Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 55
LECTƲRE LV.
PHILIP. 3. Verſe 9.
And that I may be found in him, i. not hauing mine owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, &c.
NOw the Apoſtle goeth on, beating ſtill vponupon the ſame reaſon why he counteth all his workes whatſoeuer and whenſoeuer done, and all outward things whatſoeuer to be but loſſe and dung. I doe iudge them, ſaith he, to be dung, euen contemptible and loathſome, being ſo farre from being loth to loſe them, as that I deſpiſe and loath them: why? that I may winne Chriſt, that is, that I may hauehave the fruition and the poſſeſſion of Chriſt in this life by faith, and that I may be found in him in that laſt and great day: how found in him? to wit, not hauing mine owne righteouſneſſe, not clothed with mine owne righteouſneſſe, which is of the Law, that is, by the obſeruation and workes of the Law, but being clothed with that righteouſneſſe which is not through workes, but through the faith of Chriſt, euen the righteouſneſſe which is of God through faith, that is, which God doth impute▪ vntounto mee through faith in Chriſt Ieſus. So that yee ſee the Apoſtle ſtill runs vponupon Chriſt, Chriſt, Chriſt; for Chriſt, for the excellent knowledge ſake of Chriſt, that he may winne Chriſt, that he may be found in Chriſt: he thinkes all his workes, all things abſolutely to be loſſe, and iudgeth them to be dung. I iudge them to be dung. Here he plainly renounceth all confidence in all things without Chriſt whatſoeuer, and plainly diſclaimeth all vantage, all merit, all righteouſneſſe by his workes. That I may winne Chriſt: Here is the cauſe why he diſclaimes all righteouſneſſe by his workes, becauſe otherwiſe he could not winne Chriſt; for he doth it that he may winne Chriſt, and may be found in him. This alſo is a part of the cauſe why hee diſclaimes all righteouſneſſe by his workes, becauſe otherwiſe he could not be found in Chriſt in that day. Why not? What is it to be found in Chriſt? The Apoſtle ſhewes that to be found in Chriſt, is to bee found not clothed with his owne righteouſneſſe which is by the workes of the Law, but clothed with that righteouſneſſe which is Chriſts, and only ours through faith in Chriſt, euen that righteouſneſſe which God doth impute vntounto vsus through faith in his name. So that he that will be found in Chriſt in that day, muſt diſclaime his owne righteouſneſſe, and renounce it as dung and rottenneſſe, and muſt cleaue onelyonly vntounto the righteouſneſſe of Chriſt Ieſus, which God doth impute vntounto him through faith in him. The ſumme then of that which the Apoſtle tels the Philippians in theſe words, is, that hee now at this preſent in the ſtate wherein hee now ſtands, doth iudge all things, euen his very beſt preſent workes, to be ſo farre from any part of his righteouſneſſe, as that he iudgeth them to bee dung, euen vile and contemptible, ſo that hee doth diſclaime all righteouſneſſe by them, that he may winne Chriſt, that is, that he may be more and more neerely incorporated into him, and poſſeſſed of his righteouſneſſe by faith, and that hee may be found in that laſt and great day not in Moſes, but in Chriſt, that is, not hauing his owne righteouſneſſe which is of the Law, as his garment to ſtand before the Lord withall, but hauing that righteouſneſſe to be clothed with which is indeed Chriſts, and his through the faith of Chriſt, euen that righteouſneſſe which God doth impute vntounto him through faith in Chriſt his name. This, I ſay, I take to be the ſumme of that which the Apoſtle tels the Philippians in theſe words.
So that yee ſee here is firſt a diſclaiming of his owne righteouſneſſe by workes, in that he iudgeth them to be dung: 2. A reaſon why hee ſo iudgeth them, and ſo diſclaimes them, that he may winne Chriſt, and may be found in him: thirdly, an explication what it is to be found in Chriſt, by a diſtinction of righteouſneſſe, into his owne, and Chriſts, where hee ſaith, not hauing mine owne, &c. Now let vsus ſee what obſeruations may hence be gathered.
