LECTƲRE LII.

NOw the Apostle in these words proposeth vn∣to them his owne example, as an embrace of that truth touching mans righteousnesse and saluation which they were to embrace and follow, from this verse to the fifteenth. And first he shewes that he for his part repo∣seth no trust or confidence of his righteousnesse or saluation in the circumcision of the flesh, or in the workes of the Law, or in any thing without Christ whatsoeuer; and then that Christ alone is all his righteousnesse, and the horne of his saluation. In these verses that I haue read vnto you the Apo∣stle first shewes that if he would or thought it meet to reioyce Page  617 in the flesh, he had as good cause so to doe, nay better cause so to doe then any of them that reioiced in the flesh had. 2. He shewes that albeit hee might haue as good confidence in the flesh as the best, yet hee now counted of all those things not only as vnprofitable, but as hurtfull, vers 7.8. Whereby the Apostle both represseth the insolencie of those false teachers that boasted so much, and yet had not so much cause as hee had of boasting touching the flesh; and likewise lets the Phi∣lippians see that seeing hee hauing such prerogatiues aboue others touching the flesh, yet counted all things without Christ euen but dung and losse, they also should doe so, and therefore should not regard whatsoeuer those false teachers told them of circumcision, or of the workes of the Law. In generall therefore first the Apostle shewes, that if hee would haue confidence in the flesh, he hath cause enough, so that he might if hee would haue confidence in the flesh, in these words, Though I might, &c. Secondly he shewes that he hath more cause to trust in the flesh then any of those false teachers haue, in these words, If any other, &c. Thirdly, hee proues his two former assertions by a particular recitall of certaine •hings wherein he might reioice, 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 Beniamin; in ancientnesse of stocke •nd linage, being an Hebrew of the Hebrewes; and in profes∣sion, being a Pharisie: and in others he was before the best, as •n zeale, hauing persecuted the Church, and in righteousnesse, •hich is in the Law, being vnrebukeable. Thus yee see the •orme of the Apostle his proceeding, and the diuision of these word, into their branches. Now touching the meaning of •hem in more particular sort.

First, in the first generall proposition, where hee saith, •hough I might, &c. the Apostle meeteth with an obiection which happily the false teachers might haue made against ••m; and it is as if he should thus haue said: Though I say that 〈◊〉 reioice in Christ Iesus, and haue no confidence in the flesh, •et let no man say that it is because I haue no cause of confi∣•ence in the flesh; for I haue cause enough: so that if I would Page  618 I might not only as a Christian haue my whole confidence Christ, but also as a Iew, haue confidence in the flesh. Se∣condly, where he saith in the next generall proposition, If any other man, &c. the Apostle not ambitiously, but being forced thereunto by the ambition of others, compareth himselfe not only with those false teachers, but euen with the best of the Iewes; and for cause of hauing confidence in the flesh if hee would, he preferreth himselfe before the best of them. For it is as if he should thus haue said: If any, I say not only of those dogges and euill workers, but if any other euen of the best of the Iewes, thinke that he haue cause of confidence in the flesh, that is, in any outward thing without Christ, I might haue more cause of confidence in outward things if I would, then he whatsoeuer he be. Thirdly, where he saith in the particular recitall of those things wherein he might if hee would reioice, that he was circumcised the eighth day, the Apostle sets downe his first prerogatiue common to him with other of the Iewes. He was circumcised, he meanes in the foreskinne of his flesh, therefore no Gentile; the eighth day, therefore hee was no proselyte, but a naturall Iew: for the proselytes, which were those that being Gentiles embraced the Iewish religion, they were circumcised after their conuersion vnto Iudaisme; but all the Iewes were by the Law circumcised the eighth day. So then he was no Gentile or proselyte, but a naturall Iew, being circumcised the eighth day. His second prerogatiue common to him with other of the Iewes likewise, was that he was of the kindred of Israel, that is, not borne of parents that were pro∣selytes, and only conuerted vnto Iewes, but of parents which were naturall Iewes, euen of the