Lectures upon the vvhole Epistle of St. Paul to the Philippians, deliuered in St. Peters Church in Oxford: by the reuerend and faithfull seruant of Christ Henry Airay ... and now published for the vse of Gods Church by C.P. ...

LECTVRE LXXXIII.

PHILIP. 4. Verse 7.

And the peace of God which passeth all vnderstanding, shall preserue your hearts and mindes in Christ Iesus.

THese words, as we haue already heard, diuide themselues into three branches: first, a dehor∣tation, in these words, Be nothing, &c. second∣ly, an exhortation, in these, But in all things, &c. thirdly, a consequent or effect which wil follow vpon both, in these, And the peace of God, &c.

Another thing there is which I would obserue from the words of the exhortation of our Apostle in this place. The chiefe scope and drift of his exhortation we haue alreadie heard, which is, that the Philippians would cast their care on God, and in all things runne vnto him by prayer, pouring out such prayers vnto him as may be accepted with him, for

his blessing vpon what they do and desire, & for deliuerance from such euills as presently they suffer, or feare to follow. Where note that the Apostle would haue their requests to be shewed vnto God by praier and supplication, so that with∣all there should be ioyned giuing of thankes. Whence I ob∣serue, that as prayer and supplication, so giuing of thankes also is a necessary seruice of God, a necessary duty of a Chri∣stian. For, as there are many causes of our often approching vnto the throne of grace by prayer and supplication for bles∣sings in good things, and deliuerance from euill, so are there many causes of pouring out our soules before God in humble praise and heartie thankesgiuing for blessings in good things, and deliuerance from euill. Neither is there any whose wants or miseries vrge them vnto prayer and supplication, which haue not also such proofes of Gods mercies and louing kind∣nesse towards them, as may and ought to prouoke them vnto thankesgiuing. Many are the blessings and graces for the bo∣die, for the soule, for this life present, for that that is to come, which enforce our prayers vnto God that we may obtaine them. Many are the euills touching the body, touching the soule, touching this life present, touching that that is to come, which enforce our supplications vnto God that we may be deliuered from them. And are there not as many blessings and graces corporall and spirituall, temporall and e∣ternall, which the Lord hath already vouchsafed vnto vs? as many euills corporall and spirituall, temporall and eternall, from which the Lord hath deliuered vs, which should en∣force our praise and thanksgiuing vnto God? Yes verily, but that rather we looke vnto the things which we would haue, then vnto the things which already we haue receiued, we might as wel see the one as the other. And hereupon it is, that as well praise and thankesgiuing are commanded by the holy Ghost in the Scripture, as prayer and supplication, and that the godly in al ages haue poured out their soules before God as well in praise and thankesgiuing, as in prayer and supplica∣tion. I exhort (saith the Apostle vnto Timothie) that first of all supplications, prayers, intercessions, and giuing of thankes be made for all men. And to the Thessalonians, Pray (saith the Apostle)

continually, and in all things giue thankes. And looke into the practise of the godly in all ages. Iacob praying vnto the Lord to be deliuered from the hand of his brother Esau, first pray∣sed him for the riches of his mercies towards him. The Songs and Psalmes of thanksgiuings which Moses and the Israelites, Deborah and Barak, Hannah and Marie, Dauid and Iehosaphat made vnto the Lord, are not vnknowne vnto them that haue knowledge in the booke of God. Paul likewise witnesseth of himselfe almost vnto all the Churches he wrote vnto, that still in his prayers he gaue thankes to God for them. And of him and Silas it is said, that when they were cast into prison, and their feet made fast in the stockes, they prayed and sung a psalme vnto God. Nay, how often do we reade that Christs owne mouth was filled with the praises of God, giuing thankes in his miracles of feeding certaine thousands with some few loaues and fishes, giuing thankes when he instituted the holy Supper, giuing thankes because his Father had heard him, gi∣uing thankes for opening those things vnto Babes, which were hid from the wise, and men of vnderstanding? Generally this note hath so well tuned at all times in the mouthes of all Gods children, that they haue euer bene ready to giue thanks vnto him in all things, euen as ready to offer vnto the Lord the sacrifice of praise and thanksgiuing for benefits and bles∣sings receiued, as to poure out their praiers vnto him for such graces of his Spirit as they stood in need of.

