Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 53
LECTƲRE LIII.
PHILIP. 3. Verſ. 7.8.
But the things that were vantage vntounto mee, the ſame I counted loſſe for Chriſt his ſake. Yea doubtleſſe I thinke all things loſſe &c.
B Ʋt the things &c.] In theſe words the Apoſtle goeth forward, and ſhewes, that albeit hee had as good cauſe, and greater of confidence and reioycing in the fleſh, and in things without Chriſt then had either thoſe falſe Teachers, or the beſt of the Iewes whatſoeuer, yet now ſince the knowledge of Chriſt Ieſus, and his righteouſneſſe was reuealed vntounto him, hee counted of all thoſe outward things in reſpect of any confidence or reioycing in them, not onelyonly as vnprofitable, but as hurtfull. In theſe two verſes therefore 1. the Apoſtle in generall ſhewes that howſoeuer ſometimes hee had made great reckoning of his vnrebukable walking in the Law of God, and of thoſe outward things wherein the Iewes gloried, yet after that hee came to the knowledge of Chriſt Ieſus, hee changed his minde ſo farre, that he counted them then not onelyonly vnprofitable, but alſo hurtfull for Chriſt his ſake; and this hee doth verſ. 7.2 ſhewing his reſolute continuance in the ſame minde which firſt he had when he came to the knowledge of Chriſt Ieſus, he doth principally amplifie, and more ſpecially explicate that which he had ſaid before in the latter part of the 7. verſe; and this he doth verſe 8. The firſt ye ſee is a compariſon betweene the Apoſtle his iudgement before his knowledge of Chriſt, and after his knowledge of Chriſt, for the ſame thing… which ſeemed a vantage vntounto him before he knew Chriſt, afterwards hee counted loſſe for Chriſt his ſake. The ſecond is principally an amplification, or more ſpeciall explication of the latter part of the compariſon, where in he goeth ouer and ouer the ſame termes there vſed, but ſometimes with ſome diuerſitie for the farther and better openig of them. For where as verſe 7. hee had ſaid, the ſame I counted loſſe for Chriſt his ſake, verſe 8. hee repeateth the ſame to the ſame purpoſe thriſe, but with ſome amplification, and likewiſe with ſome alteration in the forme and phraſe of ſpeach; as 1. thus I thinke all things loſſe for the excellent knowledge ſake of Chriſt Ieſus my Lord: againe thus, for Chriſt I hauehave counted all things loſſe; laſtly thus, I doe iudge all things to be dung, that I may winne Chriſt. So that ye ſee the eight verſe is eſpecially an amplification, or more ſpeciall explication of the later part of the compariſon in verſe ſeauen. Now from this generall diuiſion, and explication of theſe words, let vsus deſcend vntounto a more particular examination of the meaning of them.
1. Therefore where the Apoſtle ſaith in the compariſon, but the things &c.] by the things which ſeemed vantage vntounto him he meaneth all the things before reckoned, but eſpecially his righteouſneſſe by the law: theſe as hee ſaith ſeemed vntounto him; when? to wit, before he knew Chriſt; what ſeemed they vntounto him? vantage; i. againe ſo meritoriouſly profitable, as wherein he might repoſe the confidence of his ſaluation. Againe when he ſaith, the ſame I counted loſſe] hee meaneth that after he began to know Chriſt hee counted thoſe ſame things not onelyonly vnprofitable, but alſo hurtfull, for Chriſt his ſake] i. as the Apoſtle in the next verſe expounds it, for the excellent knowledge ſake of Chriſt Ieſus, or for the winning of Chriſt, becauſe confidence in thoſe things were hinderances hereof. So that it is as if the Apoſtle had thus ſaid: My circumciſion, my kinred, my tribe, my ancient deſcent from Abraham the Hebrue, my profeſſion, my zeale, my righteouſneſſe in the law were great things, and things which were in my iudgement before I knew Chriſt ſo meritoriouſly profitable, as that I thought I might repoſe the confidence of my ſaluation in them. But the things, euen theſe great things that were in my iudgement to me before I knew Chriſt adua…age, i. ſo meritoriouſly profitable as that I thought I might repoſe the confidence of my ſaluation in them; the ſame things I counted after that once I began to know Chriſt, loſſe: i. not only no aduantage, but diſaduantage, and hurtfull for Chriſt his ſake, i. for the attaining vntounto the perfit knowledge of Chriſt