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 LXIV.

PHILIP. 3. Vers. 15.16.

Let vs therefore as many as be perfect be th•••• ••••¦ded: and if ye be otherwise minded, God shall re∣ueale &c.

NOw the Apostle hauing thus in particular told the Philippians what he thought of Christ, and likewise of all things without Christ, 〈◊〉〈◊〉 goeth from the particular vnto the generall and exhorteth that this truth which he ha•••• professed may be generally receiued, and approued. And if any of them will not happily presently re∣ceiue this truth, yet he signifieth his hope that God will after∣wards reueale it to them that they may embrace it wi••h him, and in the meane time till God reueale it and make it knowne vnto them, he exhorteth that such grounds of the truth as already they had might with one accord be receiued and maintained. This I take to be the generall meaning of these words in these two verses. Now let vs yet a little more parti∣cularly sift and examine the meaning of them.

Let vs, saith the Apostle &c.] This speech, yee see, is ex∣hortatiue in that he saith, let vs be thus minded; and ye see like wise that the exhortation is made by way of conclusion from the particular example of the Apostle vnto the Philippi•••••••• generall, in that he saith, Let vs therefore as many as be perfe••••; and ye see that it is to bring ouer his own priuate example vn∣••o

a generall doctrine in that he saith, Let vs therefore as many ••••s be perfect be thus minded. Let vs therefore: therefore, why? euen because I your Apostle by whom ye haue beleeued am ••hus minded as I haue told you, let vs therefore as many as bee perfect be thus minded. Thus minded? How? to renounce all confidence in the flesh, to iudge all our owne righteousnes by workes whatsoeuer to be but dung, to reioyce only in Christ Iesus, and his righteousnesse which is through faith, to thirst after the knowledge of Christ, and of the vertue of his resur∣rection, and acknowledging our want of perfection in the knowledge of Christ, incessantly to runne forward in the Christian race vnto perfection forgetting that which is be∣hind, and endeauouring our selues vnto that which is before, and following hard towards the marke for the prize of the high calling of God in Christ Iesus, let vs be thus minded, e∣uen as many of vs as be perfect. Yea, but who were those? were there any such? Did not the Apostle immediately be∣fore deny that he was perfect? How then doth he now say, let vs as many as be perfect &c. We must vnderstand that the A∣postle doth not here speake of any that were perfect indeed either in knowledge, or in obedience, but he speaketh partly vnto those that thought they were perfect, and partly vnto those that by their holy walking shewed that they were in the way to perfection, that both they that thought themselues perfect, and they likewise that by their holy walking shewed plainely that they were in a better way to perfection than o∣thers, would thinke as he did touching the points before men∣tioned, and controuersed betwixt him and the false Teachers. Yea but is not his exhortation generally vnto all? Why then doth he require it of them that be perfect? His exhortation is indeed generall vnto all that all would thinke as hee did touching the points mentioned before from verse 3. to this 15. But lest any man should thinke that he spake especially vnto the vulgar sort of men, and prescribed this rule only vn∣to those that were babes in Christ, therefore he sheweth pre∣cisely that this is a rule which whosoeuer among them thought himselfe to be, or were more perfect than others ought to keepe, euen to be so minded as Paul was in the things

mentioned aboue. And besides it was not so needfull to speak vnto them by name as it were that knew and acknowledged their owne wants, that they should not thinke themselues perfect, as to them that either thought themselues, or were thought of others to be perfect. Vnto them principally as by name the admonition was most needfull that they should be so minded as Paul was, as in the rest of the points, so in the acknowledgement of their owne imperfection, and in the pursuit after perfection. It followeth.

