Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 56
LECTƲRE LVI.
PHILIP. 3. Verſe 9.
Not hauing mine owne righteouſneſſe which is of the law, but that which is through the faith of Chriſt, euen the righteoſneſſe, &c.
NOw the Apoſtle goeth forward, and hauing made this one branch of his reaſon why hee iudged all his workes generally to be dung, that hee might hee found in Chriſt in that day, now hee explicateth that phraſe and manner of ſpeech, and ſhewes what it is to be found in Chriſt in that day, which is, to be found not hauing his owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, &c. Why then doth the Apoſtle iudge all things to be dung? He doth ſo, that he may be found in Chriſt in that day. Yea but what needed him ſo to iudge for this▪ Could hee not be found in Chriſt in that day, vnleſſe he ſhould iudge all things to be dung? No, hee could not: for to be found in Chriſt, is to be found not hauing his owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, &c. If therefore hee would bee found in Chriſt, hee muſt put off all confidence in his owne righteouſneſſe, and iudge it to be dung, and reioyce onelyonly i… the righteouſneſſe of Chriſt Ieſus. Thus ye ſee the reaſon an… the meaning of the Apoſtles ſpeech in generall.
Now to open theſe words yet a little more particularly, ye… ſee the Apoſtle here ſpeakes of two ſorts of righteouſneſſe; th… one his owne, the other Chriſts. His owne righteouſneſſe he calleth that righteouſneſſe which is of the Law, that i, whic… ariſeth from the obſeruation of the commandments and ordinances of the Law, euen from the performance of thoſe things which God in his holy Law requireth. Chriſts righteouſneſſe hee calleth that righteouſneſſe which is through th… faith of Chriſt, that is, that righteouſneſſe which being properly inherent in Chriſt, is imputed vntounto him through faith in him, euen the righteouſneſſe which is of God through faith, that is, that righteouſneſſe which God doth impute vntounto him becauſe he beleeueth in him, and in him whom he hath ſent, Chriſt Ieſus. His owne righteouſneſſe, which is commonly called mans inherent righteouſneſſe, yee ſee he deſcribeth by the Law, that is, by the obſeruation of thoſe things which God requireth in his Law, not only ceremoniall, or iudiciall, but morall alſo: for ſo he ſaid before, that hee was vnrebukeable before men touching the righteouſneſſe which is in the Law, that is, which the whole Law required. Chriſts righteouſneſſe, which is commonly called mans imputed righteouſneſſe, yee ſee he deſcribeth by faith, which is the inſtrument whereby wee take hold of this righteouſneſſe, by Chriſt, in whom alone this righteouſneſſe is inherent, and by God, who of his owne mercy imputeth Chriſt his righteouſneſſe vntounto vsus through faith. This righteouſneſſe hee ſaith is through the faith of Chriſt, therefore not ours, but as by faith in Chriſt wee take hold of it: through the faith of Chriſt therefore not by the works of the Law; through the fait… … Chriſt, therefore not inherent in vsus. Againe, this righteouſneſſe hee ſaith is of God through faith, therefore not of the law through workes: of God through faith, therefore the gift of God vntounto him that beleeueth in him that iuſtifieth the vngodly: of God through faith, therefore not inherent in vsus, but onelyonly imputed vntounto vsus. Againe, he ſaith not of this, that it is his, as he ſaid of the other, but of this he ſaith, that it is through the faith of Chriſt, euen of God through faith, therefore it is anothers righteouſneſſe, the righteouſneſſe of Chriſt by his perfect obedience vntounto the Law, euen vntounto death, which being onelyonly inherent in him, God in mercy imputeth vntounto vsus through faith in Chriſt Ieſus, whereby wee lay hold on that righteouſneſſe which he hath fulfilled in vsus, and for vsus. Now then when the Apoſtle ſignifieth that hee would be found in that day not hauing his owne righteouſneſſe, but Chriſts, his meaning is not that he would be found in that day without all holineſſe or righteouſneſſe of his owne, but hee would bee found not hauing his owne righteouſneſſe, as to be iudged by his owne righteouſnes: he would not be iudged by his owne righteouſneſſe, but he would be clothed with Chriſts righteouſneſſe to be iudged by it. The ſumme then of all in briefe is this. It is as if the Apoſtle had thus ſaid: I doe now iudge all things, euen all my works whatſoeuer, to be dung, that I may winne Chriſt by faith, to be partaker of his righteouſneſſe, and that I may be found in that laſt and great day, when enquitie ſhall be made into eueryevery mans workes, not in Moſes, b…t in Chriſt, that is, that I may be found not hauing mine o…ne righteouſneſſe, which is by the obſeruation of the commandements and ordinances of the Law, a… to be iudged of the Lord by that righteouſneſſe, but that I may be found in that righteouſneſſe which is in…eed onelyonly inherent in Chriſt, and which God doth impute vntounto mee through faith in Chriſt Ieſus, that my ſinnes being couered by his righteouſneſſe, I may be iudged by it. This I take to be the Apoſtles meaning in theſe words. Now let vsus ſee what obſeruations may hence be gathered for our vſe.