Firſt, it is not vnworthy our noting, that the Apoſtle goeth ouer and ouer theſe points ſo often, as if he could neuer ſatiſfie himſelfe with diſclaiming all righteouſneſſe by any works, and proclaiming Chriſt alone to be all his righteouſneſſe. In the former verſe hee diſclaimeth all his workes done before his conuerſion, as no vantage, but loſſe vntounto him, and maketh Chriſt all his vantage either for righteouſneſſe or ſaluation. In this verſe three ſeuerall times he diſclaimeth all his workes generally, whether done before or after his conuerſion, as touching any righteouſneſſe by them; and againe ſo many times auoucheth in effect Chriſt Ieſus alone to bee all his righteouſneſſe. Whence I obſerue both the difficultie, and the neceſſitie of enforcing theſe points. A difficult and hard matter it is when we hauehave done any thing well, when we hauehave walked faithfully in our calling, when we hauehave releiued the oppreſſed, iudged the father-leſſe, defended the widow, when wee hauehave humbled our ſelues in praier, chaſtened our ſelues with faſting, abſteined from the delights of the world, or pleaſures of the fleſh &c. a difficult and hard matter, I ſay, it is herein not to pleaſe our ſelues, not ſomewhat to be puffed vp with theſe things, not to hauehave ſome conceit of merit and righteouſneſſe by theſe things. A difficult matter to perſwade vsus that theſe things are no vantage vntounto vsus vntounto iuſtification or ſaluation. A difficult matter to perſwade vsus that theſe things are but loſſe and dung, things vile and contemptible. And yet neceſſarie it is that we be thus perſwaded of theſe and the like things as touching any confidence of our righteouſneſſe or ſaluation by them, and that we count Chriſt alone all our righteouſneſſe, and the horne of our ſaluation. And therefore the Apoſtle knowing both the difficultie, and yet the neceſſitie of perſwading this, beateth vponupon it twiſe, thriſe, often, that he did thus and thus, and therefore the Philippians ſhould doe ſo.
This ſhould teach vsus with great diligence to obſerue and marke the things that are ſo much and ſo often beaten vponupon, as things which either we are dull to comprehend, or vnwilling to yeeld vntounto, and yet things which are as moſt certaine for their truth, ſo moſt neceſſarie for their vſe: for albeit all the things in the whole booke of God be of ſuch importance as that they are moſt worthie of our due meditation and diligent obſeruation, as able to make vsus wiſe vntounto ſaluation, yet when things are ſo much vrged, and ſo often beaten vponupon, we are to thinke that it is not without great cauſe that they are ſo preſſed, and therefore that they are with greater attention and heedfulneſſe to be marked by vsus. As therefore we are with all diligence to obſerue whatſoeuer is written, becauſe all things are written for our learning, ſo let vsus with all diligence obſerue the things ſo often vrged. It may be that they are ſo often vrged becauſe of our dulneſſe to comprehend them, it may be becauſe of our vnwillingneſſe to yeeld vntounto them, it may be becauſe of the vnfeined aſſent that we ſhould yeeld vntounto the truth of them, it may be becauſe of the neceſſarie vſe that there is of them. Surely they are not ſo much vrged without great and vrgent cauſe. And ſo for theſe points heere beaten vponupon, let vsus aſſure our ſelues both that it is moſt true that our works are no part of our righteouſneſſe, but Chriſt our whole righteouſneſſe, and that it neceſſarily behooueth vsus to be throughly perſwaded thereof. How good ſoeuer therefore our workes ſeeme vntounto vsus, and how difficult ſoeuer it be to perſwade vsus that our very beſt workes are to be iudged but loſſe and dung, yet ſeeing the Apoſtle ſo often tels vsus that he iudged ſo of his beſt workes, let there be the ſame minde in vsus that was in him, and let vsus iudge ſo to.
