LECTƲRE LV.

NOw the Apostle goeth on, beating still vpon 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 haue 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, Page  656 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▪ vnto mee through faith in Christ Iesus. So that yee see the Apostle still runs vpon 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 re∣nounceth all confidence in all things without Christ whatso∣euer, and plainly disclaimeth all vantage, all merit, all righte∣ousnesse by his workes. That I may winne Christ: Here is the cause why he disclaimes all righteousnesse by his workes, be∣cause 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 righ∣teousnesse which God doth impute vnto vs 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 onely vnto the righte∣ousnesse of Christ Iesus, which God doth impute vnto him through faith in him. The summe then of that which the Apo∣stle 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 Page  657 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 righte∣ousnesse which God doth impute vnto 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 righte¦ousnesse 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 vs 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 satis∣fie 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 vnto him, and maketh Christ all his vantage either for righteousnesse or saluation. In this verse three seuerall times he disclaimeth all his workes ge∣nerally, whether done before or after his conuersion, as tou∣ching any righteousnesse by them; and againe so many times auoucheth in effect Christ Iesus alone to bee all his righteous∣nesse. Whence I obserue both the difficultie, and the neces¦sitie of enforcing these points. A difficult and hard matter it is when we haue done any thing well, when we haue walked faithfully in our calling, when we haue releiued the oppressed, iudged the father-lesse, defended the widow, when wee haue 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 haue some conceit of merit and righteousnesse by these things. A difficult matter to perswade vs that these things are no vantage vnto vs vnto iustification or saluation. Page  658 A difficult matter to perswade vs 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 vpon it twise, thrise, often, that he did thus and thus, and therefore the Philippians should doe so.

