Lectures Upon Philippians
1. Here I note the Apostle his elegant allusion between concision and circumcision, where he calleth himself and the Philippians the circumcision, and the false teachers the concision, by way of allusion unto circumcision whe • eof they boasted in vain. The like allusions we have diverse times in holy scriptures, as in Isaiah; The Lord (saith the Prophet) looked for judgment, but behold oppression; the allusion is plain in the Hebrew between mishpat & m • shpach: and again, for righteousness, but behold a crying, where the allusion is as plain between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 . Also in the New Testament, as in the Epistle to the Romans, where it is said, I say unto you that no man understand above that which is meet to understand, but that every man understand according to sobriety, where in the original the allusion is notable between 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . Divers the like might be produced both out of the Old Testament and likewise the new: but let these for this time suffice. Hence I make this observation, that it is not unlawful for the Ministers and teachers of the word sometimes to use allusions, and elegancies of speech: for we see that the Holy Ghost by using them sometimes hath sanctified the use of them. But yet great moderation and discretion is to be used therein, lest if we grow to take too great a felicity and pleasure therein, we fall into such a ryming vain and curious affectation as is unbeseeming the majesty of the word, and the gravity of the Minister of the word. That rule of the Apostle is by us diligently to be kept, that no jesting, or vain, or light, or foolish speech proceed cut of our mouths, but only that which is good to the use of edifying, that it may minister grace unto the hearers. From this observation ye for your use may learn, not hastily to judge, or presently to condemn such Ministers and Preachers of the word as sometimes use allusions, and other elegancies of speech: for ye see the Holy Ghost doth not altogether avoid them. And albeit ordinarily the most plain and the most familiar form of words be far the best for you, and the most to be accepted by you, yet sometimes such an allusion, or such an elegancy of speech so graceth the speech, as that both it best liketh you, and likewise maketh the best impression in you. In a word, both in the speaker moderation is required that such allusions or elegancies be not too often used, and in the hearer likewise judgment is required, that such allusions or elegancies be not too rashly condemned.
2. It is to be noted that the Apostle saith, for we are the circumcision. For thereby both the Apostle denieth that circumcision which is made with hands, and which is outward in the flesh to be truly circumcision: and likewise affirmeth that spiritual circumcision: which is made without hands by the spirit in the heart by purging thence all evil affections to be truly circumcision; so that not they which are circumcised with carnal circumcision are the circumcision, but they only which are circumcised with spiritual circumcision are the circumcision. Whence first I observe, that as all other ceremonies and sacrifices of the law, so likewise the circumcision of the flesh had then an end when Christ came in the flesh, so that the use of them afterwards was not only unprofitable, but hurtful. For albeit it be said both of circumcision and of other ceremonies, and sacrifices of the law that they were to continue forever, yet that is so to be understood as that the term of their continuance was Christ his coming in the flesh: for they being only shadows of good things to come, when Christ which was the body figured by those shadows came they had an end, and were abolished, as the Apostle shows at large in the Epistle to the Hebrews. And albeit there were not wanting both of the Jews, and of the Ebionits and Cerinthians that in the Apostles time joined circumcision with Christ, and urged it as necessary to salvation, yet we see that the Apostles thought it not meet to burden the Gentiles with circumcision, or with the law: nay the Apostle plainly telleth the Galatians, that if they be circumcised Christ shall profit them nothing: and again, that whosoever are justified by the law they are fallen from grace. In both which places the Apostle shows that to join with Christ circumcision, or the law, as things necessary to salvation is not only unprofitable, but also hurtful. Yea now that Christ Jesus is come in the flesh, in him neither circumcision availeth anything, nor uncircumcision, but only a new creature, regenerated by faith which worketh by love.
Yea but here the question happily will be asked touching circumcision, why it was abolished, seeing it was a seal of the righteousness of faith, as the Apostle witnesseth. If it had been a seal of the righteousness of the law, it might very well have been thought that when the claim of righteousness by the law ceased, then the seal thereof should likewise be abolished. But being the seal of the righteousness of faith, it may seem that the righteousness of faith remaining the seal thereof should not be abolished. I answer, 1. out of the Apostle, that he doth not simply say, that circumcision was a seal of the righteousness of faith, but of the righteousness of the faith which Abraham had when he was uncircumcised. Now what was the righteousness of his faith? Surely other then that which is now our righteousness of faith. For unto us it is accounted for righteousness that we believe in Jesus Christ already come in the flesh, and this is our righteousness of faith. But unto him it was accounted for righteousness that he believed in the promised seed which should afterwards come in the flesh, and this was his righteousness of faith. Right therefore it was that when the promised seed which he believed came in the flesh, the seal of this righteousness of his faith should be abolished; even as the seals also of the righteousness of our faith shall be abolished at his second coming unto judgment, when all things shall be accomplished, and we shall see him face to face, even as he is. Again, unto the very question it self, why circumcision was abolished, I answer that it was most needful, because every man that is circumcised, is bound (as saith the Apostle) to keep the whole law. Wherevpon else where the Apostle calls circumcision a bondage, in which bondage they were kept until faith came. But when the fullness of time was come, God sent forth his Son made of a woman, & made under the law, that he might redeem all which were under the law: and he took all the ceremonies and rites that were against us out of the way, and fastened them on his cross. Thus then ye see the abolishing as of all the ceremonies, & rites, & sacrifices of the law, so of carnal circumcision after that faith came, that is, after that we began to believe in Christ Jesus manifested in the flesh. I know not whether I speak so plainly of these things as that ye do conceive me, neither know I how to speak more plainly. Consider how they arise from the place we now handle, and they will be so much the more easy to be understood.
If now ye ask me whether circumcision be quite and utterly now abolished, so that nothing thereof remaineth? I answer that the ceremony of the circumcision of the flesh is utterly abolished, so that nothing of the ceremony now remaineth: But that which was morally signified thereby, to • it, regeneration, and the circumcision of the heart from all evil and wicked affections, that is that which when the ceremony was in use was most accepted, and that still remaineth: and this is that which I should now secondly have observed from these words, if the time had given leave.
LECTURE LI.
PHILIP. 3. Vers. 3.
IF now again ye ask me whether Circumcision be quite and utterly so abolished as that nothing thereof remaineth? I answer that the circumcision of the flesh is quite and utterly abolished, so that since faith came, that is, since we began to believe in Christ manifested in the flesh, justified in the spirit, and received up into glory, nothing at all of that ceremony remaineth. But even then when the ceremony was in use, both this and likewise all other ceremonies of the law had besides the ceremony a moral use and signification unto that people of the Jews, which was far and incomparably more accepted with God then was the ceremony it self whatsoever it was. This we may plainly see and perceive by those manifold increpations so often used in the writings of the Prophets, when observing the ceremony commanded, the Jews neglected that moral use thereof which they should especially have regarded. I am full (saith the Lord) of the burnt offering of rams, and of the fat of fed beasts; and I desire not the blood of bullocks, nor of lambes, nor of goats. Bring no mo oblations in vain, incense is an abomination to me &c. Again, in another place he saith, I hate and abhor your feast days, and I will not smell in your solemn assemblies: though ye offer me burnt offerings, and meat offerings I will not accept them, neither will I regard the peace offerings of your fat beasts. What then? Did not the Lord desire the blood of bullocks, nor of lambes, nor of goats? Did he not regard burnt offerings, peace offerings, and meat offerings? Were the sabboths, and new moons, and feast days such things as in which he took no pleasure at all? No doubt but the Lord had commanded all these things whereof the Prophets here speak, in his law given by the hand of Moses, as might easily be proved out of the books of Numbers, and Leviticus. And this was it that the hypocritical Jews stood upon with the Prophets, saying, that they kept the law of God duly because they observed the outward ceremonies & sacrifices commanded in the law. But this was that that the Lord by his Prophets reproved in them, that they neglected that moral use of those things which they should principally have regarded. They stayed themselves in the outward worship of God, and looked not unto the inward worship of him; they observed the naked ceremony, but they regarded not mercy and judgment, piety and obedience, faith and repentance. These things they should have done, and not have left the other undone. The ceremony should not have been neglected by them, but that inward and more holy worship whereunto by the ceremony they were led should have been principally regarded by them. For in this the Lord had more pleasure then in all burnt offerings and sacrifices whatsoever: as it iS said, to obey is better then sacrifice, and to hearken is better then the fat of Rams. And again the Lord saith by his Prophet, I desired mercy and not sacrifice, and the knowledge of God more then burnt offerings. Thus then it is plain, both that the outward ceremonies had a moral and more spiritual use, and likewise that this was more accepted with God, even then when the ceremony was in use, then was the ceremony though commanded.
Now as it was in other ceremonies of the law, so was it in this circumcision of the flesh, that it had a moral use and signification, the regard whereof was far more accepted with God then was the observation of the ceremony it self. The moral use and signification thereof was, to put them in mind of the circumcision of the heart, that thence they might purge all wicked and carnal affections, such as any way were like to cross and hinder their spiritual service and worship of God. And as in other ceremonies, when the ceremony was abolished yet the moral use thereof still remained, so likewise in this, when the outward circumcision of the flesh was abolished, yet the inward circumcision of the heart which was morally signified by the outward ceremony still remained; so that as they then were, so still we are to circumcise the fore-skins of our hearts, by cutting away from thence all carnal affections, and ungodly lusts which fight against the soul. And this was that circumcision wherein our Apostle gloried, when he said, we are the circumcision.
Hence then 3. I observe what that circumcision is which yet remaineth, and wherein we may and ought to glory and rejoice. The circumcision which yet remaineth, if ye will have it in one word, is our regeneration, the washing of the new birth, and the renewing of the holy Ghost, as the Apostle speaks. If ye would have a larger description of it, it is, as this place of our Apostle maketh manifest, a cutting away from the heart of all carnal affections, whereby we might be hindered in the spiritual service of God, and in our rejoicing in Christ Jesus, so that being thus circumcised we worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, or in any outward thing whatsoever. This is most commonly called the circumcision of the heart; both by Moses where he saith, Circumcise the fore skin of your heart, and harden your necks no more. And by the Prophet Jeremiah, where he saith unto the men of Judah, and Inhabitants of Jerusalem, Be circumcised to the Lord, and take away the foreskinnes of your hearts: And by our Apostle Paul where he saith, that the circumcision is of the heart, in the spirit, not in the letter. Neither is it called circumcision of the heart by way of exclusion of circumcision from other parts of man. For there is also mention of the circumcision of the ears, as where Stephen saith, Ye stiffnecked and of uncircumcised hearts, and ears, i. which will not hear when God speaks unto you: and also of the circumcision of the lips, as where Moses said unto the Lord, Behold I am of uncircumcised lips; i. I am not abl • to speak unto Pharaoh, being barbarous and rude in speech. There is then not only circumcision of the heart in the will and understanding, when all carnal affections are purged thence, but there is also circumcision of the lips, when our speech is such as that it ministers grace unto the hearers; and also circumcision of the ears, when we open our ears unto the Lord speaking unto us, and willingly and even greed • lie hearken after those things which belong unto our peace. But yet commonly I think both these are comprehended in the circumcision of the heart, so that by the circumcision of the heart, the circumcision of the ears, and of the lips likewise is understood. It is called also spiritual circumcision, because it is made without hands, by the spirit of almighty God, as witnesseth Moses, where he saith, the Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. Whereupon the Apostle saith, that the praise of it is not of men, but of God. It is called also by the Apostle, the circumcision of Christ, because made by the spirit of Christ, which doth illuminate our understanding, renew our will, sanctify our affections, and work in us all holy desires to die unto sin, and to live unto God in righteousness and true holiness. This circumcision then of Christ, this circumcision of the heart, this spiritual circumcision which is made without hands by the finger of the spirit, illuminating our understandings, renewing our wills, purging our carnal affections, crucifying in us the old man, and quickening us in our inner man, in the spirit of our mind, this is the true circumcision, and this is that circumcision wherewith the Apostle rejoiced that he was circumcised, and unless we be circumcised with this circumcision we have no cause of rejoicing. For that which the Apostle saith of carnal circumcision, If ye be circumcised Christ shall profit you nothing, is quite otherwise in this spiritual circumcision. For unless we be thus circumcised Christ shall profit us nothing; according to that of our Savior, Except a man be borne of water and of the spirit, he cannot enter into the kingdom of God: Except a man be borne of water and of the spirit, i. unless he be borne again by the spirit, unless he be circumcised with the circumcision of Christ by putting off the sinful body of the flesh, and becoming a new creature, he cannot enter into the kingdom of God, he hath no portion among the sons of God. So that that holdeth still, if we be not circumcised we belong not to the covenant. But if we be circumcised with this circumcision of Christ, then may we rejoice, knowing that we are the sons of God, and partakers of the covenant of promise. Then look what was the preferment of the Jew above all other people, that is our preferment above the sons of men, and look what was the profit of circumcision unto the Jew, that and more is the profit of circumcision unto us. For thus we are the circumcision, and not they, we are that peculiar people of the Jews, and not they, inasmuch as now he is not a Jew which is one outward, neither now is that circumcision which is outward in the flesh, but he is a Jew which is one within, and the circumcision is of the heart in the spirit, not in the letter, whose praise is not of men, but of God.
Let this, men and brethren, teach us to descend into our selves and see whether we be circumcised or uncircumcised, whether we can with the Apostle truly say, that we are the circumcision, that we are circumcised with the true circumcision. Do we worship the Lord in the spirit with holy worship not after the foolish fancies of man's brain? Do we rejoice in Christ Jesus as in the horn of our salvation, and renounce all confidence in all outward things whatsoever? Are our understandings instructed in the things which are spiritually discerned? Are our affections inclined to the rule of God's spirit? Are our desires bent to the things that belong unto our peace? Are we purged from all carnal affections, and ungodly desires? Are our lips fain when we sing unto our God? and are our tongues glad when we talk of his righteousness and salvation? Do we refrain our feet from every evil path? and do we give our members as weapons of righteousness unto God to serve him in righteousness and in holiness? If the spirit do witness those things unto our spirits, then let us know that we are circumcised with the true circumcision, so that we may say with the Apostle, We are the circumcision. For this is the work of the spirit thus to consecrate us to his holy worship, thus to settle our rejoicing on Christ Jesus, and on him alone, thus to teach us his will, thus to sanctify our desires, thus to purge and cleanse us from inordinate affections, thus to make us vessels holy unto the Lord, and thus to guide our feet in to the way of peace. And working thus in us he doth circumcise us with circumcision made without hands making us ne creatures. But if we worship the Lord, so that we bow both to him and Baal, if we trust to be saved by our works, or by anything but only by Christ Jesus, and faith in his blood, if the Gospel be yet hid unto us so that we cannot savor or perceive the things of the spirit of God, if our affections be so inordinate as that we be full of striefe, envy, hatred, malice, wrath, contentions, backbitings, whispering, swelling, and discord, if our desires be so unbridled as that we run wholly after the pleasures of the flesh, and never mind the things of the spirit; if as yet we will be everyone more loath then other to talk of matters of religion, of things belonging to our salvation, of the mercies of God in Christ Jesus, and the like; but will strain no courtesy at all to talk filthily, and vncleanly, and unseemly, and scoffingly, and irreligiously, if as yet either we will not open our ears to hear the voice of the charmer charm he never so wisely, or else will grinne and gnash our teeth at him that shall roundly knock at the door of our hearts to rouse us out of the dead sleep of sin whereinto we are fallen; if I say things stand thus with us, are we not of uncircumcised hearts, and lips, and ears? yes my brethren if it be thus whatsoever we say, or what show soever we make, yet are we of uncircumcised hearts, lips, and ears. For therefore is our understanding full of darkness, our will and desires perverse and crooked, and our affections inordinate, because the Lord by his spirit hath not circumcised our hearts; therefore are our mouths filled not with talk of such things as belong unto our peace, but with corrupt communication, and jesting, and taunting, and profane talking, because the Lord by his spirit hath not circumcised our lips; and therefore are our ears open unto every wicked profanation of God's name, and every bad suggestion of our neighbors, rather then unto the word of our salvation, because the Lord by his spirit hath not circumcised our ears. In one word, are we and walk we as children of disobedience? it is because the Lord hath not yet regenerated us by his holy spirit, because we yet are not circumcised with the circumcision of Christ. Let every man therefore descend into his own heart, and as he doth find himself, by thus searching his heart, and his reins to be circumcised, or uncircumcised, so let him think himself to be received into the covenant, or yet to be a stranger from the covenant of promise. And he that is circumcised, let him not gather his uncircumcision: i. as now I expound it, let him not defile himself with the corruptions which are in the world through lust, but having escaped from the filthiness of the world, let him give his members servants unto righteousness in holiness, and worship the Lord with holy worship. But he that hath walked either 40 or 4. years in the wilderness of this life, and is not yet circumcised, let him know that even that person that is not circumcised, that man that is not regenerated by the Lord his spirit, even he shall be cut off from the Lord his people, and shall have none inheritance among the Saints of God. Unto such therefore I say as the Lord by his Prophet saith to the men of Judah, and to Jerusalem, break up the fallow ground of your hearts, and some not among the thorns: be circumcised to the Lord, and take away the fore-skins of your hearts, least the Lord his wrath come forth like fire, and burn that none can quench it, because of the wickedness of your inventions: And with the Prophet Hosea, I say farther, sow to yourselves in righteousness, reap after the measure of mercy, break up your fallow ground: for it is time to seek the Lord till he come and rain righteousness upon you. Weede out all impiety and wicked affections from your hearts, put off the sinful body of the flesh, and be renewed in the spirit of your minds. For this I say unto you that flesh and blood cannot inherit the kingdom of God. Blessed and holy is he that hath his part in the first resurrection, i. by the power of God his spirit regenerating him, riseth from sin wherein he was dead unto newness and holiness of life: for on such the second death hath no power. And let this suffice to be spoken touching both the carnal, and likewise the spiritual circumcision by occasion of these words, we are the circumcision. It followeth.
Which worship God in the spirit] By this and the rest that follows is described, as I told you who are circumcised with spiritual circumcision, even they which worship God spiritually &c. so that having spoken of spiritual circumcision we have spoken in a generality both of this, and the rest that follows. Yet it will not be amiss somewhat more particularly, yet as briefly as we can, to speak by occasion of these words of the spiritual worship of God. There is no people so far without God in this world, Jew, or Gentile, Turk, or other, but that both they know there is a God, and likewise think they worship him with true worship. But how a great many nations and languages should either know the true God, or truly worship him, it can scarce be imagined, seeing they want the holy word of life, where alone we both clearly know him, and likewise how to worship him. Nay how should not they most grossly err touching the true worship of God, seeing where the word is there are so many errors touching the true and spiritual worship of God. Witness those manifold will-worshippes of God which men have devised unto themselves, and for which they have no warrant at all in the word: such as are forbidding of marriage, and forbidding of meats to some men at all times, and to all men at sometimes under pretence of holy religion, and devout service of God. But for our instruction in this point, let us hence observe that not only in the spirit of our mind purified by the spirit to serve him in holiness and in righteousness, but that if we will not err in the performance of true and spiritual worship unto our God, we must proceed by this rule of rejoicing in Christ Jesus, inasmuch as by rejoicing in Christ Jesus we worship God spiritually. For what is there required in our spiritual worship of God which by our rejoicing in Christ Jesus is not performed unto him? Is it not our spiritual worship of God to love him, to put our trust in him, to fear him, to pray unto him, to obey him, and to glorify him both in our bodies, and in our spirits? And are not all these things performed unto him by our rejoicing in Christ Jesus? We rejoice in Christ Jesus, knowing that in him we are beloved: and therefore we love God who we know doth love us in Christ Jesus. Again, we rejoice in Christ Jesus, knowing that in him all the promises of God are yea, and Amen; and therefore we believe in God & put our trust in his name who we know for his sake maketh good all his promises unto us. Again we rejoice in Christ Jesus, knowing that by him an atonement and reconciliation is made between God and us: and therefore we fear God whose wrath we know is now appeased towards us by the mediation of Christ Jesus. Again, we rejoice in Christ Jesus knowing that by him we may go boldly unto the throne of grace: and therefore we pour out our prayers unto God who we know giveth us whatsoever we ask by faith in his name. Again, we rejoice in Christ Jesus knowing that through Christ we are able to do all things: and therefore we obey God who we know strengtheneth us in Christ to do all things that he requireth of us. Again, we rejoice in Christ Jesus knowing that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption: and therefore we glorify GOD both in our bodies and in our spirits, who we know hath given us his son, and together with him hath given us all things also. So that through the rejoicing which we have in Christ Jesus we worship God spiritually with all holy worship of love, of faith, of fear, of prayer, of obedience, and of glorifying his name both in our bodies and in our spirits. Yea and whosoever hath not this rejoicing in Christ Jesus it is impossible that he should worship God with this spiritual and holy worship. For how shall he love GOD that is not persuaded of the love of God towards him in Christ Jesus? how shall he believe in God and put his trust in his name, that knoweth not that all his promises are yea and Amen, most certain and sure in Christ Jesus? How shall he fear God as a dutiful child that assures not himself of his reconciliation with God by the death and intercession of Christ Jesus? How shall he pray unto. God in faith that knows not that his prayers shall be accepted and heard in Christ Jesus, that offereth our prayers unto God, and makes continual intercession for us? How shall he obey God in that which he commands that knows nor that God in Christ Jesus doth enable him to do that which he commandeth? How shall he glorify God in his body, or in his spirit, that knows not what great mercies God hath vouchsafed unto us through Christ Jesus? So that unless we can rejoice in Christ Jesus even because we know all these things we cannot possibly worship God with spiritual worship.
Will you then, men and brethren, have a direction for your spiritual worshipping of God? Surely it is needful, for God is a spirit, and they that worship him, must worship him in spirit and in truth. Let this then be your direction: Rejoice in Christ Jesus; rejoice in him, because ye are beloved in him, and then surely ye will love God who loves you in Christ Jesus. Rejoice in Christ, because in him all God's promises are made good and performed unto you, and then surely ye will believe in God, and put your trust in him, who keepeth promise, and suffereth not his truth to fail forever. Rejoice in Christ, because by him ye have received the atonement, and then surely ye will fear God, whose wrath was appeased by the reconciliation of Christ Jesus. Rejoice in Christ, because through him your prayers are accepted and heard with God, and then surely ye will pour out your prayers unto God, who gives you whatsoever ye ask in faith in his name. Rejoice in Christ, because in him ye are made able to do all things, and then surely ye will obey God, who strengtheneth you in Christ to do all things. Rejoice in Christ, because by him ye are redeemed, and saved, and by the power of his spirit sanctified, and then surely ye will glorify God both in your bodies, and in your spirits, who with Christ his Son giveth you all things both for this life present, and likewise for that that is to come. So that there cannot be a better direction for our spiritual worship of God, then to rejoice in Christ Jesus, because by our rejoicing which we have in Christ Jesus we are enflamed to love God, to believe in him, to put our trust in him, to fear him, to pray unto him to obey him, and to glorify him both in our bodies and in our spirits, which is our spiritual worshipping of God. Whence it is also easy to guess why it is that we fail so much in the spiritual worshipping of God, which is even hence, because we fail in our rejoicing in Christ Jesus.