2. In that the Apoſtle ſaith, and doe iudge them to be dunge, I note the Apoſtles preſent iudgement of his preſent workes. He now at this preſent in the ſtate wherein he now ſtands doth iudge all things euen his very beſt preſent workes to bee ſo farre from being any part of his righteouſneſſe, as that hee iudgeth them to be dung, euen vile and contemptible, ſo full of pollution and vncleaneſſe as that there is no reckoning to be made of them in reſpect of any righteouſneſſe by them, but rather they are to be contemned as vncleaneſſe. Whence I obſerue that our very beſt workes, ſuch as are wrought after our knowledge of Chriſt Ieſus, and faith in his name, are no part of that righteouſneſſe whereby we are accounted righteous before God. Great difference I know there is betweene the workes which go before, and the workes which follow after faith. For thoſe are euill, theſe are good workes, thoſe proceede from an impure heart, theſe from an heart purified by faith, thoſe cannot pleaſe God, theſe are pleaſing and acceptable vntounto God, thoſe are in iuſtice rewarded with death, theſe are in mercy rewarded with life, thoſe, euen the very beſt of them hauehave the nature of ſinne, and are wholly vnholy, theſe are in part holy, and may truely be called our inherent righteouſneſſe. But for any part in that righteouſnes whereby we are made righteous before God euen theſe workes which are the fruits of faith, they hauehave no part at all in it. They cannot hide or put away our ſinnes, they cannot endure the ſeueritie of Gods iudgement: here they muſt giuegive place, here they are to be iudged loſſe and dung. The reaſon then why our very beſt workes are no part of our righteouſneſſe before God is, becauſe that in eueryevery ſuch view and examination of them they are to be iudged loſſe, and euen dung. So the Apoſtle counted ſuch workes as he did euen then when he wrote theſe things: and therefore much more are we to make the ſame account of whatſoeuer good workes we doe after that our hearts be purified by faith in Chriſt Ieſus.
The exception which is taken againſt this doctrine from this place by ſome is this, they ſay the Apoſtle doth not here ſpeake of ſuch workes as he did after he belieued, but onelyonly of ſuch workes as he did before he belieued, before his conuerſion vntounto Chriſt; and therefore that hence nothing can be gathered againſt iuſtification by workes done after faith in Chriſt Ieſus. But how peruerſly they falſifie the meaning of the Apoſtle your ſelues may eaſily iudge by that which already hath beene ſpoken. For the Apoſtle hauing ſpoken in the former verſe of ſuch workes as he did before he belieued, affirming of them that howſoeuer they ſeemed vantage vntounto him before his conuerſion vntounto Chriſt, yet afterwards hee counted them no vantage, but loſſe for Chriſt his ſake; doth in this verſe ſpeake not onelyonly of them, but of all his workes generally whatſoeuer and whenſoeuer done, ſaying, yea doubtleſſe I thinke all things but loſſe &c. It cannot be denied, but that he ſpake in the former verſe of ſuch works as he did before he belieued. And when he addeth vntounto that this generall terme, yea doubtleſſe I thinke all things but loſſe, doth he ſpeak only of ſuch workes as he did before? Nay hauing ſpoken before of workes onelyonly done before faith, in this generall tearm… he includeth all workes both done before and after faith, and iudgeth them all to be but loſſe and dung. Againe, as he ſaid before that when once he came to the knowledge of Chriſt Ieſus he counted thoſe things loſſe which before ſeemed vantage vntounto him; ſo now he ſaith in the preſent that hee doth thinke all things but loſſe, that he doth iudge all things to bee dung. Which cannot otherwiſe be meant then of his preſent opinion and iudgement touching ſuch workes as now preſently he did. Neither can it be ſaid that is his preſent iudgement indeed, but of ſuch workes only as he did before he belieued. For it is, as himſelfe ſaith, his preſent iudgement as of ſuch workes, ſo of all workes generally, the generall tearme being therefore added to compriſe not onelyonly thoſe which hee had ſpoken of before, but all others alſo. For reply vntounto which anſwere they crie out vponupon vsus for blaſphemie, and a…ke queſtion vponupon queſtion to make ſome ſhew that they iuſtly charge vsus with blaſphemie. For