Not hauing, &c.] Where firſt I note the antitheſis and oppoſition that is betweene the righteouſneſſe of worke… by the Law, and the righteouſneſſe of Chriſt through faith: which two the Apoſtle doth ſo carefully and diligently ſeuer the one from the other, as that thereby hee plainly ſhewes that there can be no confuſion or mixture of the one with the other. The like oppoſition betwixt theſe two ſorts of righteouſneſſe, and like ſeperation of the one from the other, our Apoſtle hath in his epiſtle to the Romans. 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. And afterwards he deſcribeth out of Moſes the righteouſneſſe which is of the Law thus, that the man which doth theſe things, ſhall liue thereby; and then he ſheweth what the righteouſneſſe of faith is.Gal. 2.16. So likewiſe in his epiſtle to the Galathians, Know (ſaith the Apoſtle) that a man is not iuſtified by the workes of the Law, but by the faith of Ieſus Chriſt. 5.4.5.And againe, Whoſoeuer are iuſtified by the Law, yee are fallen from grace: For we through the ſpirit wait for the hope of righteouſneſſe through ſaith. Many ſuch like places moe might be produced where theſe two ſorts of righteouſneſſe are ſo oppoſed the one vntounto the other, and ſo diſtinguiſhed and ſeuered the one from the other, as that thence it is moſt plaine that there is no communion or fellowſhip of the one with the other.
Whence I obſerue, that if iuſtification be by the righteouſneſſe of workes, then is it not by the righteouſneſſe of faith; and if it be by the righteouſneſſe of faith, then is it not by the righteouſneſſe of workes. Thus alſo our Apoſtle vponupon the ſame ground reaſoneth in his epiſtle to the Romans: Rom. 3.20.21.27.for hauing in the third chapter plainly diſtinguiſhed righteouſneſſe by the workes of the Law, and righteouſneſſe of God by the faith of Ieſus Chriſt, and oppoſed reioycing in the one vntounto reioycing in the other, in the next chapter hee taketh vp the example of Abraham the father of the faithfull, and prouing that Abraham was iuſtified by faith, and not by workes, he beginneth his diſputation thus: If Abraham (ſaith he) were iuſtified by workes, he hath wherein to reioyce, but not with God; hee hath wherein to reioyce, to wit, with men, but not with God Which is in effect as if he ſhould hauehave ſaid, If Abraham were iuſtified by workes, then was he not iuſtified by faith. Againe, that place in the eleuenth chapter to the Romans is plaine to this purpoſe, where it is ſaid, If it be of grace, Rom. 11.6.it is no more of workes, or elſe were grace no more grace: but if it be of workes, it is no more grace, or elſe were worke no more worke. For albeit the Apoſtles ſpeech there be of the election of the Iewes, and not of the matter of iuſtification, yet the Apoſtles reaſon being drawne from the nature of grace, and workes, it holdeth as well in the one as in the other, euen generally: for ſpeake of election, ſpeake of iuſtification, ſpeake of ſaluation, or the like, ſtill it holdeth; If it be of grace, it is no more of workes, or el…e were grace no more grace: but if it be of workes, &c. For if it be of grace, whether it be righteouſneſſe, or ſaluation, or whatſoeuer it be, it is giuen freely: but if it be of workes, then is i… giuen not by fauour or freely, but by debt, the nature of grace and the nature of worke inforcing either of them ſo much. The reaſon why if our righteouſneſſe be of workes, it is not of faith, and if it be of faith, it is not of workes, is becauſe the one of theſe excludes the other:Gal. 5.4. for as the Apoſtle ſaith, Whoſoeuer are iuſtified by the Law, yee are fallen from grace. As if he… ſhould hauehave ſaid, Iuſtification by the Law excludes iuſtification by grace.Rom. 3 27. And againe the Apoſtle ſaith, that our reioycing is excluded by the Law of faith. As if he ſhould hauehave ſaid, wee are iuſtified by faith, and that excludes all our reioycing in any righteouſneſſe by our workes. So that yee ſee plainly that if our iuſtification be by the righteouſneſſe of workes, then is it not by the righteouſneſſe of faith; and if it be by the righteouſneſſe of faith, then is it not by the righteouſneſſe of works.