And if ye be otherwise minded &c.] This sheweth that the Apostle thought or rather knew that he should not be able to perswade all to be of the same minde with him in the things mentioned, but that some through the suggestions of the false Teachers would thinke otherwise then hee thought of those points. Yet see how kindly he dealeth with those, If, saith he, ye be otherwise minded so that ye do not yet thinke as I your A∣postle do of these points, euen of Christian perfection, but rather are of another iudgement, yet I doubt not but as God hath begunne to reueale his sonne Iesus Christ vnto you by my preaching, so hee will also in his good time reueale and make knowne vnto you this same thing wherein ye now dis∣sent in iudgement from mee, and will not suffer you to bee holden of this error; he will I doubt not in his good time by the ministerie of his seruants through the powerfull operati∣on of the holy spirit open the dimme eyes of your darke vn∣derstanding, that ye may see both that ye erre in this wherein ye dissent from me, and that this is the truth whereunto I now exhort you. To gather then the summe of the Apostles mea∣ning in these words, it is as much as if the Apostle had thus said: I am thus minded, as I haue told you, touching mine owne righteousnes which is by workes, touching the righte∣ousnesse of Christ which is through faith, and touching Chri∣stian perfection in generall. Let vs therefore euen all of vs, not only those which are but babes in Christ, or of the vulgar sort, but euen as many as either think our selues, or are thought by others to be perfect be thus minded as I am touching these points: and if any of you dissent in iudgement from mee, and doe not thinke as I doe touching Christian perfection.

God will, no doubt, in his good time by the ministerie of his seruants through the powerfull working of the holy Ghost open the dimme eyes of your darke vnderstanding, that ye may see both your owne error in dissenting from me, and the truth of that whereunto I exhort you. Which being the A∣postles meaning, as I take it, in this verse, now let vs see what obseruation wee may gather hence for our vse and in∣struction.

1. Therefore in the Apostles exhortation when he saith, let ••s as many as be perfect be thus minded, I note that as many as follow after Christian perfection are to be so minded touch∣ing workes, and touching Christ as the Apostle was; inas∣much as they are not perfect that thinke themselues already perfect either in the knowledge of Christ, or in holy obedi∣ence, but they rather that acknowledging that they haue not yet attained vnto perfection, doe renounce all things without Christ, reioyce only in Christ, & feeling a sense of the know∣ledge of Christ, and of the vertue of his resurrection in them∣selues, labour daily more and more to grow with all spiritu∣all growth therein in certaine hope of the prize of the high calling of God in Christ Iesus. Hence then I obserue what Christian perfection is, namely a gift of the holy Ghost wher∣by we renounce the flesh, reioyce in Christ, and haue such a sense of the knowledge of Christ, and of the vertue of his resurrection in our selues, that acknowledging our want of perfection therein we labour to grow and encrease daily more and more therein, and so incessantly runne after perfection in them, that as good runners we forget that which is behind, and endeauour our selues to that which is before, and follow hard towards the marke for the prize of the high calling of God in Christ Iesus. So that vnto Christian perfection there are foure things necessarily requisite. The first whereof is, iustification by the righteousnesse of Christ imputed to vs through faith without workes. For so onely are we perfit if we be found in Christ Iesus, not hauing our owne righteousnes which is by workes, but that which is through the faith of Christ, euen the righteousnesse of God through faith. And therefore the Apostle telleth the Colossians in the next Epistle,

that he and Timothie preached and taught euery man in all wisdome, that they might present euery man perfect in Christ Iesus. And in the next Chapter he telleth them that they are compleate in Christ, in whom dwelleth all the fulnesse of the godhead bodily. Both which places plainely shew that were perfect; but how? not in our selues, but in Christ Iesus. And in him onely are we perfect, because onely being in him no•• our sinnes, but Christ his righteousnesse is imputed vnto v•• and because all perfection is originally in him, and is only de¦riued vnto vs as we are in him. Being then in him our s••nne and imperfections are hidde and couered, being in him his righteousnesse and obedience are imputed and reckoned vn∣to vs, and being in him that perfection which originally is in him is deriued vnto vs, and so onely are our imperfections couered, his righteousnesse imputed, and his perfection deri∣ued vnto vs as we are in him. For if any man be not in him he is cast out as a branch and withereth. This then is necessari∣ly requisite vnto Christian perfection that we be in Christ Ie∣sus, not hauing our owne righteousnesse by workes, but his righteousnesse by faith. And from this as from the fountaine doe all those other things which are necessarie vnto Christian perfection issue and spring.