For our better instruction in which point of our rejoicing in Christ Jesus, let us in the next place hence observe, that to rejoice in Christ Jesus, is not only to repose our whole trust and confidence in him, as in the horn of our salvation, to make our boast of him, and to tell of all the wondrous works that he hath done for us with gladness, but withal to renounce all confidence in the flesh, and in any outward thing whatsoever. For these are things which cannot stand together, rejoicing in Christ Jesus, and reposing our confidence in any outward thing whatsoever: for if we rejoice in Christ Jesus, then we repose the whole confidence of our salvation, and every part thereof upon him, and him alone; and if we repose our whole, or any part of the confidence of our salvation on any outward thing, and not on Christ Jesus alone, then we do not indeed rejoice in Christ Jesus. This the Apostle plainly showeth, where he saith, that whosoever are justified by the Law, they are fallen from grace; that is, whosoever seek for their righteousness by the works of the Law, or hope to be saved by them, they are fallen from grace, Christ profiteth them nothing. Let them look unto this, that trust unto their merits, to be saved by them. Surely the conclusion from this place of our Apostle lieth very hard upon them. For hence thus I gather: They that have confidence of their salvation by their merits, or by any outward thing whatsoever, and not only by Christ Jesus, they rejoice not in Christ Jesus: They that rejoice not in Christ Jesus, they worship not God in the spirit: They that worship not God in the spirit, they are not circumcised with the true and spiritual circumcision: Ergo, they that have confidence of their salvation by their merits, they are not circumcised with the true and spiritual circumcision. Where in my judgment the conclusion is as inevitable as hard. If they answer that the Apostle maketh no mention of the merit of works, and therefore nothing can hence be concluded against the merit of works; I answer again, that by the name of flesh in this place of our Apostle is understood not only the circumcision of the flesh, or other ceremonies of the Law, but all the works of the Law, all man's merits whatsoever, even all outward things whatsoever. Which is plain by the antithesis and opposition in this place between Christ and the flesh, and likewise by that that followeth in the Apostle. For first, where he saith, We rejoice in Christ Jesus, and have no confidence in the flesh, in that he denieth that they have any confidence in the flesh, what else is his meaning, but that they have no confidence in anything but only in Christ Jesus, so rejoicing in him, as that they put their whole confidence in him. Again, when he shows afterwards what he means by the flesh, he speaketh not only of the circumcision of the flesh, but of his tribe, of his stock, of his religion, of his zeal; yea and lest he should seem to leave out anything without Christ wherein he had any confidence, he speaketh expressly of all things without Christ, that for Christ he counteth all things loss. So that the conclusion (though most hard) will not be avoided, but that they that trust to be saved by their merits are not circumcised with the true and spiritual circumcision, but are as yet strangers from the covenant of promise, and have no inheritance among the sons of God.
Let us therefore, men and brethren, renounce all confidence in anything without Christ whatsoever, and let us trust only in the merits of Christ Jesus. He alone is made of God unto us wisdom, and righteousness, and sanctification, and redemption: he hath purchased us with his own blood: he is set forever at the right hand of the throne of God to make intercession for us; and through him alone we receive all the blessing, that we have either for this life, or that that is to come. Let us therefore rejoice in him, and not in anything without him. He that believeth in him, believeth in him that sent him; and he that loveth him, loveth him that sent him; and he that obeyeth him, obeyeth him that sent him; and he that glorifieth him, glorifieth him that sent him. Let us therefore worship him with all holy worship, and so shall we worship God in the spirit, and so shall we be able truly to say with the Apostle, We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
Circumcise (O Lord) we beseech thee the foreskinnes of our hearts with the finger of thy holy spirit, that we may worship thee in spirit and in truth, & that we may rejoice in thy Son Christ Jesus as in the horn of our salvation, renouncing all confidence in anything without him whatsoever. O Lord purge us daily more and more from all inordinate affections, and unbridled desires, which any way may draw us from thee, or hinder us in thy service: renew in us right spirits, that we may worship thee, not after the fond devices of our own brain, but in spirit and in truth, after the rule of thy holy word; and so sanctify us with thy holy spirit, that abandoning all worldly confidence whatsoever, we may wholly and only rejoice in thy Son Christ Jesus forever.
LECTURE LII.
PHILIP. 3. Vers. 4.5.6.
NOw the Apostle in these words proposeth unto them his own example, as an embrace of that truth touching man's righteousness and salvation which they were to embrace and follow, from this verse to the fifteenth. And first he shows that he for his part reposeth no trust or confidence of his righteousness or salvation in the circumcision of the flesh, or in the works of the Law, or in anything without Christ whatsoever; and then that Christ alone is all his righteousness, and the horn of his salvation. In these verses that I have read unto you the Apostle first shows that if he would or thought it meet to rejoice in the flesh, he had as good cause so to do, nay better cause so to do then any of them that rejoiced in the flesh had. 2. He shows that albeit he might have as good confidence in the flesh as the best, yet he now counted of all those things not only as unprofitable, but as hurtful, verse 7.8. Whereby the Apostle both represseth the insolency of those false teachers that boasted so much, and yet had not so much cause as he had of boasting touching the flesh; and likewise lets the Philippians see that seeing he having such perogatives above others touching the flesh, yet counted all things without Christ even but dung and loss, they also should do so, and therefore should not regard whatsoever those false teachers told them of circumcision, or of the works of the Law. In general therefore first the Apostle shows, that if he would have confidence in the flesh, he hath cause enough, so that he might if he would have confidence in the flesh, in these words, Though I might, &c. Secondly he shows that he hath more cause to trust in the flesh then any of those false teachers have, in these words, If any other, &c. Thirdly, he proves his two former assertions by a particular recital of certain • hings wherein he might rejoice, in some of which he was not • nferiour to the best, as in circumcision, being circumcised • he eighth day; in kindred, being of the kindred of Israel; in • ribe, being of the tribe of Benjamin; in ancientness of stock • nd linage, being an Hebrew of the Hebrews; and in profession, being a Pharisee: and in others he was before the best, as • n zeal, having persecuted the Church, and in righteousness, • hich is in the Law, being unrebukable. Thus ye see the • orme of the Apostle his proceeding, and the division of these word, into their branches. Now touching the meaning of • hem in more particular sort.
First, in the first general proposition, where he saith, • hough I might, &c. the Apostle meeteth with an objection which happily the false teachers might have made against •• m; and it is as if he should thus have said: Though I say that 〈◊〉 rejoice in Christ Jesus, and have no confidence in the flesh, • et let no man say that it is because I have no cause of confi • ence in the flesh; for I have cause enough: so that if I would I might not only as a Christian have my whole confidence Christ, but also as a Jew, have confidence in the flesh. Secondly, where he saith in the next general proposition, If any other man, &c. the Apostle not ambitiously, but being forced thereunto by the ambition of others, compareth himself not only with those false teachers, but even with the best of the Jews; and for cause of having confidence in the flesh if he would, he preferreth himself before the best of them. For it is as if he should thus have said: If any, I say not only of those dogs and evil workers, but if any other even of the best of the Jews, think that he have cause of confidence in the flesh, that is, in any outward thing without Christ, I might have more cause of confidence in outward things if I would, then he whatsoever he be. Thirdly, where he saith in the particular recital of those things wherein he might if he would rejoice, that he was circumcised the eighth day, the Apostle sets down his first prerogative common to him with other of the Jews. He was circumcised, he means in the foreskin of his flesh, therefore no Gentile; the eighth day, therefore he was no proselyte, but a natural Jew: for the proselytes, which were those that being Gentiles embraced the Jewish religion, they were circumcised after their conversion unto Judaism; but all the Jews were by the Law circumcised the eighth day. So then he was no Gentile or proselyte, but a natural Jew, being circumcised the eighth day. His second prerogative common to him with other of the Jews likewise, was that he was of the kindred of Israel, that is, not borne of parents that were proselytes, and only converted unto Jews, but of parents which were natural Jews, even of the seed of Jacob. A prerogative which the Jews stood much upon that they were descended of Jacob who was called Israel, because he prevailed with God. His third prerogative wherein he was above many of the Jews, was that he was of the tribe of Benjamin: which his tribe he mentioneth, both for the dignity of his tribe, as being the tribe whence Saul the first King of Israel was; as also farther to show himself an Israelite, whose custom it was to reckon their tribe. His fourth prerogative wherein he yet more excelled many of the Jews, was that he was an Hebrew of the Hebrews: whereby he argues the ancientnes of his stock and linage, as being continued from Abraham called the Hebrew, or from Eber of whom the Jews were called Hebrews, which was before the confusion of tongues at the building of Babel. His fifth prerogative, wherein he yet more excelled the most of the Jews, was that he was by the law, .i. by sect and profession a Pharisee, the sect it self being thought the most strait sect of the Jewish religion, and they more holy, and also more learned in the scriptures then men of other sects. His sixth prerogative, wherein he passed all the rest of the Jews, was his zeal, which was so fervent and outrageously hot that he persecuted the Church of God extremely, or as it is in the Acts, unto death, binding and delivering into prison both men and women; punishing them throughout all the synagogues, compelling them to blaspheme, and giving his sentence when they were put to death. The last prerogative here mentioned, wherein also he passed all the rest of the Jews, was that touching the righteousness which is in the law, that is, which consisteth in the outward observation of those things which the law commanded, he was unrebukable, to wit before men; so precisely walking in all the commandments and ordinances of the law as that no man could reprove him, as it is also said of Zacharias and Elizabeth. This I take to be the meaning of the Apostle thus far. Now let us see what may be observed hence for our use and instruction.
1. Here I note the manifold and great arguments which the Apostle had of confidence and rejoicing in the flesh, even so many and so great, that he might not only compare with the best of the Jews, but all his perogatives considered, he might more rejoice in such outward things then might any of the best of them. For look wherein any of the best of them might rejoice, whether it were in circumcision, or in nobleness of race, or in ancient descent, or in dignity of tribe, or in profiting in the Jewish religion, therein might he also rejoice; and then for zeal, he was much more zealous of the traditions of his fathers then were any of the rest, being even mad in zeal against the Christians; and likewise for holiness of life, and religious observation of the law, he walked so well and so precisely, as that no man could except against him, or reprove him for anything that way.
Hence then I observe the wonderful wisdom of our good God, in his most wise disposing and ordering of all thing, for the behoove and benefit of his Church. For to the end that he might bring the Jews from that vain confidence which they had in the flesh, and from that over-weening conceit which they had of their own righteousness by the works of the law, unto confidence in Christ Jesus, and unto that righteousness which is of God through faith, to the end (I say) that he might bring the Jews from those outward things of the flesh unto the inward knowledge of Christ Jesus, he raised up to this purpose this holy Apostle, that he being a manfully furnished with all perogatives in all such outward thing • as they rejoiced in, might both be of greater authority with them, and likewise have the greater possibility to draw them from works unto grace, from the law unto Christ. For if it had been so, that he had persuaded them to renounce all confidence in the flesh, and to rejoice only in Christ Jesus, having himself no cause of confidence in the flesh, they might happily lightly have esteemed him, and thought that because himself had nothing touching the flesh whereof to rejoice, therefore he envied them, and persuaded them to renounce all confidence in the flesh. But when now they should see that he that thus persuaded them was one that had greater cause of confidence in the flesh then had the best of them, they must needs likewise see that surely his persuasions proceeded from a certain and sound judgment, and not from any conceited opinion, or hateful envy. So we see that to teach men that pleasures, and sumptuous buildings, and riches, and possessions, and the like were all but vanity and vexation of the spirit, he stirred up Solomon, who having had his fill of all kind of pleasures which either his eye, or his heart could desire, and having built goodly houses, and great works, and having gathered great riches and treasures, and gotten large possessions above all that were before him in Jerusalem, was so fit to teach that lesson, that he saying of all those things that they were but vanity and vexation of the spirit, the truth thereof might the rather be believed. So likewise when the Church had sat now a long time in the darkness of Romish Egypt, and had been bewitched as with many other gross errors, so with this of justification by works, and merits of their own making, we see that to purge the Church of these pestilent diseases, he raised up not many years ago in Germany that reverend Luther, who having been a long time more pharisaical and zealous in those monkish ways and doctrines then the common sort of his order; and having lived, as Erasmus witnesseth, so that none of all his enemies could ever charge him with any note of just reprehension, might so much the rather prevail with the Church to draw them from those dreams and dregs of superstition and idolatry wherein they were drowned. And thus oftentimes it seemeth good to the wisdom of our God, to the end that he may the rather draw his people either from errors in opinion, or corruptions in life, to raise up of themselves some such as have as deeply been drenched in those errors which they maintain, and delighted as much in those follies which they follow, as they themselves; that when they shall disclaim such and such errors, or renounce such and such follies, the rest may the rather hearken unto them, and be induced by them to disclaim their errors, and to renounce their follies. Whence I make this double use.
1. This may teach them whom it hath pleased the Lord to reclaim from error in opinion, or folly in life, to consider why the Lord hath thus in mercy dealt with them, and accordingly to perform such duties unto the Lord as are required of them. Art thou then called out of the darkness of Romish Egypt unto the glorious light of the Gospel of Jesus Christ? Art thou freed from the bondage of that Romish Pharaoh into the glorious liberty of the sons of God by the day-star arising in thine heart? It is a great mercy of the Lord unto thee thus to deliver thy soul from death, and thy feet from sliding. But consider thou whether the Lord hath not also in wisdom done this, that thou having been nusled up in their superstitious errors, and as eagerly maintained them as they, shouldst now labor to draw them out of darkness into light, and from vain confidence in the flesh to rejoice in Christ Jesus. What doest thou know but that the Lord therefore suffered thee for a while to sit in darkness and in the shadow of death, that when afterward the day-star should • rise in thine heart, thou mightest both labor the more with them, and likewise be in the better possibility to prevail with hem. Follow thou therefore the example of this holy Apostle, and labor to weyne them as from other their errors, so from confidence in their works, and in merits of their own making, that they may rejoice wholly in Christ Jesus, and only put their trust in his name. Again, hast thou haunted with vain persons, and been delighted in the company of the wicked; hast thou run with a thief when thou sawest him, and been partaker with the adulterers; hast thou given thy money unto usury, or taken reward against the innocent; have thine hands wrought, or thy feet run unto, or thy thought devised, or thy heart consented unto this or that sin or iniquity; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt unto thee. But consider thou whether the Lord hath not also in wisdom done this, that thou mightest draw them with whom sometimes thou sortedst thyself unto a reformation of their ways. What knowest thou but that he hath reclaimed thee from such and such inordinate ways, that having walked with them thou mightest be the means of reforming them. As it hath pleased the Lord therefore to reclaim every man from any error in opinion, or folly in life, so let him labor to reform such errors, or follies in them whom he knows to be entangled with them: ever remembering that of our Savior unto Peter, when thou art converted strengthen thy brethren: and likewise that, that he which converteth a sinner from going astray out of his way, saveth a soul from death, and hideth a multitude of sins.
2. This may teach them that are as yet holden with any error in opinion, or folly in life, to hearken unto those whom the Lord hath raised even of themselves to admonish them of their errors, or of their follies. For thus they should consider with themselves: He was so affected as now I am, and had as great skill, and will to maintain those things which now he doth oppugn, as I have, and if the Lord have now revealed unto him that which as yet he hath kept hid from mine eyes, who am I that I should not hearken unto him? Again, he was so delighted as now I am, and did run after such sins and iniquities as he now speaketh against, as now I do, and if the Lord have now so lightened his eyes that he both seeth the folly of his own ways, and calleth me from the like, why should I not receive instruction from him? Thus (I say) they should consider, and cause their ears to hearken unto wisdom, and incline their heart unto understanding. But what do they? Forsooth if such a one as was wrapped in their errors would now draw them from their errors, they disdain him the most of all other, and they cry away with the Apostate, away with the reuolter, we will not hear him, our soul loatheth him. And might not the Jews even with the very same reason have dealt so with the Apostle, and so cried after him. Again, if such a one as was delighted in their follies whatsoever, would now draw them from their follies, do they not by and by say, Oh sir, how long have you been of this mind? Are you so quickly become so precise that now you cannot brook these things? Not long since you were as we are, and ere long happily will be again, in the mean time you may talk where you may be heard: but we will walk in our old ways. And might not the Jews even with the very same reason have said thus to the Apostle? Surely they that send away such as arising of themselves seek to reclaim them from their errors or their follies with such answers, they do therein justify the Jews, neither suffer they the consideration of this wisdom of our God (wh • reof we have spoken) to sink into their hearts. Well, let us cons • der it, and as it doth or may concern us so make these uses of it.
2. Here I note that the Apostle to repress the insolency of those that boasted in outward things without Christ, spareth not to speak of such perogatives as he had touching the flesh, and in such to prefer himself before the best of them. Whence I observe that in some cases the children of God may stand upon their own commendation, and are not to spare to speak of such blessings outward or inward as the Lord hath bestowed upon them above their brethren. Our holy Apostle we see did it very often. In the lattet to the Corinthians chap. 11. we see how largely he speaketh of the excellency of his ministry, of his gifts of knowledge, of his diligence in his office, of the nobleness of his birth, of the auncientnes of his stock, of his patience, of his constancy, of his manifold sufferings for Christ his sake: and in chap. 12. of his visions, and revelations which were shown him of the Lord. So likewise in the Epistle to the Galatians, we see how he magnifieth his office and Apostleship, standing upon it that he was in nothing inferior to the chief Apostles, but withstood Peter the Apostle of the Jews to his face. Where also he boasteth of his profiting in the Jewish religion above many of his companions, and of his zealousnes of the traditions of his fathers. Like places unto these we have in the Acts, where we see the like practice of the Apostle. But was it that moved the Apostle hereunto? Was it ambition, and vain affectation of his own praises that moved him? No surely: he was (as himself often saith) even compelled thereunto, partly to repress the insolencies of those that labored to undermine his authority; and partly to quit and clear himself of such false caui lations as were laid against him; and partly to confirm such weak brethren, as such arguments of commendation might somewhat prevail with. Thus then we see that the children of God warranted by the example of the Apostle may speak even freely of such blessings as the Lord in mercy towards them hath bestowed upon them above others of their brethren. But may they in every case, and upon every occasion break forth into their own praises? No certainly they may not, but only in some cases. As 1. when they are so vilified, and disgraced, and discountenanced, their authority so impeached, their gifts so nullified, their persons so contemned, as that thereby not only themselves are justly offended, but God's name likewise dishonored, then may they even boast themselves of such mercies outward or inward as the Lord hath vouchsafed unto them. So our Apostle did when the false Apostles labored to disgrace him with the Corinthians, and the Galatians, as having no authority, no gifts of knowledge, or eloquence. 2. When they see that the proud insolency of their adversaries that exalt themselves against the knowledge of God cannot otherwise be repressed So our Apostle did when the false Apostles did so insolently brag as if they had all knowledge, and all wisdom, and all understanding. 3. When they which otherwise should give them that testimony which is due unto them, do it not, the glory of God requiring it, then may they break out into their own praise. And this our Apostle showeth to be one cause why he boasted himself, where he saith, I was a fool to have boasted myself; but ye have compelled me: for I ought to have been commended of you. Because therefore the Corinthians gave him not that testimony which was due unto him, therefore he was compelled to boast himself. 4. When they see that their boasting may make for the edification of the Church of Christ Jesus, then may they boast themselves. So our Apostle here boasteth himself, as to repress thereby the insolency of the false teachers, so partly to teach the Philippians, that seeing he, having such perogatives above others touching the flesh, yet counted all those things but even dung and loss, they also by his example should do so. In all these cases the children of God may and ought to speak and even to glory and boast of such blessings as God hath bestowed upon them above their brethren. Touching this whole point I give these two caveats: first, that they do not hunt after occasions and opportunities to praise themselves, but that then only they do so when they are even driven and compelled so to do by such occasions as now we have spoken of, or the like: secondly, that when they praise themselves being compelled thereunto, they do it not in affectation of their own praise, but for the praise and glory of almighty GOD.
Here then let not any proud Pharisee, or any ambitious Di • trephes shroud himself under the covert of the Apostle, as if his example might serve to him for any defense of his ambition, or pharisaical contempt of others. Let not that man of sin hereupon exalt himself above all that is called God, or that is worshipped. All such proud, and vain, and ambitious spirits as vainly glory in their pedigree, in their honor, in their riches, in their wisdom, in their holiness, in their zeal, or the like, they savor not of Paul's spirit, but rather of Lucifers spirit. Whosoever otherwise boast themselves then being compelled thereunto, whosoever otherwise break out into their own praises then only unto the praise and glory of God, they may well talk of Paul's boasting, but they know not what it meaneth; and as much may be said for the proud contemning Pharisee as can be said for such men. Beware therefore of ambition and vain-glory: for it shutteth from God, as witnesseth our Savior, where he saith unto the Jews, how can ye believe which receive honor one of another, and seek not the honor that cometh of God alone? Let us therefore speak with gladness of the blessings which the Lord hath vouchsafed unto us, and if need be, let us glory and boast of them; but ever remembering that which is written, he that rejoiceth, let him rejoice in the Lord. To glory in the mercies of the Lord towards us, affecting our own praise and glory is pharisaical, hypocritical and wicked; but in some cases so to do to the praise and glory of God is both lawful and very requisite. I will end this point if in one word I shall • answer one doubt, which is, how the Apostle should reckon it amongst his external praises and arguments of confidence in the flesh, that he persecuted the Church of God. This no doubt was a great and grievous sin to persecute the Church of God: as our Apostle acknowledgeth, where he saith, I was a blasphemer, and a persecutor, and an oppressor, but I was received to mercy. But we must remember that the Apostle had to do with those that would seem to be very zealous of the law. He mentioneth therefore his persecution of the Church only to prove that he was as zealous of the law as the best of them. Which zeal they highly accounted of, as also he did before his conversion, though now he condemned it. In respect therefore of them, and likewise in respect of his own opinion before his conversion, his so fervent zeal that he persecuted the Church of God is reckoned amongst his praises. And the same is likewise to be said of all the rest, as hereafter we shall show.