But is it so with vs? Haue our mouthes bene filled with the praises of the Lord, and with thankesgiuing vnto our God? When our wants haue enforced vs to prayers, haue we re∣membred to praise the Lord for such mercies as we had re∣ceiued? Or hath not the Song of praise and thankesgiuing bene eyther as a strange and daintie Song vnto vs which we could not tune, or as an harsh and vnpleasant Song wherein we haue had no delight? Haue we not bene as those ten Le∣pers, which being cleansed, neuer returned to giue God praise? When famine, or sickenesse, or the sword are vpon vs and our Land, it may be that we will call an assembly and fall downe and kneele before the Lord our maker, and crie, and say, Spare thy people, O Lord, and deliuer vs from this

sickenesse, or famine, or sword: it may be, I say, we will do so, though to too seldome we do so: But when the Lord in mercie hath remoued any of these his plagues from vs, what sacrifice of praise and thankesgiuing do we offer vp vnto him? Let the yeare 1588 witnesse against vs, at which time the in∣uincible Army as they called it, rose vp to make warre against vs. When that mighty and cruel enemy was vpon our coasts, and in the sight of our Land displayed his banners against vs, thinking to deuoure vs at once, and to swallow vs vp quicke, then we called an holy assembly, and humbled our selues be∣fore the Lord, and praied vino him for deliuerance out of the hands of our cruell enemies. But when he had wrought a mightie deliuerance for vs, euen such a one as the world won∣dered at, and for which we might very well take vp that of the Prophet, and say, If the Lord himselfe had not bene on our ••ide, when those enemies rose vp against vs, they had swallowed vs vp quicke, when their wrath was kindled against vs; the waters had drowned vs, and the streame had gone ouer our soule, yea the deepe waters of the proud had gone ouer our soule: when, I say, the Lord had wrought such a mightie deliuerance for vs, how many of vs like vnto good▪ Iehosaphat and his people assembled our selues, eyther the fourth day after, or at all after in the valley of Berachah or blessing, to giue thankes vnto the Lord? in how many places did we meete together, to praise the Lord in the midst of the great Congregation? whatsoeoer were done in other places, no such matter here. We indeed of this place whence others should haue all good example, are so much afraid to seeme forward in good things, that we are hardly or neuer drawne vnto it in time of common danger to fast and pray, or after deliuerance from such danger to praise and giue thankes. Our prayers for Prince, for people, for peace, for prosperitie, for raine, for faire weather, in time of famine, in time of warre, in time of common sickenesse, and the like which we vse, are good, and very good. And were it not well that our requests were shewed vnto God in prayer and supplication with giuing of thankes? If euerie man shall looke into himselfe, we shall all of vs finde a great defect in our selues this way. For if the hand of the Lord be any way

vpon vs, then we call vpon him, and pray vnto him; as for example, if we be sicke, then we poure out our requests vnto God for health, and for deliuerance from that paine wherein we lie. But how many of vs do then remember to praise the Lord, either for that health which before the Lord gaue vn∣to vs, or for other good graces and blessings of the soule and of the bodie, wherewith euen then we do abound? Nay surely the paine of our sickenesse takes such hold on vs, that onely we remember it, and pray to be deliuered from it, for∣getting the praises of the Lord for other his mercies vnto vs. And afterward, when we are restored vnto health, how many of vs do sing a new Song vnto the Lord for it? We commend our Physition, or such a potion that we tooke, or such a me∣dicine that was applyed, or such a diet that we kept; but not many of vs sing the praises of the Lord, by whose onely bles∣sing vpon those meanes we haue recouered our health. I do instance onely in this one example. But the like is to be said of other crosses. If we be in pouerty, in imprisonment, in ba∣nishment; yea if our head, or tooth, or toe do ake, and the like, we poure out our complaints before God, and make our prayers vnto him. But how seldome are our requests shewed vnto him with giuing of thankes?