This may ſerue to inſtruct and to arme vsus againſt their damnable errour, that tell vsus that we are iuſtified and accounted righteous before God partly by faith in Chriſt Ieſus, and partly by our good workes done here in the body. For if they may be thus mixt, as they tell vsus, the one with the other, if our righteouſneſſe before God may be both by faith, and by workes, then why doth the Apoſtle ſo oppoſe the one againſt the other? why doth hee alwayes ſo carefully ſeuer the one from the other? why would hee be found in that day not hauing his owne righteouſneſſe, but onelyonly the righteouſneſſe which is through the faith of Chriſt? why may not righteouſneſſe be counted both by fauour, and by debt? why may not righteouſneſſe be before God both by grace and by workes? why ſhould our reioicing be excluded by the law of faith? For what elſe are all theſe things but ſo many inuincible arguments that wee cannot be iuſtified before God both by faith and by workes? Shifts I know they hauehave whereby they deceiue themſelues, and many other vnſtable ſoules, whom they leade into the ſame pernicious errours with themſelues. But let vsus hearken what the ſpirit ſaith; neither let vsus couple together the things which the ſpirit hath ſundred. If the ſpirit hauehave told vsus, that the wages is not counted both by fauour and by debt, that righteouſneſſe is not both by grace and by workes, let it ſuffice vsus that the ſpirit hath ſaid ſo, and only let vsus ſeeke …hether it be by grace or by workes that we are counted righteous before God.
Secondly, I note that the Apoſtle would be found in that laſt and great day not hauing his owne righteouſneſſe which is of the Law, that is, not hauing that righteouſneſſe which is his by the performance of thoſe things which the Law required, as his cloke to be couered withall when hee ſhall ſtand in the iudgement, and in the congregation of the righteous. For that the Apoſtle expoundeth to be the righteouſneſſe of the Law, which is by performance of the workes of the Law, according as it is ſaid,Rom. 10.5 Rom. 3.27. The man that doth theſe things ſhall liue thereby. Whereupon it is alſo called the Law of workes, the Law which commandeth thoſe workes, by the obſeruation whereof a man is called righteous. The Apoſtle would bee found not hauing this righteouſneſſe which is by the workes of the Law. What then? would he be found in that day without any good workes, without all holineſſe of life, without all righteouſneſſe by the Law? Was it his deſire to be found a ſinner in that day? Did hee thinke it would be better for him if he ſhould be found vnrighteous, then if he ſhould be found righteous in that day? No ſuch matter. Nay when he was now ready to be offered vp vponupon the ſacrifice and ſeruice of their faith whom he had wonne vntounto the faith, when the time of his departing out of the body was at hand, hee reioyced that hee had fought a good fight, that hee had finiſhed his courſe, that he had kept the faith. And when hee laboured in the worke of his miniſterie more abundantly then all the reſt, he had reſpect vntounto his reioycing in the day of Chriſt, that he had not runne in vaine, nor laboured in vaine. He knew that the ſentence in that day would paſſe thus,Ma…t. 25.34.35.36.37.38. &c. Come yee bleſſed of my Father, inherit yee the kingdome prepared for you from the foundations of the world: for I was an hungred, and yee gaue me meat, &c. And againe, Depart from mee yee curſed into euerlaſting fire, &c. He knew that his watchings, his faſtings, his ſtripes, his