Ieſus, becauſe confidence in thoſe things is an hinderance vntounto the knowledge and winning of Chriſt Ieſus. And did I when firſt I began to know Chriſt count thoſe things not only vnprofitable, but hurtfull, which before my conuerſion ſeemed vntounto me ſo profitable as that I might repoſe the confidence of my ſaluation in them? And doe not I ſo ſtill? yes doubtleſſe: I am not at all altered in my iudgement, but the more that I grow in the knowledge of Chriſt Ieſus my Lord, the more that I know not his perſon alone, but the infinite treaſures of wiſedome, righteouſneſſe, and ſaluation that are hid in him, the more doe I thinke, not onelyonly all thoſe things wherein I had confidence before I belieued, but abſolutely all things, euen all my workes ſince I belieued, to be but loſſe and hinderances to the attaining of the perfit knowledge of Chriſt Ieſus; for whom, i. for knowing of whom to my comfort, and to repoſe my whole confidence in him, I hauehave counted all things loſſe, as being drawne by confidence in them from confidence in Chriſt Ieſus: yea and more then ſo I doe iudge not onelyonly all things, wherein I reioyced before I belieued, but euen all my workes whatſoeuer, and whenſoeuer done to bee dung, euen ſtarke naught, and worſe then naught, to this end that I may winne Chriſt, i. that I may be more & more neere ioyned vntounto him, the cloake of whoſe righteouſneſſe I know to be the more neare at hand to couer me, the more naked that I am in my ſelfe in my owne iudgement. Not to trouble you longer with the opening of theſe words, in briefe the Apoſtle here teacheth the Philippians by his owne example not to repoſe any confidence of their ſaluation in any their works done either before, or after their iuſtification, but onelyonly in Chriſt Ieſus. The reaſon is, becauſe all workes done either before, or after iuſtification are in compariſon of Chriſt, and of any confidence to be repoſed in them, but loſſe and dung. And let thi… ſuffice to bee ſpoken touching the meaning of theſe words. Now let vsus ſee what obſeruations we may gather hence for our farther vſe and inſtruction.
1. In that the Apoſtle ſaith, the things that were vantage vntounto me &c. I note the great diuerſitie of Pauls iudgement before his conuerſion, and after his conuerſion vntounto Chriſt for the things that ſeemed vantage vntounto him before his conuerſion vntounto Chriſt, the ſame things after his conuerſion hee counted loſſe vntounto him for Chriſt his ſake. Whence I obſerue the great alteration and change which the ſpirit of God worketh in the heart and vnderſtanding of him whom he vouchſa…eth to bring to the knowledge of God in Chriſt Ieſus. For vntill ſuch time as the day-ſpring from on high doe viſit vsus, and the day-ſtarre of the ſunne of righteouſneſſe ariſe in our hearts, ſuch blindneſſe, darkneſſe, and ignorance poſſeſſe our vnderſtandings, as that we neither doe nor can perceiue the things of the ſpirit of God, but both wee thinke and ſpeake good of euill, and euill of Good, and iudge that to be vantage which is loſſe, and that to be loſſe which is vantage. This is plaine by that of the Apoſtle where he ſaith,1 Cor. 2.14 that the naturall man perceiueth not the things of the ſpirit of God; for they are fooliſhneſſe vntounto him; neither can he know them, becauſe they are ſpiritually diſcerned. Where by the naturall man hee meaneth the man whoſe heart and vnderſtanding the Lord hath not yet lightened by his holy ſpirit, who as yet is not brought vntounto the true knowledge of Chriſt; and of him he ſaith, that he neither doth, nor can perceiue the things of the ſpirit of God; nay more then that, that the things of Gods ſpirit are meere fooliſhneſſe vntounto him. Yea ſo it fareth ordinarily with the naturall man that he putteth darkneſſe for light, and light for darkeneſſe, bitter for ſweete, and ſweete for ſowre. And if any be more carefull of his waies then the reſt, ſo that he can ſay with the Phariſie I am not as other men, extortioners, vniuſt, adulterers; I faſt twi… in the weeke, I giuegive tythes of all that euer I poſſeſſe; if he be ciuilly honeſt, mercifull, and liberall; if hee be iuſt towards others, ſober in himſelfe, and ſo preciſely carefull of his waies as that he be vnrebukable before men, hereon hee ſets his reſt, and