I dispute not the point, whether together with our prai∣ers and supplications should alwayes be ioyned praise and thankesgiuing. Sure it is, that there is none of vs all, in any such need or necessitie, in any such miserie or affliction, but we haue many blessings of the Lord, for which we ought to be thankfull. So that as we haue need to pray vnto the Lord, so we haue cause also to giue thankes vnto the Lord euen then when we pray. But this is it which I vrge, that as we are to pray vnto the Lord for such things as we neede, so we are to giue thankes vnto the Lord for such blessings as we haue receiued. For this is true, that whatsoeuer it be that we aske, we are not worthie new blessings and graces, vnlesse we be thankefull for the old. And this is as true, that so our payers are accepted with God, as we are thankfull vnto God. Our vnthankefulnesse shuts out our prayers that they enter not into the eares of the Lord God of hoasts. And amongst

other our sinnes, in my iudgement, our vnthankfulnesse is one great cause why the hand of the Lord now a long time hath bene, and yet is so heauie vpon vs. Of late, euen by the space of a twelue moneth, he hath giuen vs great hope of remouing one of his plagues of dearth and famine from vs by such sea∣sonable seasons as he hath granted vnto vs. But haue we sung songs of thanksgiuing for this mercie of the Lord towards vs? No surely: and therefore now again he hath filled the clouds with raine, and threatneth vs with vnseasonable weather. Let vs therefore now at length returne from our vnthankfulnes, and sing new songs of praises vnto the Lord. Whensoeuer we haue need, let vs pray vnto the Lord, but withal let vs remem∣ber the louing mercies of the Lord towards vs, and let vs giue him thanks for them. Otherwise our requests wil sooner turne into murmuring complaints, then vnto acceptable prayers. As therefore the Apostle exhorteth the Colossians, so do I you, Whatsoeuer ye do in word or deed, do all in the name of the Lord Ie∣sus, &c. and as our Apostle here saith, Let your requests, &c.

And the peace of God, &c. This is the consequent or effect which wil follow vpon it, if we hearken vnto the exhortation. If we shall be too too carefull for nothing, but in all things flie vnto God by prayer, giuing him thankes for blessings re∣ceiued, and powring out our prayers and supplications vnto him for such things as are necessarie: what then? then this wil follow, the peace of God which passeth all vnderstanding, shall preserue your hearts and minds in Christ Iesus, that ye fall not away from Christ Iesus by any inordinate affections, or wicked cogitations, through impatience or despaire, but that ye haue a quiet mind and conscience in all things what∣soeuer do befall vnto you. Now for the more particular ex∣plication of these things, we must vnderstand, that where the Apostle saith, the peace of God, he meaneth not that peace which is in God, and which is himself, but that peace which he com∣municateth vnto vs. Which yet is two fold: one, which signi∣fieth our reconciliation with God through Christ, whereof the Angels spake in their song, when they sung, Glorie be to God on hie, and in earth peace; and whereof the Apostle speaketh when he saith, that Christ came, and preached peace to them which