impriſonments, his perils, his labours, his care of all the Churches, ſhould not be in vaine in the Lord. He deſired therefore (no doubt) to be found in that day filled with the fruits of righteouſneſſe, and abounding in eueryevery good worke: hee deſired (no doubt) in that day to heare that voice,Mat. 25.21 It is well done good ſeruant and faithfull: thou haſt beene faithfull in little, I will make thee ruler …uer much: enter into thy maſters ioy. How then would he be found not hauing his owne righteouſneſſe which is of the law? 1. for righteouſneſſe by the ceremoniall law he cared not at all for that, he iudged that ſimply to be but loſſe, to be but dung. 2. for righteouſnes by the morall law, by the obſeruation of the duties commanded in the firſt and ſecond table touching the louelove of God, and of his neighbour, he iudged that alſo to be dung in reſpect of any merit if hee ſhould bee iudged by it. He would therefore be found in that day not hauing his owne righteouſnes which is of the Law, euen of the law morall, as to be iudged of the Lord by it, by the merit of it. He would hauehave righteouſnes, and holineſſe, and good workes in that day, that in the iudgement he might receiue reward according to them; but he would not hauehave them to be iudged by them in that day, to offer them in that day vntounto Chriſt as a due deſert of his Maſters ioy, to receiue his ſentence for them in that day.
Hauing then before ſeene that we cannot be accounted righteous before God both by faith, and by workes, bo…h by the righteouſneſſe of Chriſt, and by our owne righteouſnes; hence I obſerue that our owne righteouſneſſe by workes is no part of that righteouſneſſe whereby we are accounted righteous before God. For if it were, how ſhould we deſire with the Apoſtle to be found in the day of Chriſt not hauing our owne righteouſneſſe? An argument indeed impregnable, yet doe thoſe euill workers make a ſhew of anſwere hereunto.Rhemenſes in hunc locum. They ſay the Apoſtle in this place and elſewhere calleth that a mans owne iuſtice which he chalengeth by the worke… of the law, or nature, without the grace of Chriſt; and therefore nothing can hence be concluded againſt that righteouſneſſe which is by workes after grace. But what a ſhift this is rather then an anſwere was ſhewed the laſt day. For that by mans own righteouſneſſe he meaneth that righteouſnes which man chalengeth by ſuch workes as he ſpake of imediately before, themſelues will gran…; and that he ſpake before as of workes done before faith, and without the grace of Chriſt, verſ. 7. ſo of all workes generally whatſoeuer, verſ. 8. I ſhewed both by the generall tearme there vſed which muſt needes comprehend more then he had ſpoken of before, and likewiſe by that he ſaith, that he doth now at this preſent iudge all things to bee dung, which cannot otherwiſe be meant then of his preſent iudgement touching ſuch workes as now preſently he did. Againe, why ſhould not the Apoſtle by mans owne righteouſneſſe meane that whole righteouſneſſe which is in man by workes whenſoeuer done, whether before or after faith, whether without or with the grace of Chriſt? Doth that righteouſneſſe which is in vsus by workes done after faith by grace …ny way preſent vsus righteous before God, ſo that we ſhould deſire to be found hauing it to be iudged by it? Shall any thing that is vncleane enter into his preſence? Or can any man bring a cleane thing out of filthineſſe? is there any man that being aſſiſted, and preuented, and followed with the grace of Gods ſpirit doth good, and ſinneth not? Is it not ſo with the beſt man that liues vnderunder the cope of heauen, that if the Lord would diſpute with him he could not anſwere him one thing of a thouſand? Is mans beſt righteouſneſſe better then Eſay confeſſeth of his and the reſt of the Churches, is it not as filthy clouts? Surely all his workes