ſtands vponupon it that theſe things are ſuch an aduantage vntounto him, as that God ſhould doe him great wrong …f hee ſhould not ſaue him for theſe things. But tell him that all theſe, and all the like things are but as a ſtaffe of reede, on which if hee leane it will breake into ſhiuers, and hurt him; tell him that Chriſt Ieſus is the onelyonly rocke of ſaluation vntounto all them that put their truſt in him, that there is no other name giuen vnderunder heauen whereby we can be ſaued but onelyonly by the name of Chriſt Ieſus, and that if he wil be ſaued he muſt repoſe all confidence in him, and renounce all confidence in his workes, or in any thing without Chriſt whatſoeuer, hereat he will ſtand amaſed, and with Feſtus he will ſay to him that ſhall tell him thus, thou art beſides thy ſelfe, much learning doth make thee madde. Thus it fareth with vsus all before ſuch time as we be renued in the ſpirit of our mindes, either wee take pleaſure in vnrighteouſneſſe, or elſe we repoſe too much confidence in our ſuppoſed righteouſneſſe, and for the wiſedome of God we all count it meere fooliſhneſſe and madneſſe. But ſo ſoone as the Lord vouchſafeth by his ſpirit to circumciſe vsus with the true circumciſion of Chriſt, ſo ſoone as the Lord giues vsus a new heart, and puts a new ſpirit within vsus, then we beginne to abandon the delights in the fleſh, and to ſauour the things of the ſpirit, then the caſe beginnes to be altered, and wee to bee quite of another iudgement. For then our eyes which were before dimme and ſhut vp, being opened and cleared, and the foggie miſts of blindneſſe, darkneſſe, and ignorance which couered our vnderſtandings, being expelled, then wee begin to condemne our former waies, then wee beginne to count the things loſſe which before ſeemed a vantage vntounto vsus, and then we beginne to hearken vntounto the things that belong vntounto our peace. So that whereas before we had confidence in the fleſh, now we renounce all confidence in the fleſh, and reioice only in Chriſt Ieſus, whereas before wee pleaſed our ſelues much in things which we willed and did; now we ſee that in vsus, i. in our fleſh dwelleth no good thing, but that God onelyonly worketh in vsus both the will and the deed euen of his good pleaſure, whereas before wee counted the wiſedome of God fooliſhneſſe, now we ſee that our owne wiſedome is fooliſhneſſe, and that onelyonly the wiſedome of God is true wiſedome For when the Lord hath put his ſpirit within vsus, then we walk in his ſtatutes, and keepe his iudgements, and doe them:Eze. 36.27 but before we doe not:Deut. 30.6 3. when he hath circumciſed our hearts, thee we louelove the Lord our God with all our heart, and with all our ſoule; before wee doe not: and as our Apoſtle here ſaith, when we are circumciſed with the true circumciſion, that is, when we are regenerated by God his holy ſpirit, then we reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh; but before we hauehave confidence in the fleſh, and reioyce not in Chriſt Ieſus. A great change, and a good change, becauſe from the worſe vntounto the better.
Let this then teach vsus to bend the knees of our ſoules vntounto the Lord our God for the grace of his holy ſpirit, that the bright beames of his ſpirit ſhining into our hearts, all miſts of blindneſſe, darkneſſe, and ignorance, may be expelled thence, and wee brought both vntounto the perfect knowledge and obedience of Chriſt Ieſus. For if he guide vsus, wee wander not; if he inſtruct vsus, wee erre not; if he command the light of the glorious Goſpell to ſhine vntounto vsus, then is our darkneſſe turned into light. But otherwiſe our fooliſh hearts are full of darkneſſe, otherwiſe wee erre and wander out of the right way wherein wee ſhould walke, and lay hold on errour in ſtead of truth, and embrace follie in ſtead of wiſdome: for it is the ſpirit alone that leadeth vsus into all truth,Ioh. 16.13. 1 Cor. 12.3. and directeth vsus vntounto all wiſdome; and but by the ſpirit no man can ſay that Ieſus is the Lord. Let vsus therefore alwayes pray for the light of Gods ſpirit, that it ſhining in our hearts, our darkneſſe may be turned into light, our feet may be guided into the way of peace, and our eies may be opened to ſee the myſteries of Gods will, and the wondrous things of his Law.