The 2. thing necessarily requisite vnto Christian perfect••∣on is our regeneration & sanctification by the spirit of God, for so onely are we perfit if by the power of the quickening spirit working on our soules & spirits we haue a feeling know∣ledge of Christ Iesus in our owne soules, and doe feele in our selues a dying vnto sinne and a liuing vnto righteousnesse by the vertue of Christ his death and resurrection. And there∣fore the holy Ghost exhorting vs often to be perfect, doth al∣so exhort vs to cleanse our selues from all filthinesse of the flesh and spirit, and to grow vp vnto full holinesse in the feare of God; to mortifie the deedes of the flesh, and to be renued in the spirit of our mindes. And why? No doubt one cause is, because otherwise we cannot be as he exhorteth vs to be, perfect. For what perfection can there bee where there is no dying vnto sinne which is our bane and imperfection, and no liuing a holinesse and righteousnes, which is the onely way vnto perfe∣ction?

Our sinnes doe make a separation betweene vs and our ••od in whom alone we are perfect, and it is the spirit of san∣••ification whereby wee are engraffed into Christ Iesus, in ••hom only we are perfect. This then is also requisite vnto ••hristian perfection, that we feele in our selues a mortificati∣•• of the old man, and a quickening of the new man through ••••e power of the spirit by the vertue of Christ his death and ••••surrection.

The third thing necessarily requisite vnto Christian per∣••••ction is a feeling and acknowledgement of our owne imper∣••••ction both in knowledge, and in obedience: for so only doe ••••e grow vnto Christian perfection, if in an holy feeling of ••••r wants and imperfections wee poure out our complaints ••nto our God, and acknowledge our wants vnto the Lord. It ••as the conceit of their perfect knowledge, that made the ••orinthians that they knew nothing as they ought to know: ••nd it was the conceit of their owne perfect righteousnesse ••••at made the Pharises that they neuer sought the true perfect ••••ghteousnesse of Christ Iesus. But Dauid hauing said, I haue ••••ned against the Lord, streight-way the Prophet Nathan said ••nto him, the Lord also hath put away thy sinne: And the Publi∣••ane hauing smitten his breast, and said, O God bee mercifull ••nto mee a sinner, the holy Ghost giueth him this testimonie that ••e d••parted to his house iustified rather then the Pharsie, or if wee ••••ke the sense of the place, he departed home to his house iu∣••••ified, and not the Pharisie. And the Theefe vpon the crosse ••auing first confessed and said, we are indeede righteously here, ••••r we receiue things worthy of that we haue done; and afterwards ••raied and said, Lord remember me when thou commest into thy ••ingdome, by and by Iesus said vnto him, verily I say vnto thee 〈◊〉〈◊〉 day shalt thou be with me in Paradise. And generally this is ••rue, that onely they follow Christ who deny themselues, on∣••y they come vnto God who feele their wants in themselues, ••nely they seek vnto God who are confounded in themselues, ••nd consequently only they come vnto Christian perfection ••hose hearts are touched with the feeling of their imperfe∣••tions. This then is also requisite vnto Christian perfection ••hat in an holy feeling of our owne wants wee acknowledge

our imperfection in euery grace of God.

The 4. thing necessarily requisite vnto Christian perfecti∣on is, an earnest endeauour & constant care to grow in grace, and in the knowledge of our Lord and Sauiour Christ Iesus. For so onely are we perfect in some degree if wee follow hard after perfection, and if with an enflamed desire after the good things of God we labour to encrease daily more and more in all holinesse and righteousnesse. And therefore the Apostle exhorteth saying, Follow hard, for so the word signifieth, fol•••••• hard after peace with all men, and holinesse, without which no man shall see the Lord. Where the Apostle doth not limit his exhor∣tation by any circumstance of time, but follow in thy nonage, follow in thy ripe age, follow in thine old age, still follow; for still it is said vnto thee, follow hard after peace and holinesse. And why? euen because none ouertaketh but he that follo••∣eth. And our Sauiour pronounceth a blessing vpon the hea•• 〈◊〉〈◊〉 them that hunger and thirst after righteousnesse. Which shewe•••• that where there is this feruent desire to grow vp in godlines, and this hungring and thirsting in our soules after the thing•• that belong vnto our peace there is a blessing vpon the hea•• of euery one that doth so. And why did our Apostle follow hard that he might comprehend euen as hee was comprehen∣ded of Christ Iesus, but because they onely at length attaine vnto perfection who in the meane time follow hard after it. This then is also requisite vnto Christian perfection that wee labour to grow vp in godlinesse, and to encrease in all manner holy conuersation. That all these things are necessarily re∣quisite vnto Christian perfection this generall exhortation inferred by way of conclusion vpon the things mentioned in the particular example of our Apostle sheweth most plainly; as also that in these things alone doth Christian perfection consist, vnlesse any man will take vpon him more exactly to describe it than the Apostle hath done.