were a farre off, and to them which were neare. In both which pla∣ces, by peace is meant our reconciliation with God through Christ, and of this peace of God, the Apostle here speaketh not. Another peace there is which God communicateth vn∣to vs, which is the peace and quietnesse of our mind and con∣science through our reconciliation with God by Iesus Christ, whereof the Apostle speaketh when he saith, that being iustified by faith, we haue peace towards God, through Iesus Christ. Where by peace is meant that quietnes of mind and conscience which we haue through our iustification by faith in Christ Iesus. And of this our Apostle here speaketh, and saith of it, that it passeth all vnderstanding, that is, that this inward peace of our mind and conscience, wrought in vs by the power of the Spirit through our reconciliation with God, and iustification by faith in the bloud of Christ Iesus, is such a thing as all mans vnderstanding cannot reach vnto or comprehend. This peace of God then, which thus farre passeth all reach of mans vnder∣standing, the Apostle tels the Philippians if they hearken to his exhortation, shall keepe their hearts and minds, that is, their whole soules, both the vnderstanding and the sensitiue part, in Christ Iesus, so that neither through inordinate affe∣ctions which are seated in the heart, nor through wicked co∣gitations in the mind, they should fall away from the faith of Christ Iesus in their heart, or from the knowledge of Christ Iesus in their mind. The summe of all is this, that if they will hearken vnto his exhortation, to be nothing carefull, but in all things to shew their requests vnto God in prayer and sup∣plication, with giuing of thankes, then they shall haue such a peace and quietnesse of mind and conscience, as farre passeth all reach of mans vnderstanding, which shall keep their hearts and minds, euen their whole soules in Christ Iesus, so that they shall not fall from him, either through inordinate affe∣ctions, or wicked cogitations. I cannot stand vpon the seue∣rall obseruations which were hence to be made; I will onely point at some of them, as time will giue leaue.

First then hence I obserue, what the fruite or consequent is which followeth the laying aside of ouermuch carefulnes, and the reposing of our selues in God by prayer in all our matters.

The consequent or fruit which followeth vpon it, is, the peace of God, the peace which God giueth vnto our minds and con∣sciences to keepe as with a garrison our hearts and minds in Christ Iesus. For whilest we are choked with the cares of this life, and thoughts do boyle within our breasts as in a fornace of lead, whilest it is so that we cannot perswade our selues to depend vpon God for the euent and successe of our matters, vnlesse our owne cares also be continually employed about them, what peace or quietnes can we haue in our minds and consciences? The peace of our minds and consciences indeed consisteth in our reconciliation with God through Christ, in our iustification by faith in the bloud of Christ, as the Apostle witnesseth in the place before alledged, where he saith, that being iustified by faith, we haue peace towards God, through our Lord Iesus Christ. But what reconciliation with God, where the loue of the world so swayeth, that his thoughts are altogether set vpon it, his cares are wholly employed about it? Know ye not (saith Iames) that the amitie of the world is the enmitie of God? Whosoeuer therefore maketh himselfe a friend of the world, maketh himselfe the enemie of God. As good communion betwixt light and darknesse, as good concord betwixt Christ and Belial, as good agreement betwixt the temple of God and idols, as be∣twixt the loue of God and the loue of the world. And there∣fore Iohn saith, If any man loue the world, the loue of the Father is not in him. So that where there is this excessiue loue of the world, as to carrie all our cares and thoughts after it, it is a signe that there is no reconciliation with God, and therefore no peace of conscience. But if we shall lay aside all worldly and distrustfull carefulnes, and cast our care vpon the Lord; if we shal walke as we ought, and commit our wayes vnto the Lord; if we shall pray vnto the Lord for his blessing vpon that we do, and depend on him for the euent and successe, hence will follow this peace of God, this peace of conscience which God giueth, which our Apostle here speaketh of. For albeit these things be not precisely the cause of our peace of consci∣ence, but our reconciliation with God, yet we see the promise of the holy Ghost, that this peace shall follow these things, to keepe our hearts and minds in Christ Iesus. Which fruite to

haue followed that practise in the godly at all times, might easily be proued, if time would giue leaue.

But for this time let vs make this vse hereof, to abandon o∣uermuch carefulnesse for any thing, in all things to flie vnto God by prayer, to commit all our wayes vnto him, and to de∣pend vpon him for all things we haue to do or deale withall For what is more to be desired of man in this world, then the peace of God which passeth all vnderstanding? then to haue our hearts and minds kept in Christ Iesus? S••eing then this is the fruite which the Lord maketh to follow thereupon, let vs hearken to the exhortation of our Apostle, let vs be nothing carefull, but in all things, &c. and then the peace of God, &c.