whereas we ſay that good workes done after faith are here meant by the Apoſtle, and are iudged by him to be but loſſe and dung, they aske whether we call the fruits of the ſpirit dung? whether Paul gloried of dung when he ſaid, I hauehave fought a good fight, I hauehave finiſhed my courſe, 2 Tim. 4.I hauehave kept the faith; from henceforth there is laid vp for me a crowne of righteouſneſſe which the iuſt iudge ſhall giuegive me in that day? What crown of righteouſneſſe is due vntounto dung? what iuſt iudge will vouchſafe to giuegive a crowne vntounto dung? what thankes wee owe vntounto God for creating vsus in Chriſt Ieſus vntounto good works if they be nothing elſe but dung? And for concluſion they ſay that if the good workes of the faithfull be but loſſe and dung, then are not good workes to be done or liked, but to be diſliked and neglected. Thus they triumph in their iuglings, and make a ſhew as if all they ſpake were Goſpell, & whoſoeuer ſaid otherwiſe did nothing elſe but blaſpheme. But will ye ſee how they deceiue the world with a vaine ſhew of words wherein there is no ſubſtance. All this faire flouriſh which they make is quickly beaten downe by that one diſtinction whereof I hauehave often told you, and whereof they are not ignorant. In good workes therefore we muſt vnderſtand that there are 2. things to be reſpected; the one their ſubſtance, the other their qualitie. The ſubſtance of the work I call the action it ſelfe, is iudging the fatherleſſe, relieuing the oppreſſed, defending the widow, feeding the hungrie, and the like. The qualitie of the worke I call the confidence which men hauehave to be made righteous before God, and to be ſaued by ſuch workes. Now theſe workes I ſay according to their ſubſtance are good, as to iudge the fatherleſſe, to relieue the oppreſſed, to defend the widow, to feed the hungrie and the like, are good workes, holy workes, workes commanded by God, and workes rewarded by him. But in reſpect of any confidence to be iuſtified before God by them or the like, or to be ſaued by them, they are to be iudged but loſſe and dung, becauſe, as it is written, he that reioyceth muſt reioice in the Lord, which being ſo, the anſwere to their demands is as poſſible, as they thinke it impoſſible, i. moſt eaſie.
1. Therefore where they aske, whether we call the fruits of the ſpirit dung? we anſwere, no. But we ſay that thoſe good workes which according to the ſubſtance of the action are the fruits of the ſpirit are in reſpect of any merit, or confidence to be repoſed in them of righteouſneſſe or ſaluation by them to be iudged loſſe and dung. Secondly, where they aske whether Paul gloried of dung, when he ſaid, I hauehave fought a good fight &c. we anſwere no. He glorieth in his faithfulneſſe and conſtancie in the worke of his miniſterie, not as putting any confidence of his righteouſneſſe or ſaluation in them: (for ſo they ſhould be but dung) but becauſe he knew that his labour ſhould not be in vaine in the Lord. Thirdly, where they aske, what crowne of righteouſneſſe is due vntounto dung? we anſwere, none: for the crowne of righteouſneſſe is due vntounto our good workes, not as they are from vsus, but as they are the worke of Gods ſpirit in vsus, neither ſo for any merit in them, but only for his promiſe ſake, who both worketh in vsus, and crowneth his one workes in vsus. Fourthly, where they aske, what iuſt iudge will vouchſafe to giuegive a crowne vntounto dung? we anſwere, none will doe it: But the moſt righteous iudge, the Lord of heauen and earth, becauſe he is righteous and keepeth promiſe for euer, giueth a crowne vntounto our good workes, not as they are dung, not as they are poiſoned tempered with that qualitie of confidence in them, but as they are the worke of his ſpirit in vsus. 5. Where they aske, what thanks we owe vntounto God for creating vsus vntounto good workes, if they be nothing elſe but dung? we anſwer that it is their ſhamefull abuſing of the world to ſay that we iudge thē to be nothing elſe but dung. In reſpect of that qualitie we ſay that they are to be iudged loſſe & dung, but in reſpect of their ſubſtance we ſay that they are good, and that we are to glorifie God by walking in ſuch good works as he hath ordeined vsus to walke in. Laſtly, where they ſay, that if the good workes of the faithfull be but loſſe and dung, then are not