We are now come to that famous place,1 Phil. 3.8, 9. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. Learned Beza observes, That those words (and be found in Christ) have a tacit relation to the Judgment of God: The Apostle here treats of Justification, and from that removes all things but Christ and his Righteousness: The Author indeed would have him only to reject his external Righteousness, external Observance, and Conformity to the Law of God, that which he had as a Pharisee, that which God will reject. But let us consider the place: First the Apostle sets down a Catalogue of his Privileges; He was circumcised ⟨p. 361⟩the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the Law a Pharisee, concerning zeal persecuting the Church, touching the righteousness which is in the Law blameless, ver. 5, 6. But then after all, he casts away all this Jewish and Pharisaical glory, What things were gain to me, those I have counted loss for Christ, ver. 7. he would not be justified by any of those things; but doth he go no further? Doth he only exclude his external Pharisaical Righteousness? No surely, his discourse goes on, [Greek or Hebrew], Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ, vers. 8. [Greek or Hebrew] are Particles of amplification, as if the Apostle had said, Nay, more than that, even now do I count all things loss: In the 7. Verse he casts off his Jewish and Pharisaical gains, but in the 8. he puts by [Greek or Hebrew], all things, his inherent Graces not being admitted to be the Matter of our Justification: In the 7. Vers. we have [Greek or Hebrew], in tempore praeterito, I have counted, but in the 8. we have [Greek or Hebrew], in praesenti, now I do count all things loss: Hence the excellent Beza saith, Notandum praesens tempus; ⟨p. 362⟩sic enim crescit oratio, ut jam Apostolus, quod ad justificationem coram Deo attinet, omnia opera excludat, tum praecedentia, tum etiam consequentia fidem.
We are now come to that famous place,1 Phil. 3.8, 9. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by faith. Learned Beza observes, That those words (and be found in Christ) have a tacit relation to the Judgment of God: The Apostle here treats of Justification, and from that removes all things but Christ and his Righteousness: The Author indeed would have him only to reject his external Righteousness, external Observance, and Conformity to the Law of God, that which he had as a Pharisee, that which God will reject. But let us consider the place: First the Apostle sets down a Catalogue of his Privileges; He was circumcised ⟨p. 361⟩the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the Law a Pharisee, concerning zeal persecuting the Church, touching the righteousness which is in the Law blameless, ver. 5, 6. But then after all, he casts away all this Jewish and Pharisaical glory, What things were gain to me, those I have counted loss for Christ, ver. 7. he would not be justified by any of those things; but doth he go no further? Doth he only exclude his external Pharisaical Righteousness? No surely, his discourse goes on, 〈non-Latin alphabet〉, Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ, vers. 8. 〈non-Latin alphabet〉 are Particles of amplification, as if the Apostle had said, Nay, more than that, even now do I count all things loss: In the 7. Verse he casts off his Jewish and Pharisaical gains, but in the 8. he puts by 〈non-Latin alphabet〉, all things, his inherent Graces not being admitted to be the Matter of our Justification: In the 7. Vers. we have 〈non-Latin alphabet〉, in tempore praeterito, I have counted, but in the 8. we have 〈non-Latin alphabet〉, in praesenti, now I do count all things loss: Hence the excellent Beza saith, Notandum praesens tempus; ⟨p. 362⟩
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