pleaſe themſelues, in their beaſtlike nature & behauior? I am perſwaded if hell hauehave not taken full poſſeſſion of them, they would not, this day, before to morrow, they would ſeek to be reconciled, & to hauehave peace with all men, therfore conſider it ſeriouſly.
That peace with men is a duty of thy calling, as thou art a Chriſtian. And if thou be found in that which is contrary …o it, in diſcord and diſſention, thy caſe is moſt fearefull, & lets vsus all conſider, how vnworthy and vnbeſeeming our high and excellent calling it is to giuegive our ſelues to contention and debate, let them that are not called to peace contend and make debate, as for vsus the condition of our calling will not beare it, either we muſt renounce contention, or elſe diſclaime the calling of Chriſtians.
Marke wee further, the Apoſtle ſaith, not onelyonly let the peace of God rule in your hearts, to which you are called, but hee addes further in one bodie, more clearely expreſſing it, how they were called to peace (namely) as the members Doct. 4 of one body, the point hence offered is this.
Chriſtians are to hauehave & to hold peace and good agreement one with another, as members of one and the ſame body.That Chriſtians are to hauehave and to hold peace, concord and good agreement one with another, as members of one and the ſame bodie, for indeed they are one bodie in Chriſt, and euerie one, one anothers members, Rom. 12 5.
We find this duty propounded in theſe termes, in many places of Scripture, Eph. 4.3. the Apoſtle hauing exhorted to keep the vnitie of the Spirit in the bond of peace, he ads this as one ſpeciall reaſon and ground of it, Reaſon. verſe 4. there is one body and one ſpirit, euen as ye are called in one hope of your vocation, no doubt this duety is well knowen to moſt men in ſpeculation, the Scripture is ſo plaine and plentifull in the manifeſtation and proofe of it: and therefore for the vſe of it.
Let it ſerue as a ground of further exhortation to peace & good agreement one with another, Ʋſe. The conſideration of this, that we are members of one body, ought to bee moſt effectuall to moue vsus to good agreement one with anothermany reaſons might be brought to mooue vsus heereunto, as our coniunction in one nature, country, place, habitation, law, liberty, and religion, all which are of great waight, to mooue vsus to hauehave peace & good agreement, but aboue all, this is of greateſt waight, & moſt effectuall, that we are members of one body, for the very light and order of nature, teacheth the members of the ſame body, to be at peace one with another, what member of the body falleth out or diſagreeth with another, no man yet euer hated his owne fleſh, Eph. 5.29, we cannot giuegive inſtance or example of any, well in his wits, that did euer hate or hurt his owne body, or that any one member of a mans body, was at iarre and diſcord with another: if then the conſideration of this, that we are members of one and the ſame body, moue vsus not to liue in peace and good agreement, it will conuince vsus of ſinne againſt the light of nature, yea more, euen of ſin againſt the light of grace, in that the holy Ghoſt hath reuealed it to vsus, that we are knit together by one ſpirit, one faith, and one hope of ſaluation, let then the conſideration of our neere vnion into one body, vnderunder one head, Chriſt Ieſus, mooue vsus to peace and good agreement, if it do not, ſurely it argues we are none of the members of that body. Now here a queſtion Quest. comes to be anſwered, in that the Apoſtle ſaith, we are called to peace in one body, as members of one body vnderunder one head, Chriſt Ieſus, it may be demaunded whether wee may hauehave peace with ſuch as are enemies to the Church, and ſo (as farre as we can conceiue) as yet not members with vsus of the ſame body, nor vnderunder the ſame head Chriſt Ieſus, but are vnderunder Antichriſt: this queſtion was in part anſwered before, Anſw. but for more full anſwer to it, know we, that there is a twofold peace, a peace in reſpect of ciuill affaires, or a peace in reſpect of religion, the firſt of theſe we may hauehave with the enimies of the Church, yea, in reſpect of ciuill buſines, we may make a league or couenant of peace with them, as Abraham did with Abimelech, Gen. 21.32. Iſaac with Abimelech, Gen. 29.31. but in reſpect of religiō, we may not make peace with the enemies of the Church, for that were to ioine light and darknes, truth & falſhood, which can neuer ſtand together.
Come we to the laſt thing here required of the Coloſſians (and be ye amiable) I wil not handle this as a duty ſtāding by it ſelfe, but as here it ſtands in relation to peace, being here required by the Apoſtle, as a means of better entertainment & continuance of peace, & ſo the point hence offred, is this.
Doct. 5 That an effectuall meanes, either to procure and purchaſe peace and concord,An effectuall meanes either to procure peace, where it is not, or to continue it where it is, is gratifying one another by mutuall benefit. where it it is not, or to continue it where it is, is gratifying, and pleaſuring one another by mutuall benefits, by conferring and requiting of benefits.
This will beſt appeare by particulars, as it is a notable meanes either to procure or to continue peace by ſending gifts & preſents one to another, they commonly preuaile wherſoeuer, or which way ſoeuer they go. A ſingular example we hauehave in the gifts and preſents that Iacob ſent to Eſau, he ſaith, he ſent thē, that he might find fauor in his ſight for the procuring of peace, & agreement between them, as gifts of pacification, & the Lord gaue a bleſſing to that end; ſo likewiſe lending one another mony, houſhold ſtuffe, and things needfull, Vſe. accompanying each other in our iournies, as the Elders of Epheſus did Paul to the ſhip,Our mony & other outward good things are not onelyonly to be put to neceſſary vſes, but alſo to be vſed for procurement and continuance of peace and good agreement with one another. Act. 20.30. inuiting one another to our tables and ſuch like, are notable meanes, both to procure & to continue peace and good agrement, we read Iude Epiſt. verſe 12. that Chriſtians in the Apoſtles daies, had their louelove feaſts, which were for the teſt…fying and continuance of their louelove and vnity.
The vſe of this, teacheth vsus not only the lawfulnes of theſe things, that we may lawfully ſend preſents one to another, but it teacheth an excellent vſe that is to be made of our mony, & other ſuch things, that they are giuen vsus, not only for our neceſſity, & to prouide vsus food, or to ſhew our liberality but alſo to win & keep the good affection of our brethren, & for procuring continuance of peace & concord with thē and let vsus look that among other vſes, we make this one principal vſe of our riches, & outward good things, & abilities; worldly goods cōmonly part friends, as they did Iacob & Laban, Ge. 31. thorow our corruptiō they are means of ſtrife and diſagreement, and the very matter of the greateſt cotention; but they that ſo vſe them (as one ſaith well) the time will come when they ſhall wiſh, they had neuer gone further then the ſhouell, or ſpade. We muſt ſo vſe them, as they may bee meanes of peace and concord, and then, no doubt, we ſhall find the bleſſing of God vponupon them, and comfort in the vſe of them, when wee ſtand in moſt need of comfort.