Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 60
LECTƲRE LX.
PHILIP. 3. Verſe 12.
Not as though I had already attained vntounto it, but one thing I doe, I forget that which is behinde, and endeuour my ſelfe, &c.
THus wee hauehave heard how the Apoſtle for the confutation of thoſe falſe Teachers that were crept in among the Philippians, hath inſtructed them by his owne example in the point touching mans righteouſneſſe before God, namely that they were not to repoſe any confidence in their owne righteouſneſſe which is by workes, but to repoſe all their confidence in the righteouſneſſe of Chriſt, which is through faith: for he iudged all his owne workes to be but loſſe and dung in reſpect of any righteouſneſſe before God, and he reioyced only in Chriſt Ieſus, that he might winne Chriſt, that hee might know Chriſt, and the vertue of his reſurrection, &c. and therefore the Philippians were to doe ſo too, and wee ſo too.
Now the Apoſtle goeth forward, and as before by his owne example he taught them what to thinke of mans righteouſnes before God, ſo now by his owne example hee teacheth them ſtill to labour to increaſe in the way of godlineſſe, and in the knowledge of Chriſt Ieſus, and of the vertue of his reſurrection, &c. And he taketh occaſion ſo to doe vponupon that which he had ſaid before: for he had ſaid before, that hee thought all things loſſe for the excellent knowledge ſake of Chriſt Ieſus, and that hee iudged all things to be dung that he might winne Chriſt, that he might know Chriſt, &c. Now hereupon happily it might be thought that hee was growne to an excellent knowledge of Chriſt Ieſus, hee was perfect in the knowledge of Chriſt Ieſus. Did he take ſuch pleaſure and comfort in the knowledge of Chriſt Ieſus, that for it hee thought all things loſſe and dung? Here was perfection indeed, hee was come to the races end, he needed no more. No, no, ſaith the Apoſtle; for all this I am but in the way, I hauehave not yet attained to the perfect knowledge of Chriſt, I am not perfect in the knowledge of Chriſt, I follow and labour after it with all maine and might that I hauehave, I am entred the liſts, I am in the way, and I neuer looke behinde mee, but ſtill I goe forward; and albeit I be not at my races end, yet ſtill I am looking toward the marke that is ſet before mee, and I make towards the marke as hard as euer I can. Thus the Apoſtle by his owne example ſets an edge on them to runne forward in the race that they had begunne in Chriſt Ieſus, and to labour ſtill to increaſe in the knowledge of Chriſt Ieſus. Which hee did the rather becauſe of thoſe falſe Teachers that were amongſt them, that told them that they knew Chriſt well enough, and that they were come to great perfection in the knowledge of Chriſt Ieſus, in that they know him to be the Meſſias, to bee God and man, to be the reconciliation for the ſins of the whole world: and now they were to looke to the obſeruation and keeping of Moſes Law, and to ioyne it vntounto Chriſt, ſo to be made righteous before God. Becauſe of theſe (I ſay) the Apoſtle hauing taught them that not any thing is to be ioyned vntounto Chriſt to be made righteous by it, doth now ſtirre them vp by his owne example to labour continually to increaſe in the knowledge of Chriſt Ieſus. Thus much for the generall ſcope and meaning of theſe words.