seede of Iacob. A prerogatiue which the Iewes stood much vpon that they were descended of Iacob who was called Israel, because he preuailed with God. His third prerogatiue wherein hee was aboue many of the Iewes, was that he was of the tribe of Beniamin: which his tribe he mentioneth, both for the dignitie of his tribe, as be∣ing the tribe whence Saul the first King of Israel was; as also farther to shew himselfe an Israelite, whose custome it was to reckon their tribe. His fourth prerogatiue wherein hee yet more excelled many of the Iewes, was that he was an Ebrew Page  619 of the Ebrewes: whereby hee argues the ancientnes of his stocke and linage,* as being continued from Abraham called the Ebrew, or from Eber of whom the Iewes were called Ebrewes, which was before the confusion of tongues at the building of Babel. His fifth prerogatiue, wherein he yet more excelled the most of the Iewes, was that he was by the law, .i. by sect and profession a Pharisie,* the sect it selfe being thought the most strait sect of the Iewish religion, and they more holy, and also more learned in the scriptures then men of other sects. His sixth prerogatiue, wherein he passed all the rest of the Iewes, was his zeale, which was so feruent and outragiously hot that he persecuted the Church of God ex∣tremely, or as it is in the Acts, vnto death,* binding and deliuering into prison both men and women; punishing them throughout all the synagogues, compelling them to blaspheme, and giuing his sen¦tence when they were put to death. The last prerogatiue here mentioned, wherein also he passed all the rest of the Iewes, was that touching the righteousnesse which is in the law, that is, which consisteth in the outward obseruation of those things which the law commanded, he was vnrebukeable, to wit be∣fore men; so precisely walking in all the commandments and ordinances of the law as that no man could reproue him, as it is also said of Zacharias and Elizabeth.* This I take to be the meaning of the Apostle thus farre. Now let vs see what may be obserued hence for our vse and instruction.

1. Here I note the manifold and great arguments which the Apostle had of confidence and reioycing in the flesh, euen so many and so great, that he might not onely compare with the best of the Iewes, but all his prerogatiues considered, he might more reioyce in such outward things then might any of the best of them. For looke wherein any of the best of them might reioyce, whether it were in circumcision, or in noblenesse of race, or in ancient discent, or in dignitie of tribe, or in profiting in the Iewish religion, therein might he also reioyce; and then for zeale, he was much more zealous of the traditions of his fathers then were any of the rest, being euen madde in zeale against the Christians; and likewise for holinesse of life, and religious obseruation of the law, he wal∣ked Page  620 so well and so precisely, as that no man could except against him, or reproue him for any thing that way.

Hence then I obserue the wonderfull wisdome of our good God, in his most wise disposing and ordering of all thing, for the behoofe and benefit of his Church. For to the end that he might bring the Iewes from that vaine confidence which they had in the flesh, and from that ouer-weening conceit which they had of their owne righteousnes by the workes of the law, vnto confidence in Christ Iesus, and vnto that righ¦teousnesse which is of God through faith, to the end (I say) that he might bring the Iewes from those outward things of the flesh vnto the inward knowledge of Christ Iesus, he raised vp to this purpose this holy Apostle, that he being a manful∣ly furnished with all prerogatiues in all such outward thing• as they reioyced in, might both be of greater authoritie with them, and likewise haue the greater possibilitie to draw them from workes vnto grace, from the law vnto Christ. For if it had beene so, that he had perswaded them to renounce all confidence in the flesh, and to reioyce onely in Christ Iesus, hauing himselfe no cause of confidence in the flesh, they might happily lightly haue esteemed him, and thought that because himselfe had nothing touching the flesh whereof to reioyce, therefore he enuied them, and perswaded them to renounce all confidence in the flesh. But when now they should see that he that thus perswaded 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 perswasions proceeded from a certaine and sound iudgment, and not from any conceited opinion, or hatefull enuy. So we see that to teach men that pleasures, and sumptuous buildings, and riches, and