Secondly, in that the Apoſtle after that he began to know Chriſt, counted thoſe things no vantage, but loſſe, which before he knew Chriſt ſeemed vantage vntounto him; I obſerue, that ſuch workes as wee doe before wee be iuſtified by faith in Chriſt Ieſus, ſeeme they neuer ſo good, yet they are no vantage vntounto vsus, either vntounto iuſtification, or vntounto ſaluation. For what were the things that ſeemed vantage vntounto the Apoſtle before he knew Chriſt? Was not one of them, and whereof he made ſpeciall account, his vnrebukeable walking in all the commandements and ordinances of the Law, his workes done according to the Law? The verſe immediately before ſheweth that hee counted that one of his chiefe prerogatiues. And yet he counted theſe workes done according to the Law before he beleeued, no vantage at all vntounto him for his iuſtification or ſaluation by Chriſt Ieſus. Now if the Apoſtle ſo iudged of his workes done according to the Law before hee beleeued, this may be a ſure proofe vntounto vsus, that ſuch workes as are done before grace and faith in Chriſt Ieſus, ſeeme they neuer ſo good, yet they are no vantage vntounto vsus either vntounto our iuſtification, or vntounto our ſaluation. Well they may hauehave a ſhew and ſemblance of vantage vntounto vsus, but indeed they are no vantage vntounto vsus, either to prepare vsus to the grace of iuſtification, or to moue the Lord to ſhew mercy on vsus, and ſaue vsus: for without faith it is impoſſible to pleaſe God;Heb. 11.6. Joh. 17.3. and without the knowledge of Chriſt there is no ſaluation: for this is eternall life, to know God, and him whom he hath ſent, Ieſus Chriſt. So that our works done before we beleeue, and before we be brought to the knowledge of Chriſt Ieſus, cannot be any way any merit why we ſhould be iuſtified, or why we ſhould be ſaued.
Let this then teach vsus to beware of ſuch deceiuers as tell vsus that ſuch workes, though they ſuffice not to ſaluation, yet are acceptable preparatiues to the grace of iuſtification, and ſuch as moue God to mercy. For if they were ſuch preparatiues, or if they did moue God to mercy, how ſhould they not be ſome aduantage vntounto vsus? which the Apoſtle here plainly denieth. They talke I know of Cornelius his praiers and almeſdeeds,Act. 10.4. as if they had beene workes done before faith, and yet acceptable with God. But the text it ſelfe in that place is ſufficient to confute them: for there it is ſaid, that hee was a deuout man,2. and one that feared God with all his houſhold, and gaue much almes to the people, and praied vntounto God continually. All euident arguments, that as a true proſelyte he beleeued in the Meſſias, howſoeuer he was not yet baptized, nor perfectly inſtructed. So that his praiers and his almeſdeeds were not preparations and diſpoſitions vntounto faith and iuſtification, but they were the fruits of his faith and iuſtification already begunne. Of the like validitie are whatſoeuer arguments they bring to this purpoſe. Howſoeuer therefore they tell you that workes done before faith or iuſtification are acceptable vntounto God, or diſpoſitions vntounto grace, or motiues vntounto mercy, or merits in congruitie, or whatſoeuer other aduantage, yet yee ſee that the Apoſtle is cleare in the point, that all the prerogatiues that any man hath, and all the good workes that any man doth before he know Chriſt, they are no vantage to him at all to iuſtification or ſaluation. Yea further know, that they who make other account of ſuch workes, thereby ſhew that indeed as yet they doe not truly know Chriſt: for this is a plaine teſtimonie that as yet they are not come vntounto the true knowledge of Ieſus Chriſt, if as yet they count ſuch workes to be a vantage vntounto grace, or life. Hearken therefore not vntounto them, neither giuegive ye any place unto their errour.
It followeth that hence alſo I ſhould obſerue, that ſuch workes are not only no vantage, but loſſe for Chriſt his ſake. But the generall in the verſe following comprehending this particular, I hauehave thought good only to ſpeake of it in the generall, and ſo to conclude the point touching workes.