Now let vsus yet a little more particularly examine theſe words. Not (ſaith the Apoſtle) as though I had already attained to it: to it, to what? to the perfect knowledge of Chriſt: for the Apoſtle had ſaid before, that hee thought all things loſſe for the excellent knowledge ſake of Chriſt, and that he iudged them to be dung that he might win Chriſt, that he might know Chriſt, &c. and hereupon it might be thought that hee had already attained to the perfect knowledge of Chriſt, and of the vertue of his reſurrection, &c. whereby he might attaine to the reſurrection of the dead. But no, ſaith the Apoſtle, I iudge all things to be dung, that I may know Chriſt; not as though I had already attained to the perfect knowledge of Chriſt. Againe, it is to be obſerued that he ſaith, not as though I had already, or, not as though I had now attained to it: whereby the Apoſtle ſignifieth, that as now his ſtate ſtands, he hath not attained to the perfect knowledge of Chriſt. He addeth, either were now perfect, to wit, in the knowledge of Chriſt, and ſo of the vertue of his reſurrection, &c. Hee addeth, but I follow, foreign.where the word doth not ſimply ſignifie to follow, but to follow as the perſecutor that will not reſt till he hauehave him whom he perſecuteth, or to follow as the runner that will not reſt till hee come to the goles end. By this then hee ſignifieth how greedily and inceſſantly he purſueth after the perfect knowledge of Chriſt, hauing it as it were in chaſe. I follow, ſaith he, if I may comprehend that, that is, deſiring to catch hold of the knowledge of Chriſt Ieſus, euen as I alſo am comprehended of Chriſt Ieſus, that is, euen as Chriſt Ieſus hath caught hold on mee: that is, deſiring that as Chriſt hath perfectly caught hold of mee by his gracious mercy towards mee, ſo I may …atch hold of the knowledge of Chriſt Ieſus perfectly by the like his gracious mercy towards mee. And ſo I reade in this place, not as it is in our Bibles, for whoſe ſake, but euen as, foreign.the phraſe which the Apoſtle vſeth ſuffering it, and the ſcope of the Apoſtle leading vntounto it. It is then as if the Apoſtle ſhould hauehave ſaid, I thanke my God I know Chriſt, and the vertue of his reſurrection, &c. and I take great comfort and pleaſure in the knowledge of Chriſt, and I thinke all things but loſſe for this excellent knowledge ſake; not as though I had now attained vntounto this knowledge perfectly, or were now as I am now Paul, aged, and taught by God in the wayes of God, perfect in the knowledge of Chriſt; nay I now know him only in part, but I follow this knowledge euen with eagre and inceſſant purſuit, deſiring that I may comprehend and catch hold of the knowledge of Chriſt Ieſus, euen as perfectly, and in the like mercy that hee hath comprehended and caught hold of mee. This I take to be the true meaning of theſe words, and it is not my meaning now or at any time to trouble you with varieties and diuerſities o… expoſitions.
In theſe words then I note theſe points: firſt, the Apoſtles acknowledgement of his owne imperfection, in theſe words, not as though, &c. ſecondly, the Apoſtles eagre purſuit after perfection, in theſe words, but I follow, &c. Now let vsus ſee what obſeruations wee may gather hence for our vſe and inſtruction.
Not as though, &c.] Here you ſee that the Apoſtle acknowledgeth that as yet hee had not attained to the full knowledge of Chriſt, to a thorow-feeling of the vertue of Chriſt his death and reſurrection in himſelfe, to a perfect fellowſhip of Chriſt his afflictions. He laboured to attaine to the reſurrection of the dead in glory, by communicating with Chriſt in his afflictions, by dying vntounto ſinne, and liuing vntounto God through the power of Chriſt his death and reſurrection, by knowing Chriſt with a feeling knowledge of him in his owne ſoule. But hee ſaith that he hath not yet perfectly attained vntounto theſe thing… whereby he might attaine vntounto the reſurrection of the dead. And he amplifieth it by this particle Now, ſaying that now be had not attained vntounto theſe things, now that hee had ſhaken off all impediments and hinderances vntounto perfection in theſe things, now that he had renounced all confidence in his owne workes, and in all things without Chriſt, now that he laboured to attaine to the knowledge of Chriſt in his owne ſoule, to the knowledge of the vertue of Chriſt his reſurrection, to the knowledge of the fellowſhip of Chriſt his afflictions in himſelfe, if by any meanes he might attaine to the reſurrection of the dead, yet not as yet he had attained to the full knowledge of Chriſt in himſelfe, to a thorow-feeling of the vertue of Chriſt his reſurrection in himſelfe, to a perfect fellowſhip of Chriſt his afflictions.