Secondly, in that this peace is called the peace of God, hence I obserue the author of our peace of conscience, which is God through Christ. Whereunto the Apostles giue witnesse in e∣uery of their Epistles almost, when they pray for grace and peace vnto the Churches to which they write, from God the Father, and from the Lord Iesus Christ, that is, from God who giues it in, through, and for the Lord Iesus Christ. And here∣upon it is that God is often called the God of peace, because he is the author of our peace; and that Christ is called our peace, because through him we haue peace. And why is God said to be the author of our peace through Christ? Euen because by Christ he hath reconciled vs vnto himself; as the Apostle wit∣nesseth where he saith, that God hath reconciled vs vnto himselfe by Iesus Christ. For God (saith he) was in Christ, and reconciled the world vnto himselfe, not imputing their sinnes vnto them. This is it that makes our peace of conscience, euen our reconcilia∣tion with God; we know that Gods wrath is appeased to∣wards vs, that the partition wall which was betweene God and vs is broken downe, that God hath receiued vs into grace and fauour through Iesus Christ his Sonne, and therefore all is at peace within, our soule and conscience is quiet and free from all feare and care. There is a peace of the world, when we are quiet and free from troubles, warres, and the like: but what is this peace vnto that other? Though we want this out∣ward peace, and haue that inward peace, we haue the grea∣test peace and quietnesse that may be: but if there want this

inward peace, what outward peace soeuer there be, what peace is there? Surely where the want of this peace of consci∣ence is, there is alreadie a torment of hell.

If then they of Tyrus and Sydon made so great account of that outward peace, that by all meanes they desired it of He∣rod: and if the Iewes hauing obtained great outward quiet∣nes through Felix, acknowledged it wholy, and in all places, with all thankes; what prayers ought we to make vnto our God for this inward peace of conscience; and feeling it in our owne soules and consciences, how thankfully ought we to acknowledge it vnto our God? Surely for this grace and peace, we ought to offer vp the calues of our lips in a sacrifice of praise and thanksgiuing, yea to giue vp our whole bodies a liuing sacrifice, holy and acceptable vnto God, which is our reasonable seruing of God. Seeing then that we haue this peace of all peaces through our Lord Iesus Christ, let vs ac∣knowledge it wholly, and in all places, with all thankes.

Thirdly, hence I obserue the excellencie of this inward peace of conscience which God giueth vnto his children, it passeth all reach of mans vnderstanding. For in mans reason and vnderstanding, who more wretched then the children of God? With whom is God more displeased then with his owne children? They are hated, reuiled, persecuted, afflicted: they are scorned, imprisoned, banished, and made the worlds wonder. So that as it was prophecied of Christ, that he should be iudged as plagued, and smitten of God, and humbled; so the world iudgeth of faithfull Christians, that they are pla∣gued and punished of God for their sins and their iniquities. And they thinke they haue good reason so to iudge. And if it be answered, that though their outward man be disquieted yet in that they haue peace of conscience, they haue quietnes enough: they cannot skill of this, what this inward peace should be which should giue them such quietnes. That a man when he is reuiled should blesse, when he is persecuted should suffer it, when he is euill spoken of should pray, when he hath nothing, should be as if he possessed all things, when he may seeme to haue cause of despaire, should abound in hope, when he is in tribulation should reioyce in tribulation,

and all through the inward peace of their conscience by their reconciliation with God, this is a thing which seemes as ab∣surd to them as any thing can be, this knowledge is too won∣derfull and excellent for them, they cannot attaine it: it is without the compasse of their vnderstanding, they cannot tell what to make of it. And therefore saith our Sauiour vnto his disciples, Peace I leaue with you, my peace I giue vnto you, not as the world giueth, giue I vnto you. Nay, the world knoweth not that peace which God giueth vnto vs, but calleth that peace which indeed is no peace, crying, Peace, peace, when their de∣struction hasteth vpon them.