3. Here I note that the Apostle to prove that he might have confidence in the flesh if he would as well as the best, reckoneth whatsoever outward things the Jews most stood upon, or could indeed be stood upon, as circumcision, great kindred, ancient continuance therein, even from Abra • am the Hebrew, nobleness of Tribe, religiousness of profession, fervency of zeal, and most precise observation of the commandments and ordinances of the law. Whence I observe that to have confidence in any outward thing without Christ whatsoever is to have confidence in the flesh. This is proved, because whatsoever outward thing without Christ is termed flesh both here, as this discourse proveth, and else where in the very like form of speech, as where the Apostle saith, seeing that many rejoice after the flesh, I will rejoice also. Now what are the things that here he rejoiceth in? Surely many of them the self-same things that here the Apostle speaketh of, and besides other things also, as hunger, thirst, cold, nakedness, stripes, imprisonment, stoning, persecution, and the like, all which he comprehendeth in the name of flesh, affirming that he rejoiceth in the flesh when he rejoiceth in these things. As then to rejoice in any outward thing without CHRIST is to rejoice in the flesh, so likewise to have confidence in any outward thing without Christ is to have confidence in the flesh.
Let this then teach us not to have confidence in any outward thing whatsoever without Christ. Thou art bapt • zed: it is well: so was Simon Magus. It is not the putting away of the filth of the body that saveth us, but in that a good conscience maketh request to God. Thou hast eaten at the Lord his table: it is well: so no doubt did Judas. He that eateth and drinketh worthily is made one with CHRIST and CHRIST with him; but he that eateth and drinketh unworthily eateth and drinketh his own damnation. Thou art borne of holy and godly Parents: it is well: so were ISMAEL and ESAU: They which are the children of the flesh, are not the children o • God, but the children of the promise are counted for the seed. Thou art of an holy profession: It is well: so was Dema • , Holiness of profession commendeth not unto God, but an heart purified by faith which worketh through love. Thou distributest to the poor, and doest many good things: it is well: so did the Pharisees, and the young man in the Gospel. Though I feed the poor with all my goods, and though I give my body to be burned, and have not love, it profiteth me nothing. In a word, there is nothing under heaven without Christ that doth profit us, so that we should rejoice, or have confidence in it: for among men there is given none other name under heaven whereby we must be saved, but only by the name of Christ Jesus. Let us therefore trust perfectly on the grace that is brought unto us by the revelation of Christ Jesus, and let us have no confidence in any outward thing without Christ whatsoever, no not in the outward action of receiving the sacrament of baptism or of the Lord his supper. For if we have, then have we confidence in the flesh, and if we have confidence in the flesh, we rejoice not in Christ Jesus; and if we rejoice not in Christ Jesus, we worship not God in the spirit; and if we worship not God in the spirit, we are not circumcised with the true circumcision, and if we be not circumcised with the true circumcision, we belong not to the covenant of grace.
O Lord bless thy word unto us which now we have heard with our outward ears. Such of us as it hath pleased thee to reclaim from any error in opinion, or folly in life, make us careful of reforming such errors and follies in others: and such of us as are yet holden with any error or folly we beseech thee so to frame us after thy will that we may hearken unto wisdom, and incline our hearts to understanding. Remoue far from us all vain affectation of our own praises, and open our mouths to set forth thy praises so oft as shall be meet for thy glory. Weyne us O Lord from all confidence in any outward thing whatsoever, and settle all our confidence in thyself, and on thy son Christ Jesus, to whom &c.
LECTURE LIII.
PHILIP. 3. Vers. 7.8.
BUt the things &c.] In these words the Apostle goeth forward, and shows, that albeit he had as good cause, and greater of confidence and rejoicing in the flesh, and in things without Christ then had either those false Teachers, or the best of the Jews whatsoever, yet now since the knowledge of Christ Jesus, and his righteousness was revealed unto him, he counted of all those outward things in respect of any confidence or rejoicing in them, not only as unprofitable, but as hurtful. In these two verses therefore 1. the Apostle in general shows that howsoever sometimes he had made great reckoning of his vnrebukable walking in the Law of God, and of those outward things wherein the Jews gloried, yet after that he came to the knowledge of Christ Jesus, he changed his mind so far, that he counted them then not only unprofitable, but also hurtful for Christ his sake; and this he doth verse. 7.2 showing his resolute continuance in the same mind which first he had when he came to the knowledge of Christ Jesus, he doth principally amplify, 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 between the Apostle his judgment before his knowledge of Christ, and after his knowledge of Christ, for the same thing • which seemed a vantage unto him before he knew Christ, afterwards he counted loss for Christ his sake. The second is principally an amplification, or more special explication of the latter part of the comparison, where in he goeth over and over the same terms there used, but sometimes with some diversity for the farther and better openig of them. For where as verse 7. he had said, the same I counted loss for Christ his sake, verse 8. he repeateth the same to the same purpose thrice, but with some amplification, and likewise with some alteration in the form and phrase of speech; as 1. thus I think all things loss for the excellent knowledge sake of Christ Jesus my Lord: again thus, for Christ I have counted all things loss; lastly thus, I do judge all things to be dung, that I may win Christ. So that ye see the eight verse is especially an amplification, or more special explication of the later part of the comparison in verse seven. Now from this general division, and explication of these words, let us descend unto 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 unto him he meaneth all the things before reckoned, but especially his righteousness by the law: these as he saith seemed unto him; when? to wit, before he knew Christ; what seemed they unto him? vantage; i. again so meritoriously profitable, as wherein he might repose the confidence of his salvation. Again when he saith, the same I counted loss ] he meaneth that after he began to know Christ he counted those same things not only unprofitable, but also hurtful, for Christ his sake ] i. as the Apostle in the next verse expounds it, for the excellent knowledge sake of Christ Jesus, or for the winning of Christ, because confidence in those things were hindrances hereof. So that it is as if the Apostle had thus said: My circumcision, my kindred, my tribe, my ancient descent from Abraham the Hebrew, my profession, my zeal, my righteousness in the law were great things, and things which were in my judgment before I knew Christ so meritoriously profitable, as that I thought I might repose the confidence of my salvation in them. But the things, even these great things that were in my judgment to me before I knew Christ adua •• age, i. so meritoriously profitable as that I thought I might repose the confidence of my salvation in them; the same things I counted after that once I began to know Christ, loss: i. not only no advantage, but disadvantage, and hurtful for Christ his sake, i. for the attaining unto the perfect knowledge of Christ Jesus, because confidence in those things is an hindrance unto the knowledge and winning of Christ Jesus. And did I when first I began to know Christ count those things not only unprofitable, but hurtful, which before my conversion seemed unto me so profitable as that I might repose the confidence of my salvation in them? And do not I so still? yes doubtless: I am not at all altered in my judgment, but the more that I grow in the knowledge of Christ Jesus my Lord, the more that I know not his person alone, but the infinite treasures of wisdom, righteousness, and salvation that are hid in him, the more do I think, not only all those things wherein I had confidence before I believed, but absolutely all things, even all my works since I believed, to be but loss and hindrances to the attaining of the perfect knowledge of Christ Jesus; for whom, i. for knowing of whom to my comfort, and to repose my whole confidence in him, I have counted all things loss, as being drawn by confidence in them from confidence in Christ Jesus: yea and more then so I do judge not only all things, wherein I rejoiced before I believed, but even all my works whatsoever, and whensoever done to be dung, even stark naught, and worse then naught, to this end that I may win Christ, i. that I may be more & more near joined unto him, the cloak of whose righteousness I know to be the more near at hand to cover me, the more naked that I am in myself in my own judgment. Not to trouble you longer with the opening of these words, in brief the Apostle here teacheth the Philippians by his own example not to repose any confidence of their salvation in any their works done either before, or after their justification, but only in Christ Jesus. The reason is, because all works done either before, or after justification are in comparison of Christ, and of any confidence to be reposed in them, but loss and dung. And let thi • suffice to be spoken touching the meaning of these words. Now let us see what observations we may gather hence for our farther use and instruction.
1. In that the Apostle saith, the things that were vantage unto me &c. I note the great diversity of Paul's judgment before his conversion, and after his conversion unto Christ for the things that seemed vantage unto him before his conversion unto Christ, the same things after his conversion he counted loss unto him for Christ his sake. Whence I observe the great alteration and change which the spirit of God worketh in the heart and understanding of him whom he vouchsa • eth to bring to the knowledge of God in Christ Jesus. For until such time as the day-spring from on high do visit us, and the day-star of the sun of righteousness arise in our hearts, such blindness, darkness, and ignorance possess our understandings, as that we neither do nor can perceive the things of the spirit of God, but both we think and speak good of evil, and evil of Good, and judge that to be vantage which is loss, and that to be loss which is vantage. This is plain by that of the Apostle where he saith, that the natural man perceiveth not the things of the spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned. Where by the natural man he meaneth the man whose heart and understanding the Lord hath not yet lightened by his holy spirit, who as yet is not brought unto the true knowledge of Christ; and of him he saith, that he neither doth, nor can perceive the things of the spirit of God; nay more then that, that the things of God's spirit are mere foolishness unto him. Yea so it fareth ordinarily with the natural man that he putteth darkness for light, and light for darkness, bitter for sweet, and sweet for sour. And if any be more careful of his ways then the rest, so that he can say with the Pharisee I am not as other men, extortioners, unjust, adulterers; I fast twi •• in the week, I give tithes of all that ever I possess; if he be civilly honest, merciful, and liberal; if he be just towards others, sober in himself, and so precisely careful of his ways as that he be vnrebukable before men, hereon he sets his rest, and stands upon it that these things are such an advantage unto him, as that God should do him great wrong • f he should not save him for these things. But tell him that all these, and all the like things are but as a staff of reed, on which if he lean it will break into shiuers, and hurt him; tell him that Christ Jesus is the only rock of salvation unto all them that put their trust in him, that there is no other name given under heaven whereby we can be saved but only by the name of Christ Jesus, and that if he will be saved he must repose all confidence in him, and renounce all confidence in his works, or in anything without Christ whatsoever, hereat he will stand amazed, and with Festus he will say to him that shall tell him thus, thou art besides thyself, much learning doth make thee mad. Thus it fareth with us all before such time as we be renewed in the spirit of our minds, either we take pleasure in unrighteousness, or else we repose too much confidence in our supposed righteousness, and for the wisdom of God we all count it mere foolishness and madness. But so soon as the Lord vouchsafeth by his spirit to circumcise us with the true circumcision of Christ, so soon as the Lord gives us a new heart, and puts a new spirit within us, then we begin to abandon the delights in the flesh, and to savor the things of the spirit, then the case begins to be altered, and we to be quite of another judgment. For then our eyes which were before dim and shut up, being opened and cleared, and the foggy mists of blindness, darkness, and ignorance which covered our understandings, being expelled, then we begin to condemn our former ways, then we begin to count the things loss which before seemed a vantage unto us, and then we begin to hearken unto the things that belong unto our peace. So that whereas before we had confidence in the flesh, now we renounce all confidence in the flesh, and rejoice only in Christ Jesus, whereas before we pleased our selves much in things which we willed and did; now we see that in us, i. in our flesh dwelleth no good thing, but that God only worketh in us both the will and the deed even of his good pleasure, whereas before we counted the wisdom of God foolishness, now we see that our own wisdom is foolishness, and that only the wisdom of God is true wisdom For when the Lord hath put his spirit within us, then we walk in his statutes, and keep his judgments, and do them: but before we do not: when he hath circumcised our hearts, thee we love the Lord our God with all our heart, and with all our soul; before we do 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 rejoice in Christ Jesus, and have no confidence in the flesh; but before we have confidence in the flesh, and rejoice not in Christ Jesus. A great change, and a good change, because from the worse unto the better.
Let this then teach us to bend the knees of our souls unto the Lord our God for the grace of his holy spirit, that the bright beams of his spirit shining into our hearts, all mists of blindness, darkness, and ignorance, may be expelled thence, and we brought both unto the perfect knowledge and obedience of Christ Jesus. For if he guide us, we wander not; if he instruct us, we err not; if he command the light of the glorious Gospel to shine unto us, then is our darkness turned into light. But otherwise our foolish hearts are full of darkness, otherwise we err and wander out of the right way wherein we should walk, and lay hold on error instead of truth, and embrace folly instead of wisdom: for it is the spirit alone that leadeth us into all truth, and directeth us unto all wisdom; and but by the spirit no man can say that Jesus is the Lord. Let us therefore always pray for the light of God's spirit, that it shining in our hearts, our darkness may be turned into light, our feet may be guided into the way of peace, and our eyes may be opened to see the mysteries of God's 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 loss, which before he knew Christ seemed vantage unto him; I observe, that such works as we do before we be justified by faith in Christ Jesus, seem they never so good, yet they are no vantage unto us, either unto justification, or unto salvation. For what were the things that seemed vantage unto the Apostle before he knew Christ? Was not one of them, and whereof he made special account, his unrebukable walking in all the commandments and ordinances of the Law, his works done according to the Law? The verse immediately before showeth that he counted that one of his chief perogatives. And yet he counted these works done according to the Law before he believed, no vantage at all unto him for his justification or salvation by Christ Jesus. Now if the Apostle so judged of his works done according to the Law before he believed, this may be a sure proof unto us, that such works as are done before grace and faith in Christ Jesus, seem they never so good, yet they are no vantage unto us either unto our justification, or unto our salvation. Well they may have a show and semblance of vantage unto us, but indeed they are no vantage unto us, either to prepare us to the grace of justification, or to move the Lord to show mercy on us, and save us: for without faith it is impossible to please God; and without the knowledge of Christ there is no salvation: for this is eternal life, to know God, and him whom he hath sent, Jesus Christ. So that our works done before we believe, and before we be brought to the knowledge of Christ Jesus, cannot be any way any merit why we should be justified, or why we should be saved.
Let this then teach us to beware of such deceivers as tell us that such works, though they suffice not to salvation, yet are acceptable preparatives to the grace of justification, and such as move God to mercy. For if they were such preparatives, or if they did move God to mercy, how should they not be some advantage unto us? which the Apostle here plainly denieth. They talk I know of Cornelius his prayers and almsdeeds, as if they had been works done before faith, and yet acceptable with God. But the text it self in that place is sufficient to confute them: for there it is said, that he was a devout man, and one that feared God with all his household, and gave much alms to the people, and prayed unto God continually. All evident arguments, that as a true proselyte he believed in the Messias, howsoever he was not yet baptized, nor perfectly instructed. So that his prayers and his almsdeeds were not preparations and dispositions unto faith and justification, but they were the fruits of his faith and justification already begun. Of the like validity are whatsoever arguments they bring to this purpose. Howsoever therefore they tell you that works done before faith or justification are acceptable unto God, or dispositions unto grace, or motives unto mercy, or merits in congruity, or whatsoever other advantage, yet ye see that the Apostle is clear in the point, that all the perogatives that any man hath, and all the good works that any man doth before he know Christ, they are no vantage to him at all to justification or salvation. Yea further know, that they who make other account of such works, thereby show that indeed as yet they do not truly know Christ: for this is a plain testimony that as yet they are not come unto the true knowledge of Jesus Christ, if as yet they count such works to be a vantage unto grace, or life. Hearken therefore not unto them, neither give ye any place unto their error.
It followeth that hence also I should observe, that such works are not only no vantage, but loss for Christ his sake. But the general in the verse following comprehending this particular, I have thought good only to speak of it in the general, and so to conclude the point touching works.
Thirdly therefore, in that the Apostle saith in the next verse, Yea doubtless I think all things but loss, &c. and do judge them to be dung, &c. I observe that generally all our works done according to the Law, whether before or after faith and justification, seem they never so good, by reposing any confidence of salvation in them, are not only no vantage, but loss, yea but dung, such as were far more meet that we should be purged of them, then that we should repose any confidence in them. For that generally all works are here to be understood, it is plain by the Apostle in this place: first, because having spoken in the former verse of works done before faith and justification, here he useth a more general word, comprising both those and what works else soever; as if he had said, yea doubtless, now that I am grown up in further knowledge of Christ Jesus, I now think not only things which either I had or did before I knew Christ, but even all things generally, even all my works whatsoever, and whensoever done, to be but loss for the excellent knowledge &c. to be but dung, that I might win Christ. Secondly, because the Apostle saith, that he doth judge all things to be dung, that he might now win Christ. He had already won Christ; but his meaning is, that to the end he might more and more win him, to the end that he might more and more nearly be joined unto him, he counted all his own righteousness even which now he had by any present works of his, to be but loss, to be but dung. So that all works done either before or after that we be justified by faith, are here meant. What then? are all our works whatsoever, and whensoever done, simply to be judged loss and dung? No surely, not in respect of the substance of the works that are done: for fasting, prayers, almsdeeds, righteousness, judgment, mercy, and the like fruits of faith, are good works, and pleasing unto God, both commanded and rewarded by him. But both these and whatsoever our best works are to be judged loss, and even dung, that is, in comparison of the excellent knowledge of Christ Jesus, and of that righteousness which we have by faith in him: for what are all things in the world in comparison of the excellent knowledge of Christ Jesus? or what is man's righteousness, that it should be compared unto the righteousness of Christ Jesus? Christ is our life, and to know him as he is revealed by the light of his glorious Gospel, is everlasting life. What shall we then compare unto this excellent knowledge? Nay let us not esteem to know anything •• ue Jesus Christ, and him crucified: in comparison of this knowledge let all things in the world seem loss and even dung unto us. Likewise what is man's righteousness in comparison of his righteousness? Surely as darkness in respect of the Sun in his brightness: for it is as himself, white and ruddy, and wholly delectable, without blemish, without spot, or wrinkle, or any such thing: and what else is our • est righteousness but as the menstruous clothes of a woman? full of filthiness, and slurried with much uncleanness. So that in comparison of Christ his righteousness it may well be counted loss, and compared unto dung, fit for nothing bu • the dunghill. Secondly, in respect of any confidence to be • reposed in them, all our very best works generally whatsoever are but loss, but dung. The reason is, because confidence in them stays us from that confidence which we ought to have in Christ Jesus: for the more that we rejoice and secure our selves in our own righteousness which is by works, the less we care for coming unto Christ to be clad with his righteousness. Witness the Apostle, where showing the cause of the ruin of the Jews, he saith that they being ignorant of the righteousness of God, and going about to stablish their own righteousness, submitted not themselves unto the righteousness of God. Whence it is plain, that to sooth up our selves in a conceit of our own righteousness, is the very way to stay us from seeking the righteousness of God in Christ Jesus. And what else meaneth that of our Savior unto the Pharisees, where he telleth them that the Publicans and harlots shall go before them into the kingdom of God? The meaning is not, that the wicked and lewd life of the Publicans and harlots did more commend them unto God, then did the religious and strict life of the Pharisees; but thereby our Savior giveth them to understand, that because of their conceit and confidence in their own righteousness, they were further from the kingdom 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 unto him, then would they that had confidence in their own works, and in their own righteousness. The more confidence then that we have in our own works, and in our own righteousness, the more strangers we are from Christ and his righteousness. If we cleave wholly to our works, as thinking to be justified or saved by them, we are wholly separated from Christ Jesus, and have no part in that salvation which is by grace through faith in his name: or if we clea •• in part unto our works, then do we diminish the glory of Christ Jesus. Nay I say more, if we cleave in part unto our works, we have no part in Christ, or in salvation by him. Which (I take it) is plain by that of our Apostle, verse 3. of this chapter, where he saith, We rejoice in Christ Jesus, a •• have no confidence in the flesh: as if he should have said, If we • should have confidence in the flesh, then should we not rejoice in Christ Jesus. The conclusion then must needs be, that all our works by reposing confidence in them, how good soever they seem to be, are indeed loss and hurtful unto us. For what more hurtful then to withhold us from coming unto Christ? unto these of the Apostle let me add a 3. respect, wherein also even all our works generally are but loss and dung, which is in respect of the quality of our works in themselves. For if our best works should be weighed in the balance of the sanctuary, they would be found too light: if they should be examined after the strict rule of God's justice they would make us lift up our voices with David, and say, enter not into judgment with thy servant ô Lord, for in thy sight shall no man living be justified. For who can bring a clean thing out of filthiness? there is not one that can do it. How good therefore, how righteous, and holy soever we be, yet must we know that all our righteousness is but as filthy clouts out of the Prophet. Whether therefore we compare our works, and our righteousness by works with the knowledge of Christ, and the righteousness which we have by faith in his name, or whether we respect the reposing of any part of our confidence in them, or whether we respect our works in themselves if they should be examined by the Law of God: we see that they are no vantage, but loss, and as the Apostle termeth them, dung. Which doctrine how true, and likewise how necessary it is, the Apostle his insisting and beating upon it doth evidently show. For ye see that the three several repetitions hereof taketh up this whole verse almost.
What then? do we condemn good works? do we make this account of them that so we may banish them out of the country? So some tell you: but most untruly. For in all places we exhort all men that they abound in every good work, and we give all encouragement thereunto. We tell you that good works are the way which God hath ordained that we should walk in unto heaven, and that without holiness of life no man shall see the Lord; we tell you that God commandeth them, that God rewardeth them, that God is well pleased with them, and that they are truly good works, though they be not perfectly good works: yea we tell you that they are accounted unto us as perfectly good, because whatsoever imperfection is in them is for Christ his sake covered, and not imputed unto us. Thus we have learned, and therefore thus we tell you. Also we tell you that ye are not to repose any confidence of your salvation in them, but all in Christ Jesus, that they are to be counted but loss and dung in comparison of the excellent knowledge of Christ Jesus, and of his righteousness, that our works be they never so good do not make us righteous before God, that we are saved not of works, but by grace through faith in Christ Jesus, and that none of all our works can abide the severity of God's judgment, much less merit any grace at God's hands. Thus also we have learned, and therefore thus also we tell you. And do we condemn good works, because we teach you the truth touching good works? We desire and we pray that ye may abound in all knowledge, and in every good work; but we are jealous that ye should not grow to an ouerwening conceit of them. Good works must be done, but we must not trust to be justified or saved by them, because that honor only belongeth unto God.
Let this teach us to renounce all confidence in our own works, and in our own righteousness whatsoever, and to beware of them that tell us that our works are meritorious and worthy of heaven. For if we flatter our selves with a proud and pharisaical conceit of our own righteousness by our works, we shall depart home justified as the Pharisee. W • must therefore come unto Christ, as the Publican, confessing our own unrighteousness, and acknowledging our own nakedness in our selves if we will be clothed with the long white robe of his righteousness. For he filleth the hung • e with good thing • , but sendeth away the rich empty. He came not to cal or to clothe the righteous in their own conce •• , but he justifieth the wicked, and clotheth the naked. For he respecteth the humble and lowly, but for the proud he beholdeth them a far off. Let us therefore humble our selves in our selves, and only rejoice in Christ Jesus. If we do anything that is good, it is not of our selves, but only from grace; and if we receive a reward for any good that we do, it is not for the merit of the work, but of the mercy of the Lord: for we must still hold that rule of our Savior, that when we have done all that we can, yet must we say, we are unprofitable servants, we have done that which was our duty to do. Now unprofitable servants what merit they? Or, they which only do their duty, what merit they? Surely other merit of any works we know none, but of death. If therefore we will be made righteous before God, let us renounce all merit of grace by our own works, all confidence in our own righceousnes. Let us abound in every good work: but for righteousness, and salvation let us run unto our Christ, for he is made of God unto us wisdom, and righteousness, sanctification, and redemption. Let us be ready to do good, and to distribute, and to procure things honest both before God and men, and let us assure our selves that a cup of cold water given in Christ his name shall not lose his reward. But let no man say in his heart, or think with himself that it is for his righteousness and the merit of his works. For if he so justify himself, the Lord shall condemn him, and judge him wicked. To cease to do evil, to learn to do well, to seek judgment, to relieve the oppressed, to judge the fatherless, to defend the widow, to fast, to watch, to pray, to be just, merciful, and liberal, to feed the hungry with our morsels, to cloth the naked with our fleece, to comfort the sick, and to help the troubled in their distress, are all good works, odors that smell sweet, sacrifices acceptable and pleasant unto God. Let our faith work by such love, and let our knowledge be filled with such fruits of righteousness. Such works God accepteth well at our hands, though he do not accept us for our works, but only in his well-beloved son Christ Jesus. In a word, let us always be occupied in doing that which is good, but let us not repose any confidence of our salvation at all in any good that we do.