My obſeruation hence is, that all the faithfull children of God, how plentifully ſoeuer endowed with the knowledge of Chriſt, the hatred of ſinne, the louelove of righteouſneſſe the fellowſhip of Chriſt his afflictions, yet only know Chriſt in this life in part, onelyonly die vntounto ſinne, and liue vntounto God, and are partakers of Chriſt his afflictions in part, not one that perfectly knoweth Chriſt, that perfectly feeleth the vertue of Chriſt his death and reſurrection in himſelfe, that is perfectly partaker of Chriſt his afflictions. For is it not a good reaſon? Paul that holy Apoſtle of Chriſt Ieſus, that choſen veſſell of God to beare Chriſt his name before the Gentiles, and Kings, and the children of Iſrael, aged Paul, that had begotten many in the faith and knowledge of Chriſt Ieſus, that had now long borne in his body the dying of Chriſt Ieſus, that had his conuerſation in heauen, that had ſuffered more then all the reſt, he (I ſay) knew Chriſt, and the vertue of his reſurrection, and the fellowſhip of his afflictions onelyonly in part, not perfectly, therefore none of all the faithfull children of God in this life either knowes Chriſt, or dies to ſinne, or liues to God, or is conformed by afflictions and ſufferings vntounto Chriſt his death perfectly, but only in part. Yes ſurely the reaſon holds moſt ſtrongly, Pauls prerogatiues being not any way inferiour to any of the beſt and moſt faithfull children of God. Now the reaſon why in this life our knowledge, our louelove, our faith, our death vntounto ſinne, our life vntounto God, our whole obedience, all our righteouſneſſe, all our holineſſe is in part only, why theſe things in this life are not perfect in any of the children of God, the reaſon (I ſay) is becauſe our regeneration and ſanctification in this life are not perfect, wee are not perfectly renewed in the ſpirit of our mindes, God giueth vntounto vsus the ſpirit by meaſure:Joh. 3 34. Rom. 12.3. for vntounto Chriſt alone hath God giuen the ſpirit without meaſure, but vntounto eueryevery one of vsus hee hath giuen the ſpirit by meaſure. Hee is made of God vntounto vsus wiſdome, and righteouſneſſe, and ſanctification: in him dwelleth all the fulneſſe of theſe things plentifully; and of his fulneſſe we all receiue, not fulneſſe of his fulneſſe, but of his fulneſſe of the ſpirit and all ſpirituall graces wee receiue as it were the firſt fruits of the ſpirit and of all ſpirituall graces, wherewith then only wee ſhall be filled, when mortalitie ſhall put on immortalitie, and when corruption ſhall put on incorruption. Which the Apoſtle alſo witneſſeth, where hee ſaith,1 Cor. 13.12 that now wee ſee through a glaſſe darkly, but then ſhall wee ſee face to face: now wee know in part, but then ſhall wee know euen as wee are knowne: no… in this life in part and imperfectly, and then onelyonly when wee ſhall ſee Chriſt face to face, ſhall we know him perfectly. For when that which is perfect is come, then ſhall that which is in part be aboliſhed, but not before. Neither is it only ſo in our knowledge, but in our faith, in our louelove, euen in our whole obedience. Paul himſelfe while he liues ſhall hauehave meſſenger of Satan to buffet him, hee ſhall hauehave prickes in the fleſh, and hee ſhall feele a law in his members rebelling againſt the law of his minde, and leading him captiue vntounto the law of ſinne which is in his members.