possessions, and the like were all but vanitie and vexation of the spirit, he stirred vp Salomon, who hauing had his fill of all kinde of pleasures which either his eye,* or his heart could desire, and hauing built goodly houses, and great workes, and hauing gathered great riches and treasures, and gotten large possessions aboue all that were before him in Ierusalem, was so fit to teach that lesson, that he saying of all those things that they were but vanitie and vexation of the Page  621 spirit, the truth thereof might the rather be beleeued. So like∣wise when the Church had sate now a long time in the dark∣nesse of Romish Egypt, and had beene bewitched as with many other grosse errors, so with this of iustification by workes, and merits of their owne making, we see that to purge the Church of these pestilent diseases, he raised vp not many yeares ago in Germanie that reuerend Luther, who hauing beene a long time more pharisaicall and zealous in those monkish waies and doctrines then the common sort of his order; and hauing liued, as Erasmus witnesseth,* so that none of all his enemies could euer charge him with any note of iust reprehension, might so much the rather preuaile with the Church to draw them from those dreames and dregs of su∣perstition and idolatrie wherein they were drowned. And thus oftentimes it seemeth good to the wisdome 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 vp of them∣selues some such as haue as deeply beene drencht in those errors which they maintaine, and delighted asmuch in those follies which they follow, as they themselues; that when they shall disclaime such and such errors, or renounce such and such follies, the rest may the rather hearken vnto them, and be induced by them to disclaime their errors, and to renounce their follies. Whence I make this double vse.

1. This may teach them whom it hath pleased the Lord to reclaime from error in opinion, or folly in life, to consider why the Lord hath thus in mercy dealt with them, and ac∣cordingly to performe such duties vnto the Lord as are requi∣red of them. Art thou then called out of the darknesse of Romish Egypt vnto the glorious light of the Gospell of Iesus Christ? Art thou freed from the bondage of that Romish Pharaoh into the glorious libertie of the sonnes of God by the day-starre arising in thine heart? It is a great mercy of the Lord vnto thee thus to deliuer thy soule from death, and thy feete from sliding. But consider thou whether the Lord hath not also in wisdome done this, that thou hauing beene nusled vp in their superstitious errors, and as egerly maintained them as they, shouldst now labour to draw them out of darknesse Page  622 into light, and from vaine confidence in the flesh to reioyce in Christ Iesus. What doest thou know but that the Lord therefore suffered thee for a while to sit in darknes and in the shadow of death, that when afterward the day-starre should •rise in thine heart, thou mightest both labour the more with them, and likewise be in the better possibilitie to preuaile with hem. Follow thou therefore the example of this holy Apo∣stle, and labour to weyne them as from other their errors, so from confidence in their workes, and in merits of their owne making, that they may reioyce wholly in Christ Iesus, and onely put their trust in his name. Againe, hast thou haunted with vaine persons, and beene delighted in the companie of the wicked; hast thou runne with a theefe when thou sawest him, and beene partaker with the adulterers; hast thou giuen thy money vnto vsury, or taken reward against the innocent; haue thine hands wrought, or thy feete runne vnto, or thy thought deuised, or thy heart consented vnto this or that sinne or iniquitie; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt vnto thee. But consider thou whether the Lord hath not also in wisdome done this, that thou mightest draw them with whom sometimes thou sortedst thy selfe vnto a reformation of their waies. What knowest thou but that he hath reclaimed thee from such and such inordinate waies, that hauing walked with them thou mightest be the meanes of reforming them. As it hath plea∣sed the Lord therefore to reclaime euery man from any error in opinion, or folly in life, so let him labour to reforme such errors, or follies in them whom hee knowes to be intangled with them: euer remembring that of our Sauiour vnto Peter, when thou art conuerted strengthen thy brethren:* and likewise that, that he which converteth a sinner from going astray out of his way,* saueth a soule from death, and hideth a multitude of sinnes.