Thirdly therefore, in that the Apoſtle ſaith in the next verſe, Yea doubtleſſe I thinke all things but loſſe, &c. and doe iudge them to be dung, &c. I obſerue that generally all our workes done according to the Law, whether before or after faith and iuſtification, ſeeme they neuer ſo good, by repoſing any confidence of ſaluation in them, are not only no vantage, but loſſe, yea but dung, ſuch as were farre more meet that we ſhould be purged of them, then that wee ſhould repoſe any confidence in them. For that generally all workes are here to be vnderſtood, it is plaine by the Apoſtle in this place: firſt, becauſe hauing ſpoken in the former verſe of workes done before faith and iuſtification, here he vſeth a more generall word, compriſing both thoſe and what workes elſe ſoeuer; as if he had ſaid, yea doubtleſſe, now that I am growne vp in further knowledge of Chriſt Ieſus, I now thinke not onelyonly things which either I had or did before I knew Chriſt, but euen all things generally, euen all my workes whatſoeuer, and whenſoeuer done, to be but loſſe for the excellent knowledge &c. to be but dung, that I might winne Chriſt. Secondly, becauſe the Apoſtle ſaith, that hee doth iudge all things to bee dung, that he might now winne Chriſt. He had already won Chriſt; but his meaning is, that to the end hee might more and more winne him, to the end that hee might more and more neerely be ioyned vntounto him, hee counted all his owne righteouſneſſe euen which now he had by any preſent workes of his, to be but loſſe, to be but dung. So that all workes done either before or after that wee be iuſtified by faith, are here meant. What then? are all our workes whatſoeuer, and whenſoeuer done, ſimply to be iudged loſſe and dung? No ſurely, not in reſpect of the ſubſtance of the workes that are done: for faſting, praiers, almeſdeeds, righteouſneſſe, iudgement, mercy, and the like fruits of faith, are good workes, and pleaſing vntounto God, both commanded and rewarded by him. But both theſe and whatſoeuer our beſt workes are to bee iudged loſſe, and euen dung, that is, in compariſon of the excellent knowledge of Chriſt Ieſus, and of that righteouſneſſe which wee hauehave by faith in him: for what are all things in the world in compariſon of the excellent knowledge of Chriſt Ieſus? or what is mans righteouſneſſe, that it ſhould be compared vntounto the righteouſneſſe of Chriſt Ieſus? Chriſt is our life,Col. 3.4. Ioh. 17.3. and to know him as hee is reuealed by the light of his glorious Goſpell, is euerlaſting life. What ſhall wee then compare vntounto this excellent knowledge? Nay let vsus not eſteeme to know any thing …ue Ieſus Chriſt, and him crucified: in compariſon of this knowledge let all things in the world ſeeme loſſe and euen dung vntounto vsus. Likewiſe what is mans righteouſneſſe in compariſon of his righteouſneſſe? Surely as darkneſſe in reſpect of the Sunne in his brightneſſe: for it is as himſelfe, white and ruddie, and wholly delectable, without blemiſh, without ſpot, or wrinkle, or any ſuch thing: and what elſe is our …eſt righteouſneſſe but as the menſtruous cloathes of a woman? full of filthineſſe, and ſlurried with much vncleanneſſe. So that in compariſon of Chriſt his righteouſneſſe it may well be counted loſſe, and compared vntounto dung, fit for nothing bu… the dunghill. Secondly, in reſpect of any confidence to be… repoſed in them, all our very beſt workes generally whatſoeuer are but loſſe, but dung. The reaſon is, becauſe confidence in them ſtaies vsus from that confidence which we ought to hauehave in Chriſt Ieſus: for the more that we reioyce and ſecure our ſelues in our owne righteouſneſſe which is by works, the leſſe we care for comming vntounto Chriſt to be clad with his righteouſneſſe. Witneſſe the Apoſtle, where ſhewing the cauſe of the ruine of the Iewes,Rom. 10 3. he ſaith that they being ignorant of the righteouſneſſe of God, and going about to ſtabliſh their owne righteouſneſſe, ſubmitted not themſelues vntounto the righteouſneſſe of God. Whence it is plaine, that to ſooth vp our ſelues in a conceit of our owne righteouſneſſe, is the very way to ſtay vsus from ſeeking the righteouſneſſe of God in Chriſt Ieſus. And what elſe meaneth that of our Sauiour vntounto the Phariſies, where he telleth them that the Publicans and harlots ſhall goe before them into the kingdome of God?Matt. 21 31. The meaning is not, that the wicked and lewd life of the Publicans and harlots did more commend them vntounto God, then did the religious and ſtrict life of the Phariſies; but thereby our Sauiour giueth them to vnderſtand, that becauſe of their conceit and confidence in their owne righteouſneſſe, they