The last thing which I observe is the reason why the Apostle counted all outward things whatsoever but loss and dung, which was for Christ his sake, for the excellent knowledge of Christ Jesus, that he might win Christ, and that he might be found in him &c. Here was his vantage, here was his gain, here was his merit, and for the gaining of this pearl he would willingly sell or loose all that ever he had. But I must defer to speak of this point at this time.
O Lord our God grant unto us we humbly beseech thee, the grace of thy holy spirit, that the bright beams thereof shining into our hearts all mysts of blindness, darkness, and ignorance may be expelled thence, and we enabled to see the mysteries of thy will, and the wondrous things of thy law. Humble us ô Lord in our selves, we humbly beseech thee, that we seeing and knowing our own unworthiness and unrighteousness, may sue from our selves, unto thee, and in thee may find rest unto our souls. Encrease ô Lord our knowledge in thee, and our obedience unto thee, that our knowledge being filled with the fruits of righteousness, and our faith working by love we may be known truly to belong unto thee.
LECTURE LIV.
PHILIP. 3. Vers. 9.
IT remaineth now that we see what it was that the Apostle counted vantage unto him, for which he counted all things else in the world but loss and dung. It was the excellent knowledge of Christ Jesus his Lord that he counted vantage unto him, for which he counted all things else but loss and dung. For the excellent knowledge of Christ Jesus, that he might win him, and that he might be found in him, he thought all things loss, and judged all things to be dung. Where 1. let us see what is meant by the excellent knowledge of Christ Jesus. 2. How all things else are to be judged loss for the excellent knowledge sake of Christ Jesus. 3. What the excellency and vantage is of the excellent knowledge of Christ Jesus.
Touching the 1. we must understand that there is a threefold knowledge of Christ: One by the law in the Old Testament; another by the Gospel in the New Testament, and a third in heaven, when we shall see him face to face. In the law Christ was figured by the heavenly Manna, by the Rock in the wilderness, by the brazen Serpent, by the pascal lamb, by the rites, and ceremonies, and sacrifices of the law. Of his coming Jacob spake in the blessing of Judah, Gen. 49.10. and Balaam likewise in his prophecy of the great prosperity that should come unto Israel, Num. 24.17. Of his incarnation, and birth of a virgin Isaiah prophesied, Isaiah 7.14. Of his conception by the holy Ghost Daniel is thought to have prophesied, Dan. 9.24. Of the place of his birth Micah prophesied, Micah 5.2. Of his kingdom and government Isaiah prophesied, Isaiah 9.6.7. Of his preaching and office as he was a Prophet Isaiah also prophesied, Isaiah 61.1.2.3. Of his infirmities and sorrows, and of his oblation and sacrifice of himself as he was our Priest Isaiah likewise prophesied, Es. 53. Yea so full fraught with arguments touching Christ were both the books of Moses, and the writings of the Prophets, especially of Isaiah, that in this respect it may be well said, as I think, that the Law was a school-master to bring us unto Christ. So that ye see Christ might be known by the Law in the Old Testament. But this knowledge of Christ is compared by the Apostle Peter, unto a light, or candle that shineth in a dark place. An obscure knowledge it is, and such as in comparison of the knowledge of Christ by the Gospel, is as darkness in comparison of light The second knowledge then of Christ is by the Gospel of Christ in the New Testament, where we see plainly that fulfilled which before was prophesied of Christ Jesus. There we know not his person only, that he is the everlasting son of the Father, that he is both God and man, that he is very God of very God, begotten before all worlds, & that he is very man of the substance of his mother, borne in the world; perfect God, and perfect man, subsisting of a reasonable soul, and human flesh: but there also we know that he came from the bosom of his father for us, that he made himself of no reputation, and took on him the form of a servant for us, that in infirmities, and sorrows, and sufferings, and affections, and passions of the mind, and in all things he was like unto us, sin only excepted, that he might be merciful unto us, that he humbled himself, and became obedient unto the death, even the death of the Cross for us, that he overcame the powers of death, and rose again, and ascended into heaven for us, that he hath paid the price for our sins, and freed us from the bondage of sin, death, and the Devil, that he as our Priest liveth forever, and sitteth at the right hand of his father to make continual intercession for us, that he as our King continually protecteth, and preserveth us, that he as our Prophet by his word, the word of our salvation teacheth us, that in him we are accepted and beloved, that for him God's blessings are showered down upon us, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, that there is no condemnation unto them that are in Christ Jesus, and that by faith in him, we are made one with him, and he with us: all this and much more touching Christ we know by the glorious light of the Gospel which hath shined in our hearts. And this is that knowledge which the Apostle here calleth the excellent knowledge of Christ Jesus. Excellent indeed above all other knowledge, and excellent even as much as our life and salvation is worth. And this knowledge of Christ is compared by the Apostle Peter unto the day star. An excellent knowledge, and such as is so much more glorious then the knowledge of Christ by the law, as is the light and brightness of the day-star more glorious then the light and brightness of a candle. The third knowledge of Christ is in heaven, when we shall see him face to face, which is the most excellent knowledge of Christ of all the rest. For then shall we see him as he is, then shall we enjoy the continual fruition of his presence, then shall we see the name written upon his thigh, The King of Kings, and Lord of Lord's; then shall that knowledge which is now only in part be fully perfected. And this knowledge of Christ is compared unto the Sun in her brightness, and is as much more excellent then the second, as the second is then the first. Now the knowledge of Christ Jesus of which the Apostle here speaketh, is not this last, nor the first knowledge of Christ, but the second, which he calleth excellent, both in it self, and in respect of his first knowledge of Christ. For he had before a general and obscure dark knowledge of Christ by the books of Moses, and the writings of the Apostles, being brought up at the feet of Gamaliel: but that was nothing in respect of this: this was the excellent knowledge, and for this excellent knowledge sake he counted both his former knowledge, and all things else to be but loss and dung.
Now how all things are to be judged loss and dung for the excellent knowledge sake of Christ Jesus, that is in the next place to be considered. Birth, kindred, nobility, wealth, learning, knowledge, holiness of life, righteousness, temperance, sobriety, and the like; even all outward things, and all our works whatsoever, are all to be judged loss and dung for the excellent knowledge sake of Christ Jesus. What then? Must we renounce birth, kindred, nobility, and the like? Must we make away our wealth and riches, and vow a voluntary poverty? Must we remit all care of learning and knowledge, and instead thereof embrace ignorance? Must we leave of to follow after holiness of life, righteousness, temperance, sobriety, and the like? Must we cease from good works, if we will be partakers of the excellent knowledge of Christ Jesus? No such matter. Paul needed not to renounce his tribe, his kindred, his noble parentage, neither was he to grow dissolute, or negligent in the observation of the commandments and ordinances of the law, that he might come to the knowledge of Christ. His circumcision was commanded, his tribe and kindred were worthy perogatives, and his works done according to the law were very commendable. He was not therefore simply to renounce, or clearly to abjure all those things, but only to renounce all confidence in these things, if he would be a Christian. Right so it is to be said generally. Is any man noble and great by birth and parentage? So were many godly kings of Israel and Judah. But therein we may not secure our selves, as if therefore we needed to fear no evil. Is any man rich and wealthy? So was Abraham, and Lot: but if riches increase, let no man set his heart upon them, let no man trust in uncertain riches. Is any man holy, righteous, which feareth God, and aboundeth in every good work? So were the Saints of God, therefore renowned in the holy scriptures: and let him that is such be such still. He that is holy let him be holy still, and he that is righteous let him be righteous still. Yea let every man labor and strive still more and more to increase in all knowledge and understanding in every good thing, and in every good work. But let no man rejoice, or put any confidence of his salvation in these things, but as it is written, He that rejoiceth let him rejoice in the Lord. How then are all these outward things to be judged loss and dung? Certainly not in respect of the substance of the things, or of the good works which are done: For the things such as we have spoken of, as honor, riches, wisdom, learning, knowledge, and the like are the good gifts and blessings of the Lord thankfully to be enjoyed and used to his glory: and likewise good works are commanded, and rewarded by God, and are well-pleasing in his sight, as the Apostle witnesseth where he saith, To do good and to distribute forget not; for with such sacrifice God is pleased. It is not then in respect of the substance of these outward things, that they are to be judged to be loss & dung: but they are to be judged loss and dung in respect of any confidence to be reposed in them: for better it is that we wanted them, then that we should repose any trust or confidence in them. For besides that they are as a staff of reed, on which if a man lean it will break into shiuers, and hurt him, confidence in them doth stay us and hinder us from coming unto Christ, and reposing that confidence in him which we ought to have in him. Which is plainly proved by that of the Apostle, and that of our Savior which I mentioned the last day. For the Apostle maketh this the reason why the Jews submitted not themselves unto the righteousness of God, because they went about to stablish their own righteousness. They (saith he) being ignorant of the righteousness of God, and going about to stablish their own righteousness, submitted not themselves to the righteousness of God. What was the cause of their blindness and ignorance of the righteousness of God? What was the cause why they submitted not themselves unto the righteousness of God? Here it was, they went about to stablish their own righteousness: they had a great conceit of their own works done according to the Law; they thought themselves righteous by them, and therefore they cared not for coming unto Christ, nor sought not after the righteousness of God in him. And this was the very cause why our Savior told the Pharisees, that the Publicans, and the harlots should go before them into the kingdom of God. The Pharisees had a proud conceit, and a very great confidence in their own righteousness; insomuch that they justified themselves above all other men. And therefore our Savior hereby gives them to understand that they are farther from the kingdom of God then the greatest sinners that are; because there is more hope of the greatest sinners that are that they will sooner come to Christ, and sooner to repentance than those that have such a conceit of their works, and such a confidence in their own righteousness by the works of the law. Such an enemy unto Christ is confidence in any outward thing without Christ. It stays us from coming unto Christ, from the knowledge of Christ, and from confidence in Christ Jesus: for if we secure our selves, and rest our selves in our selves we come not unto Christ, coming not unto him we know him not, knowing him not we repose not the confidence of our salvation in him. In respect therefore of any confidence to be reposed in them, we must judge them loss and dung. This quality of confidence in them, of trust to be made righteous by them is that that the Apostle disputes against, and that that we must quite renounce. Touching all outward things therefore without Christ whatsoever I say unto you, set not your hearts upon them, secure not yourselves in them, set not your affections upon them, repose no confidence in them. Wealth, honor, strength, wisdom, knowledge, righteousness, and holiness are the good gifts and blessings of the Lord; enjoy them thankfully, and use them to the honor & glory of our God: but be not puffed up with any conceit of merit or confidence in these things. For ho • soever they might happily seem sometimes vantage vnt • you, yet if ye become to the true knowledge of Christ Jesus • ye must judge them to be loss & dung in respect of any confidence to be reposed in them. Abound then in every goo • work to the glory of almighty God, but repose no confidenc • of your salvation at all in any good that ye do, but only in Christ Jesus.
2. They are to be judged loss and dung in comparison of the excellent knowledge of Christ Jesus. For such is the excellent knowledge of Christ Jesus, that to gain that we should sell all that ever we have, nay if we loose all that ever we have we should not care if we gain that. The man ye know that is tossed and turmoiled with the troublesome storms of the seas, when it comes to that that either he must wrack and never come unto the haven, or else he must disburden his ship of hir lading, he quickly makes his choice, and casts all into the sea, and counts all but loss in comparison of his life. So we see in Paul's dangerous voyage towards Rome, when he and they that were with him were tossed with an exceeding tempest, they lightened the ship, and cast out with their own hands the tackling of the ship, choosing rather to lose all their wares, and all that was in the ship, then to lose their lives. So we in comparison of this excellent knowledge of Christ Jesus, whom to know is life everlasting, must account of nothing that we have in the world, but in ech comparison of all other things with this we must count them all but loss in comparison of this; yea we must make this account that it is better for us utterly to be despoiled and deprived of all things, then of this one thing, the knowledge of Christ Jesus. Nay we must go farther then the mariner or merchant: for he casteth out his wares, because he had rather live though poorly, then perish with his wares in the waters: but he is so far from contemning his wares or his wealth▪ that when he comes unto the haven he sorrows for his wealth perished in the waters. But we must contemn all other things, and count them not only as loss, but as dung, and most vile and abject in comparison of the excellent knowledge of Christ; and when we have lost all things if • ee have this excellent knowledge of Christ Jesus, we • ust still so rejoice herein as that we make no other • count of all other things than trash and naught. Albe • therefore it be not always needful quite and utterly to • spossesse our selves of all outward things that we may come • o the excellent knowledge of Christ Jesus, yet must we be • us affected both towards the one and the other, as that we • oth more care for this than for all things else, and con • emne and count all things else but dung in comparison • f this.
Which account that we may the rather make, let us in the • hird place see what the excellency, and the vantage is of the • nowledge of Christ Jesus. Many daughters have done vertu •• y, saith Solomon describing the conditions of a virtuous • nd godly woman, but thou surmountest them all. So I say of • nowledge, many knowledges of many things are most ex • ellent, and of rare commendation, and to be sought after more than the most precious things else whatsoever: but the knowledge of Christ Jesus far excelleth, and far surmoun • eth them all. This our Savior Christ plainly witnesseth, where he saith unto his Disciples, Verily I say unto you, that ma • y Prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear and have not heard them. The Prophets and other holy men of God had seen long before in the spirit, and by faith those things which the Disciples then saw: for it is said that Abraham saw Christ his day and rejoiced; he saw it a far of with the eyes of faith, and rejoiced. But our Savior far preferreth the sight and hearing of him which now his Disciples had after his coming in the flesh, before that which the Prophets and other holy men of God had of him before his coming in the flesh. Which plainly showeth that the knowledge of Christ Jesus by the light of the glorious Gospel far excelleth that knowledge in the Old Testament, and much more all knowledge else whatsoever. Much to the same purpose is that testimony of our Savior touching John the Baptist, where he maketh him the greatest of them that went before him, but the least in the kingdom of heaven to 〈◊〉 greater then he was. Whereas the meaning is, that th • preaching of John the Baptist was much better and clearer tha • the preaching of the Prophets, because he pointed at th • lamb of God now ready to be offered up as a sacrifice forth • sins of the whole world: and yet the preaching & message o • every Minister in the New Testament is better and clearer the • the preaching and message of John the Baptist, because that by their message and ministry the knowledge of Jesus Christ 〈◊〉 better and more clearly opened. Yea, and that which ye • more commendeth the excellency of the knowledge o • Christ Jesus, is that the Angels themselves desire to behold this mystery of man's redemption and salvation by Christ Jesus, which yet they see not but we see into by the knowledge of Christ Jesus revealed in his glorious Gospel. What shall I speak of those manifold titles given hereunto in the New Testament, as that it is called the mystery of God, the mystery of the kingdom of God, the mystery of Christ, the mystery of God the Father & of Christ, the mystery kept secret from the beginning of the world &c. All which do wonderfully commend the excellency of this knowledge, being made known unto none, but unto whom the Father doth reveal it by his spirit: For no man knoweth the Son but the Father, and he to whom the Father doth reveal him by his spirit. I will not farther stand to amplify the excellency of this knowledge, either by speaking of that ignorance which is opposite unto this knowledge, or by comparing of this knowledge with any other knowledge whatsoever. Through the ignorance of this knowledge of Christ Jesus are the Gentiles strangers from the life of God. Excellent then is this knowledge whereby we live in God, and God in us. Again, the knowledge of God in the Old Testament in comparison of this knowledge by the Gospel in the New Testament is but as darkness in comparison of the light. For as Moses shown the law, the Jews eyes were not lightened but blinded, but by the light of the Gospel all darkness is driven from our eyes, as the Apostle showeth. What then is any knowledge that it should be compared with the excellent knowledge of Christ Jesus? Not therefore to compare it with any, as being incomparably beyond all, even in it self ye see it is most excellent, desired of the Prophets and holy Patriarchs, desired of the holy Angels, and revealed unto none but unto whom the Father doth reveal it by his holy spirit. But most excellent it is to be judged by us in respect of that vantage which it is unto us.
What is then the vantage of the knowledge of Christ Jesus unto us? Surely even as much as our life and salvation is worth. For this is eternal life, saith our Savior in his prayer unto his Father, to know thee to be the only very God, and whom thou hast sent Jesus Christ. Where the meaning is, that the knowledge of Christ Jesus entereth us into the possession of eternal life. For this we must know that howsoever we have a name that we live, yet indeed in respect of the life of God we are dead, until such time as God that commanded the light to shine out of darkness shine in our hearts, and bring us by the light of the glorious Gospel unto the knowledge of Christ Jesus: and then when we come unto the knowledge of Christ Jesus by the illumination of God's spirit, then we take entrance of the possession of eternal life. Which I take it our Savior Christ also signifieth where he saith, Verily, verily I say unto you, the hour shall come, and now is, when the dead shall hear the voice of the son of God, and they that hear it shall live. For when he saith, the dead shall hear the voice of the son of God, he meaneth that before such time as we hear the voice of the son of God, whereby we come unto the true knowledge of him, we are dead spiritually, we live not the life of God. And again when he saith, that they that hear it shall live, his meaning is that then only we begin to live the life of God, and to take possession of eternal life when we hear his voice, and thereby come to the true knowledge of him. A notable vantage that this knowledge of Christ Jesus brings unto us. But what knowledge of Christ Jesus is it that is this advantage unto us? Not the knowledge of his person only, but what he is made of God unto us, which I called before the second knowledge of Christ. To know that he was borne, lived and died for us, to know that he is our wisdom, and righteousness, our sanctification and redemption, to kno • the virtue of his death and resurrection, to know that he is the reconciliation for our sins, that he is the salvation of our souls, that by him, and for him we have and receive all the good blessings of God, whether belonging to this life, on that that is to come, to know that in him are hid all the treasures of wisdom, and knowledge, and salvation, so that having him we have all riches, and wanting him, whatsoever riches we seem to have, we have nothing, thus to know him is a vantage unto us: for if we thus know him, we believe in him, we love, and we keep his commandments; and herein is life, and without this is nothing else but death.
Is this then the excellency, and is this the vantage of the knowledge of Christ Jesus? what diligence should this stir us up unto after the means whereby we may come unto this knowledge of Jesus Christ? what reverence and attention should it work in us when the mystery of this knowledge is opened unto us by the ministry of his servants? And yet behold how where the light of this knowledge shineth most clearly, men do yet love darkness better than light? It may be spoken to the shame of this whole Town, it may be spoken to the shame of a great many of this congregation, that they love darkness better than light, that they had rather lie drowned in the ignorance of Christ Jesus, than be taught in the knowledge of Christ Jesus; for what frequenting is there by them of those places where they should be taught in this knowledge? Three or four Sermons may commonly be heard weekly. Of so many thousands as are in this Town, how many hundreds, nay how many scores come to hear them weekly, nay come to hear any of them weekly? If it should be said as it was to Abraham at the destruction of Sodom, if there be fifty religious men within the City that hearken unto my voice, and thirst after the word of their Salvation as the Hart thirsteth after the Brooks, if 45, if 30, if 20, if 10, I will spare it and remove from it my sore plagues of famine, and sickness, would we not think it a hard matter if so many should not be found in this City, which might well be as Goshen, where there should be light though darkness were round about it? I say not that so many cannot be found: for I do not know so much. But this I say, that too few such there are to be found amongst us. In this congregation what slackness, and negligence is therein a great many either of frequenting other places, or this? Beloved the holy Patriarchs, and the Prophets desired that knowledge of Jesus Christ, which now ye may have: and care ye not for it? yea the Angels do even yet desire to look into it, and will ye not? what is the matter? doth this word of your salvation distaste in your mouths? do ye not relish it? It is a token that ye are sick; and ye had need to look unto it: for the sickness is unto death, even unto the second death: Have ye surfeited of it, and had too much of it? quaisie stomachs, and quickly surcharged. Soone we have too much of that whereof we can never have enough. When our Savior had told the woman of Samaria, that whosoever should drink of the water that he gave him, should never be more a thirst; sir (saith she) give me of the water that I may not thirst nor come hither to draw. Beloved we have told you that the word which we bring unto you is the word of life, the word of your Salvation, the word of your reconciliation: and yet what slackness and negligence is there in coming to the hearing of this word? few there are that come to beg this heavenly Manna, few that come to take it when we reach it out unto them. Beloved, again we tell you, that the knowledge of Christ Jesus, wherein our hearts desire is to instruct you, is your entrance into the possession of eternal life and Salvation, it is as much as your life & Salvation is worth: will you live the life of God in this life and forever in the life to come? come then, and learn to know Christ Jesus: come and learn to know what great things he hath done for you, and what duty again he doth require of you. If you be rich in this knowledge ye are rich indeed; if ye be instructed in this knowledge, ye are learned indeed; if ye be mighty in this knowledge, ye are mighty indeed: If ye have this, ye want nothing; if ye want this, ye have nothing. O ye that will be rich and wealthy, seek after these riches; ye that will be wise and learned, seek after this learning; ye that will be great and mighty, seek to be mighty in this knowledge. Whatsoever other wealth and riches ye have, whatsoever other wisdom or learning, whatsoever other might or power, all things are but loss and dung in comparison of the excellent knowledge of Christ Jesus: know him, and know all things; know not him, and know nothing. As therefore ye love your salvation in Christ Jesus, so labor to come unto, and to grow up in the knowledge of Christ Jesus. To know him is life eternal, not to know him is death eternal. Why will ye die, when by the power of him ye may live? If ye know not, ye shall die, but know and live. One word of that which is added.
