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. ...

LECTƲRE LXII.

PHILIP. 3. Vers. 13.14.

Brethren, I count not my selfe that I haue attained to it; but one thing I doe, I forget that which is behinde &c.

NOw to omit other notes which hence happily might be made, ye see that this of our Apo∣stle here is in substance the very same with the former member of the former verse. Brethren I count not &c. The substance of which speech is an acknowledgement of his want of perfe∣••tion in the knowledge of Christ, and of the vertue of his ••esurrection &c. whereby he might attaine to the glorious re∣surrection of the dead. But why doth the Apostle againe ••ome vnto the same point, why doth he againe in culcate his ••mperfection in the knowledge of Christ, and of the vertue ••f his resurrection? It was no doubt to beat out of the Phi∣••ppians their conceit of perfection in the knowledge of Christ, ••nd to let them see what a matter of moment it was to ac∣••nowledge their want of perfection in the knowledge of Christ. So the faithfull people of God to beate out all trust ••n themselues, and to shew how much they thought it did con∣cerne them so to doe, cry and say, not vnto vs, and againe, not ••nto vs ô Lord, but vnto thy name giue the praise. So the Pro∣phet to beat out that stupidity and blockish carelesnesse which ••en haue of the goodnesse and wonderfull workes of the Lord, and to let them see how much it behoueth them to ob∣serue the louing kindnesse of the Lord, saith, O that men would ••raise the Lord for his goodnesse, and declare the wonders that hee ••ath for the children of men; And againe, O that men would praise ••he Lord &c. and so foure seuerall times in that Psalme.

Hence then I obserue, that the children of God are at no ••and to entertaine any conceit of any perfection in themselues ••ither in the knowledge of Christ, or in obedience vnto his

will, but by all meanes to cast downe euery such imagination, and meekely to acknowledge their imperfection. It was the fault of the Corinthians, that they had such a conceit of their perfection in the knowledge of Christ, that presuming there upon they durst to be present at idolatrous sacrifices, and to eate of things sacrificed vnto Idols. They, they knew Christ well enough: they knew that there was but one God, and that an Idoll was nothing: they knew that they had a christian li∣bertie in things indifferent, and therefore they would vse it at all times, and in all places. And it was the fault of the Phari∣ses, often reproued in them by our Sauiour, that they had such an opinion of their owne holinesse and righteousnesse that they despised other, as appeareth by that parable of the Pharisie, and the Publicane. And it is a fault plainely con∣demned by our Sauiour where he saith, that he came not to call the righteous but the sinners to repentance. Where hee calleth them righteous that trusted in themselues that they were righ∣teous; them he came not to call: they were whole, they nee∣ded not the Physition; they were perfect, they needed none to supply their want. And a woe is pronounced vnto them that are wise in their owne eyes, and prudent in their owne sight; i. That please themselues in their owne wisedome, and in their owne knowledge, as if they had all knowledge and all vnderstan∣ding. It is not then for the children of God to flatter them∣selues with any conceit of any perfection in themselues either in knowledge, or in holinesse and righteousnesse, or any such thing. For besides that all such conceit is so condemned as wee haue shewed, see the inconueniences which followes 〈◊〉〈◊〉 which makes it to be condemned. For 1. whom it possesseth it makes them to presume of that which they haue aboue that is meete, so that in confidence thereof they doe many things which they should not. Which appeareth both by the exam∣ple of the Corinthians of whom wee spake euen now, whom the conceit of their knowledge so puffed vp that thereupon they presumed to be present at idolatrous sacrifices, and to eate of things sacrificed vnto idolls: and it is likewise appa∣rant by the example of all these Heretiques which at all times haue troubled the Church. For whence else did spring all

their heresies, but from this that they in an opinion of their own knowledge would not submit themselues vnto the iudge∣ment of the Church, but broched such vntruths as seemed vnto them to be truths. 2. It makes them that they seeke not ••hat which they should haue, and that they disdaine to bee taught, as appeareth plainely by the Pharisies. For they be∣cause of that opinion which they had of their owne righte∣ousnesse neuer sought the righteousnesse of Christ; and they disdained to be taught either of Christ, or of any others. In∣somuch that when he that was borne blinde shewed plainely by the miracle which Christ had wrought on him that he was God, they said vnto him, thou art altogether borne in sinnes, and dost thou teach vs? And hereupon it is I take it that Salomon saith of such men: Seest thou a man wise in his owne conceite? ••here is more hope of a foole then of him. More hope of a foole ••hen of him? Why? because the foole will rather be wonne to hearken vnto instruction, and to receiue vnderstanding then will he. And therefore we see that when many of the common people came vnto Christ, and belieued in him, none of the chiefe Rulers, or of the Pharises belieued in him: doth any of the Rulers, or of the Pharises belieue in him? but this people which know not the Law are cursed. I doubt not but that many moe inconueniences doe follow this conceit of perfe∣ction in knowledge, or righteousnesse, or any such thing. But by this which hath beene spoken it may appeare how vn∣meete it is for the children of God to grow to any such con∣ceit or opinion of themselues.