were further from the kingdome of God then were the greateſt ſinners that were ſo that there was more hope of the greateſt ſinners that were that they would ſooner come to repentance, and ſooner come vntounto him, then would they that had confidence in their owne workes, and in their owne righteouſneſſe. The more confidence then that we hauehave in our owne workes, and in our owne righteouſneſſe, the more ſtrangers wee are from Chriſt and his righteouſneſſe. If wee cleaue wholly to our workes, as thinking to be iuſtified or ſaued by them, wee are wholly ſeparated from Chriſt Ieſus, and hauehave no part in that ſaluation which is by grace through faith in his name: or if wee clea… in part vntounto our workes, then doe wee diminiſh the glory of Chriſt Ieſus. Nay I ſay more, if wee cleaue in part vntounto our workes, wee hauehave no part in Chriſt, or in ſaluation by him. Which (I take it) is plaine by that of our Apoſtle, verſe 3. of this chapter, where hee ſaith, Wee reioyce in Chriſt Ieſus, a… hauehave no confidence in the fleſh: as if he ſhould hauehave ſaid, If we… ſhould hauehave confidence in the fleſh, then ſhould wee not reioice in Chriſt Ieſus. The concluſion then muſt needs bee, that all our workes by repoſing confidence in them, how good ſoeuer they ſeeme to be, are indeed loſſe and hurtfull vntounto vsus. For what more hurtfull then to withhold vsus from comming vntounto Chriſt? vntounto theſe of the Apoſtle let mee adde a 3. reſpect, wherein alſo euen all our workes generally are but loſſe and dung, which is in reſpect of the quality of our works in themſelues. For if our beſt workes ſhould be weighed in the ballance of the ſanctuarie, they would be found too light: if they ſhould be examined after the ſtrict rule of Gods iuſtice they would make vsus lift vp our voices with Dauid, and ſay,Pſa. 143.2. enter not into iudgement with thy ſeruant ô Lord, for in thy ſight ſhall no man liuing be iuſtified. Iob. 14.4.For who can bring a cleane thing out of filthineſſe? there is not one that can do it. How good therefore, how righteous, and holy ſoeuer we be, yet muſt we know that all our righteouſneſſe is but as filthy clouts out of the Prophet.Eſ. 64.6. Whether therefore we compare our workes, and our righteouſneſſe by workes with the knowledge of Chriſt, and the righteouſneſſe which we hauehave by faith in his name, or whether we reſpect the repoſing of any part of our confidence in them, or whether we reſpect our workes in themſelues if they ſhould be examined by the Law of God: we ſee that they are no vantage, but loſſe, and as the Apoſtle tearmeth them, dung. Which doctrine how true, and likewiſe how neceſſary it is, the Apoſtle his inſiſting and beating vponupon it doth euidently ſhew. For ye ſee that the three ſeuerall repetitions hereof taketh vp this whole verſe almoſt.
What then? doe we condemne good workes? doe we make this account of them that ſo we may baniſh them out of the country? So ſome tell you: but moſt vntruely. For in all places wee exhort all men that they abound in eueryevery good worke, and we giuegive all encouragement thereunto. Wee tell you that good workes are the way which God hath ordained that we ſhould walke in vntounto heauen, and that without holineſſe of life no man ſhall ſee the Lord; wee tell you that God commandeth them, that God rewardeth them, that God is well pleaſed with them, and that they are truely good workes, though they be not perfectly good workes: yea wee tell you that they are accounted vntounto vsus as perfectly good, becauſe whatſoeuer imperfection is in them is for Chriſt his ſake couered, and not imputed vntounto vsus. Thus wee hauehave learned, and therefore thus we tell you. Alſo we tell you that yee are not to repoſe any confidence of your ſaluation in them, but all in Chriſt Ieſus, that they are to bee counted but loſſe and dung in compariſon of the excellent knowledge of Chriſt Ieſus, and of his righteouſneſſe, that our workes be they neuer ſo good doe not make vsus righteous before God, that wee are ſaued not of workes, but by grace through faith in Chriſt Ieſus, and that none of all our workes can abide the ſeueritie of Gods iudgement, much leſſe merit any grace at Gods hands. Thus alſo we hauehave learned, and therfore thus alſo we tell you. And doe we condemne good workes, becauſe wee teach you the truth touching good workes? We deſire and we pray that ye may abound in all knowledge, and in eueryevery good worke; but we are iealous that ye ſhould not grow to an ouerwening conceit of them. Good workes muſt be done, but we muſt not truſt to be iuſtified or ſaued by them, becauſe that honour onelyonly belongeth vntounto God.