2. This may teach them that are as yet holden with any error in opinion, or folly in life, to hearken vnto those whom the Lord hath raised euen of themselues to admonish them of their errors, or of their follies. For thus they should con∣sider with themselues: He was so affected as now I am, and Page  623 had as great skill, and will to maintaine those things which now he doth oppugne, as I haue, and if the Lord haue now reuealed vnto him that which as yet he hath kept hid from mine eyes, who am I that I should not hearken vnto him? Againe, he was so delighted as now I am, and did runne after such sinnes and iniquities as he now speaketh against, as now I doe, and if the Lord haue now so lightned his eyes that he both seeth the folly of his owne waies, and calleth me from the like, why should I not receiue instruction from him? Thus (I say) they should consider, and cause their eares to hearken vnto wisdome, and incline their heart vnto vnderstanding.* But what doe they? Forsooth if such a one as was wrapped in their errors would now draw them from their errors, they disdaine him the most of all other, and they cry away with the Apostata, away with the reuolter, we will not heare him, our soule loatheth him. And might not the Iewes euen with the very same reason haue dealt so with the Apostle, and so cried after him. Againe, if such a one as was delighted in their follies whatsoeuer, would now draw them from their follies, doe they not by and by say, Oh sir, how long haue you been of this minde? Are you so quickly become so precise that now you cannot brooke these things? Not long since you were as we are, and ere long happily will be againe, in the meane time you may talke where you may be heard: but we will walke in our old wayes. And might not the Iewes euen with the very same reason haue said thus to the Apostle? Sure∣ly they that send away such as arising of themselues seeke to reclaime them from their errors or their follies with such an∣swers, they doe therein iustifie the Iewes, neither suffer they the consideration of this wisdome of our God (wh•reof we haue spoken) to sinke into their hearts. Well, let vs cons•∣der it, and as it doth or may concerne vs so make these vses of it.

2. Here I note that the Apostle to represse the insolencie of those that boasted in outward things without Christ, spa∣reth not to speake of such prerogatiues as he had touching the flesh, and in such to preferre himselfe before the best of them. Whence I obserue that in some cases the children of God may Page  624 stand vpon their owne commendation, and are not to spare to speake of such blessings outward or inward as the Lord hath bestowed vpon them aboue their brethren. Our holy Apostle we see did it very often. In the lattet to the Corinthi∣ans chap. 11.* we see how largely he speaketh of the excellency of his ministerie, of his gifts of knowledge, of his diligence in his office, of the noblenesse of his birth, of the auncientnes of his stocke, of his patience, of his constancie, of his mani∣fold sufferings for Christ his sake:* and in chap. 12. of his vi∣sions, and reuelations which were shewed him of the Lord. So likewise in the Epistle to the Galathians,* we see how he magni∣fieth his office and Apostleship, standing vpon it that he was in nothing inferior to the chiefe Apostles, but withstood Peter the Apostle of the Iewes to his face. Where also he boasteth of his profiting in the Iewish religion aboue many of his companions,* and of his zealousnes of the traditions of his fathers.* Like places vnto these we haue in the Acts, where we see the like practise of the Apostle. But was it that moued the Apostle herevnto? Was it ambition, and vaine affecta∣tion of his owne praises that moued him? No surely: he was (as himselfe often saith) euen compelled therevnto, partly to represse the insolencies of those that laboured to vndermine his authoritie; and partly to quit and cleare himselfe of such false caui lations as were laid against him; and partly to con∣firme such weake brethren, as such arguments of commenda∣tion might somewhat preuaile with. Thus then we see that the children of God warranted by the example of the Apostle may speake euen freely of such blessings as the Lord in mer∣cy towards them hath bestowed vpon them aboue others of their brethren. But may they in euery case, and vpon euery occasion breake forth into their owne praises? No certainely they may not, but onely in some cases. As 1. when they are so vilified, and disgraced, and discountenanced, their autho∣ritie so impeached, their gifts so nullified, their persons so contemned, as that thereby not onely themselues are iustly offended, but Gods name likewise dishonoured, then may they euen boast themselues of such mercies outward or inward as the Lord hath vouchsafed vnto them. So our Apostle did Page  625 when the false Apostles laboured to disgrace him with the Co∣rinthians, and the Galathians, as hauing no authoritie, no gifts of knowledge, or eloquence. 