This may teach vs to cast downe euery imagination of any such conceited perfection, and meekely to acknowledge our wants and imperfections. For this is it that is pleasing and acceptable vnto God, as it is written, God resisteth the proud and highly conceited, and giueth grace to the humble, that are meane and weake in their owne eies: And this is it which makes the way vnto perfection both in knowledge, and in righteousnesse, as it is written, I said, I will confesse my sinnes vnto the Lord, and so thou forgauest the wickednesse of my sinne: Lo, how the acknow∣ledgement of our vnrighteousnesse brings on the cloke of righteousnesse: and so the begging of wisedome and know∣ledge

in a feeling of the want of these things, is that which doth obtaine wisdome and knowledge, as it is written, If any man lacke wisdome, let him aske of God, which giueth to all men libe∣rally, and reproacheth no men, and it shall be giuen him. Which albeit it be first and principally meant of wisdome to endure patiently afflictions, yet may it well be vnderstood of all wis∣dome and knowledge generally, the want whereof who so fee∣leth, and asketh it, he receiueth it: for who is he that receiueth knowledge, and righteousnesse, and euery good thing? Hee that asketh; for so it is written, Aske, and it shall be giuen you: for whosoeuer asketh receiueth. First asking, and then receiuing: first wee must become beggars, and then God giueth. Now who is he that asketh and beggeth, but hee that feeleth his wants and imperfections? The whole (as wee noted before) neuer seekes the Physitian; and hee that thinkes hee hath enough of any thing, doth neuer aske after more. It is the ac∣knowledgement of our wants and imperfections that makes vs runne to the Lord, and aske, and begge of him that wee want, and asking wee receiue, acknowledging our wants hee supplies our wants, and so by opening our imperfections a way is made for vs vnto perfection.

I wish wee had all of vs learned to cast downe euery imagi∣nation of conceited perfection in the knowledge of Christ, and to acknowledge in the spirit of meeknesse that wee haue not yet attained vnto such perfection, but that we might well in some things submit our iudgements vnto others. Amongst the Prophets and Preachers of the word this were to be wish∣ed, that in the practise of this lesson wee would be precedents vnto others, that wee would beat downe euery high conceit of knowledge in our selues, that wee would submit our selues, and that wee speake vnto the iudgement of the Prophets, that wee would not easily and hastily broach abroad euery thing that wee seeme vnto our selues to know, that wee would not presume to vnderstand aboue that is meet to vnderstand, that wee would not by our knowledge destroy the faith, or wound the weake conscience of any, and that wee would not set on sale as it were our knowledge vnto the vaine curiositie of an•• itching humour whatsoeuer. Pittie it were that wee should

wedde our selues in liking of any opinion whereof it may ••ustly be doubted whether it be sound, that wee should count 〈◊〉〈◊〉 a disparagement vnto vs to yeeld in any thing that wee haue ••••ken a liking vnto, that wee should striue by our skill and ••nowledge to defend euery thing that wee haue said, because ••ee haue said it, and thinke our selues able to defend it. If any ••ans knowledge thus puffe him vp, he knoweth nothing yet ••s he ought to know: but, as it is written, they that professe ••hemselues thus to be wise, they become fooles. Yea it were to ••e wished that generally we would suppresse this great conceit ••••at wee haue of our knowledge of Christ: for what doe wee ••ay? Knowledge, knowledge, neuer more knowledge of Christ: wee know enough; men neuer knew more, and neuer ••ued worse. But see how wee deceiue our selues. Did men ••euer liue worse? This is an argument that men neuer knew ••sse: for he that saith I know him, and keepeth not his commande∣••ents, is a lier, and the truth is not in him. To know Christ is ••ot to be able to talke of Christ, and to haue this contempla∣••••ue and knowing knowledge, whereby wee are able to dis∣••ourse what the Scriptures doe witnesse of him: but to know ••im is to haue such a feeling and sweet experience of him, and ••is mercies vnto vs in our owne soules, as that it both workes 〈◊〉〈◊〉 vs all godly comfort, and stirres vs vp vnto all holy obedi∣••nce. See then, yee that say, neuer more knowledge, but ne¦••er worse liuing. There hath beene (I doubt not) as bad li¦••ing, and as little knowledge as now there is. But see whether ••ny more knowledge now then needs. Our want of obedi∣••nce argues our want of knowledge. Wee haue not yet attai∣••ed to perfection in either, but wee had need to mend both. ••nd if wee will grow in obedience, let vs cast away all imagi¦••ation of knowledge enough, and let vs grow daily more and ••ore in the knowledge of our Lord and Sauiour Iesus Christ ••n a word, conceit of perfection in the knowledge of Christ ••akes vs presume too much of that wee haue, and makes that ••ee seeke not that we should haue: therefore let vs cast downe ••uery imagination of any such conceited perfection, and let ••s meekely acknowledge our wants and imperfections. And ••et this suffice to bee spoken touching this first member,