whatſoeuer done in the body of his fleſh are ſo poluted with the contagion of the …eſh as that they are not able to endure the ſeuerity of Gods …udgement: but that he had neede with the Prophet Dauid to …ift vp his voice, and to pray,Pſa. 143.2. Enter not into iudgement with thy …eruant O Lord, for in thy ſight ſhall no man liuing be iuſtified. Is …hen euen that righteouſneſſe which is in vsus by workes done by grace after faith ſo full of imperfections, ſo full of vnclean…eſſe by reaſon of the contagion of our fleſh, as that we ſhould deſire not to be iudged by it? why then ſhould not the Apoſtle by mans owne righteouſneſſe in this place meane that righteouſneſſe which is in vsus by workes done by grace after …aith? The circumſtance of the place prouing it, and nothing being able to be brought aginſt it, it is to bee concluded that by man… owne righteouſneſſe is here meant euen that righteouſneſſe which is by workes after grace. See then that wee …hould deſi…e with the Apoſtle to bee found in the day of Chriſt not hauing our owne righteouſneſſe, and ſeeing all our owne righteouſneſſe by any workes whatſoeuer is ſo full of …mperfection and vncleaneſſe by reaſon of the contagion of our fleſh as that we ſhould deſire not to be iudged by it, hence I take it, it is cleare that our owne righteouſnes is no part of that righteouſnes whereby we are accounted righteous before God.
This may teach vsus how to deſire to be found in that day hauing, or not hauing our owne righteouſneſſe, which is by our workes. We are to deſire to be found in that day filled with the fruites of righteouſneſſe, and abounding in eueryevery good worke, full of holineſſe towards God, and righteouſnes towards men, becauſe then we ſhall receiue the things which are donein our body according to that we hauehave done whether it be good or euill. The wicked & they that forgate God, and would not walke in his waies, howſoeuer they crie vntounto the mountaines fall on vsus, and vntounto the rockes couer vsus, and hide vsus from the preſence of him that ſitteth on the throne, and from the wrath of the Lambe, yet ſhall the hand of the Lord find them out, and as he ſhall finde them he ſhall iudge them; he ſhall recompence them according to the wickedneſſe of their waies, and they ſhall be turned into hell. But if then we ſhall be found to hauehave hated iniquity, to hauehave followed after peace, holineſſe, and righteouſneſſe, to hauehave had our conuerſation honeſt &c. The moſt righteous Iudge both of heauen and earth he will paſſe by our ſinnes and iniquities, and in his great mercy towards vsus he will reward vsus according to the good that we hauehave done; not reſpecting the merit of our workes, but becauſe he is mercifull, and keepeth promiſe for euer, nor ſuffering our labour to be in vaine in the Lord. We are therefore to deſire to be found in that day not without holineſſe of life, or good-worke…, but hauing ſuch righteouſnes of our owne that in the iudgement the Lord in merciemercy may reward vsus according to it, and not according to our ſinnes. But we are to deſire to be found in that day not hauing our owne righteouſnes to be iudged by it, or to receiue reward for it, or according to the merit and worth of it. For albeit it ſhalbe rewarded, yet ſhall not the reward be giuen for it; and albeit the reward ſhall be giuen according to it, yet not for the merit of the worke, but onelyonly for his promiſe and mercies ſake who accepteth that graciouſly which is his, and pardoneth that graciouſly which is amiſſe. For all that euer we do, or all that euer we ſuffer is not worthy of that glory which ſhalbe ſhewed vntounto vsus. But with the Prophet Dauid we muſt turne our voice vntounto the Lord, and ſay euen of our beſt righteouſneſſe, If thou O Lord ſtraightly marke what is amiſſe, euen in the beſt thing that we doe, O Lord who ſhall ſtand?