Let this teach vsus to renounce all confidence in our owne workes, and in our owne righteouſneſſe whatſoeuer, and to beware of them that tell vsus that our workes are meritorious and worthy of heauen. For if wee flatter our ſelues with a proud and phariſaicall conceit of our owne righteouſneſſe by our workes,Luc. 18.14. we ſhall depart home iuſtified as the Phariſie. W… muſt therefore come vntounto Chriſt, as the Publican, confeſſing our owne vnrighteouſneſſe, and acknowledging our owne nakedneſſe in our ſelues if we will be cloathed with the long white robe of his righteouſneſſe. For hee filleth the hung…e with good thing…, but ſendeth away the rich emptie. Hee came not to cal or to clothe the righteous in their own conce…, but he iuſtifieth the wicked, and clotheth the naked. For hee reſpecteth the humble and lowly, but for the proud he beholdeth them a farre off. Let vsus therfore humble our ſelues in our ſelues, and only reioyce in Chriſt Ieſus. If we do any thing that is good, it is not of our ſelues, but onelyonly from grace; and if we receiue a reward for any good that we doe, it is not for the merit of the worke, but of the merciemercy of the Lord: for we muſt ſtill hold that rule of our Sauiour, that when wee hauehave done all that we can, yet muſt we ſay,Luc. 17.10. we are vnprofitable ſeruants, we hauehave done that which was our dutie to doe. Now vnprofitable ſeruants what merit they? Or, they which onelyonly doe their duty, what merit they? Surely other merit of any works we know none, but of death. If therefore we will bee made righteous before God, let vsus renounce all merit of grace by our owne workes, all confidence in our owne righceouſnes. Let vsus abound in eueryevery good worke: but for righteouſneſſe, and ſaluation let vsus runne vntounto our Chriſt,1 Cor. 1.30. for he is made of God vntounto vsus wiſedome, and righteouſneſſe, ſanctification, and redemption. Let vsus be ready to doe good, and to diſtribute, and to procure things honeſt both before God and men, and let vsus aſſure our ſelues that a cuppe of cold water giuen in Chriſt his name ſhall not loſe his reward. But let no man ſay in his heart, or thinke with himſelfe that it is for his righteouſneſſe and the merit of his workes. For if he ſo iuſtifie himſelfe, the Lord ſhall condemne him, and iudge him wicked. To ceaſe to doe euill, to learne to doe well, to ſeeke iudgement, to relieue the oppreſſed, to iudge the fatherleſſe, to defend the widow, to faſt, to watch, to pray, to be iuſt, mercifull, and liberall, to feed the hungrie with our morſells, to cloth the naked with our fleece, to comfort the ſicke, and to helpe the troubled in their diſtreſſe, are all good workes, odours that ſmell ſweete, ſacrifices acceptable and pleaſant vntounto God. Let our faith worke by ſuch louelove, and let our knowledge bee filled with ſuch fruits of righteouſneſſe. Such workes God accepteth well at our hands, though he doe not accept vsus for our workes, but onelyonly in his well-beloued ſonne Chriſt Ieſus. In a word, let vsus alwaies bee occupied in doing that which is good, but let vsus not repoſe any confidence of our ſaluation at all in any good that we doe.
The laſt thing which I obſerue is the reaſon why the Apoſtle counted all outward things whatſoeuer but loſſe and dung, which was for Chriſt his ſake, for the excellent knowledge of Chriſt Ieſus, that he might winne Chriſt, and that he might be found in him &c. Here was his vantage, here was his gaine, here was his merit, and for the gaining of this pearle he would willingly ſell or looſe all that euer he had. But I muſt deferre to ſpeake of this point at this time.
O Lord our God graunt vntounto vsus we humbly beſeech thee, the grace of thy holy ſpirit, that the bright beames thereof ſhining into our hearts all myſts of blindneſſe, darkneſſe, and ignorance may be expelled thence, and we enabled to ſee the myſteries of thy will, and the wondrous things of thy law. Humble vsus ô Lord in our ſelues, we humbly beſeech thee, that we ſeeing and knowing our owne vnworthineſſe and vnrighteouſneſſe, may ſue from our ſelues, vntounto thee, and in thee may finde reſt vntounto our ſoules. Encreaſe ô Lord our knowledge in thee, and our obedience vntounto thee, that our knowledge being filled with the fruits of righteouſneſſe, and our faith working by louelove wee may be knowne truely to belong vntounto thee.