This should teach vs with great diligence to obserue and marke the things that are so much and so often beaten vpon, as things which either we are dull to comprehend, or vnwilling to yeeld vnto, 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 vs wise vnto saluation, yet when things are so much vrged, and so often beaten vpon, we are to thinke that it is not without great cause that they are so pres∣sed, and therefore that they are with greater attention and heedfulnesse to be marked by vs. As therefore we are with all diligence to obserue whatsoeuer is written, because all things are written for our learning, so let vs with all diligence obserue the things so often vrged. It may be that they are so often vr∣ged because of our dulnesse to comprehend them, it may be because of our vnwillingnesse to yeeld vnto them, it may be because of the vnfeined assent that we should yeeld vnto 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 vpon, let vs assure our selues both that it is most true that our works are no part of our righteousnesse, but Christ our whole righte∣ousnesse, and that it necessarily behooueth vs to be throughly perswaded thereof. How good soeuer therefore our workes seeme vnto vs, and how difficult soeuer it be to perswade vs that our very best workes are to be iudged but losse and dung, yet seeing the Apostle so often tels vs that he iudged so of his Page  659 best workes, let there be the same minde in vs that was in him, and let vs 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 righte∣ous before God. Great difference I know there is betweene the workes which go before, and the workes which follow af∣ter 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 ac∣ceptable vnto God, those are in iustice rewarded with death, these are in mercy rewarded with life, those, euen the very best of them haue 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 where∣by we are made righteous before God euen these workes which are the fruits of faith, they haue 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 giue 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 euery such view and examinati∣on 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 Page  660 speake of such workes as he did after he belieued, but onely of such workes as he did before he belieued, before his con∣uersion vnto 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 alrea∣dy hath beene spoken. For the Apostle hauing spoken in the former verse of such workes as he did before he belieued, af∣firming of them that howsoeuer they seemed vantage vnto him before his conuersion vnto Christ, yet afterwards hee counted them no vantage, but losse for Christ his sake; doth in this verse speake not onely of them, but of all his workes generally whatsoeuer and whensoeuer done, saying, yea doubt∣lesse 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 vnto that this generall terme, yea doubtlesse I thinke all things but losse, doth he speak on∣ly of such workes as he did before? Nay hauing spoken before of workes onely 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 van∣tage vnto 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 present∣ly 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 onely those which hee had spoken of before, but all others also. For reply vnto which answere they crie out vpon vs for blasphemie, and a•ke questi∣on vpon question to make some shew that they iustly charge vs 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 Page  661 fruits of the spirit dung? whether Paul gloried of dung when he said, I haue fought a good fight, I haue finished my course,* I haue kept the faith; from henceforth there is laid vp for me a crowne of righteousnesse which the iust iudge shall giue me in that day? What crown of righteousnesse is due vnto dung? what iust iudge will vouchsafe to giue a crowne vnto dung? what thankes wee owe vnto God for creating vs in Christ Iesus vnto 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 flou∣rish which they make is quickly beaten downe by that one distinction whereof I haue often told you, and whereof they are not ignorant. In good workes therefore we must vnder∣stand 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 haue 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 Page  662 be reposed in them of righteousnesse or saluation by them to be iudged losse and dung. Secondly, where they aske whe∣ther Paul gloried of dung, when he said, I haue 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 vnto dung? we answere, none: for the crowne of righteousnesse is due vnto our good workes, not as they are from vs, but as they are the worke of Gods spirit in vs, neither so for any merit in them, but only for his promise sake, who both worketh in vs, and crowneth his one workes in vs. Fourthly, where they aske, what iust iudge will vouchsafe to giue a crowne vnto dung? we answere, none will doe it: But the most righteous iudge, the Lord of heauen and earth, because he is righteous and keepeth pro∣mise for euer, giueth a crowne vnto 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 vs. 5. Where they aske, what thanks we owe vnto God for creating vs vnto 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 vs 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 righte∣ousnesse before God, because we stand not vpon 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 Page  663 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 vnto God, and such as God hath ordeined vs to walke in vnto 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 vs 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 cir∣cumstance 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 vs 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,* 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 vnto good workes,* 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.* For Christ alone it is that is made of God vnto vs wisedome, and righteousnesse, sanctification, and redemption: it is the blood of Christ Iesus that clenseth vs from all sinne.* Our very best workes, and all our righteousnesse (as the Prophet wit∣nesseth) is but as filthie clouts: and touching them, when we haue done all that we can, we must say, as our Sauiour willeth vs, we are vnprofitable seruants;* we haue done that which was our dutie to doe.* Let vs therefore walke before the Lord in holi∣nesse and in righteousnesse all the daies of our life. For without holi∣nesse 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,* Page  664 and if he say that he is perfect, the Lord shall iudge him wic∣ked. Our good workes are the fruits of our faith, and the ef∣fects of our iustification by faith, declaring and testifying that we are iustified before God. Let vs therefore abound in euery good worke that we may haue the testimonie of our faith, and of our iustification sealed vp vnto our soules. But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby:* 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,* and crie, O God be mercifull vnto me a sinner. And of this let vs assure our selues that the more holy, and the better that any man is, the more readily he confesseth his sins vnto the Lord, and acknowledgeth his vnrighteousnes in his sight. It is most damnable pride that makes vs rush into part with Christ, and to part stakes with him. Let vs 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 vnto 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 righ∣teousnesse. Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne, or else we can∣not 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 vnto him that worketh not,* 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 vpon the merits of his workes, to him that make not his workes his righteousnesse, to him his faith is counted for righ∣teousnesse. Page  665 But to him that worketh, the wages is not coun∣ted by fauour, but by debt: to him that worketh, that is to him that dependeth on his workes, that standeth vpon the me∣rit of his workes, and thinkes to be iustified by them, his wa∣ges 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 vpon 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 vpon 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 iusti∣fication by the righteousnesse of Christ Iesus: if we be perta∣kers of Christ his righteousnesse, if we be iustified by grace,* 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 vnto righteousnesse by Christ, we must iudge all our workes to be losse and dung if we will winne Christ.

Let this then teach vs to beat downe euery thought and euery imagination of our hearts that exalteth it selfe against God, and to bring into captiuitie euery thought vnto the obe∣dience of Christ. Let vs not thinke of the best workes that we doe aboue that is meet, neither let vs beare our selues vpon them aboue that wee ought. Let vs be filled with the fruits of righteousnesse, but let vs 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 vnto Christ his righteousnesse, vnlesse we will disclaime our owne righteousnesse. Let vs therefore humble our selues before God, let vs 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 Page  666 all things without him to be but losse and dung, let vs with the Apostle iudge them to be dung, that wee may win Christ; let vs disclaime all righteousnesse by them, that wee may bee clad with the righteousnesse of Christ. So shall our vnrighte∣ousnesse be hid, and our sinnes couered, and whatsoeuer im∣perfection is in vs, it shall not be imputed vnto vs.

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 euery 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 confi∣dence 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 vnto his Disciples then present with him, hath now also his vse to this our purpose.* If any man, saith hee, will follow mee, let him forsake himselfe, and take vp his crosse, and follow mee. Let him forsake himselfe,* 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 haue 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 vnto vs to disclaime all righteousnesse by our workes: for as there is no righteousnesse by faith vnto him that claimeth righteousnesse by his workes, as before wee heard; so is there no saluation in that day vnto Page  667 him that reposeth any confidence of his righteousnesse in his workes. There is no condemnation, saith the Apostle,* 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 vs 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 haue 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 vs in •hy Sonne Christ Iesus. As thou hast vouchsafed to make him •nto vs righteousnesse and saluation, so giue vs 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.