Hence then wee may learne to descrie the notable grosse∣nesse of that Monkish perfection which our aduersaries tell vs so much of. For aske our aduersaries, or aske a Monke whether he be perfect, he rubs no more at his answer then the young man in the Gospell did, but he, he is perfect, and why

should any man aske the question whether he be perfect. And 〈◊〉〈◊〉 proofe hereof he will tell you, that besides keeping of ••ods commandements, whereunto wee are all bound both 〈◊〉〈◊〉 precept, and likewise by promise in our baptisme, besides ••is he hath vowed chastitie, pouertie, obedience, pilgrimage, ••fficient badges of his perfection. He meddles not with the ••ings of this life, nay he cares not for them, nay he hath for∣ken all to follow Christ. The Pharisie that is no extortioner, 〈◊〉〈◊〉 vniust man, no adulterer, that fasts twise in the weeke, that ••ues tithe of all that euer he possesseth, is no body vnto him. ••he young man that had kept all the commandements from ••s youth is no body vnto him. Hee hath wholly sequestred ••mselfe vnto contemplation, and giuen himselfe vnto God, 〈◊〉〈◊〉 that the least thing that he doth, euen his sitting, his stan∣••ing, his eating, his sleeping, euen the least thing that he doth 〈◊〉〈◊〉 better and more acceptable vnto God then the best workes ••ther of the first or second table, which the faithfull being ••aried doe performe. Thus doth he boast of his perfection, 〈◊〉〈◊〉 if he were the man, and none but hee, that were deare in ••ods sight, and that were worthy to rest in his holy tabernacle. ••ut how farre wide is he of the true and Christian perfection ••deed? It is not the righteousnesse of Christ Iesus that hee ••ands vpon, but vpon his owne righteousnesse by his owne ••oly and vnspotted life. He doth not cast downe himselfe in ••y sense and feeling of his owne wants and imperfections, ••t hee dares to stand and to shew himselfe in the presence of ••e most high. Hee doth not daily more and more die vnto ••nne, and liue vnto God, but he is as dead vnto sinne, and li∣••ing vnto God, as if hee were already in the bosome of God. ••ee doth not endeuour to runne forward from perfection to ••erfection, but hee hath already attained vnto that whereat ••ther men are to runne. So that as it is said of some, that when ••hey professed themselues to be wise, they became fooles, so may it ••e said of these, that when they professe themselues to be per∣••ect, they shew plainly that they are void of all Christian per∣••ction, at least if the Apostles description of Christian per∣••ection may preuaile before theirs: for by the Apostles de∣••cription it is cleare that indeed they are not come vnto any

perfection in the schoole of Christ, but are quite void of all Christian perfection.