Of Christ Jesus my Lord.] What doth the Apostle mean to call Jesus Christ his Lord? Was he his Lord alone? Was he not their Lord also to whom he wrote? Why doth he not say of Jesus Christ our Lord? If he had lived now, and spoken thus, he should have had many such questions as these, and he should have been sure of many sharp censures for thus appropriating this title of Jesus Christ the Lord unto himself. But thus he spake in the vehemency of his affection. And if he had now lived, would he have spoken otherwise? No, though he had been called Puritan for his pains. I observe it the rather, to note what a strange humor we are now grown unto: for if any man shall now say; Forsake me not O Lord my God, Be merciful unto me O Lord my God, I thank my God for his mercies, I think all things loss for the excellent knowledge of Christ Jesus my Lord, is he not nicked in the head by and by, and noted for such a man? Yea now it is almost come to pass that let a man be religious, devout in prayer, reverent in hearing the word, careful to meditate thereon afterwards, one that feareth an oath, one that cannot patiently hear corrupt communication, one that will not run into the same excess with others, a Puritan I warrant him. A pitiful case, that a man speaking as the holy Ghost speaketh, and doing as all men are commanded to do, should be branded with an odd and odious name. I wish that we would all of us both frame our speeches as the Holy Ghost hath taught us, and our actions as the Holy Ghost hath commanded us more than we do. If any shall seem unto himself pure and holy, the Lord shall judge him wicked and impure. But let everyone of us study to be pure & holy in all our words, and in all our works: and let everyone of us labor by all means to have this testimony sealed unto our souls that Jesus Christ is our Lord.
O Lord our God we humbly thank thee for that knowledge of thy Son which thou hast already vouchsafed unto us. Vouchsafe we beseech thee to increase in us this knowledge daily more and more. Open our dime eyes we beseech thee, that we may daily more and more see the excellency, and the vantage of this knowledge, that so we may daily more and more grow up in all love thereof: Purge us we beseech thee of all such affections as may be any hindrances hereunto, that so growing up daily more and more in thee, at length we may reign with thee in the kingdom of thy son Christ Jesus forever.
LECTURE LV.
PHILIP. 3. Verse 9.
NOw the Apostle goeth on, beating still upon the same reason why he counteth all his works whatsoever and whensoever done, and all outward things whatsoever to be but loss and dung. I do judge them, saith he, to be dung, even contemptible and loathsome, being so far from being loath to lose them, as that I despise and loath them: why? that I may win Christ, that is, that I may have 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 having mine own righteousness, not clothed with mine own righteousness, which is of the Law, that is, by the observation and works of the Law, but being clothed with that righteousness which is not through works, but through the faith of Christ, even the righteousness which is of God through faith, that is, which God doth impute▪ unto me through faith in Christ Jesus. So that ye see the Apostle still runs upon Christ, Christ, Christ; for Christ, for the excellent knowledge sake of Christ, that he may win Christ, that he may be found in Christ: he thinks all his works, all things absolutely to be loss, and judgeth them to be dung. I judge them to be dung. Here he plainly renounceth all confidence in all things without Christ whatsoever, and plainly disclaimeth all vantage, all merit, all righteousness by his works. That I may win Christ: Here is the cause why he disclaims all righteousness by his works, because otherwise he could not win Christ; for he doth it that he may win Christ, and may be found in him. This also is a part of the cause why he disclaims all righteousness by his works, because otherwise he could not be found in Christ in that day. Why not? What is it to be found in Christ? The Apostle shows that to be found in Christ, is to be found not clothed with his own righteousness which is by the works of the Law, but clothed with that righteousness which is Christ's, and only ours through faith in Christ, even that righteousness which God doth impute unto us through faith in his name. So that he that will be found in Christ in that day, must disclaim his own righteousness, and renounce it as dung and rottenness, and must cleave only unto the righteousness of Christ Jesus, which God doth impute unto him through faith in him. The sum then of that which the Apostle tells the Philippians in these words, is, that he now at this present in the state wherein he now stands, doth judge all things, even his very best present works, to be so far from any part of his righteousness, as that he judgeth them to be dung, even vile and contemptible, so that he doth disclaim all righteousness by them, that he may win Christ, that is, that he may be more and more nearly incorporated into him, and possessed of his righteousness by faith, and that he may be found in that last and great day not in Moses, but in Christ, that is, not having his own righteousness which is of the Law, as his garment to stand before the Lord withal, but having that righteousness to be clothed with which is indeed Christ's, and his through the faith of Christ, even that righteousness which God doth impute unto him through faith in Christ his name. This, I say, I take to be the sum of that which the Apostle tells the Philippians in these words.
So that ye see here is first a disclaiming of his own righteousness by works, in that he judgeth them to be dung: 2. A reason why he so judgeth them, and so disclaims them, that he may win Christ, and may be found in him: thirdly, an explication what it is to be found in Christ, by a distinction of righteousness, into his own, and Christ's, where he saith, not having mine own, &c. Now let us see what observations may hence be gathered.
First, it is not unworthy our noting, that the Apostle goeth over and over these points so often, as if he could never satisfy himself with disclaiming all righteousness by any works, and proclaiming Christ alone to be all his righteousness. In the former verse he disclaimeth all his works done before his conversion, as no vantage, but loss unto him, and maketh Christ all his vantage either for righteousness or salvation. In this verse three several times he disclaimeth all his works generally, whether done before or after his conversion, as touching any righteousness by them; and again so many times avoucheth in effect Christ Jesus alone to be all his righteousness. Whence I observe both the difficulty, and the necessity of enforcing these points. A difficult and hard matter it is when we have done anything well, when we have walked faithfully in our calling, when we have relieved the oppressed, judged the father-less, defended the widow, when we have humbled our selves in prayer, chastened our selves with fasting, abstained 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 selves, not somewhat to be puffed up with these things, not to have some conceit of merit and righteousness by these things. A difficult matter to persuade us that these things are no vantage unto us unto justification or salvation. A difficult matter to persuade us that these things are but loss and dung, things vile and contemptible. And yet necessary it is that we be thus persuaded of these and the like things as touching any confidence of our righteousness or salvation by them, and that we count Christ alone all our righteousness, and the horn of our salvation. And therefore the Apostle knowing both the difficulty, and yet the necessity of persuading this, beateth upon it twice, thrice, often, that he did thus and thus, and therefore the Philippians should do so.
This should teach us with great diligence to observe and mark the things that are so much and so often beaten upon, as things which either we are dull to comprehend, or unwilling to yield unto, and yet things which are as most certain for their truth, so most necessary for their use: for albeit all the things in the whole book of God be of such importance as that they are most worthy of our due meditation and diligent observation, as able to make us wise unto salvation, yet when things are so much urged, and so often beaten upon, we are to think that it is not without great cause that they are so pressed, and therefore that they are with greater attention and heedfulness to be marked by us. As therefore we are with all diligence to observe whatsoever is written, because all things are written for our learning, so let us with all diligence observe the things so often urged. It may be that they are so often urged because of our dullness to comprehend them, it may be because of our unwillingness to yield unto them, it may be because of the unfeigned assent that we should yield unto the truth of them, it may be because of the necessary use that there is of them. Surely they are not so much urged without great and urgent cause. And so for these points here beaten upon, let us assure our selves both that it is most true that our works are no part of our righteousness, but Christ our whole righteousness, and that it necessarily behooveth us to be thoroughly persuaded thereof. How good soever therefore our works seem unto us, and how difficult soever it be to persuade us that our very best works are to be judged but loss and dung, yet seeing the Apostle so often tells us that he judged so of his best works, let there be the same mind in us that was in him, and let us judge so to.
2. In that the Apostle saith, and do judge them to be dung, I note the Apostles present judgment of his present works. He now at this present in the state wherein he now stands doth judge all things even his very best present works to be so far from being any part of his righteousness, as that he judgeth them to be dung, even vile and contemptible, so full of pollution and uncleanness as that there is no reckoning to be made of them in respect of any righteousness by them, but rather they are to be contemned as uncleanness. Whence I observe that our very best works, such as are wrought after our knowledge of Christ Jesus, and faith in his name, are no part of that righteousness whereby we are accounted righteous before God. Great difference I know there is between the works which go before, and the works which follow after faith. For those are evil, these are good works, those proceed from an impure heart, these from an heart purified by faith, those cannot please God, these are pleasing and acceptable unto God, those are in justice rewarded with death, these are in mercy rewarded with life, those, even the very best of them have the nature of sin, and are wholly unholy, these are in part holy, and may truly be called our inherent righteousness. But for any part in that righteousness whereby we are made righteous before God even these works which are the fruits of faith, they have no part at all in it. They cannot hide or put away our sins, they cannot endure the severity of God's judgment: here they must give place, here they are to be judged loss and dung. The reason then why our very best works are no part of our righteousness before God is, because that in every such view and examination of them they are to be judged loss, and even dung. So the Apostle counted such works as he did even then when he wrote these things: and therefore much more are we to make the same account of whatsoever good works we do after that our hearts be purified by faith in Christ Jesus.
The exception which is taken against this doctrine from this place by some is this, they say the Apostle doth not here speak of such works as he did after he believed, but only of such works as he did before he believed, before his conversion unto Christ; and therefore that hence nothing can be gathered against justification by works done after faith in Christ Jesus. But how perversely they falsify the meaning of the Apostle yourselves may easily judge by that which already hath been spoken. For the Apostle having spoken in the former verse of such works as he did before he believed, affirming of them that howsoever they seemed vantage unto him before his conversion unto Christ, yet afterwards he counted them no vantage, but loss for Christ his sake; doth in this verse speak not only of them, but of all his works generally whatsoever and whensoever done, saying, yea doubtless I think all things but loss &c. It cannot be denied, but that he spake in the former verse of such works as he did before he believed. And when he addeth unto that this general term, yea doubtless I think all things but loss, doth he speak only of such works as he did before? Nay having spoken before of works only done before faith, in this general term • he includeth all works both done before and after faith, and judgeth them all to be but loss and dung. Again, as he said before that when once he came to the knowledge of Christ Jesus he counted those things loss which before seemed vantage unto him; so now he saith in the present that he doth think all things but loss, that he doth judge all things to be dung. Which cannot otherwise be meant then of his present opinion and judgment touching such works as now presently he did. Neither can it be said that is his present judgment indeed, but of such works only as he did before he believed. For it is, as himself saith, his present judgment as of such works, so of all works generally, the general term being therefore added to comprise not only those which he had spoken of before, but all others also. For reply unto which answer they cry out upon us for blasphemy, and a • ke question upon question to make some show that they justly charge us with blasphemy. For whereas we say that good works done after faith are here meant by the Apostle, and are judged by him to be but loss and dung, they ask whether we call the fruits of the spirit dung? whether Paul gloried of dung when he said, I have fought a good fight, I have finished my course, I have kept the faith; from henceforth there is laid up for me a crown of righteousness which the just judge shall give me in that day? What crown of righteousness is due unto dung? what just judge will vouchsafe to give a crown unto dung? what thanks we owe unto God for creating us in Christ Jesus unto good works if they be nothing else but dung? And for conclusion they say that if the good works of the faithful be but loss and dung, then are not good works to be done or liked, but to be disliked and neglected. Thus they triumph in their iuglings, and make a show as if all they spake were Gospel, & whosoever said otherwise did nothing else but blaspheme. But will ye see how they deceive the world with a vain show of words wherein there is no substance. All this fair flourish which they make is quickly beaten down by that one distinction whereof I have often told you, and whereof they are not ignorant. In good works therefore we must understand that there are 2. things to be respected; the one their substance, the other their quality. The substance of the work I call the action it self, is judging the fatherless, relieving the oppressed, defending the widow, feeding the hungry, and the like. The quality of the work I call the confidence which men have to be made righteous before God, and to be saved by such works. Now these works I say according to their substance are good, as to judge the fatherless, to relieve the oppressed, to defend the widow, to feed the hungry and the like, are good works, holy works, works commanded by God, and works rewarded by him. But in respect of any confidence to be justified before God by them or the like, or to be saved by them, they are to be judged but loss and dung, because, as it is written, he that rejoiceth must rejoice in the Lord, which being so, the answer to their demands is as possible, as they think it impossible, i. most easy.
1. Therefore where they ask, whether we call the fruits of the spirit dung? we answer, no. But we say that those good works 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 righteousness or salvation by them to be judged loss and dung. Secondly, where they ask whether Paul gloried of dung, when he said, I have fought a good fight &c. we answer no. He glorieth in his faithfulness and constancy in the work of his ministry, not as putting any confidence of his righteousness or salvation in them: (for so they should be but dung) but because he knew that his labor should not be in vain in the Lord. Thirdly, where they ask, what crown of righteousness is due unto dung? we answer, none: for the crown of righteousness is due unto our good works, not as they are from us, but as they are the work of God's spirit in us, neither so for any merit in them, but only for his promise sake, who both worketh in us, and crowneth his one works in us. Fourthly, where they ask, what just judge will vouchsafe to give a crown unto dung? we answer, none will do it: But the most righteous judge, the Lord of heaven and earth, because he is righteous and keepeth promise forever, giveth a crown unto our good works, not as they are dung, not as they are poisoned tempered with that quality of confidence in them, but as they are the work of his spirit in us. 5. Where they ask, what thanks we owe unto God for creating us unto good works, if they be nothing else but dung? we answer that it is their shameful abusing of the world to say that we judge thē to be nothing else but dung. In respect of that quality we say that they are to be judged loss & dung, but in respect of their substance we say that they are good, and that we are to glorify God by walking in such good works as he hath ordained us to walk in. Lastly, where they say, that if the good works of the faithful be but loss and dung, then are not good works to be done or liked, but to be disliked & neglected, we say the same. But who are they that say that the good works of the faithful are nothing else but loss and dung? Because we do not inuest them into the glory of Christ Jesus, because we do not make them any part of our righteousness before God, because we stand not upon any merit of salvation by them, do we therefore say that they are nothing else but loss and dung? Thus indeed they bear the world in hand, and thus they lead captive many poor and ignorant souls into many grievous and noisome errors. But mark 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 unto God, and such as God hath ordained us to walk in unto life and salvation; only in respect of any merit or confidence of righteousness or salvation we say they are to be judged but loss and dung. See then and judge between us and them, whether we say simply that they are but loss and dung. These are they that with feigned words make merchandise of your souls, whose judgment long agone is not far of, and whose damnation sleepeth not. By this judge of the rest, and as they deserve in this, so let them be credited in the rest. By the circumstance of the place ye see the necessary collection of the Doctrine delivered, and how the gain-sayers do falsify the meaning of the Apostle.
Let this then serve to instruct us in the true use of good works. They are the way which God hath ordained that we should walk in to the glory of his name, and to the salvation of our own souls: as both that exhortation of our Savior proveth, where it is said, let your light so shine before men that they may see your good works, and glorify your father which is in heaven; and likewise that saying of the Apostle, where he saith, that we are the workman-ship of God created unto good works, which he hath ordained that we should walk in them. But they are no part of that righteousness whereby we are made righteous before God. For Christ alone it is that is made of God unto us wisdom, and righteousness, sanctification, and redemption: it is the blood of Christ Jesus that cleanseth us from all sin. Our very best works, and all our righteousness (as the Prophet witnesseth) is but as filthy clouts: and touching them, when we have done all that we can, we must say, as our Savior willeth us, we are unprofitable servants; we have done that which was our duty to do. Let us therefore walk before the Lord in holiness and in righteousness all the days of our life. For without holiness of life no man shall see the Lord. But let no man be puffed up with any conceit of his own righteousness by his holiness: for if he justify himself, his own mouth shall condemn him, and if he say that he is perfect, the Lord shall judge him wicked. Our good works are the fruits of our faith, and the effects of our justification by faith, declaring and testifying that we are justified before God. Let us therefore abound in every good work that we may have the testimony of our faith, and of our justification sealed up unto our souls. But let us not so please our selves in all the good that we do as that we count our selves righteous thereby: for in many things we sin all: and he that faileth in one point of the law, he is guilty of all. If we will be righteous before God, we must lay away all Pharisaical conceit of our own righteousness by works, and instead thereof we must take up the prayer of the poor Publican, and cry, O God be merciful unto me a sinner. And of this let us assure our selves that the more holy, and the better that any man is, the more readily he confesseth his sins unto the Lord, and acknowledgeth his unrighteousness in his sight. It is most damnable pride that makes us rush into part with Christ, and to part stakes with him. Let us therefore with the Apostle make Christ all our righteousness, and account our own righteousness which is by works to be but loss & dung, and no vantage at all either unto justification, or salvation.
Thirdly, in that the Apostle saith, that he judgeth them to be dung that he may win Christ: I note the reason why he judgeth all things to be dung, which is, that he might win Christ, as if he should say, that unless he judged all things to be dung, he could not win Christ, he could not be thoroughly engraffed into Christ to be partaker of his righteousness. Whence I observe that either we must disclaim all righteousness by any works of our own, or else we cannot be partakers of the righteousness of Christ Jesus, either we must judge our own works whatsoever to be loss and dung, or else we cannot win Christ. This also the Apostle showeth in another place, where he saith, that unto him that worketh not, but believeth in him that justifieth the ungodly his faith is counted for his righteousness: to him that worketh not .i. to him that dependeth not on his works, to him that standeth not upon the merits of his works, to him that make not his works his righteousness, to him his faith is counted for righteousness. But to him that worketh, the wages is not counted by favor, but by debt: to him that worketh, that is to him that dependeth on his works, that standeth upon the merit of his works, and thinks to be justified by them, his wages is not counted by favor, but by debt, and is not justified by grace through faith. Who then are justified by faith? even they that disclaim righteousness by works. And who are they that are not justified by grace through faith? even they that stand upon their righteousness by their works. Wilt thou be partaker of Christ his righteousness by faith? thou must disclaim all righteousness by thy works. Wilt thou stand upon thy righteousness by thy works? thou canst not be partaker of the righteousness of Christ by faith: For there is no communion or fellowship betwixt them, but as the Apostle saith of the election of the Jews, so I say of our justification by the righteousness of Christ Jesus: if we be partakers of Christ his righteousness, if we be justified by grace, then not of works, or else were grace no more grace; but if of works, it is no more grace, or else were work no more work. We must therefore disclaim all righteousness by works, if we will lay any claim unto righteousness by Christ, we must judge all our works to be loss and dung if we will win Christ.
Let this then teach us to beat down every thought and every imagination of our hearts that exalteth it self against God, and to bring into captivity every thought unto the obedience of Christ. Let us not think of the best works that we do above that is meet, neither let us bear our selves upon them above that we ought. Let us be filled with the fruits of righteousness, but let us not think them any part of our righ • eousnesse before God. If we will be righteous before God, we must be clothed with Christ his righteousness. We cannot lay any claim unto Christ his righteousness, unless we will disclaim our own righteousness. Let us therefore humble our selves before God, let us acknowledge our selves to be sinners, and the best things that we do to be so full of pollutions and imperfections, that they cannot possibly abide the trial of God's judgment. And seeing we cannot win Christ, and be partakers of his righteousness, unless we judge all things without him to be but loss and dung, let us with the Apostle judge them to be dung, that we may win Christ; let us disclaim all righteousness by them, that we may be clad with the righteousness of Christ. So shall our unrighteousness be hid, and our sins covered, and whatsoever imperfection is in us, it shall not be imputed unto us.
Fourthly, in that he addeth, and may be found in him, I note that another branch of his reason why he judgeth all things, and so all his works to be dung, is, that he might be found in Christ, that is, that when God shall come to judge both the quick and the dead, and inquiry shall be made what every man hath done in his body, he may be found in Christ, not in Moses, not in the flesh, not in anything but in Christ. Whence I observe, that either we must renounce all confidence in our own righteousness, and judge even our very best works in that respect to be but loss and dung, or else w • shall not be found in Christ in that last and great day. For that which our Savior Christ spake in the days of his flesh unto his Disciples then present with him, hath now also his use to this our purpose. If any man, saith he, will follow me, let him forsake himself, and take up his cross, and follow me. Let him forsake himself, that is, let him forsake all that he hath, as Luke expoundeth it, all outward perogatives touching the flesh. In which place he signifieth, that he that would be his disciple must put off all carnal affections, and renounce all carnal confidence, and so rejoice in him alone, as that no cross, nor anything shall take his rejoicing from him. And even so, he that will be found in Christ in that day, he must so rejoice in Christ alone, as that he have confidence in nothing else, but judge them all to be loss and dung. Otherwise as well might he be Christ his disciple, which did not forsake all, as he may be found in Christ in that day, which doth no • judge all his works to be loss and dung in respect of any righteousness by them.
Let this also be another motive unto us to disclaim all righteousness by our works: for as there is no righteousness by faith unto him that claimeth righteousness by his works, as before we heard; so is there no salvation in that day unto him that reposeth any confidence of his righteousness in his works. There is no condemnation, saith the Apostle, to them that are in Christ Jesus. Which as it is true in this life, that they that are engrafted into him by faith, are freed from the Law of sin, and of death, and so of condemnation; so is it true that they that shall be found in Christ Jesus in that day, shall be freed from the sentence of condemnation. That therefore we may be found in him, and so freed from condemnation in • hat day, let us with the Apostle judge even our best works • o be but loss and dung, and disclaim all righteousness by our works. And surely this hath so prevailed with many great maintainers of justification by works, that when death hath • ummoned their judgment and appearance, they have dis • laimed all their own works, and all righteousness by them, • nd with heart and voice desired to be found in Christ in that • ay. I should now show how we may be found in Christ in • hat day.
O Lord our God, open our eyes we beseech thee, that we • ay daily more and more see and behold those infinite trea • ures of righteousness and salvation which are laid up for us in • hy Son Christ Jesus. As thou hast vouchsafed to make him • nto us righteousness and salvation, so give us an heart to ac • nowledge him our whole righteousness, and the horn of • ur salvation, that disclaiming all righteousness by any works • f our own, we may daily more and more grow up in thy • on, and in that last and great day may be found in him.
LECTURE LVI.
PHILIP. 3. Verse 9.
NOw the Apostle goeth forward, and having made this one branch of his reason why he judged all his works generally to be dung, that he might he found in Christ in that day, now he explicateth that phrase and manner of speech, and shows what it is to be found in Christ in that day, which is, to be found not having his own righteousness which is of the Law, but that which is through the faith of Christ, &c. Why then doth the Apostle judge 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 judge for this▪ Could he not be found in Christ in that day, unless he should judge all things to be dung? No, he could not: for to be found in Christ, is to be found not having his own righteousness which is of the Law, but that which is through the faith of Christ, &c. If therefore he would be found in Christ, he must put off all confidence in his own righteousness, and judge it to be dung, and rejoice only i • the righteousness of Christ Jesus. Thus ye see the reason an • the meaning of the Apostles speech in general.