wherein the Apostle repeateth his acknowledgement of h•••• want of perfection in the knowledge of Christ, and of the ver∣tue of his resurrection.

But one thing I doe, &c.] In these words the Apostle repea∣teth the signification of his incessant and earnest following af∣ter that perfection which before hee said he had not yet attai∣ned vnto; which was the latter member of the former verse. The manner of speech which here he vseth is borrowed from the qualities of them that runne in a race. And hee remem∣breth three especiall qualities of runners, whereby he maketh proofe of his incessant and earnest following after the perfe∣ction of the knowledge of Christ. The first is, that they neuer looke backe to marke how much ground they haue already runne: the second is, that they still keepe their eyes vpon the marke that is before them, and still runne towards it: the third is, that they still remember for what prise they runne, and therefore so runne that they may obtaine the prise. In all which qualities the Apostle professeth that hee matched the best runners in his Christian race: for as runners neuer looke behinde them, so hee saith that he did not onely neuer looke backe at the things behinde him, but hee quite forgot all th•••• was past, so farre was he from thinking of any merit for ought that he had done, were it neuer so good. Againe, as runnes haue alwayes their eye vpon the marke before them, and still runne towards it, so hee saith that hee did endeuour himselfe vnto that which was before, still labouring as if he would euery foot stretch out his armes to catch hold of the marke, and that he still followed toward the marke, neuer intermitting his course, but if he fell, vp againe, and to it. Lastly, as runners make haste vnto the marke for the prise that they may ob∣taine, so hee saith that hee ceased not running towards the marke for the prise of immortalitie with Christ in the heauens by God which had called him in Christ Iesus. So that yea se•• the Apostle here signifieth his most eagre pursuit without in∣termission after perfection in the knowledge of Christ, which only he should haue in the heauens, when after his race in th•••• life ended he should raigne with him for euer and euer. No•• let vs see what wee may hence obserue for our instruction 〈◊〉〈◊〉

our Christian race vnto perfection, and immortalitie in the ••eauens.

And first it is not vnworthy the noting, that the Apostle ••assing from the one member vnto the other, saith, But one ••••ing I doe: whereby he implieth thus much, that hauing not ••ee attained vnto perfection, hee thought it a very necessary ••hing for him to follow after it with all diligence, and without ••ll intermission. One thing I doe, and that one thing I count ••ecessary. What is that? I forget that which is behinde, &c. ••o know Christ perfectly that is my labour, and the prise for ••hich I runne. Whence I obserue that there is one thing ne∣••essary for all Christians, which is, that acknowledging our ••••ant of perfection in the knowledge of Christ, we still runne ••orward from perfection to perfection, till we become perfect ••h••n in Christ Iesus. For this wee must know, that our whole ••ife is a way and race wherein we must walke and runne from ••mperfection towards perfection, and that in the whole race ••f our life it is not for vs to looke backe, or to stand still, but one thing is necessary, euen that wee still runne towards per∣••ection, which is the marke set only at our races end. The ne∣cessitie of this one thing our Sauiour shewed, when he said vn∣••o Martha, Martha, Martha, thou art carefull and troubled about many things: but one thing is needfull; Mary hath chosen the better part. Why? What had Mary chosen? She troubled not her selfe with other matters, but she sate her downe at Iesus feet, and heard his preaching. Mary sate downe, and Martha ranne vp and downe, being cumbred about much seruing: but yet Mary ranne in the Christian race when shee sate her downe at Iesus feet, and heard his preaching. Shee followed after the knowledge of Christ, and of that our Sauiour said, that one thing was needfull.