The second vse which we may make of the former obserua∣tion, is, that thence we may learne to trie what perfection we are growne vnto in the schoole of Christ. For doe wee reioyce only in Christ Iesus, renouncing all our owne righteousnesse which is by workes, and quietly reposing our selues in his righ∣teousnesse through faith in his bloud? Doe wee feele in our selues a dying vnto sinne, and a liuing vnto God in righteous¦nesse through the vertue of Christ his death and resurrection, by the power of the spirit regenerating vs vnto a liuely hope in Christ Iesus? Doe wee in our soules feele and from our hearts acknowledge our regeneration and our sanctification by the contagion of the flesh to be so vnperfect, as that wee finde in our selues many wants and many imperfections? Doe wee labour and endeuour to grow in grace and in the know∣ledge of our Lord and Sauiour Iesus Christ, to be perfect as he is perfect, to be holy as hee is holy, and to proceed from strength to strength vntill we become perfect men in Christ Iesus? Here is the substance of that perfection which o•••• good God requireth of vs in this life. If it be thus with vs, we may assure our selues that we haue well profited in the schoole of Christ, and that we are growne vnto very good perfection. There was a time indeed when it was said vnto vs, This doe, and thou shalt liue; and againe, Cursed is euery one that continueth not in all things that are written in the booke of the law to doe them and in this time there was no perfection but in the perfect fulfilling of the whole Law of God; so that all of vs were vn∣der the curse, and all of vs were in thrall vnto that mortall enemie of mankinde the deuill, because it was impossible for vs to fulfill the Law of God. But when it pleased the euer∣lasting King of glory in infinite mercy towards vs to send his owne Sonne in the similitude of sinfull man for sinne to con¦demne sinne in the flesh, then this thrall vnto Satan, this curse of the Law, this yoke of the Law which neither we nor our fa¦thers were able to beare, was taken from our shoulders: for that which the Law required of vs, but which was impossible for vs to performe, that Christ Iesus himselfe fulfilled in our

flesh, that the righteousnesse of the Law might be fulfilled in vs which walke not after the flesh, but after the spirit And now if by faith wee put on Christ Iesus and his righteousnesse, and by the vertue of his resurrection die vnto sinne, and liue vnto righteousnesse, and acknowledging our owne wants and im∣perfections, doe studie and endeuour daily more and more to liue righteously, and soberly, and godly in this present world, this is the perfection which Christ requireth of vs.

A blessed sending of such a Sonne, and a blessed birth of so sweet a Sauiour, worthy to be celebrated by a perpetuall re∣membrance for euer. The sending of him vnto vs was the greatest token that euer was of God the Fathers loue towards vs; and his comming into the world in the similitude of sin∣full flesh was the ioyfullest comming that euer was; so ioyfull, that an Angell from heauen brought the tidings thereof, and therein of great ioy that should be to all people; that a multi¦tude of heauenly souldiers praised God thereat, and said, Glory be to God in the high heauens, and peace in earth, and towards men good will; that certaine wise men came then from the East Country to worship him; that the shepheards when they had seene the babe with his mother, published abroad the thing that was told them by the Angell of that childe; that Simeon taking him in his armes, praised God and said, Lord now lettest thou thy seruant depart in peace, &c. and that Anna spake of him to all that looked for redemption in Ierusalem. Of which most ••oyfull birth wee at this time doe celebrate a most ioyfull re∣membrance, and should so celebrate it euen as these holy Saints of God did, not in excesse of banquetting and feasting, not in immoderate gaming and sporting, not in idlenesse or wantonnesse, but in honouring of his name, in singing vnto him praise and thanksgiuing, and in telling of his saluation from day to day. So did they celebrate his birth as wee haue heard, and so should wee celebrate the remembrance of his birth. All other celebration is rather an heathenish imitation then any religious obseruation. Let vs therefore as at all other times, so at this time sound out his praises in the middest of the great congregation, who hauing fulfilled that for vs in his flesh which wee could not, doth now require of vs no more

then he giueth vs: for he requireth of vs perfection, and he gi∣ueth vs perfection, not an absolute perfection, but such as he requireth of vs in this life.

To come then againe vnto our point, will we trie how wee haue profited in the schoole of Christ, and vnto what perfe∣ction wee are growne? Sift the points and see. If wee haue faith in Christ Iesus, whereby wee take hold of his righteous¦••esse, if wee feele in our selues the vertue of Christ his death and resurrection by the death of sinne, and the life of righte¦ousnesse, if in heart and voice through a Christian feeling thereof we acknowledge our owne imperfection, and if there¦upon wee labour to increase in holinesse and righteousnesse with all godly increasing, then haue wee well profited in the schoole of Christ, and then are wee growne vnto good perfe¦ction. For, as I told you before, this is the substance of that perfection which God requireth of vs in this life. Howbeit, this withall wee must note, that there be degrees in this perfe∣ction: for when by Gods mercy we are come so farre, that the spirit beareth witnesse vnto our spirit, that in some measure we haue attained vnto all these points of Christian perfection, yet may we not here stand still, but we must goe forward from grace vnto grace. Vntill wee come vnto the marke at our ra¦ces end wee must runne forward, and daily grow from perfe∣ction to perfection. We must labour daily to increase in faith, that we may daily more and more be established in the righte∣ousnesse of Christ. We must daily subdue the flesh vnto the spirit, that wee may daily more and more be begotten by the spirit vnto a more liuely hope in Christ Iesus. We must daily cast downe our selues before the Lord, that hee may daily more and more lift vs vp. We must daily follow hard towards the marke, that wee may be daily more and more holy in all manner of conuersation. And therefore it is that wee doe so often communicate at the Lords Table, namely that our faith and obedience may by degrees bee daily more and more strengthned and increased. There needs but once entring in∣to the Church by the Sacrament of Baptisme; but being en∣tred into the Church, our soules must be often fed and nou¦rished vnto euerlasting life by the Sacrament of the Lords