Now to open these words yet a little more particularly, ye • see the Apostle here speaks of two sorts of righteousness; th • one his own, the other Christ's. His own righteousness he calleth that righteousness which is of the Law, that i, whic • ariseth from the observation of the commandments and ordinances of the Law, even from the performance of those things which God in his holy Law requireth. Christ's righteousness he calleth that righteousness which is through th • faith of Christ, that is, that righteousness which being properly inherent in Christ, is imputed unto him through faith in him, even the righteousness which is of God through faith, that is, that righteousness which God doth impute unto him because he believeth in him, and in him whom he hath sent, Christ Jesus. His own righteousness, which is commonly called man's inherent righteousness, ye see he describeth by the Law, that is, by the observation of those things which God requireth in his Law, not only ceremonial, or judicial, but moral also: for so he said before, that he was unrebukable before men touching the righteousness which is in the Law, that is, which the whole Law required. Christ's righteousness, which is commonly called man's imputed righteousness, ye see he describeth by faith, which is the instrument whereby we take hold of this righteousness, by Christ, in whom alone this righteousness is inherent, and by God, who of his own mercy imputeth Christ his righteousness unto us through faith. This righteousness he saith is through the faith of Christ, therefore not ours, but as by faith in Christ we 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 us. Again, this righteousness he saith is of God through faith, therefore not of the law through works: of God through faith, therefore the gift of God unto him that believeth in him that justifieth the ungodly: of God through faith, therefore not inherent in us, but only imputed unto us. Again, 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, even of God through faith, therefore it is another's righteousness, the righteousness of Christ by his perfect obedience unto the Law, even unto death, which being only inherent in him, God in mercy imputeth unto us through faith in Christ Jesus, whereby we lay hold on that righteousness which he hath fulfilled in us, and for us. Now then when the Apostle signifieth that he would be found in that day not having his own righteousness, but Christ's, his meaning is not that he would be found in that day without all holiness or righteousness of his own, but he would be found not having his own righteousness, as to be judged by his own righteousness: he would not be judged by his own righteousness, but he would be clothed with Christ's righteousness to be judged by it. The sum then of all in brief is this. It is as if the Apostle had thus said: I do now judge all things, even all my works whatsoever, to be dung, that I may win Christ by faith, to be partaker of his righteousness, and that I may be found in that last and great day, when enquitie shall be made into every man's works, not in Moses, b • t in Christ, that is, that I may be found not having mine o • ne righteousness, which is by the observation of the commandments and ordinances of the Law, a • to be judged of the Lord by that righteousness, but that I may be found in that righteousness which is in • eed only inherent in Christ, and which God doth impute unto me through faith in Christ Jesus, that my sins being covered by his righteousness, I may be judged by it. This I take to be the Apostles meaning in these words. Now let us see what observations may hence be gathered for our use.
Not having, &c.] Where first I note the antithesis and opposition that is between the righteousness of work • by the Law, and the righteousness of Christ through faith: which two the Apostle doth so carefully and diligently sever the one from the other, as that thereby he plainly shows that there can be no confusion or mixture of the one with the other. The like opposition betwixt these two sorts of righteousness, and like separation of the one from the other, our Apostle hath in his epistle to the Romans. Where showing the cause of the ruin of the Jews, he saith, that they being ignorant of the righteousness of God, and going about to stablish their own righteousness, submitted not themselves unto the righteousness of God. And afterwards he describeth out of Moses the righteousness which is of the Law thus, that the man which doth these things, shall live thereby; and then he showeth what the righteousness of faith is. So likewise in his epistle to the Galatians, Know (saith the Apostle) that a man is not justified by the works of the Law, but by the faith of Jesus Christ. And again, Whosoever are justified by the Law, ye are fallen from grace: For we through the spirit wait for the hope of righteousness through saith. Many such like places moe might be produced where these two sorts of righteousness are so opposed the one unto the other, and so distinguished and severed the one from the other, as that thence it is most plain that there is no communion or fellowship of the one with the other.
Whence I observe, that if justification be by the righteousness of works, then is it not by the righteousness of faith; and if it be by the righteousness of faith, then is it not by the righteousness of works. Thus also our Apostle upon the same ground reasoneth in his epistle to the Romans: for having in the third chapter plainly distinguished righteousness by the works of the Law, and righteousness of God by the faith of Jesus Christ, and opposed rejoicing in the one unto rejoicing in the other, in the next chapter he taketh up the example of Abraham the father of the faithful, and proving that Abraham was justified by faith, and not by works, he beginneth his disputation thus: If Abraham (saith he) were justified by works, he hath wherein to rejoice, but not with God; he hath wherein to rejoice, to wit, with men, but not with God Which is in effect as if he should have said, If Abraham were justified by works, then was he not justified by faith. Again, that place in the eleventh chapter to the Romans is plain to this purpose, where it is said, If it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. For albeit the Apostles speech there be of the election of the Jews, and not of the matter of justification, yet the Apostles reason being drawn from the nature of grace, and works, it holdeth as well in the one as in the other, even generally: for speak of election, speak of justification, speak of salvation, or the like, still it holdeth; If it be of grace, it is no more of works, or el • e were grace no more grace: but if it be of works, &c. For if it be of grace, whether it be righteousness, or salvation, or whatsoever it be, it is given freely: but if it be of works, then is i • given not by favor or freely, but by debt, the nature of grace and the nature of work enforcing either of them so much. The reason why if our righteousness be of works, it is not of faith, and if it be of faith, it is not of works, is because the one of these excludes the other: for as the Apostle saith, Whosoever are justified by the Law, ye are fallen from grace. As if he • should have said, Justification by the Law excludes justification by grace. And again the Apostle saith, that our rejoicing is excluded by the Law of faith. As if he should have said, we are justified by faith, and that excludes all our rejoicing in any righteousness by our works. So that ye see plainly that if our justification be by the righteousness of works, then is it not by the righteousness of faith; and if it be by the righteousness of faith, then is it not by the righteousness of works.
This may serve to instruct and to arm us against their damnable error, that tell us that we are justified and accounted righteous before God partly by faith in Christ Jesus, and partly by our good works done here in the body. For if they may be thus mixed, as they tell us, the one with the other, if our righteousness before God may be both by faith, and by works, then why doth the Apostle so oppose the one against the other? why doth he always so carefully sever the one from the other? why would he be found in that day not having his own righteousness, but only the righteousness which is through the faith of Christ? why may not righteousness be counted both by favor, and by debt? why may not righteousness be before God both by grace and by works? why should our rejoicing be excluded by the law of faith? For what else are all these things but so many invincible arguments that we cannot be justified before God both by faith and by works? Shifts I know they have whereby they deceive themselves, and many other unstable souls, whom they lead into the same pernicious errors with themselves. But let us hearken what the spirit saith; neither let us couple together the things which the spirit hath sundered. If the spirit have told us, that the wages is not counted both by favor and by debt, that righteousness is not both by grace and by works, let it suffice us that the spirit hath said so, and only let us seek • hither it be by grace or by works that we are counted righteous before God.
Secondly, I note that the Apostle would be found in that last and great day not having his own righteousness which is of the Law, that is, not having that righteousness which is his by the performance of those things which the Law required, as his cloke to be covered withal when he shall stand in the judgment, and in the congregation of the righteous. For that the Apostle expoundeth to be the righteousness of the Law, which is by performance of the works of the Law, according as it is said, The man that doth these things shall live thereby. Whereupon it is also called the Law of works, the Law which commandeth those works, by the observation whereof a man is called righteous. The Apostle would be found not having this righteousness which is by the works of the Law. What then? would he be found in that day without any good works, without all holiness of life, without all righteousness by the Law? Was it his desire to be found a sinner in that day? Did he think it would be better for him if he should be found unrighteous, then if he should be found righteous in that day? No such matter. Nay when he was now ready to be offered up upon the sacrifice and service of their faith whom he had won unto the faith, when the time of his departing out of the body was at hand, he rejoiced that he had fought a good fight, that he had finished his course, that he had kept the faith. And when he labored in the work of his ministry more abundantly then all the rest, he had respect unto his rejoicing in the day of Christ, that he had not run in vain, nor labored in vain. He knew that the sentence in that day would pass thus, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world: for I was an hungered, and ye gave me meat, &c. And again, Depart from me ye cursed into everlasting fire, &c. He knew that his watchings, his fastings, his stripes, his imprisonments, his perils, his labors, his care of all the Churches, should not be in vain in the Lord. He desired therefore (no doubt) to be found in that day filled with the fruits of righteousness, and abounding in every good work: he desired (no doubt) in that day to hear that voice, It is well done good servant and faithful: thou hast been faithful in little, I will make thee ruler • uer much: enter into thy masters joy. How then would he be found not having his own righteousness which is of the law? 1. for righteousness by the ceremonial law he cared not at all for that, he judged that simply to be but loss, to be but dung. 2. for righteousness by the moral law, by the observation of the duties commanded in the first and second table touching the love of God, and of his neighbor, he judged that also to be dung in respect of any merit if he should be judged by it. He would therefore be found in that day not having his own righteousness which is of the Law, even of the law moral, as to be judged of the Lord by it, by the merit of it. He would have righteousness, and holiness, and good works in that day, that in the judgment he might receive reward according to them; but he would not have them to be judged by them in that day, to offer them in that day unto Christ as a due desert of his Masters joy, to receive his sentence for them in that day.
Having then before seen that we cannot be accounted righteous before God both by faith, and by works, bo • h by the righteousness of Christ, and by our own righteousness; hence I observe that our own righteousness by works is no part of that righteousness 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 having our own righteousness? An argument indeed impregnable, yet do those evil workers make a show of answer hereunto. They say the Apostle in this place and elsewhere calleth that a man's own justice which he challengeth by the work • of the law, or nature, without the grace of Christ; and therefore nothing can hence be concluded against that righteousness which is by works after grace. But what a shift this is rather then an answer was shown the last day. For that by man's own righteousness he meaneth that righteousness which man challengeth by such works as he spake of immediately before, themselves will gran • ; and that he spake before as of works done before faith, and without the grace of Christ, verse. 7. so of all works generally whatsoever, verse. 8. I shown both by the general term there used which must needs comprehend more then he had spoken of before, and likewise by that he saith, that he doth now at this present judge all things to be dung, which cannot otherwise be meant then of his present judgment touching such works as now presently he did. Again, why should not the Apostle by man's own righteousness mean that whole righteousness which is in man by works whensoever done, whether before or after faith, whether without or with the grace of Christ? Doth that righteousness which is in us by works done after faith by grace • ny way present us righteous before God, so that we should desire to be found having it to be judged by it? Shall anything that is unclean enter into his presence? Or can any man bring a clean thing out of filthiness? is there any man that being assisted, and prevented, and followed with the grace of God's spirit doth good, and sinneth not? Is it not so with the best man that lives under the cope of heaven, that if the Lord would dispute with him he could not answer him one thing of a thousand? Is man's best righteousness better then Isaiah confesseth of his and the rest of the Churches, is it not as filthy clouts? Surely all his works whatsoever done in the body of his flesh are so polluted with the contagion of the • esh as that they are not able to endure the severity of God's • udgement: but that he had need with the Prophet David to • ift up his voice, and to pray, Enter not into judgment with thy • eruant O Lord, for in thy sight shall no man living be justified. Is • hen even that righteousness which is in us by works done by grace after faith so full of imperfections, so full of unclean • esse by reason of the contagion of our flesh, as that we should desire not to be judged by it? why then should not the Apostle by man's own righteousness in this place mean that righteousness which is in us by works done by grace after • aith? The circumstance of the place proving it, and nothing being able to be brought against it, it is to be concluded that by man • own righteousness is here meant even that righteousness which is by works after grace. See then that we • hold desi • e with the Apostle to be found in the day of Christ not having our own righteousness, and seeing all our own righteousness by any works whatsoever is so full of • mperfection and uncleanness by reason of the contagion of our flesh as that we should desire not to be judged by it, hence I take it, it is clear that our own righteousness is no part of that righteousness whereby we are accounted righteous before God.
This may teach us how to desire to be found in that day having, or not having our own righteousness, which is by our works. We are to desire to be found in that day filled with the fruits of righteousness, and abounding in every good work, full of holiness towards God, and righteousness towards men, because then we shall receive the things which are donein our body according to that we have done whether it be good or evil. The wicked & they that forgot God, and would not walk in his ways, howsoever they cry unto the mountains fall on us, and unto the rocks cover us, and hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, yet shall the hand of the Lord find them out, and as he shall find them he shall judge them; he shall recompense them according to the wickedness of their ways, and they shall be turned into hell. But if then we shall be found to have hated iniquity, to have followed after peace, holiness, and righteousness, to have had our conversation honest &c. The most righteous Judge both of heaven and earth he will pass by our sins and iniquities, and in his great mercy towards us he will reward us according to the good that we have done; not respecting the merit of our works, but because he is merciful, and keepeth promise forever, nor suffering our labor to be in vain in the Lord. We are therefore to desire to be found in that day not without holiness of life, or good-work • , but having such righteousness of our own that in the judgment the Lord in mercy may reward us according to it, and not according to our sins. But we are to desire to be found in that day not having our own righteousness to be judged by it, or to receive reward for it, or according to the merit and worth of it. For albeit it shall be rewarded, yet shall not the reward be given for it; and albeit the reward shall be given according to it, yet not for the merit of the work, but only for his promise and mercies sake who accepteth that graciously which is his, and pardoneth that graciously which is amiss. For all that ever we do, or all that ever we suffer is not worthy of that glory which shall be shown unto us. But with the Prophet David we must turn our voice unto the Lord, and say even of our best righteousness, If thou O Lord straightly mark what is amiss, even in the best thing that we do, O Lord who shall stand?
The; thing which I note is, that the Apostle would be found in that last and great day having that righteousness which is through the faith of Christ &c. he would be clothed in that day with Christ his righteousness imputed unto him by God through faith, that he might be judged by it, and receive his reward according to the merit of it. This righteousness is sometimes called the righteousness of faith, because by faith in Christ we are made partakers of this righteousness; sometime the righteousness of God, because it is the mere gift of God, who doth impute it unto us through faith in Christ; sometimes the righteousness of Christ, because it is his, and only inherent in him. He would be found in that day having this righteousness. Hence then I observe, that the righteousness whereby we are accounted righteous before God is the righteousness of Christ, or of faith, or of God, which soever ye will make it. This also the Apostle hath everywhere: We are justified freely by grace through the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation through faith in his blood. Again, know that a man is not justified by the works of the Law, but by the faith of Jesus Christ. Again, that no man is justified, saith the Apostle, by the Law, it is evident, for the just shall live by faith. And again, by grace are ye saved through faith; and that not of yourselves, it is the gift of God, not of works, lest any man should boast himself. Yea everywhere almost the holy Ghost witnesseth that we are accounted righteous before God, not for our own works or deserts, but only by grace through faith for the merit and obedience of our Lord and Savior Christ Jesus. This then is our righteousness before God, that God through faith in Christ Jesus imputeth not our sins unto us, but imputeth Christ his righteousness unto us, reckoning the righteousness of his obedience unto the Law unto us, as if we had fulfilled the righteousness of the Law in our flesh, and for the merits of his sufferings wiping all our sins out of his sight & remembrance. So that Christ his righteousness alone is our righteousness before God, which because God doth impute unto us freely by his grace through faith, therefore the Apostle saith, it is God that justifieth. God then justifieth, his grace only moveth him, not any of our works: Christ, and his righteousness is the righteousness whereby we are justified, faith is the instrument whereby only we are made partakers of his righteousness.
I know that there are dogs which bark against this truth, affirming that the righteousness whereby we are justified, is not only imputed unto us, but inherent in us. But this one place may serve to descry this their madness. It is of God imputed by him unto us, therefore not inherent in us. It is through faith, therefore not inherent in us. It is through the faith of Christ, therefore really inherent only in Christ. It is not our own, but only by faith in Christ, therefore not really inherent in us. If they urge the Apostle James his authority to prove that the righteousness whereby we are justified is inherent in us, because he saith that a man is justified by works: we answer that the Apostle there speaketh not of that righteousness whereby man is made righteous before God, but only showeth that by a man's works he is known and declared to be justified by faith; so that the Apostle maketh not works in that place the causes, but only the fruits and effects of justification. If they reply that it is a sufficient proof that we are justified by works, because we are justified by faith which is a work; we answer that justification is attributed to faith, because of Christ, and his righteousness which it receiveth, not because it is a work of ours. For as it is a work of ours, so it is not without some doubting, but is imperfect, as also our knowledge, and love are, and so justification is not attributed unto it, but only as it taketh hold upon Christ Jesus, and his righteousness which is our perfect righteousness. Whatsoever therefore they say, l • t us know that the righteousness whereby we are accounted righteous before God is only inherent in Christ Jesus, and is not ours but only by imputation, inasmuch as God doth impute it unto v • through faith in Christ Jesus.
Let this teach us to beware of such Deceiuers as tell us that we are not justified before God by Christ his righteousness alone, but by works also. And seeing it is Christ his righteousness alone whereby we are made righteous before God, let us rejoice in Christ Jesus alone; and let us judge all our best works whatsoever to be dung, that we may be found in that day, not having our own righteousness &c. Why should it be thought injurious unto man to give all the glory of our righteousness or salvation unto Christ Jesus? Why should it not rather be thought injurious unto Christ Jesus to give any part of our righteousness or salvation unto man's works or merits? Too much cannot be taken from man, neither can too much be given unto Christ, for he is all in all unto us, our wisdom and righteousness, our sanctification and redemption: he is the reconciliation for our sins; by him, and through him, and for him we have all that we have; and under heaven there is no name given whereby we may be saved but only by the name of Christ Jesus. Let us therefore give unto him that which is due unto him, & let not man rob him of his honor. Let us follow after peace, and holiness, and righteousness, and every good work; and let us know that thi • labor shall not be in vain unto us in the Lord. But let us know that it is God alone that justifieth us by grace th • ough faith, not imputing our sins but Christ his righteousness unto us, and so making his righteousness ours, as our sins were made his, to wit, by imputation only.
To knit up the last observation 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 unto them that then shall be found in him If then we will be found in Christ in that day we must be found righteous to be judged by it. And thus far the matter goeth hard with us all, being all of us full of unrighteousness and ungodliness. What is then the righteousness wherein we must be found to be judged by it in that day? Not our own: for that would sink us deep: but the righteousness of Christ Jesus. How shall we be found it this righteousness in that day? If we renounce all confidence in our own righteousness as loss and dung, and trust perfectly on the grace of God that is brought unto us by the revelation of Jesus Christ. Let this then be our comfort that we shall not be judged in that day by our own righteousness, but by the righteousness of Christ Jesus, whose whole obedience in suffering death, and fulfilling of the Law shall be the covering of our sins, and the cloke of our righteousness. And let it teach us to judge all our works in respect of that righteousness whereby we are made righteous before God to be but loss and dung, that we may be found in Christ, not having our own &c.
O Lord our God as thou hast vouchsafed to instruct us in our true righteousness, so vouchsafe by a true and lively faith in thy son Christ Jesus to make us partakers of that righteousness. Judge not O Lord in that day by our own righteousness, which is full of unrighteousness and uncleanness, but passing by our sins and our iniquities, accept the righteousness of thy son Christ Jesus for our unrighteousness, that we being clothed with his righteousness may be of the number of those unto whom it shall be said, Come ye blessed of my Father, &c.
LECTURE LVII.
PHILIP. 3. Vers. 10.
NOw the Apostle goeth forward, and showeth other reasons why he renounced all his own merits as loss and dung, and rejoiced only in Christ Jesus, 1. as we have heard he did so, that he might gain the righteousness of Christ by faith: that was the first and principal gain that he reckoned upon by doing so. 2. He did so for other advantages that he reckoned upon by doing so: as • . he did so that he might know Christ: 3. That he might know the virtue of his resurrection: 4. That he might know the fellowship of his afflictions, and be made conformable unto his death: 5. That he might attain unto the resurrection of the dead. What is the reason then why the Apostle having cause of confidence and rejoicing in the flesh, and in things without Christ, doth renounce all things without Christ, and rejoice only in Christ Jesus? The reason is, because rejoicing in the flesh, and in things without Christ is unprofitable, and hurtful; and contrariwise the renouncing of all things without Christ, and rejoicing only in Christ Jesus is most profitable. Why, what profit comes thereby? 1. Christ's righteousness which is by faith: 2. The knowledge of Christ: 3. The knowledge of the virtue of his resurrection: 4. The knowledge of the fellowship of his afflictions &c. 5. The attaining unto the resurrection of the dead. All these vantages the Apostle reckoned upon to follow his renouncing of all things without Christ, and his rejoicing only in Christ Jesus • . For so he saith, that he judgeth all things loss and dung that he may win Christ, and may be found in him &c. as if these things could not be unless he should do so. All which vantages do so follow the renouncing of all confidence in the flesh, and rejoicing only in Christ Jesus, as that these four last do issue and spring out of the first. For being justified by faith in Christ Jesus, we know Christ, we know the virtue of his resurrection &c. These being fruits issuing and growing out of that righteousness which is through the faith of Christ. Thus much for the general drift and meaning of these words.
Now for the more particular opening of these words, we must know, that by the knowledge of Christ is here meant not such a knowledge as whereby we are able to talk of Christ, of his birth, of his life, of his doctrine, of his death and passion &c. but such a knowledge as whereby we feel and prove in our selves, and in our own souls that he is indeed our redemption, our reconciliation, our salvation, and whatsoever else we have heard, or read, or believed of him in the Scriptures: not a contemplative & knowing knowledge of Christ, but a lively and experimental knowledge of Christ in our own souls. Again, by the virtue of Christ his resurrection the Apostle meaneth that regeneration; i. that dying unto sin, and living unto righteousness which is wrought in us by the power of his resurrection. 3. By the fellowship of Christ his afflictions, the Apostle meaneth that partaking which God's Saints have with Christ, of his afflictions for the glory of Christ, and the good of the Church, and their own conformity unto the death of Christ. Lastly, by attaining unto the resurrection of the dead, the Apostle meaneth that eternal weight of glory in the heavens which only they obtain that in this life know Christ by experience in their own souls, and by the power of his death and resurrection die unto sin, and live unto righteousness, and constantly endure such afflictions as the Saints of God are partakers of, that so they may be conformable unto the death of Christ, who was consecrated through afflictions. The sum of all is this, the Apostle tells the Philippians, that he hath no confidence in his merits or works, but only rejoiceth in Christ Jesus, that so he may be justified before God by Ch • ist his righteousness; and that being justified by his righteousness through faith in his name, he may know Christ by a lively feeling of him in his own soul, and may by the power of his resurrection die unto sin, and live unto righteousness, and may constantly with God's Saints suffer such afflictions as Christ hath suffered, and may be made conformable unto Christ his death, and at length may be received into that glory which is prepared to be shown in the resurrection of the just. Thus then ye see that both these are the fruits of the righteousness of faith, and that both the righteousness of faith, and these fruits issuing out of it are all vantages which the Apostle counteth he hath hy renouncing all confidence in the flesh, and rejoicing only in Christ Jesus. Now let us see what observations we may gather hence for our use.