Let this then teach Gods good children to ioy and reioyce in that peace of conscience which God hath giuen them through Christ. It is a grace of God which the wicked of the world feele not, nor know what it meaneth, and which the world neither can giue, nor take away from vs. If we haue this we haue all, howsoeuer we seeme to want all: and if we want this, we want all, howsoeuer we seeme to haue all. If we haue this peace within vs, we haue God with vs, and therefore howsoeuer the diuell rage, and all the world say all maner of euill sayings, and practise all maner of wickednes against vs, yet herein we may reioyce, and herein let vs reioyce.

Lastly, hence I obserue a testimonie and a plaine proofe for the perseuerance of Gods children in the faith and know∣ledge of Christ Iesus. For the peace of God shall keepe their hearts and minds in Christ Iesus, as saith the Apostle. If we our selues were left vnto our selues to keepe our selues in Christ Iesus, quickly might we fall from Christ, and depart away from our liuing God. But not we our selues, but the peace of God and the God of peace shall keepe vs in Christ I••s••s. How then shall he fall, that is thus kept from falling? Againe, if it were onely said, that we are kept in Christ Iesus, the question might haply be the greater; albeit it be in truth out of question, that he whom the Lord keepeth shall neuer fall: but it is said, that the peace of God shall keepe vs as garrison souldiers keepe their Citie from the inuasion of any enemie. So that the peace of God and the God of peace shall be vnto vs as a garrison of souldiers to keepe vs in Christ

Iesus, that we fall not away from him. And being thus kept, how shall we fall? Againe, what is it that not we our selues but the peace of God shall keepe, and that thus strongly? Is it our bodie, or our goods? No, these are not the things wherein our saluation consisteth. For though these perish, yet our saluation may be sure with our God. But the peace of God shall preserue our hearts whereby we beleeue vnto sal∣uation, and our minds, the subiect of the knowledge of Christ Iesus, he shall keepe them in Christ Iesus, that we fall not from him. He shall preserue our hearts free from inordinate affections, that we may trust perfectly on the grace of God: he shall preserue our minds from wicked cogitations, that we may abound in the knowledge of our Lord Iesus Christ: he shall preserue euen both in Christ Iesus, that in neither we fall from him. For if either our hearts onely be sound, and our minds corrupt, then is our faith in vaine; or if our minds one∣ly be sound, and not our hearts, then our knowledge is in vaine. But he shall preserue euen both in Christ Iesus, that neither there be zeale without knowledge, nor knowledge without zeale, but that we abound and continue. Shall then not our selues, but the peace of God preserue and keepe as strongly as may be, not our bodies or goods, but our hearts and minds in Christ Iesus, that we fall not away from the faith and knowledge of Christ Iesus? And is not here euidence e∣nough for our perseuerance in grace, if we be carefull for nothing, but in all things, &c? These things should and might haue bene enlarged.

The comfort which hence may arise vnto the godly, pas∣seth the tongue, or pen, or vnderstanding of any man. I must leaue it vnto the meditation of euery godly soule. Onely with the Apostle now I say vnto you, be nothing carefull, &c. and then assure your selues of the consequent, that the peace of God, &c.

Notes

• 1. Tim. 2.1. 1. Thess. 5.16 17.
• Genesis 32.10 11
• Acts 16.24.25.
• Luke 17.18.
• Psal. 124.2.
• 3.4.
• Coloss 3.17.
• Luc. 2.14.
• Eph. 2.17.
• Rom. 5.1.
• Rom. 5.1.
• Iam. 4.4.
• 1. Ioh. 2.15.
• 2. Cor. 5.18.
• Act. 12.20.24.2.3.
• Ioh. 14.27.