Supper. And faith is at once begotten in vs by the ministerie of the word, but both our faith and our obedience must be of∣••en and confirmed increased both by the ministerie of the word, and by the holy vse of the Lords Supper. By an holy ••nstitution therefore of the Lord we doe often come vnto this ••oly Table, that so often as wee eat of this bread and drinke ••f this cup, we may so often both renew the remembrance of Christ his blessed death and passion, and so often haue our weake faith holpen and strengthened. For a•• herein we con∣••inue the remembrance of that his blessed death and passion ••ntill his comming againe, so haue wee hereby a sure pledge ••nd full assurance of our incorporation into the body of Christ Iesus to be made one with him, and he with vs. But ••efore we come vnto this holy Table, it is necessary if we will ••aue our faith holpen and strengthned thereby, that we duly ••nd diligently examine our selues, and in all holy reuerence ••repare our selues thereunto. We must proue our selues, as ••he Apostle willeth, whether we are in the faith, that is, whe∣••her we beleeue that the punishment of our sinnes is fully dis∣••harged in Christ Iesus, and that whatsoeuer saluation he hath ••urchased for his children belongeth euen to vs also. For this ••aith we must haue before wee come hither, our comming hi∣••her being not to haue this faith wrought in vs, but to haue this ••hich already wee doe beleeue more fully assured vnto our ••oules and consciences. Againe, wee must trie and search in ••ur owne soules what contrition and sorrow of heart there is ••n vs for our sinnes past, what detestation and loathing of ••inne we finde in our selues, and what purpose and resolution of heart there is in vs to forsake our old wayes, and in the ••hole course of our life hereafter to conforme our selues vnto Gods will set downe in his holy word. For vnlesse these things be in vs, we are no meet guests for this holy and heauenly Ta∣ble. We must also search and see whether we be in peace and ••oue with all men: for if thou bring thy gift vnto the Altar, and there remembrest that thy brother hath ought against thee, there thou must leaue thine offering, and goe, and first be reconciled vnto ••hy brother, and then come and offer thy gift. If hauing thus exa∣mined our selues we come vnto this holy Table, then here we

haue sealed vnto vs our communion with Christ, then here we haue assured vnto vs all the benefits of Christ his death and passion. That therefore hereby wee may receiue all holy increase of our faith, let vs with all holy reuerence come at this time vnto this Table. And in the whole course of our life let vs labour by degrees to proceed from perfection to perfe∣ction. Let vs daily stirre vp euery good grace of God in vs, that seeking by continuance in well-doing, honour, and glory, and immortalitie, we may in the end receiue the prise of the high calling of God in Christ Iesus. And to conclude with this of our Apostle, let vs as many as would bee perfect bee th•••• minded as our Apostle was touching our iustification, touch∣ing our regeneration, touching the acknowledgement of our imperfection, and touching an holy pursuit after perfection.

Notes

• Col. 1.28.2.10.
• Ioh. 15.6.
• 2 Cor. 13.11 7.1.
• Es. 59.2.
• 2 Sā. 12.13
• Luc. 18.14.
• Luc. 23 41.42.43.
• Heb. 12.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Mat. 5.6.
• Luc. 18.21.
• Rom. 1.22.
• Rom. 8.3.
• Mat. 5.23 24