That I may know him] This is one end wherefore the Apostle would be found in Christ having his righteousness through faith, and consequently wherefore he renounced all his own merits and works, and only rejoiced in Christ Jesus, even that he might know Christ. For why judged he his own righteousness to be but loss and dung? That he might win Christ, and be found in him not having his own righteousness, but the righteousness of Christ through faith. And why would he be found in Christ his righteousness through faith? that he might know Christ. This is the fruit of the righteousness of faith, and both of them are vantages which follow the renouncing of all confidence in the flesh, and the rejoicing in Christ Jesus. But what? Did not Paul know Christ? Had he preached Christ so many years, & yet knew not Christ? Had he planted so many Churches in the faith of Christ, and yet knew he not Christ? For answer hereunto; (to omit that knowledge which is by vision in heaven, when we shall see him face to face) we must understand that there are two sorts of knowledge of Christ here on earth: the one, a contemplative and knowing knowledge, .i. such a knowledge as whereby we know that Christ is the only begotten son of God, that he was sent into the world to save sinners, that he was crucified, that he died, that he was buried, that he was declared mightily to be the son of God by his resurrection from the dead, that he was highly exalted, and had a name given him above every name &c, and whatsoever else the scriptures of God do story of him. Such a knowledge of Christ was that which the Samaritans had by the saying of the woman, which testified of him, saying, he hath told me all that ever I did: and such a knowledge the Physician hath of his physic, and the virtue thereof by relation of others, and by reading in his books. The other knowledge of Christ is an experimental and feeling knowledge of Christ, whereby we feel & know in our own souls that he is such a one as the scriptures describe him to be, that he is made of God unto us wisdom, and righteousness, sanctification, and redemption, that he died for our sins, and rose again for our justification. Such a knowledge of Christ was that which the Samaritans had when they had heard Christ themselves, and so knew that this was indeed the Christ, the Savior of the world: and such a knowledge of Solomon's wisdom and prosperity the Queen of Sheba had when she had seen it with her eyes, and heard it with her ears; and such a knowledge the Physician hath of his physic, and of the virtue thereof, when he hath had experience of it in himself. Now when the question is here asked, whether Paul did not know Christ, because he saith, that I may know Christ, we must understand that the Apostle doth not here speak of the former sort of the knowledge of Christ: for it is out of all question that he that had preached Christ among the Gentiles so many years, that had planted so many Churches in the faith of Christ knew whatsoever the scriptures of God did witness of Christ. But the Apostle here speaketh of that experimental and feeling knowledge of Christ, whereby we feel and know in our own souls that such as the scriptures describe him to be such he is unto us. What then? Had not the Apostle this experimental and feeling knowledge of Christ? It is not to be doubted but that this holy and elect vessel of God had this same feeling knowledge of Christ Jesus. How then would he be found having the righteousness of Christ which is through faith, that he might know Christ? It is not simply meant that he would be so found that he might have that feeling knowledge of Christ, but that he might grow up daily more and more with all godly increasing in that feeling knowledge of Christ. He would be found righteous with the righteousness which is of God through faith, that he may daily grow up with all godly increasing in this feeling knowledge of Christ.
Whence first I observe what knowledge of Christ it is which all Christians should principally long and thirst after: and that is, that they may know Christ with such a feeling knowledge as that they feel and know by experience in their own souls the infinite treasures of wisdom, and knowledge, and salvation that are hid in him for them: for this is the saving knowledge of Christ to know him not only to be a Savior, but to be our Savior. Many there are that know Christ to be the son of God, to be the Savior of the world, to have paid the price of man's sins by his one oblation of himself, and to be he that is appointed judge both of the quick and dead in that day. Many there are that can and do speak of his praises in the great congregation, that preach unto others the infinite treasures of wisdom, & knowledge, and salvation that are hid in him, that talk of his salvation from day today, that speak as if they had all knowledge, and understanding, and knew Christ as well as the best. Many I say such there are, and I wish that the number of them were far greater then it is. But yet here is not all that knowledge of Christ that we should long and thirst after. For thus far many come, whose knowledge is nothing else but the increasing of their judgment and condemnation: as the Apostle plainly witnesseth where he saith, that it is impossible for them which were once lightened, and had tasted of the heavenly gift &c: and likewise the Apostle Peter where he saith, that if they that have once escaped from the filthiness of the world through the knowledge of the Lord, and of the Savior Jesus Christ be yet again tangled therein, and overcome, their latter end is worse then the beginning. By both which places it is plain that men may have a good measure of the knowledge of Christ, whose end notwithstanding is death and damnation. We must therefore long and thirst after a farther knowledge of Christ. This is the saving knowledge of Christ Jesus, that we know that we are the sons of God, that he died for our sins, and rose again for our justification, that he is made of God unto us wisdom, and righteousness, and sanctification, and redemption, that he is the reconciliation for our sins, that he sitteth at the right hand of God to make request for us; that an inheritance immortal, and undefiled, and that fadeth not away is reserved in heaven for us. To have such a feeling knowledge of him, as that by our own experience in our souls we find in our selves the fruits of his sufferings, the comforts of his promises, the riches of his mercies, knowing by the testimony of the spirit witnessing unto our spirit, that what righteousness he hath fulfilled for his children he hath fulfilled for us, what benefits of salvation he hath purchased for his children he hath purchased for us, what promises he hath made unto his children belong unto us, what joys he hath prepared for his children are reserved for us, this is that knowledge which passeth all knowledge, this is that knowledge which is that saving knowledge, & this is that knowledge which we must long and thirst after. By this knowledge it is that John saith, We know that we are translated from death unto life, because we love the brethren: and again, We know that he heareth us in whatsoever we ask, and we know that we have the petitions that we desire of him: and again, We know that we are of God, we know that the son of God is come, and hath given us a mind to know him which is true. How knew the Apostle these things? He felt the comforts of these things in his own soul, his own heart did leap within him rejoicing at these things.
O my brethren try and examine your hearts how many of you have this knowledge of Christ, and withal see and consider with yourselves what a longing and thirsting desire you should have after this knowledge of Christ. The knowledge of Christ Jesus even by hearing, and by reading, and by faith is (as not long since we heard) the most excellent knowledge that is: but this experimental knowledge of Christ, to know by experience in our own souls that he is such as by the word we believe him to be, this is the most sweet and most comfortable knowledge, even so sweet and so comfortable as passeth all understanding. If ye have this knowledge of Christ, ye are already entered in part into those joys which are reserved in heaven for you. If ye have it not, ô thirst after it, and give your souls no rest till ye come unto this knowledge of Christ. Give all diligence unto the reading and hearing of the word of life, & pray always with all manner of prayer and supplication in the spirit that ye may know Christ with a feeling knowledge, and with a sweet experience in your own souls that whatsoever ye have heard and believed of him is most true.
The second thing which here I note is, from what root this experimental and feeling knowledge of Christ issueth and springeth, and that is, from the righteousness of faith. For so we are to understand this knowledge of Christ to be a vantage following the renouncing of our own righteousness, and rejoicing in the righteousness of Christ by faith, as that this vantage springeth from the righteousness of faith. Hence then I observe that only they know Christ by this experimental knowledge, who being justified by faith, do by a true and lively faith haply the righteousness and obedience of Christ Jesus unto themselves. For then do we begin to have this feeling knowledge of Christ in our own souls, when by faith we lay hold on the righteousness of Christ Jesus to be justified thereby; and the more sure hold that we lay by the hand of faith on the righteousness of Christ Jesus, the more we grow up in this feeling knowledge of Christ Jesus. We believe, saith Peter unto Christ, and know that thou art the Christ the Son of the living God. We believe, saith he, and know, as if he should have said, we believe, and in our own souls by the testimony of the spirit witnessing it to our spirit we know that thou art the Christ the son of the living God. Faith then in Christ Jesus is the root whence this feeling knowledge of Christ cometh, and the more steadfastly we believe, the greater feeling of this knowledge doth the spirit of God work within our souls. Many of us I fear me want this feeling knowledge of Christ, many of us that say & think that we know him, know him not by experience in our own souls; many of us that have heard and read of him, know not that he is made of God unto us wisdom, or righteousness, sanctification, or redemption; many of us know not what treasures of wisdom, or knowledge, or salvation are laid up in him for us; many of us I fear me feel not in our selves the sweetness of Christ, the fruits of his sufferings, the comforts of his promises, the riches of his mercies; many of us I fear me only know Christ as we hear of Christ, and read of Christ, but know him not by his comfortable presence in our own souls. And what is the cause of all this? Surely we have no root in our selves; we want that true and lively faith whence such knowledge should spring. We deceive our selves, flattering our selves, and saying, we believe in Christ, we know Christ, when as we neither believe in him, nor know him. A smattering faith, and a smattering knowledge of Christ we have: but a justifying faith, or saving knowledge we have none. Is then a justifying faith the root whence a feeling and saving knowledge doth spring?
Let this then teach us to use with all religious reverence those means which the Lord hath ordained for the begetting, and increasing of faith in us, that we may believe, and know, and growing in faith we may grow also in the knowledge of Christ Jesus. Let us with reverence hearken unto the word preached, and celebrate the holy Sacraments, two ordinary means which the Lord us • th thereby to beget, and to increase faith in us. For faith comes by hearing, as the Apostle witnesseth where he saith, Faith is by hearing, and hearing by the word of God. Seeing therefore we cannot know Christ unless we believe in him, and seeing we cannot believe in him unless we hear his word preached, that we may believe in him, and know him, let us willingly flock as doves unto the windows unto the house of the Lord to hear the word preached. Again, as by the word preached, so likewise by the use of the Sacraments the Lord as by means strengtheneth and increaseth our faith in us. In the Lord's Supper the bread is broken for us, given to us, we take it, and eat it, and digest it, and it is made one substance with us: the wine likewise is poured out for us, given unto us, we take it, and drink it, and it is made one with us. All which rites and actions what else are they but so many pledges and seals for the strengthening and increasing of our faith in the benefits of our salvation pu • chased by the death and passion of our Lord and Savior Christ Jesus. The bread that is broken for us in that Supper, and the wine that is poured out for us, they are so sure pledges unto us that Christ his body was broken for us, and his blood shed for us as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. So likewise the bread and the wine that are given unto us by the Minister in the Supper, they are so sure pledges unto us that Christ by his Spirit giveth us his body, and his blood even then in the supper, as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. So likewise the bread which with the hand of our body we take, and eat, and the wine which with the hand of our body we take and drink are so sure pledges unto us that by faith our souls do feed upon the body and blood of Christ, as that we ought as steadfastly to believe the one by faith, as we clearly see the other with our eyes. Lastly, the bread and wine which being digested are turned into our substance, and made one with us, and we with them are so sure seals unto us that by a mystical union and spiritual conjunction we are made one with Christ, and Christ with us, members of his body, flesh of his flesh, and bone of his bones, as that we ought as steadfastly to believe this by faith, as we perfectly know that by sense. Such are the helps which we have by this holy sacrament of the Lord's Supper for the strengthening and increasing of our faith. Many things ye see here are fully to assure our faith that we should not doubt, but as surely as we receive the bread and wine into our bodies to become wholly ours, so withal our soul receiveth Christ together with his passion and righteousness to be wholly ours, as surely as if we had wrought them in our own persons. Yea such assurance our faith groweth unto by the use of this holy Supper, as that now we know by the powerful operation of God's holy spirit within us that God is in us indeed, and that now Christ is ours, and we Christ's, and that together with Christ we have all things, even all the benefits of our salvation. And the more that our faith is strengthened hereby, the more also is this feeling knowledge of Christ increased in us, so that together with the growth of our faith there is a growth of this knowledge. Seeing therefore this knowledge of Christ groweth as our faith in Christ groweth, and seeing our faith is so strengthened and increased by the holy use of this holy Supper, let us so often as we are called unto this holy table prepare our selves with all holy reverence and fear to the celebration of these holy mysteries. Great is the benefit that here we do receive if we eat of this bread, and drink of this cup worthily: for then we eat spiritually the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us, we are one with Christ and Christ with us, and these things are so sensibly represented unto our eyes and taste, as that our faith is fully assured thereof; so that henceforth we know by the working of the spirit that Christ is ours, together with whatsoever is his. But if we present our selves at these holy mysteries without due preparation and examination of our selves, we have no such benefit, but rather we are guilty of the body and blood of our Lord and Savior. Prove therefore yourselves whether you are in the faith, whether ye feel your hearts assured by the spirit of God that the punishment of your sins is fully discharged in Christ, and that whatsoever Christ hath done pertaineth not only to others, but even to you also. If you believe these things, and know these things, though it be not without some doubts, and without some imperfections, behold by the use of this Supper your weak faith, and imperfect knowledge shall be strengthened and increased. But if as yet ye have no such faith in Christ, no such knowledge of Christ, then may ye not presume to present yourselves at this holy table. The use of this Supper is for the confirmation and strengthening of our faith, it is not for the begetting of faith in us, but that being begotten by the word, is by the word and the use of the Sacrament thus confirmed.
The last thing which hence I observe is, that if we will have this experimental knowledge of Christ in our own souls by faith in Christ Jesus, then must we renounce all confidence in our own merits and in our own righteousness whatsoever. For wherefore is it that men trust in their own merits, and in their own righteousness? Wherefore is it that men make reckoning to be justified and saved by the worth of their own works? Wherefore is it that men grow to a pharisaical pride and conceit of themselves, as if they had somewhat in themselves that might abide the trial? Surely it is because of the want of this feeling knowledge of Christ: They never felt in their own souls the sweetness of Christ, the comforts of Christ, the treasures of Christ. They know not by experience in their own souls that Christ is all in all unto them: they know not what Christ is made of God unto his children. They have a knowledge of Christ, but the knowledge of Christ hath not seized upon their souls; and therefore they do not know the full sweetness of Christ, and the full worth of Christ. For if they knew in their own souls that Christ were made of God unto them wisdom, and righteousness, sanctification, and redemption, they would only rejoice in Christ Jesus, and have no confidence in the flesh. But therefore they rejoice in the flesh, and have confidence in their own works, and in their own righteousness, because they know not Christ. If therefore we will know Christ with a saving knowledge, and a feeling knowledge of him in our selves, we must utterly renounce all confidence in our own merits, and all trust in our own righteousness whatsoever.
What shall we say then unto them that stand upon the merit and worth of their own works, and of their own righteousness? Surely even thereby they show that howsoever they say they know Christ, yet they have not this experimental knowledge of him in their own souls: for if they had, they would know such infinite treasures of all spiritual graces to be hid in him as that they would mind nothing without him. To conclude this point therefore, let these trust in their merits, let those follow their vain delights and pleasures, let these seek after riches, let those spend their whole time in the study of human knowledge: but let us study to know Christ. If we have this feeling knowledge of him in our own souls, then come poverty, come sickness, come famine, come sword, come persecution, come affliction, come adversity, come what cross can come, our soul notwithstanding all these is at quiet rest, and in him we have comfort enough against all these. In him because we know him, we know that treasures enow; and comforts enow are hid for us whatsoever trouble or adversity we find in the world. Let us therefore study to know him, and because faith is the root of this knowledge, let us use with all religious reverence those means whereby faith is either wrought, or confirmed. And because confidence in our own merits and righteousness is an enemy to this knowledge, let us renounce all such confidence, and rejoice only in Christ Jesus that we may know him &c.
LECTURE LVIII.
PHILIP. 3. Verse 10.
THat I may know him, and the virtue] That is, and that I may know the virtue of his resurrection, .i. that I may daily more and more feel in myself the virtue of Christ his death & resurrection, .i. that I may daily more & more die unto sin, and live unto righteousness by the power of the spirit which raised up Christ Jesus from the dead. For by resurrection in this place I understand both Christ his death and resurrection: and by the virtue of Christ his death and resurrection, I understand not that power whereby Christ overcame death, and rose again from the dead, but that regeneration, that dying unto sin, and living unto righteousness which the Holy Ghost worketh in us by the power of Christ his death, and resurrection. The third vantage then which the Apostle reckons upon by disclaiming all righteousness by his own works, and rejoicing only in Christ Jesus is, that hereby he shall know the virtue of Christ his resurrection in himself, whereby he shall daily more and more die unto sin, and live unto righteousness, which virtue of his resurrection he greatly desired to know, and which otherwise he could not know. So that it is as if the Apostle had thus said: I do judge all my own works whatsoever to be but dung, and quite renounce all confidence in my own righteousness, to the end that being justified by the righteousness of Christ through faith in him, I may know, and daily more and more feel in my se •• e by the powerful operation of the Holy Ghost the virtue of Christ his death and resurrection, whereby I may die unto sin, and live unto God in righteousness and true holiness. Thus much for the sense. Now for the observations.
And that I may know the virtue.] Here first I note the Apostles great desire to know and to feel in himself by the work of the holy Ghost the virtue of Christ his death and resurrection. He reckoned this knowledge amongst the chief vantages which he had in Christ Jesus, and for this vantage sake he made no reckoning at all of his own righteousness by any works that he had wrought. Such a longing and thirsting desire he had to know the virtue of Christ his death and resurrection. He knew Christ his death and resurrection, that he died, and was buried, and that he rose again the third day; but he desired to know the virtue of his death and resurrection. He knew likewise this virtue of Christ his death, that thereby he had vanquished sin, death, and the devil, and this virtue of his resurrection, that thereby he had purchased for him righteousness, life, and everlasting salvation: but he desired to know and to feel in himself the death of sin by the virtue of his death, and the life of righteousness and holiness by the virtue of his resurrection. This virtue also of Christ his death and resurrection he knew, in that he felt in himself by the power of the spirit a dying unto sin, and a living unto righteousness: but he desired to feel this virtue of his death and resurrection in himself daily more and more, that he might daily more and more die in the old man, and be quickened in the new man, that in every combat between the flesh and the spirit, the flesh might daily more and more be subdued to the spirit.
Whence I observe, what a vehement and earnest desire there should be in us all to know and to feel in our selves the virtue of Christ his death and resurrection, and in whom there is some feeling thereof, to know and to feel it in themselves daily more and more. We all of us know that Christ died for our sins, and that he rose again for the full accomplishment of our justification: we know that by the power of his death we are delivered from the first and from the second death, from the death of sin in this life, and from the death of damnation for sin after this life, and that by the power of his resurrection we have our part both in the first and in the second resurrection, in the first resurrection from sin unto righteousness, and in the second resurrection from the power of the grave unto life everlasting. We know that we are buried with Christ by baptism into his death, that like as he was raised up from the dead by the glory of the Father, so we also should walk in newness of life. We know that if we be grafted with Christ to the similitude of his death, dying unto sin by the power of his death, even so we shall be to the similitude of his resurrection, living unto God by the power of his resurrection. These things (I say) we know, at least we should know, and I wish that they were far better and more known then they are. But there is a further knowledge of the virtue of Christ his death and resurrection, which in our souls we must long and thirst after. This is the virtue of Christ his death and resurrection that we must long and thirst after, to know and to feel in our selves the death of sin, and the life of God, to know and to feel in our selves that the strength of sin is abated in our flesh, and that the life of God is renewed in the spirit of our mind, to know and to feel in our selves a loathing of sin, and a love of righteousness, to know and to feel in our selves a mortification of the flesh with the affections and the lusts, and a quickening in our spirit by the fruits of the spirit, to know and to feel in our selves that delight which sometimes we took in unrighteousness, in uncleanness, in covetousness, in pride, in cruelty, in contention, or the like sins, to be cooled, and a desire to live righteously, and soberly, and godly in this present world, to be kindled in us. For hereby we know in our selves the virtue of Christ his death and resurrection, if we feel in our selves this mortification of the old man, and this quickening in our inner man: when his death works the death of sin in us, when his resurrection works the life of God in us, then we know in our selves the virtue of his death and resurrection. The sacrament hereof is the sacrament of baptism: for when we are baptized, we are baptized into the similitude of his death, that like as he died once for sin, so we should ever die unto sin, and into the similitude of his resurrection, that like as he rose from the dead, so we which were dead in sin should not henceforth serve sin, but live unto God in righteousness and true holiness. Even our baptism doth witness unto us, that so many of us as are baptized into Christ Jesus, we should die unto sin, and live unto God in righteousness and true holiness. Which death unto sin, and life unto God, seeing the holy spirit of God doth work in us by the power of Christ his death and resurrection, how should we not most earnestly desire to know and to feel in our selves the virtue of Christ his death and resurrection?
But do we desire to know and to feel in our selves the virtue of Christ his death and resurrection? Do we with our Apostle in this place reckon this knowledge amongst our chiefest vantages? Nay alas we know it not, neither care we to know it: for what dying unto sin and living unto God is there amongst us? In whom is the strength of sin abated, and the life of God renewed in the spirit of his mind? Doth the Atheist leave his Atheism, and embrace godliness? Doth the covetous person leave off to set his affection on the things which are on the earth, and set his affection on the things which are above? Doth the cruel oppressor leave off to grind the faces of the poor, and begin to be merciful? Doth the usurer leave off to lend his money upon usury, and begin to lend freely? Doth the swearer leave off to swear, and begin to fear an oath? Doth the filthy whore-monger and adulterer leave off his uncleanness, and begin to live chastely? Doth the contentious person leave off to brawl and contend with his neighbor, and begin to love quietness? Doth the drunkard leave his drunkenness, and begin to live soberly? &c. Doth any profane and wicked person leave off his profaneness and wickedness, and begin to live righteously and godly in this present world? Nay so far are we from dying unto sin, and living unto God, that contrariwise we live unto sin in sin, and we are dead in respect of the life of God. If we would deny it, yet do the judgments of God testify it unto our faces. Hath not the sword been shaken against us by the hand of a cruel and merciless enemy now a long time? Hath there not been cleanness of teeth in all our cities, scarcenesse of bread in all our places, even a great dearth and famine throughout this whole land now a long time? Hath not grievous sickness and mortality, great plagues and strange diseases taken away many thousands of our people? And is not the hand of the Lord still stretched out against us? Do not dearth and famine on one hand, and sickness and mortality on another hand, still devour our people? And are not these the messengers of God's fierce wrath against us for our sins? Yes certainly even for our sins and iniquities are all these things come upon us. And because he hath smitten us, and we are not healed, because he hath laid his punishing hand upon us, and we have not turned from the wickedness of our ways unto him, therefore his wrath is not turned away, but his hand is stretched out still. No man knoweth the virtue of Christ his death, or careth to know it, but every man walketh after the ways of his own heart, and drinketh iniquity like water. No man knoweth the virtue of Christ his resurrection, or careth to know it, but every man instead of rising up unto holiness of life, riseth up to eat, drink, and play, and therefore doth the hand of God lie still so heavy upon us. O my brethren, at length let us follow the counsel of the Apostle, let us morti •• e our earthly members, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is idolatry, and let us bring forth the fruits of the spirit. Let us crucify the flesh with the affections and the lusts, and walk in the spirit: Let us put off the old man which is corrupt through the deceiveable lusts, and let us put on the new man which after God is created in righteousness and true holiness. For this let us all know, that whosoever in this life dieth not this death which is unto sin, no man shall deliver his soul from the hand of the second death after this life: and whosoever hath not his part in the first resurrection, which is from sin unto righteousness, he shall have no part in the second resurrection, which is unto glory and life everlasting. And such as do know and feel in themselves the virtue of Christ his death and resurrection, them I exhort in the bowels of Christ Jesus, that with the Apostle they desire and labor to know and to feel this virtue in themselves daily more and more. Stand fast against all the assaults of the devil, and quit yourselves like men: embrace holiness, and follow after righteousness. While ye live, the flesh will rebel against the spirit, but strive daily more and more to subdue the flesh unto the spirit. Consider with yourselves with all godly care what sin it is that most doth haunt you, covetousness, or licentiousness, or pride, or hatred, or swearing, or lying, or the like, and fight against that, labor daily more and more against that, seek daily more and more to crush that in the head. Again, consider with yourselves what good thing ye are too dull and slack unto, hearing of the word, or liberality to the poor, or patience in adversity, or the like, and labor daily more and more unto that, follow daily more and more after that, seek daily more and more after that. In a word, stir up every good grace of God in you, and refrain your feet from every evil path, that ye may know and feel in yourselves the virtue of Christ his death and resurrection, and do this daily more and more, that ye may feel in yourselves this virtue daily more and more.