But how needfull this one thing is, not many of vs consi∣der. Many Marthaes, but not many Maries. Many of vs are troubled about many things: wee haue many irons in the fire, much businesse to occupie our heads withall, many guests to looke vnto, a great familie to care for, indeed so much we haue to doe, that if Iesus be preaching in his Minister, wee cannot come to heare him. Not many of vs that with Mary will leaue

all our other businesse if Iesus bee preaching in his Minister, and come and heare him For to note this by the way, yee may not imagine that Mary was any idle huswife, or that shee sequestred her selfe wholly from all things of the world, and gaue her selfe only to reading, and hearing of the word prea∣ched; but this was her commendation, that when Iesus came vnto their house, and being come beganne to preach, shee would not lose the opportunitie, but straightway left all her other businesse, and sate her downe at Iesus feet, and heard his preaching. And this was the one thing that was needfull, that when he was preaching, shee should come and heare him, Other things shee might doe at other times, but now shee was to doe this. But not many of vs consider this: for when Iesus comes into our houses almost in his Ministers preaching, so that if wee will but come out of our doores to heare him, wee may sit downe at his feet, and heare his preaching, yet wee cannot attend it; either wee haue no leisure, or else wee haue no list. Some of vs looke backe vnto the things of the world, others of vs stand, and loue to stand in the market all the day idle, others of vs thinke that wee haue runne well, and that we may now well breathe, at least a while; but the smallest some of vs runne still forward, and grow from grace to grace. Well, let vs at length with our Apostle count our selues that wee haue not attained to that wee should, and this one thing which is needfull let vs doe, let vs forget that which is behinde.

I forget, &c.] Here I note the Apostles running in his Christian race after that one thing which was needfull, where∣unto he had not yet attained, and therein the manner how be did runne in his Christian race. Like a good runner he ranne and neuer looked behinde him, nay he forgat that which was behinde, he neuer minded or thought of any thing that was behinde him, of any thing that he had done. Yea indeed, for∣gat hee all both the good and the bad things which hee had done? Dauid did not so: for he said that his sinne was euer before him; yea and himselfe often speakes of his persecution of the Church. True indeed, and good it is that wee should not forget our sinnes against our God: for the remembrance of our sinnes is both good to humble vs, and to represent vn∣to

vs Gods mercies towards vs. It was not then the sinnes ••hich he had done which he forgat, but he forgat euen all the ••od things that he had done, lest by taking too great plea∣••••re in the remembrance of them, hee should not follow so ••••rd towards the marke as he ought. Yea but if hee forgat all ••e good things that he had done, how doth hee so often re∣••ember them in diuers his epistles? I haue, saith he, whereof may reioyce in Christ Iesus in those things which pertaine to God. ••nd then hee speakes of the obedience of the Gentiles by his ••inisterie, and of his diligence in preaching where Christ had ••ot beene named, &c. And againe: His grace (saith he) in mee ••s not in vaine, but I laboured more abundantly then they all. ••nd in his latter epistle he shewed himselfe so little forgetfull 〈◊〉〈◊〉 them, that he makes a large bedrowle of such things as hee ••••d suffered for Christ his sake. True indeed, he forgat them ••ot, when the remembrance of them did make for the glory ••f Christ Iesus, or the necessary defence o•• his ministerie and ••postleship: but he forgat them in respect of any such vse as ••e false teachers taught to make of such things. Hee was not ••••oud of them, he challenged no perfection by them, he repo∣••••d no confidence in them, he did not thinke of any merit by ••••em, but in these respects he quite forgat them, lest by such ••••membrance of them he should be hindered in the race that ••e was running. Thus then yee how see how the Apostle running 〈◊〉〈◊〉 his race did forget that which was behinde.

And hence I obserue, that in the Christian race which wee ••e to runne, wee are not to looke backe on the pleasures of ••e flesh, or the things of the world, or any good that we haue ••one, to repose any confidence therein, but wee are quite to ••orget euery thing which any way may hinder vs in our race ••owards the marke that is set before vs. For as our Sauiour ••••ith, No man that putteth his hand to the plough, and looketh ••••cke, is apt to the kingdome of God. Remember Lots wife: shee ••••rned backe, and was turned into a pillar of salt. Remember the ••hildren of Israel: they turned backe in their hearts after the ••esh-pots of Egypt, and they were ouerthrowne in the wilder∣••esse. Are yee so foolish, saith the Apostle to the Galatians, that ••fter yee haue begunne in the spirit, yee would now be made perf ct