Here then firſt is notably confuted that imaginarie perfection which ſome dreame that the children of God may hauehave in this life. This holy Apoſtle attained not vntounto the perfection either of the knowledge of Chriſt, or of obedience vntounto his will: what perfection then can there be in any of Gods children in this life? They ſay that no man indeede can attaine to that abſolute perfection either of that knowledge, or of that righteouſneſſe which ſhall be in heauen, but that they may attaine vntounto ſuch perfection as is required in this life. As if either God might not require of vsus in this life ſuch perfection as he gaue vntounto vsus in our creation, or as if where ſuch remnants of ſinne and ignorance are as ſticke faſt vntounto vsus, there could be ſuch perfection.Gal. 3.22. For I demand, hath God concluded all vnderunder ſinne? The Apoſtle Paul ſaith ſo; and Iohn likewiſe ſaith,1 Ioh. 1.8. that if wee ſay wee hauehave no ſinne, wee deceiue our ſelues, and the truth is not in vsus. What perfection then where there is ſuch tranſgreſſion? Againe, did not God create vsus after his owne image in righteouſneſſe and true holineſſe, without ſinne, or ignorance, or any ſuch thing? It is cleere, and cannot be denied? And what was our perfection then? Now that ignorance hath blinded vsus, and ſinne hath defiled vsus, hauehave we ſuch perfection now? Or may not God require ſuch perfection of vsus now in this life? How did wee loſe it? Was it … by our owne default? And may not then God require it of v… True it is, he cannot hauehave it of vsus becauſe we hauehave loſt it. B… becauſe wee hauehave loſt it, ſhould wee not hauehave it? Yes ſurely wee hauehave loſt it, but wee ſhould hauehave it, and therefore he may require it of vsus: wee ſhould hauehave it, but wee hauehave loſt it, therefore is the puniſhment due vntounto vsus for it. True it is, wee are often exhorted to be perfect, but thoſe exhortations onelyonly ſhew vntounto vsus what perfection ſhould be in vsus, not what perfection is in vsus. Yea the whole Law is a perfect rule not of that wee doe, but of that wee ſhould doe, and of that which God may require of vsus. All our perfection is only in Chriſt Ieſus, who hath perfectly fulfilled that which wee ſhould, but could not, and for whoſe ſake all our imperfections are couered, and not imputed vntounto vsus. He is our perfection, wee are full of imperfections, and in his perfection are all our imperfections …id and couered.
Againe, here is a notable comfort for all ſuch of Gods children as feele in themſelues any imperfections, any wants …f thoſe things after which their ſoule longeth. The bleſſed Apoſtle had not now when he wrote theſe things attained to …he perfection of the knowledge of Chriſt, of the vertue of his …eſurrection, or of the fellowſhip of his afflictions. Why art …hou then troubled, and why is thy ſoule diſquieted within hee for ſuch imperfections as thou feeleſt in thy ſelfe? Thou …noweſt not thy Chriſt as thy ſoule deſireth: thou findeſt not …at ſweetneſſe of his word in thy ſelfe that thou ſhouldeſt: …ou feeleſt not thy fleſh ſo ſubdued vntounto the ſpirit as it ſhould …e: thou doeſt not walke in that obedience vntounto thy God …hat thou ſhouldeſt: thou art not ſo zealous in all holy duties … thou ſhouldeſt be: thou doeſt not take ſuch pleaſure in the …ings that belong vntounto thy peace as thou ſhouldeſt do. None … all the children of God that come not farre ſhort of that …ey ſhould in all theſe things: and the more holy that they …e, the more they ſee their wants. How often doth Dauid …ay vntounto the Lord to teach him his ſtatutes,Pſal 119. to open his eyes at he may ſee the wondrous things of his Law, to ſtabliſh his …ord in him, to incline his heart vntounto his teſtimonies, and not …to couetouſneſſe, to quicken him in his righteouſneſſe? …eade the 119. Pſalme, where thou ſhalt finde that that holy …ophet hath euen powred out his ſoule in many ſuch