good workes to be done or liked, but to be diſliked & neglected, we ſay the ſame. But who are they that ſay that the good workes of the faithfull are nothing elſe but loſſe and dung? Becauſe we do not inueſt them into the glory of Chriſt Ieſus, becauſe wee doe not make them any part of our righteouſneſſe before God, becauſe we ſtand not vponupon any merit of ſaluation by them, doe we therefore ſay that they are nothing elſe but loſſe and dung? Thus indeed they beare the world in hand, and thus they lead captiue many poore and ignorant ſoules into many grieuous and noiſome errors. But marke men and brethren what it is that we ſay: we ſay that good works in reſpect of the ſubſtance of the action are good works, a ſweet ſmelling odor, a ſacrifice acceptable and pleaſing vntounto God, and ſuch as God hath ordeined vsus to walke in vntounto life and ſaluation; only in reſpect of any merit or confidence of righteouſneſſe or ſaluation we ſay they are to be iudged but loſſe and dung. See then and iudge betweene vsus and them, whether we ſay ſimply that they are but loſſe and dung. Theſe are they that with fained words make marchandize of your ſoules, whoſe iudgement long agone is not farre of, and whoſe damnation ſleepeth not. By this iudge of the reſt, and as they deſerue in this, ſo let them be credited in the reſt. By the circumſtance of the place ye ſee the neceſſarie collection of the Doctrine deliuered, and how the gaine-ſayers doe falſifie the meaning of the Apoſtle.
Let this then ſerue to inſtruct vsus in the true vſe of good workes. They are the way which God hath ordained that we ſhould walke in to the glory of his name, and to the ſaluation of our owne ſoules: as both that exhortation of our Sauiour proueth, where it is ſaid,Matt. 5.16. let your light ſo ſhine before men that they may ſee your good workes, and glorifie your father which is in heauen; and likewiſe that ſaying of the Apoſtle, where he ſaith, that we are the workeman-ſhip of God created vntounto good workes, …ph. 2.10.which he hath ordained that we ſhould walke in them. But they are no part of that righteouſneſſe whereby we are made righteous before God.1 Cor. 1.30 1 Ioh. 1.7. For Chriſt alone it is that is made of God vntounto vsus wiſedome, and righteouſneſſe, ſanctification, and redemption: it is the blood of Chriſt Ieſus that clenſeth vsus from all ſinne.Eſa. 64 6. Our very beſt workes, and all our righteouſneſſe (as the Prophet witneſſeth) is but as filthie clouts: and touching them, when we hauehave done all that we can, we muſt ſay, as our Sauiour willeth vsus, we are vnprofitable ſeruants; Luk. 17.10.we hauehave done that which was our dutie to doe.Heb. 12.14. Let vsus therefore walke before the Lord in holineſſe and in righteouſneſſe all the daies of our life. For without holineſſe of life no man ſhall ſee the Lord. But let no man be puft vp with any conceit of his owne righteouſneſſe by his holineſſe: for if he iuſtifie himſelfe, his owne mouth ſhall condemne him,Iob 9 20. and if he ſay that he is perfect, the Lord ſhall iudge him wicked. Our good workes are the fruits of our faith, and the effects of our iuſtification by faith, declaring and teſtifying that we are iuſtified before God. Let vsus therefore abound in eueryevery good worke that we may hauehave the teſtimonie of our faith, and of our iuſtification ſealed vp vntounto our ſoules. But let vsus not ſo pleaſe our ſelues in all the good that we do as that we count our ſelues righteous thereby:Jam 3.2.2.10. for in many things we ſinne all: and he that faileth in one point of the law, he is guiltie of all. If we will be righteous before God, we muſt lay away all Phariſaicall conceit of our owne righteouſneſſe by workes, and in ſtead thereof we muſt take vp the praier of the poore Publican,Luk 18.13. and crie, O God be mercifull vntounto me a ſinner. And of this let vsus aſſure our ſelues that the more holy, and the better that any man is, the more readily he confeſſeth his ſins vntounto the Lord, and acknowledgeth his vnrighteouſnes in his ſight. It is moſt damnable pride that makes vsus ruſh into part with Chriſt, and to part ſtakes with him. Let vsus therefore with the Apoſtle make Chriſt all our righteouſneſſe, and account our owne righteouſnes which is by works to be but loſſe & dung, and no vantage at all either vntounto iuſtification, or ſaluation.