The; thing which I note is, that the Apoſtle would bee found in that laſt and great day hauing that righteouſneſſe which is through the faith of Chriſt &c. he would be clothed in that day with Chriſt his righteouſneſſe imputed vntounto him by God through faith, that he might be iudged by it, and receiue his reward according to the merit of it. This righteouſneſſe is ſometimes called the righteouſneſſe of faith, becauſe by faith in Chriſt we are made partakers of this righteouſnes; ſometime the righteouſneſſe of God, becauſe it is the meere gift of God, who doth impute it vntounto vsus through faith in Chriſt; ſometimes the righteouſneſſe of Chriſt, becauſe it is his, and onelyonly inherent in him. Hee would be found in that day hauing this righteouſneſſe. Hence then I obſerue, that the righteouſneſſe whereby wee are accounted righteous before God is the righteouſneſſe of Chriſt, or of faith, or of God, which ſoeuer ye will make it. This alſo the Apoſtle hath eueryevery where:Rom. 3.24.25. We are iuſtified freely by grace through the redemption that is in Chriſt Ieſus, whom God hath ſet forth to be a reconciliation through faith in his bloud. Againe,Gal. 2.16.3.11. know that a man is not iuſtified by the workes of the Law, but by the faith of Ieſus Chriſt. Againe, that no man is iuſtified, ſaith the Apoſtle, by the Law, Eph. 2.8.9.it is euident, for the iuſt ſhall liue by faith. And againe, by grace are ye ſaued through faith; and that not of your ſelues, it is the gift of God, not of workes, leſt any man ſhould boaſt himſelfe. Yea eueryevery where almoſt the holy Ghoſt witneſſeth that we are accounted righteous before God, not for our owne workes or deſerts, but onelyonly by grace through faith for the merit and obedience of our Lord and Sauiour Chriſt Ieſus. This then is our righteouſnes before God, that God through faith in Chriſt Ieſus imputeth not our ſins vntounto vsus, but imputeth Chriſt his righteouſneſſe vntounto vsus, reckoning the righteouſneſſe of his obedience vntounto the Law vntounto vsus, as if wee had fulfilled the righteouſneſſe of the Law in our fleſh, and for the merits of his ſufferings wiping all our ſinnes out of his ſight & remembrance. So that Chriſt his righteouſneſſe alone is our righteouſneſſe before God, which becauſe God doth impute vntounto vsus freely by his grace through faith, therefore the Apoſtle ſaith, it is God that iuſtifieth. God then iuſtifieth, his grace onelyonly moueth him, not any of our workes: Chriſt, and his righteouſnes is the righteouſneſſe whereby we are iuſtified, faith is the inſtrument whereby onelyonly wee are made partakers of his righteouſneſſe.
I know that there are dogges which barke againſt this truth, affirming that the righteouſneſſe whereby we are iuſtified, is not only imputed vntounto vsus, but inherent in vsus. But this one place may ſerue to deſcrie this their madneſſe. It is of God imputed by him vntounto vsus, therefore not inherent in vsus. It is through faith, therefore not inherent in vsus. It is through the faith of Chriſt, therefore really inherent onelyonly in Chriſt. It is not our owne, but onelyonly by faith in Chriſt, therefore not really inherent in vsus. If they vrge the Apoſtle Iames his authoritie to proue that the righteouſneſſe whereby we are iuſtified is inherent in vsus, becauſe he ſaith that a man is iuſtified by workes: we anſwere that the Apoſtle there ſpeaketh not of that righteouſneſſe whereby man is made righteous before God, but only ſheweth that by a mans workes hee is knowne and declared to be iuſtified by faith; ſo that the Apoſtle maketh not workes in that place the cauſes, but onelyonly the fruites and effects of iuſtification. If they reply that it is a ſufficient proofe that we are iuſtified by workes, becauſe we are iuſtified by faith which is a worke; we anſwer that iuſtification is attributed to faith, becauſe of Chriſt, and his righteouſneſſe which it receiueth, not becauſe it is a worke of ours. For as it is a worke of ours, ſo it is not without ſome doubting, but is imperfect, as alſo our knowledge, and louelove are, and ſo iuſtification is not attributed vntounto it, but onelyonly as it taketh hold vponupon Chriſt Ieſus, and his righteouſneſſe which is our perfect righteouſneſſe. Whatſoeuer therefore they ſay, l…t vsus know that the righteouſneſſe whereby we are accounted righteous before God is only inherent in Chriſt Ieſus, and is not ours but only by imputation, inaſmuch as God doth impute it vntounto v… through faith in Chriſt Ieſus.
