This consideration giveth you a double advantage — [1.] It assureth you of his willingness and readiness to assist and help you to the end of the race; for Christ will not lose his own crown, if believers be his crown and rejoicing.
[2.] Our Saviour Christ hath given an example of enduring the highest afflictions in this world. Of faith ; he hath led us as a cap- tain. Let us lay aside our worldly love, and fear and obey him, for he will be sure to crown all those that follow him.
SERMON X.
Brethren, I count not myself to have apprehended ; hut this one thing
I do, forgetting those things which are behind, and reaching forth
toward those things which are before, I press toward the mark,
for the prize of the high calling of God in Jesus Christ. — Phil.
iii. 13, 14.
In the words observe two things —
1. The imperfection acknowledged, 'Brethren, I count not myself to have apprehended.'
2. His eager desire and endeavour after perfection asserted, ' But this one thing I do, forgetting those tilings which are behind, and reach- ing forth toward those things that are before.'
I begin with the first general branch, an humble acknowledgment of his imperfection renewed. He had said in the former verse ' Not as though I had already attained, or were already perfect ; ' now he repeateth it again, 'Brethren, I count not myself to have apprehended.'
This he saith for his own sake, and for the sake of the Philippians.
[1.] For his own sake ; to keep himself humble, and solicitous about so much of his duty as was yet behind. The meaning is not, I am not yet in heaven. Who knoweth not that, or doubted of that? Surely that needeth not to be disclaimed by this double denial. Nor doth he mean thereby as if he had not a present right to eternal life. We have a right at conversion, but yet this right to salvation is not full till all be ended. Itfls continued and confirmed by our perseverance in well-
VER. 13, 14.] SERMONS UPON PHILIPPIANS III. 89
doing. Paul's meaning is, that though he had done and suffered many- things for Christ, yet there were more labours and difficulties to be undergone. He had not done all which was necessary.
[2.] This he speaketh for the sake of the Philippians, to expel out of them that conceit of perfection which they might foster and cherish in, themselves, as if, as soon as they were converted to the gospel, all danger were over, either of deceit by error, or defection in point of practice. No ; he telleth them he had not that which they boasted of ; he was not yet come to the goal ; he needed to do and suffer more things before he.could obtain the prize.
Doct. They that have made the furthest progress in Christianity are usually most sensible of their own imperfections.
The reasons of the point.
1. In respect of grace.
[1.] Because as grace increaseth, light increaseth, and so they are more sensible of defects. Novices, who know little, are most apt to be puffed up : 1 Tim. iii. 6, ' Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil.' A man newly acquainted with religion looketh but to few things, and his knowledge is very indistinct and imperfect ; and therefore, looking not into the breadth of religion, they are conceited of those few obvious truths which they understand, as if they knew all that is necessary to be known ; as smatterers in learning are most conceited of their learning, because they have not knowledge enough to discover their ignorance. Plutarch recorded the saying of one Manedemus, that young men when they came to study at Athens they were a-6<poi ; after they had studied a little more, only <pC\.6cro<poi ; but the more they studied, prjTopes, had some notions, could prattle of things, but not understand them ; but afterwards found themselves ficopoi, fools ; as they studied deeper iji learning, they knew this only, that they knew nothing. So it is in spiritual things. Who more confident than young professors ? But as their knowledge increaseth, they see every day more need of the apostle's direction, ' Be not wise in thine own conceit.' In a clear glass the least mote is soon espied. They discern many remainders of pride, hypocrisy, worldliness, besides their latent corruptions, which they knew not before ; and their hasty confidence is soon routed, and they see a need of establishing themselves in the hope of the gospel upon surer terms.
[2.] As grace increaseth, their love to God is increased, and so they hate sin more. Love begets a tenderness; as the spiritual life in- creaseth, so doth spiritual sense. The least sin goeth to their very souls, which maketh them to think viler of themselves than ever before. We have but a gross sense of sin at first, because we know but a few things, prize ourselves by some sensitive expressions of love to God, or external conformity to his laws ; but as we look into the breadth of the commandment, make conscience of a thorough con- formity to the will of God, we are more sensible how much we come short of that purity, and holiness, and exactness which the law of God requireth, and do more sorely and bitterly complain of the relics of sin dwelling in us : Roro. vii. 18, ' I know that in me, that is, in my flesh, dwelleth no good thing ; for to will is present with me, but how