praiers. … but thou doeſt not onelyonly feele in thy ſelfe the want of ſuch …rfections as thou ſhouldeſt hauehave, but thou feeleſt ſuch imperfections as thou ſhouldeſt not hauehave. Thou art dull, and ſluggiſh, and heauie and, and lumpiſh; there is no edge in thee vntounto the things that belong vntounto thy peace. Doeſt thou know and feele in thy ſelfe theſe imperfections? This ſame is a peece of thy perfection, to ſee, and know, and acknowledge thine imperfections.Luk 18.11 12 13 The proud Phariſie hee talkes of nothing but his perfections: it is the poore Publican that feeles his imperfections, and that not daring therefore to lift vp ſo much as his eyes to heauen, ſtrikes his breaſt, ſaying, O God be merciful vntounto mee a ſinner. And what is it that makes thee feele thine imperfections? It is the life of God in thee that makes thee that thou ſeeſt thy dulneſſe, and lumpiſhneſſe, and that thou canſt not abide it, but grieueſt at it. Them that are dead in their ſinnes thou ſeeſt to goe on in the wickedneſſe of their wayes, neither are they euer touched with any remorſe or feeling of their wants and imperfections. Yea Dauid ſo long as he lay dead as it were in that ſinne which hee had committed in the matter of Vriah, he neuer felt any remorſe. But when on… the life of God beganne to awake in him by the word of Nathan, then he ſaid, I hauehave ſinned againſt the Lord. This then, that thou feeleſt and acknowledgeſt thine imperfections, … token of the life of God in thee. The greateſt imperfection that the young man in the Goſpell had, was the great conce… which he had of his perfection. All theſe commandements, ſaith he,Mat. 19.20 I hauehave obſerued from my youth vp, what lacke I yet? He could not ſee any imperfection in himſelfe till Chriſt bade himſelf all that he had, and giuegive to the poore, &c. and then he ſaw it, but the text ſaith nothing of his acknowledging it with remorſe for it. To ſtand then vponupon our perfection is our greateſt imperfection, and to ſee and acknowledge our imperfection with remorſe, is a great point of our perfection.
Let not then thine imperfections diſmay thee. It is well that thou feeleſt them; it is a point of thy perfection, and it is a token of the life of God in thee, and if thou feltſt them nor, thy diſeaſe were a great deale more dangerous. O but therefore thou art troubled becauſe thou feeleſt thine imperfections more then thou waſt wont. O but comfort thy ſelfe rather in thoſe mercies that thou waſt wont to finde: for he that hath begunne a good worke in thee,Phil. 1.6. will performe it vntill the day of Ieſus Chriſt. He is immutable, and ſo is his louelove immutable: for whom he loueth once, hee loueth vntounto the end.Ioh. 13 1. It was Dauids caſe, as himſelfe witneſſeth, where hee thus ſaith, I ca…ed to remembrance my ſong in the night, Pſal. 77.6.I communed with mine owne heart, and my ſpirit ſearched diligently. 7.Will the Lord a…ſent himſelfe for euer, and will he ſhew no more fauour? Is his mercy cleane gone for euer? Doth h…s promiſe faile for euer more? 8.Hath God forgotten to be mercifull? 9.hath hee ſhut vp his tender mercies in diſpleaſure? Where the Prophet ſheweth how hee was wont to praiſe the Lord in the night ſeaſon for his louing mercies. But now the Lord had ſeemed to ſhut vp his tender mercies in diſpleaſure. And this he ſaith in the next verſe was his death, euen the want of the feeling of Gods goodneſſe he ſaith was his death:10. yet (ſaith h…) I remembred the yeeres of the right hand of the moſt high. Where he ſignifieth that he recouered himſelfe by remembring the former times wherein God had manifeſted his goodneſſe towards him. Let not then thy preſent want diſquiet thee, but comfort thy ſelfe in the remembrance of his former goodneſſe towards thee. Though hee ſeeme for a little to hide his face from thee, yet will hee not leaue nor forſake thee, but in his good time he will perfect his good worke in thee.