Thirdly, in that the Appoſtle ſaith, that he iudgeth them to be dung that he may winne Chriſt: I note the reaſon why he iudgeth all things to be dung, which is, that he might win Chriſt, as if he ſhould ſay, that vnleſſe he iudged all things to be dung, hee could not winne Chriſt, hee could not be throughly engraffed into Chriſt to be partaker of his righteouſneſſe. Whence I obſerue that either we muſt diſclaime all righteouſneſſe by any workes of our owne, or elſe we cannot be pertakers of the righteouſneſſe of Chriſt Ieſus, either we muſt iudge our owne workes whatſoeuer to be loſſe and dung, or elſe we cannot winne Chriſt. This alſo the Apoſtle ſheweth in another place, where he ſaith, that vntounto him that worketh not, Rom. 4.5.but beleeueth in him that iuſtifieth the vngodly his faith is counted for his righteouſneſſe: to him that worketh not .i. to him that dependeth not on his workes, to him that ſtandeth not vponupon the merits of his workes, to him that make not his workes his righteouſneſſe, to him his faith is counted for righteouſneſſe. But to him that worketh, the wages is not counted by fauour, but by debt: to him that worketh, that is to him that dependeth on his workes, that ſtandeth vponupon the merit of his workes, and thinkes to be iuſtified by them, his wages is not counted by fauour, but by debt, and is not iuſtified by grace through faith. Who then are iuſtified by faith? euen they that diſclaime righteouſneſſe by workes. And who are they that are not iuſtified by grace through faith? euen they that ſtand vponupon their righteouſneſſe by their workes. Wilt thou be pertaker of Chriſt his righteouſneſſe by faith? thou muſt diſclaime all righteouſneſſe by thy workes. Wilt thou ſtand vponupon thy righteouſneſſe by thy works? thou canſt not be pertaker of the righteouſneſſe of Chriſt by faith: For there is no communion or fellowſhip betwixt them, but as the Apoſtle ſaith of the election of the Iewes, ſo I ſay of our iuſtification by the righteouſneſſe of Chriſt Ieſus: if we be pertakers of Chriſt his righteouſneſſe, if we be iuſtified by grace, Rom. 11.6.then not of workes, or elſe were grace no more grace; but if of workes, it is no more grace, or elſe were worke no more worke. Wee muſt therefore diſclaime all righteouſneſſe by workes, if we will lay any claime vntounto righteouſneſſe by Chriſt, we muſt iudge all our workes to be loſſe and dung if we will winne Chriſt.
Let this then teach vsus to beat downe eueryevery thought and eueryevery imagination of our hearts that exalteth it ſelfe againſt God, and to bring into captiuitie eueryevery thought vntounto the obedience of Chriſt. Let vsus not thinke of the beſt workes that we doe aboue that is meet, neither let vsus beare our ſelues vponupon them aboue that wee ought. Let vsus be filled with the fruits of righteouſneſſe, but let vsus not thinke them any part of our righ…eouſneſſe before God. If wee will be righteous before God, we muſt be clothed with Chriſt his righteouſneſſe. We cannot lay any claime vntounto Chriſt his righteouſneſſe, vnleſſe we will diſclaime our owne righteouſneſſe. Let vsus therefore humble our ſelues before God, let vsus acknowledge our ſelues to be ſinners, and the beſt things that wee doe to be ſo full of pollutions and imperfections, that they cannot poſſibly abide the triall of Gods iudgement. And ſeeing wee cannot winne Chriſt, and be partakers of his righteouſneſſe, vnleſſe we iudge all things without him to be but loſſe and dung, let vsus with the Apoſtle iudge them to be dung, that wee may win Chriſt; let vsus diſclaime all righteouſneſſe by them, that wee may bee clad with the righteouſneſſe of Chriſt. So ſhall our vnrighteouſneſſe be hid, and our ſinnes couered, and whatſoeuer imperfection is in vsus, it ſhall not be imputed vntounto vsus.