The second thing which here I note, is, from what root this knowledge of the virtue of Christ his death and resurrection issueth and springeth, and that is, from the righteousness of faith: for still we must remember that these four last vantages whereof the Apostle speaketh, do so follow the renouncing of all our own works, and the rejoicing only in Christ Jesus, as that they all issue from the first vantage that we have thereby, namely from the righteousness of Christ through faith. Whence I observe, that only they that are justified by the righteousness of Christ through faith, do feel in themselves by the powerful operation of the holy Ghost the virtue of Christ his death and resurrection, whereby they die unto sin, and live unto God in righteousness and true holiness. And to this the Apostle seemeth to give witness, where he saith, that our hearts are purified by faith: for it is as if he should have said, we are purified and purged from dead works to serve the living God: but how is it? It is by faith in Christ Jesus. So that the Apostles meaning is, that only they that are justified by faith in Christ Jesus, are purged from dead works to serve the living God. For if this purification be by faith, then only they that have faith are thus purged. So our Savior also saith, As the branch cannot bear fruit of it self, except it abide in the vine, no more can ye except ye abide in me. Whence it is most plain, that they only that are engrafted into Christ Jesus by a true and lively faith in him, whereby they take hold of his righteousness, bring forth the fruits of the spirit, dying unto sin, and living unto God in newness and holiness.
Why is it then that there is so little knowledge amongst us of the virtue of Christ his death and resurrection? The reason is, only the faithful children of God know it. The rest they have no root in themselves, they want that true and lively faith whence such knowledge should spring. Let this then serve to rouse us out of the dead sleep of sin, and to awake us unto righteousness. That the death and resurrection of Christ work no better upon us, that we subdue not the flesh unto the spirit, that we serve sin, and give not our members servants unto righteousness in holiness, it is a plain argument of the want of faith in us. And therefore our Savior made it an argument against Judas that he believed not, because he would betray him. But there are some of you, saith our Savior, that believe not: For (saith the Evangelist) Jesus knew from the beginning who they were that believed not, and who should betray him. Where the argument is that Judas had a traitorous heart, therefore he believed not. In like manner let us make the argument against our selves: Our hearts are set on mischief, we drink iniquity like water, we die not unto sin, but we suffer sin to reign in our mortal bodies, we live not unto God in righteousness, but we give our members servants unto unrighteousness; we feel no virtue at all of Christ his death or resurrection in our selves, therefore we believe not. The conclusion is hard; but if it be altered, the premisses must be altered. Let us cease to do evil, and learn to do well; let us die unto sin, and live unto God; let us mortify our earthly members, and be filled with the fruits of righteousness, and then shall we have a good testimony unto our selves of our righteousness by faith. In a word, justification which is by faith, and regeneration which is by the spirit killing our old man, and quickening our new man are so linked the one with the other, as that they are affirmed, and denied both together. For if we be justified by faith, then are we regenerate by the spirit, and if we be regenerate by the spirit, then are we justified by faith: And again, unless we be justified by faith we are not regenerate by the spirit, and unless we be regenerated by the spirit, we are not justified by faith. As therefore we desire to have our justification by faith sealed unto our souls, so let us desire to know and to feel in our selves the virtue of Christ his death and resurrection, by dying unto sin, and living unto God in righteousness and true holiness. It followeth.
And the fellowship of his afflictions &c.] This is the next vantage which the Apostle reckons upon by renouncing all his own works as loss and dung, and rejoicing only in Christ Jesus, the knowledge in himself of Christ his afflictions, even such as he did suffer in the days of his flesh, and such as he doth daily suffer in his members. And the reason he addeth why he would know in himself the fellowship of Christ his afflictions, namely so to be made conformable unto Christ his death. It is then as if the Apostle should have said, I make no reckoning of mine own righteousness by works, but my desire is, that being justified by the righteousness of Christ through faith, in such afflictions as Christ suffered in his own person for the glory of God and the good of his Church, and such as still he suffereth in his members for his own glory, & the good of his Church. I may have fellowship and be partakers with them, because I desire to be made conformable unto Christ his death, i. like unto Christ who is dead, and through many afflictions is entered into his kingdom. What then? did the Apostle desire outward afflictions in his body? yea he counted it a great vantage to suffer afflictions such as Christ had suffered in his own person, and such as he did suffer in his members, for the glory of Christ, and the good of his Church.
Hence then I observe that affliction and trouble for Christ his sake, and the good of his Church should not seem grievous unto God his children, but rather they should count it a vantage unto them to be afflicted for his sake. Thus the holy Ghost almost everywhere teacheth us. Rejoice, saith our Savior, and be glad when men revile you, and persecute you, and speak all manner of evil sayings against you for my sake falsely. And the Apostle James, Count it exceeding joy when ye fall into temptations. i. afflictions and tribulations whereby ye are tempted. And the Apostle Peter, Think it not strange concerning the fiery trial, which is among you to prove you, but rejoice, inasmuch as you are partakers of Christ his sufferings &c. And lest the holy Ghost should seem without all reason to will us to rejoice in afflictions, and to count them vantage unto us, he hath set do • ne many reasons why afflictions should not daunt us, or seem grievous, but rather joyous unto us. As 1. affliction hath been always the lot of God's children. It began we see even with Abel, whom his brother Cain slew. Jacob, and Joseph, the children of Israel, David, Job, the Prophets, the Apostles of Christ what afflictions suffered they? Rejoice, saith our Savior, when they persecute you: for so persecuted they the Prophets which were before you: yea such persecutions and affliction • both Patriarchs, and Prophets, and Apostles, and all the holy men of God have suffered. 2. Afflictions are profitable instruments which God useth thereby to draw us to the obedience of his will. For so saith the Lord by his Prophet, In their affliction they will seek me diligently. So saith Jeremiah, that before the Lord corrected and chastised him by afflictions he was a • untamed calf. And David, before I was afflicted I went wrong, but now I keep thy word: And again, it is good for me that I have been afflicted, that I may learn thy statutes. 3. Afflictions are a token of God's love and favor towards us. For as the Apostle saith. Whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. Sometimes we wander astray out of the right way wherein we should walk, and then as a good shepherd he sends his dog after us to pinch us, and to rank us in our right order again. 4. Afflictions make w • like unto Christ, as both the Apostle showeth here, and in the Epistle to the Romans, for as Isaiah had prophesied of him, so he was full of sorrows: he wanted no sorrows, but he was full of sorrows. 5. The afflictions of God's children they are Christ his afflictions: whereinsoeuer they suffer he suffereth • th them. And therefore when Saul persecuted them that • lled upon his name he called unto him from heaven, say • ng, Saul, Saul, why persecutest thou me? because he persecuted • is children he counted that he persecuted him. 6. It pleaseth • he Lord through afflictions to bring his children unto the • ingdome. For it is ordained that through many afflictions • e should enter the kingdom. No chastising, saith the Apo • tle, for the present seemeth to be joyous, but grievous, but afterward 〈◊〉 bringeth the quiet fruit of righteousness unto them which are • ereby exercised. And again Peter speaking to this purpose • aith, Wherein ye rejoice, though now for a season ye are in heaui • esse, that the trial of your faith being made much more precious • hen gold that perisheth, though it be tried with fire, may be found • nto your praise, and honor, and glory, at the appearing of Jesus Christ. These and many moe reasons the holy Ghost come • endeth unto us in the holy Scriptures wherefore we should • eioyce in afflictions, and why we should count them a van • age unto us.
Art thou then afflicted and brought low through any op • ression, through any cross or trouble? There hath no ten • ation taken thee, but such as appertaineth to the children of God: If thou belong unto him he thus afflicteth thee that he may keep thee in obedience unto his will, that he may try thy faith and thy patience, that thou mayest know his love towards thee, that thou mayest be made like unto him, and that after thou hast suffered with him thou mayest also reign with him. Wheat by the flail is purged from the chaff, flower by the seiue is purged from the branne, and gold by the fire • s purged from the dross. If we will be good wheat for the Lord his barn, the flail must go over us, and we must be winowed. If we will be fine flour we must be boulted and sifted: if we will be pure gold we must be purged in the fire. Only let our care be that we suffer not as evil doers, but as Christians for Christ his sake, & for the good of his Church
O Lord as thou hast by the death of thy Son destroyed the death of sin, and by his. &c.
LECTURE LIX.
PHILIP. 3. Vers. 10.11.
OH, but thou wilt say that thine afflictions, thy troubles, and thy sorrows are exceeding great and unsupportable. Look upon Job's afflictions in his goods, in his children, in his own person. He had 7000. sheep, and 3000. Camels, and 500. yoke of oxen, and 500. she asses: and of all these he was quickly deprived, some the Shebeans, some the Chaldeans took away violently, and some the fire of God consumed and burnt. He had also seven sons, and three daughters, and a very great family: and these all were slain at once by the fall of a house. Himself likewise was smitten with sore boils from the sole of his foot unto his crown, so that he sat down in the ashes, and took a potsherd to scrape himself withal. His wife which should have been his helper, bid him blaspheme God and die. His friends which should have comforted him increased his sorrows; so that every way he was most grievously afflicted. Compare now then thine afflictions and sorrows with his, and see what comparison there is betwixt them for greatness and grievousness. And if the Lord blessed his last days more then the first in goods, and in children, and in every good blessing; then let not thy great affliction trouble thee, but hope thou in the Lord, and abide patiently on him, and he shall make thy way to prosper. Again, look upon Christ, persecuted Christ, even from his birth, forced to fly even then into Egypt for fear of Herod; tempted Christ, by the Devil in the wilderness; poor Christ, not having a hou • e to put his head in; betrayed Christ, by the hands of one of his own Disciples; afflicted Christ, so that his sweat was like drops of blood, trickling down to the ground; punished Christ, so that he cried, my God, my God, why hast thou forsaken me; crucified Christ, even between two thieves. What are thine afflictions, & thy sorrows in comparison of thy Christ's? He hath seasoned all thine afflictions and thy sorrows with his, so that be they never so great thou shouldest not be troubled therewith. Oh, but they come so thick upon thee one on the neck of another that thou art not able to look up. What? come they thicker upon thee then upon Jacob the Patriarch? Of whom we read, first that he fled to Laban least his brother Esau should kill him; when he was with Laban he dealt ill with him, and changed his wages ten times; when he went from Laban, Laban pursued him, and if the Lord had not forbid him would surely have hurt him; when he had escaped Laban, then he was again in great danger by his brother Esau; when he had escaped that danger, then his daughter Dinah was ravished, and his sons Simeon and Leuie slew the Shechemites, and brought him into great danger there; when he went from thence, his wife Rahel in the way died in travel; soon after Reuben his eldest son went up unto his fathers bed, and lay with Bilhah his fathers concubine. Could sorrows well come thicker upon a man? Job's sorrows likewise how thick came they upon him? A messenger came to Job, and said, the oxen were plowing, and the asses feeding in their places &c. to verse. 20 Anon after this he was smitten with sore boils in his own person as we have heard: when he was so his wife came and spake as we have heard; and then after her came his miserable comforters. If thy sorrows then come thick upon thee, thou seest that nothing doth befall thee but such as appertaineth to the children of God. Tarie thou therefore the Lord's leisure, be strong, and he shall comfort thine heart. Oh, but thou hast waited long, and yet dost find no case. What, longer then David waited for the kingdom of Israel after that he was anointed King over Israel by Samuel? After he was anointed by Samuel, he waited in great affliction, persecution, and peril many years before he reigned over Judah, and after that he waited seven years and a half before he rigned over Israel. Hast thou waited longer then Christ himself did? He was full of sorrows all his life long. Thou mayest not prescribe God a time, thou must in patience possess thy soul. Heauinesse may endure for a night, but joy cometh in the morning. And what if it come not the next morning? what if it come not the next week? the next month; the next year? nay what if thy days be consumed with mourning? O in the morning when his glory shall appear thou shalt be glad and rejoice. For the present thy faith and thy patience is exercised, and for the present it is grievous, but afterwards it bringeth the quiet fruit of righteousness unto thee that art exercised thereby. Oh, but thou wilt say, what comfort can I have in the mean time seeing he afflicteth me as the wicked, and maketh no difference between me and the wicked? Oh, but thou art much deceived. He afflicteth thee, and he afflicteth the wicked, and it may be with like afflictions, but yet not in like sort. He afflicteth thee as a father, him as a judge, thee in mercy and in love, him in anger and displeasure, thee for thy correction and chastisement, him for a plague and punishment. He chastiseth thee with rods, but he woundeth him with the swords of an enemy: thou by thy corrections art kept in a childlike awe, he in a slavish fear; the effect of thine afflictions is, reformation of things past, and obedience afterwards to thy good; but the effect of his is hardness of heart, and rebellion against the highest; the end of thine is joy everlasting, the end of his is woe everlasting. Though therefore your afflictions seem to be like, yet is the whole course of them altogether unlike, in the beginning, in the manner, in the use, in the effect, and in the end. What then though thine afflictions be great? It is a token that he hath given thee great grace and strength to stand. For he will not suffer his to be tempted above that they be able, but will even give the issue with the temptation that they may be able to bear it. What though thine afflictions be many? It is that, as gold purified seven times in the fire, thou mayest be found more precious at the appearing of Jesus Christ; what though thou hast waited long? It is that thy patience may have her perfect work, and that thou mayest be perfect, and entire, lacking nothing. What though there be no odds unto thine outward sense between thy sufferings and the wicked? It is that thou mayest grow out of love with that restless and wretched life, and mayest long after that life where there shall be no more death, nor sorrow, nor crying, nor pain, but life without death, joy without sorrow, rest without crying, and pleasure without pain.
If this will not serve to make thee brook thine afflictions be they great, or many, or whatsoever they be, then consider these points Christianly and with a wise heart. 1. Consider what thou hast deserved if the Lord should deal with thee in weight and measure. Are thine afflictions and thy troubles proportioned to the desert of thy sins? Nay if he should dispute with thee thou couldest not answer him one thing of a thousand: if he would straightly mark thine iniquities, thou were not able to stand when he is angry. No sin that thou committest in the whole course of thy life, but the wages of it is death, even everlasting death both of body and soul without the Lord's special mercy. What are then thine afflictions unto that that thou hast deserved? 2. Consider how light and momentary thine afflictions are. For what if they be for a year? what if for twenty? what if for thy whole life? when the Lord had punished his people with 70. years captivity, for a moment, saith he, in mine anger I hid my face from thee for a little season, but with everlasting love have I had compassion on thee. Seuentie years captivity it was but a little while, a moment in comparison of his everlasting love. Even so the afflictions that thou sufferest, if they be for seventy, if for a 100. years, what is this in comparison of eternity? Who would make account of taking very bitter potions, and very sharp physic for three or four days together, in hope of health forever after? What then if thy potions, if thy physic, if thine afflictions be for 70. or 100. years? It is not so much as three or four days, nor so much as three or four hours, nay nothing in comparison of eternity. And therefore the Apostle very well calleth the afflictions of this life light and momentary afflictions in respect of that eternal weight of •• ory reserved for them that stand fast unto the end. 3. Consider what fruit in the end follows thine afflictions. They bring, saith the Apostle, the quiet fruit of righteousness unto them that are thereby exercised. And in another place he saith that they cause unto us a far most excellent, and an eternal we •• of glory. Which is not so to be understood as if by our afflictions we did merit an eternal weight of glory. Fo •• count, saith the Apostle in another place, that the afflictions of this present time are not worthy of the glory that shall be shown v • o us: but his meaning is that God in mercy rewardeth the light & momentary afflictions of this life, with an eternal weight of glory, afflictions wi • h glory, light afflictions with a weight of glory, moment any afflictions with eternal glory, light and momentary afflictions with an eternal weight of glory.
Let not afflictions then daunt us, but let us rather without Apostle desire to know in our selves the fellowship of Christ his afflictions, and let us count them a vantage unto us. For the Lord correcteth him whom he loveth, even as the father do •• the child in whom he delighteth. And if we be without correction, whereof all are partakers, then are we bastards, and not sons. The finest clothe ye know which a man weareth next unto his skin will sometimes be nasty and slurried, and then it must be beaten, and washed, and wrung, and if yet it be not clean, then to it again, and beat it, and wash it, and wring it till it be clean, and fit to be worn next the skin: but a sack-cloth, or hair-cloth we care not how black it be, neither do we wash or wring it. Beloved we are so near unto Christ, as that we are not next unto his skin, but we are flesh of his flesh, and bone of his bones. And therefore to purge us and to make us clean he washeth us, and he wringeth us with afflictions. Sack-cloth and hair-cloth be it as black as it wi • l he cares not for the whiting and cleansing of it, because it shall never come near unto his skin. He taketh no pleasure in it, and therefore he regardeth not the cleansing of it. Let us not therefore be troubled at afflictions. They are nothing proportionable to that we deserve; they are but light and momentary whatsoever they are, and in the end they cause unto us a far most excellent, and an eternal weight of glory. Let us therefore endure with patience, and let patience have h •• perfect work, that we may be perfect and entire, lacking nothing. For if we endure chastening, God offereth himself unto us as unto sons: and blessed is he whom God correcteth. It followeth.
And be made conformable &c.] Or as Beza readeth it, whiles I am made conformable unto his death, i. unto Christ being dead: and so the sense is this; I judge all things without Christ to be dung, as for other vantages, so for this, that whilst I am made like to the image of Christ that is dead, by sufferings, I may know and feel in myself the fellowship of Christ his afflictions, such as he suffered in his person, and doth now suffer in hi • members. Here then I note two reasons why the Apostle reckoned affli • tions a vantage unto him; 1. Because in afflictions he had fellowship with Christ. 2. Because by afflictions he was made like unto Christ. Whence I gather these two observe • tions: 1. That in afflictions we have fellowship with Christ. 2. That afflictions make us like unto Christ. For the first, that in our afflictions we have fellowship • ith Christ it is plain, both because he suffered the like afflictions before us, and because in all our afflictions he suffereth with us. For what affliction is it that we suffer? Is it poverty, persecution, hunger; agony in soul, punishment in body? Are we reviled, slandered, mocked, tempted by the Devil? Doth the wicked band themselves against us, unjustly accuse us, unjustly condemn us, unjustly put us to death? Are they of thine household thine enemies? do they that eat bread at table with thee lift up their heels against thee, and betray thee into the hands of the wicked and ungodly? All this way our Savior Christ hath walked before us: he hath drunk of all these cups, and hath seasoned them unto us. Neither did he only suffer these and the like afflictions before us, but as the head with the members still he suffereth these and the like afflictions with us. How many, how great, how above measure were Paul's troubles by sea, by land, of friends, of enemies, in body, in spirit? yet calleth he them all the afflictions of Christ, because in them all Christ suffered with him. Lazarus likewise in all his poverty, sickness, sores, griefs, and miseries suffered nothing wherein Christ was not partaker of his grief. And if all the pains and miseries of that patient Job were now upon any of us, we should feel nothing which Christ felt not with us. For can any member of the body suffer, and not the head suffer with it? Nay so long as this mystery is which is forever, that Christ is the head, and we the body, so long if the body, or any member of the body be hurt, shall Christ which is the head be touched with the point of it.
O what a great comfort must this needs be unto all the children of God: here is a notable seasoning of all our afflictions. If we be poor, sick, persecuted, imprisoned, banished, whipped &c. in every cross that we bear the love of Christ is sealed unto us, in every suffering that we suffer Christ suffereth with us. As therefore the Apostle exhorteth, Let us rejoice in all our sufferings, inasmuch as we are partakers of Chr ••• his sufferings. For as Paul saith, If we suffer with Christ, we shall also reign with Christ, and if we bear about in our bodies the dying of the Lord Jesus, the life also of Jesus shall be made manifest in our mortal bodies.
My 2. observation was, that afflictions do make us like unto Christ. He was consecrated the Prince of our salvation through afflictions. For taking our nature upon him he filled it with the fullness of miseries, with all sorrows of flesh, with all anguish of mind, with persecution, with death, with sin, with condemnation, with hell: And those whom God hath foreknown he hath also predestinate to be made like unto the image of his son, like unto him in many afflictions, that at the last they may be like unto him in eternal glory. Do sorrows then come thick upon us? the moe the better, because the moethe liker unto Christ, who was full of sorrows, as Isaiah had prophesied of him. Do we in agonies and bitterness of sorrows descend into hell? Christ hath also descended, and herein we are like unto him. If God have given unto us poverty, cold, nakedness, and much affliction, if we feel many troubles to rest upon us, if we feel that greatest trouble of an affrighted soul, and a mind oppressed, let us think with our selves; how good is God unto us, thus to make the image of his only begotten son to shine in us, that we carrying his image in us may die with him, and also reign with him in the due time which he hath appointed. Let us look into all that ever we have, even into what thing soever pleaseth us best, • to our goods, lands, possessions, buildings, riches, honor, • ealth, favor, authority, friendship, wife, children, and the • ke, in all these things we cannot behold the lively image of Christ, nor by any of these things are we made like unto Christ. Affliction and troubles, humiliations and crosses, • hese are the things that make us like unto CHRIST, and • he greater that our afflictions are the liker we are unto Christ.
Let this then teach us with patience to bear whatsoever • rosse do befall us. We are full of grief, but we are chasti • ed of the Lord, because we should not be condemned with • he world; we die with Christ, but because we should live with him; we suffer with Christ, but because we should reign with him; we weep with Christ, but because that Christ should wipe all tears from our eyes; we are afflicted on eve • y side with Christ, but because we should be like unto him in all afflictions, and so be glorified with him in the day of glory.