But I follow] Here I note the Apoſtles eager purſuit after perfection. He had not yet attained vntounto it, but he followed as eagerly after it, as the perſecutor who will not reſt till he hauehave him whom he perſecuteth; or as the runner, who will not reſt till he come at his goales end. He was ſo deſirous to grow daily more and more in the knowledge of Chriſt, and of the vertue of his reſurrection &c, that he ſhooke of all impediments and letts which might hinder him in that courſe, and laboured daily more and more in all things to grow vp into him, which is the head, that is Chriſt. Whence I obſerue a neceſſarie dutie for all Chriſtians, which is that they labour daily more and more to grow vp in the knowledge of Chriſt, in obedience to his will, in holineſſe and righteouſneſſe, and in all things to aime euermore at the marke of perfection. And to this purpoſe are thoſe often exhortations, Be yee perfit, as your father which is in heauen is perfit. Mat. 5.48. 2 Cor. 13.11 Jam. 1.4.My brethren, be yee perfit, be of good comfort, be of one minde &c. Let patience hauehave her perfit worke, that yee may be perfit, and entire, lacking nothing. All which and the like places ſhew what we ought to ſtri…e vntounto, euen vntounto the perfection of God. Chriſtians may not ſtand at a ſtay, but they muſt grow forward from grace vntounto grace, from vertue to vertue, from ſtrength to ſtrength till they become perfit men in Chriſt Ieſus.2 Pet. 3.18. Grow (ſaith the Apoſtle) in grace, and in the knowledge of our Lord and Sauiour Ieſu… Chriſt: Eph. 4.15.16.and to the Epheſians, Let vsus follow the truth in louelove, and in all things grow vp into him which is the head, that is Chriſt, by whom all the bodie being coupled and knit together by eueryevery ioynt for the furniture thereof receiueth increaſe of the bodie vntounto the edifying of it ſelfe in louelove. Col. 1.10.And for the Coloſſians the Apoſtle praied, that they might increaſe in the knowledge of God. Yea eueryevery where almoſt the Holy Ghoſt vrgeth this ſpirituall growth in all the children of God in all ſpirituall graces in heauenly things.
Here then firſt they are iuſtly to be reproued that either care not at all to know Chriſt, and the vertue of his reſurrection &c: or if they hauehave a litle knowledge content themſelues with that, and neuer thirſt to increaſe with the increaſing of God. Too too many ſuch careleſſe and carnall Chriſtians there be, as know not, nor care to know the things that belong vntounto their peace. They follow, and they eagerly follow: but what? honors, riches, pleaſures, worldly commodities: they follow not with the Apoſtle the knowledge of Chriſt &c: they care not for God, neither is God in all their thoughts. Other too too careleſſe Chriſtians likewiſe there be, that thinking they hauehave ſome knowledge content themſelues with that, and greatly ſeeke not after more. And therefore they come not at Church, they come not at Sermons, or now and then when they liſt: ſome of them know as much as the Preacher can tell them; and ſome of them know as much as will ſerue their turne. But they know nothing as they ought to know, vnleſſe their knowledge worke in them a thirſting deſire after more knowledge: for hereby ſhall we know that we know Chriſt, if we eagerly long in our ſoules to hauehave this knowledge of Chriſt daily more and more increaſed in vsus. If then we will hauehave this teſtimonie vntounto our owne ſoules that we hauehave attained vntounto ſome knowledge of Chriſt, let vsus labour with the Apoſtle, that we may comprehend and catch hold of the knowledge of Chriſt Ieſus, as perfectly as he hath comprehended and caught hold of vsus, if wee belong vntounto him. Let vsus labour daily more and more to grow from grace to grace, from ſtrength to ſtrength, from knowledge to knowledge, till we come vntounto the meaſure of the age of the fulnes of Chriſt.
Againe, here is another notable comfort for ſuch of Gods children as are troubled with the conſideration of their imperfections. Thou feeleſt thine imperfections: it is well. Doeſt thou long in thy ſoule after perfection? Deſireſt thou to be fulfilled with the knowledge of Gods will in all wiſdome, and ſpirituall vnderſtanding? Wouldeſt thou gladly grow vp in grace, and in the knowledge of our Lord and Sauiour Chriſt Ieſus? Doth the conſideration of thine imperfections ſet thee vntounto God in prayer, vntounto him that he will disburden thee of thy wants, that he will ſhew forth the light of his louing countenance vntounto thee, & that he will guide thy feet into the way of peace? All the world could not ſet thee in a better courſe to perfection. It is the way that the Apoſtle hath chalked before thee: who hauing not attained vntounto perfection, acknowledged it, and followed after it. Let not thine imperfections then trouble thee: None of Gods children but they hauehave their imperfections. If thou (though in great imperfection) follow toward the marke for the price of the high calling of God in Chriſt Ieſus, thou haſt great cauſe of comfort.