Fourthly, in that he addeth, and may be found in him, I note that another branch of his reaſon why hee iudgeth all things, and ſo all his workes to be dung, is, that he might be found in Chriſt, that is, that when God ſhall come to iudge both the quicke and the dead, and enquirie ſhall be made what eueryevery man hath done in his body, hee may be found in Chriſt, not in Moſes, not in the fleſh, not in any thing but in Chriſt. Whence I obſerue, that either wee muſt renounce all confidence in our owne righteouſneſſe, and iudge euen our very beſt workes in that reſpect to be but loſſe and dung, or elſe w… ſhall not be found in Chriſt in that laſt and great day. For that which our Sauiour Chriſt ſpake in the dayes of his fleſh vntounto his Diſciples then preſent with him, hath now alſo his vſe to this our purpoſe.Mat. 16.24 If any man, ſaith hee, will follow mee, let him forſake himſelfe, and take vp his croſſe, and follow mee. Let him forſake himſelfe, Luk 14.33.that is, let him forſake all that hee hath, as Luke expoundeth it, all outward prerogatiues touching the fleſh. In which place he ſignifieth, that he that would bee his diſciple muſt put off all carnall affections, and renounce all carnall confidence, and ſo reioyce in him alone, as that no croſſe, nor any thing ſhall take his reioycing from him. And euen ſo, he that will be found in Chriſt in that day, he muſt ſo reioice in Chriſt alone, as that he hauehave confidence in nothing elſe, but iudge them all to be loſſe and dung. Otherwiſe as well might he be Chriſt his diſciple, which did not forſake all, as hee may bee found in Chriſt in that day, which doth no… iudge all his workes to be loſſe and dung in reſpect of any righteouſneſſe by them.
Let this alſo be another motiue vntounto vsus to diſclaime all righteouſneſſe by our workes: for as there is no righteouſneſſe by faith vntounto him that claimeth righteouſneſſe by his workes, as before wee heard; ſo is there no ſaluation in that day vntounto him that repoſeth any confidence of his righteouſneſſe in his workes. There is no condemnation, ſaith the Apoſtle,Rom. 8.1. to them that are in Chriſt Ieſus. Which as it is true in this life, that they that are ingrafted into him by faith, are freed from the Law of ſinne, and of death, and ſo of condemnation; ſo is it true that they that ſhall bee found in Chriſt Ieſus in that day, ſhall bee freed from the ſentence of condemnation. That therefore we may bee found in him, and ſo freed from condemnation in …hat day, let vsus with the Apoſtle iudge euen our beſt workes …o be but loſſe and dung, and diſclaime all righteouſneſſe by our workes. And ſurely this hath ſo preuailed with many great maintainers of iuſtification by workes, that when death hath …ummoned their iudgement and appearance, they hauehave diſ…laimed all their owne works, and all righteouſneſſe by them, …nd with heart and voice deſired to be found in Chriſt in that …ay. I ſhould now ſhew how wee may bee found in Chriſt in …hat day.
O Lord our God, open our eyes wee beſeech thee, that we …ay daily more and more ſee and behold thoſe infinite trea…ures of righteouſneſſe and ſaluation which are laid vp for vsus in …hy Sonne Chriſt Ieſus. As thou haſt vouchſafed to make him …nto vsus righteouſneſſe and ſaluation, ſo giuegive vsus an heart to ac…nowledge him our whole righteouſneſſe, and the horne of …ur ſaluation, that diſclaiming all righteouſneſſe by any works …f our owne, wee may daily more and more grow vp in thy …onne, and in that laſt and great day may be found in him.