by the flesh? It had beene better (saith Peter) not to haue knowne the way of righteousnesse, then after wee haue knowne it to turn•• away from the holy commandement. The reason is giuen by the same Apostle: For if after wee haue escaped from the filthinesse of the world through the knowledge of the Lord, and of the Sauiour Iesus Christ, wee be yet againe tangled therein, and ouercome, the latter end is worse then the beginning. Being then in the race of the spirit, we may not looke backe vnto the flesh; and hauing tasted of the good word of God, we may not turne away from the holy commandement, lest a worse thing come vnto vs. Now then will yee know who they are that looke backe, and turne aside out of the right way wherein they should walke? Surely all they that set their affections on the things which are on the earth, and not on the things which are aboue: for ha∣uing giuen our names vnto God in our Baptisme, we haue re∣nounced the lust of the flesh, the lust of the eyes, the pride of life, the things of the world, the deuill, and all his workes. If then wee shall suffer our selues to be snared with any of these, wee looke backe: yea if wee loue father or mother, if wee loue wife or children more then Christ, wee looke backe: ye•• 〈◊〉〈◊〉 wee repose any confidence in any good that we haue done, or in any crosse that wee haue suffered, wee looke backe, wee doe not forget that which is behinde: for so saith our Sauiour, He that loueth father or mother, sonne or daughter more then mee, i•• not worthy of mee. Not worthy of him? Why? Because when he should looke forward vnto Christ, hee lookes backe vnto these. And the Apostle saith that Israel attained not vnto the Law of righteousnesse, because they sought it not by faith, but as it were by the workes of the Law; that is, because they looked not straight forward with the eyes of faith vnto Iesus the author and finisher of our faith, but looked backe vpon the merits of their workes to be made righteous thereby. They reposed the confidence of their righteousnesse in the workes of the Law, and therein looked backe vnto the Law, when they should haue looked forward by faith vnto Christ. So that if wee re∣pose any confidence in our workes, like ill runners wee look•• backe.

What shall wee say then vnto those merit-mongers that

looke to gaine heauen by the merit of their workes? They ••••ke pleasure in such workes as they haue done; they are as ••uch in loue with them as euer Samson was with Delilah, they 〈◊〉〈◊〉 their life in the lappe of their workes, and reioyce in them in the crowne of their life. Iudge then how they runne in ••e Christian race, whether they haue forgotten all behinde ••em, whether they looke not backe vnto that which is be∣••••nde. You will easily iudge, and ye will easily see, that because ••ey sleepe on the knees of their workes, as of their Delilah, ••••d lay their life in the lappe of their workes, they are very ••••e to be betraied into the hands of their cruell enemies, the ••euill and his Angels, and to haue farre lesse comfort of their ••e then euer had Samson.

What shall we say likewise vnto those that with Demas em∣••••ace this present world, and incline their hearts vnto coue∣••••usnesse, which is idolatrie? Vnto those that liue at ease in ••••on, and eat, and drinke, and fill themselues with pleasures, ••retching themselues vpon their beds, rising vp to play, sing∣••••g to the sound of the Viole, inuenting to themselues instru∣••ents of musicke, and in a word so liuing as if they thought ••••at either now they must take their pleasure, or else they ••ust neuer haue it? Are not all these badde runners? Haue ••hese forgotten that which is behinde? Doe they not looke ••acke? The point is easily answered, it is a cleere case. Yea ••any bad runners there are in the Christian race, euen so ma∣••y as there are lookers backe vnto honour, wealth, pleasure, ••rofit, ease, fauour, and whatsoeuer the world esteemeth of. As for vs, men and brethren, let vs so runne that wee may ob∣••aine: and therefore let vs cast away euery thing that presseth ••owne, and the sinne that hangeth so fast on, let vs abandon ••uery thing which may hinder vs in our race, let vs not looke ••acke vnto honours, riches, pleasures, profits, or the like, which may cause vs either to turne backe, or to stand still, but ••et vs with the Apostle forget that which is behinde, and en∣••euour our selues vnto that which is before.

Notes

• Psal. 115.1
• Psal. 107.
• 1 Cor. 8.
• Luc. 18.9.
• Mat. 9.13.
• Esa. 5.21.
• Joh. 9.34.
• Pro. 26.12.
• Ioh. 7.31.48.49.
• 1 Pet. 5.5.
• Psal. 32.6.
• Iam. 1.5.
• Matt. 7.7.
• Rom. 1.22.
• 1 Ioh. 2.4.
• Luk. 10.41.42.39.
• Psal. 51.3. Gal. 1.13.
• Rom 15.17
• 1 Cor. 15.10.
• 2 Cor. 11.
• 〈1 paragraph〉〈1 paragraph〉
• Num. 1
• G••••
• 2 Pet. 2.20 21.
• Matt. 10.37.
• Rom 9.32.
• Iudg. 16.