Let this teach vsus to beware of ſuch Deceiuers as tell vsus that we are not iuſtified before God by Chriſt his righteouſneſſe alone, but by workes alſo.Rom. 8.1. And ſeeing it is Chriſt his righteouſneſſe alone whereby we are made righteous before God, let vsus reioyce in Chriſt Ieſus alone; and let vsus iudge all our beſt workes whatſoeuer to be dung, that we may be found in that day, not hauing our owne righteouſneſſe &c. Why ſhould it be thought iniurious vntounto man to giuegive all the glory of our righteouſneſſe or ſaluation vntounto Chriſt Ieſus? Why ſhould it not rather be thought iniurious vntounto Chriſt Ieſus to giuegive any part of our righteouſnes or ſaluation vntounto mans works or merits? Too much cannot be taken from man, neither can too much be giuen vntounto Chriſt, for he is all in all vntounto vsus, our wiſedome and righteouſneſſe, our ſanctification and redemption: he is the reconciliation for our ſinnes; by him, and through him, and for him we hauehave all that we hauehave; and vnderunder heauen there is no name giuen whereby wee may be ſaued but onelyonly by the name of Chriſt Ieſus. Let vsus therefore giuegive vntounto him that which is due vntounto him, & let not man rob him of his honour. Let vsus follow after peace, and holineſſe, and righteouſnes, and eueryevery good worke; and let vsus know that thi… labour ſhall not be in vaine vntounto vsus in the Lord. But let vsus know that it is God alone that iuſtifieth vsus by grace th…ough faith, not imputing our ſinnes but Chriſt his righteouſneſſe vntounto vsus, and ſo making his righteouſneſſe ours, as our ſinnes were made his, to wit, by imputation only.
To knit vp the laſt obſeruation in a word, will you know how to be found in Chriſt in that day? A matter worthy your knowledge. For there ſhall be no condemnation vntounto them that then ſhall be found in him If then wee will be found in Chriſt in that day we muſt bee found righteous to be iudged by it. And thus farre the matter goeth hard with vsus all, being all of vsus full of vnrighteouſneſſe and vngodlineſſe. What is then the righteouſnes wherein we muſt be found to be iudged by it in that day? Not our owne: for that would ſinke vsus deep: but the righteouſneſſe of Chriſt Ieſus. How ſhall we be found it this righteouſneſſe in that day? If wee renounce all confidence in our owne righteouſneſſe as loſſe and dung, and truſt perfectly on the grace of God that is brought vntounto vsus by the reuelation of Ieſus Chriſt. Let this then be our comfort that we ſhall not be iudged in that day by our owne righteouſnes, but by the righteouſneſſe of Chriſt Ieſus, whoſe whole obedience in ſuffering death, and fulfilling of the Law ſhall bee the couering of our ſinnes, and the cloke of our righteouſneſſe. And let it teach vsus to iudge all our workes in reſpect of that righteouſnes whereby we are made righteous before God to be but loſſe and dung, that we may be found in Chriſt, not hauing our owne &c.
O Lord our God as thou haſt vouchſafed to inſtruct vsus in our true righteouſneſſe, ſo vouchſafe by a true and liuely faith in thy ſonne Chriſt Ieſus to make vsus partakers of that righteouſnes. Iudge not O Lord in that day by our own righteouſneſſe, which is full of vnrighteouſnes and vncleanneſſe, but paſſing by our ſinnes and our iniquities, accept the righteouſnes of thy ſonne Chriſt Ieſus for our vnrighteouſnes, that we being clothed with his righteouſnes may be of the number of thoſe vntounto whom it ſhall be ſaid, Come yee bleſſed of my Father, &c.