2. When they see that the proud insolencie of their aduersaries that exalt themselues 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 wisdome, and all vnderstanding. 3. When they which otherwise should giue them that testimonie which is due vnto them, doe it not, the glory of God requiring it, then may they breake out into their owne praise. And this our Apostle sheweth to be one cause why he boasted himselfe, where he saith,* I was a foole to haue boasted my selfe; but yee haue compelled me: for I ought to haue beene commended of you. Because therefore the Corinthi∣ans gaue him not that testimonie which was due vnto him, therefore hee was compelled to boast himselfe. 4. When they see that their boasting may make for the edification of the Church of Christ Iesus, then may they boast themselues. So our Apostle here boasteth himselfe, as to represse thereby the insolencie of the false teachers, so partly to teach the Phi∣lippians, that seeing he, hauing such prerogatiues aboue others touching the flesh, yet counted all those things but euen dung and losse, they also by his example should doe so. In all these cases the children of God may and ought to speake and euen to glory and boast of such blessings as God hath bestowed vpon them aboue their brethren. Touching this whole point I giue these two caueats: first, that they doe not hunt after occasions and opportunities to praise themselues, but that then only they doe so when they are euen driuen and com∣pelled so to doe by such occasions as now we haue spoken of, or the like: secondly, that when they praise themselues be∣ing compelled thereunto, they doe it not in affectation of their owne praise, but for the praise and glory of almightie GOD.

Here then let not any proud Pharisie, or any ambitious Di•trephes shrowde himselfe vnder the couert of the Apostle, as if his example might serue to him for any defence of his ambition, or pharisaicall contempt of others. Let not that Page  626 man of sinne herevpon exalt himselfe aboue all that is called God, or that is worshipped. All such proud, and vaine, and ambitious spirits as vainely glory in their pedigree, in their ho∣nor, in their riches, in their wisdome, in their holinesse, in their zeale, or the like, they sauour not of Pauls spirit, but ra∣ther of Lucifers spirit. Whosoeuer otherwise boast them∣selues then being compelled therevnto, whosoeuer otherwise breake out into their owne praises then onely vnto the praise and glory of God, they may well talke of Pauls boasting, but they know not what it meaneth; and as much may be said for the proud contemning Pharisie as can be said for such men.* Beware therfore of ambition and vaine-glory: for it shutteth from God, as witnesseth our Sauiour, where he saith vnto the Iewes,* how can yee beleeue which receiue honour one of another, and seeke not the honour that commeth of God alone? Let vs therefore speake with gladnes of the blessings which the Lord hath vouchsafed vnto vs, and if neede be, let vs glory and boast of them; but euer remembring that which is written, he that reioyceth,* let him reioyce in the Lord. To glory in the mer∣cies of the Lord towards vs, affecting our owne praise and glory is pharisaicall, hypocriticall and wicked; but in some cases so to doe to the praise and glory of God is both lawfull and very requisite. I will end this point if in one word I shal• answer one doubt, which is, how the Apostle should reckon it amongst his externall praises and arguments of confidence in the flesh, that he persecuted the Church of God. This no doubt was a great and grieuous sinne 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 re∣ceiued to mercy. But we must remember that the Apostle had to doe with those that would seeme to be very zealous of the law. He mentioneth therefore his persecution of the Church onely to proue that he was as zealous of the law as the best of them. Which zeale they highly accounted of, as also hee did before his conversion, though now he condemned it. In respect therefore of them, and likewise in respect of his owne opinion before his conuersion, his so feruent zeale that he persecuted the Church of God is reckoned amongst his prai∣ses. Page  627 And the same is likewise to be said of all the rest, as here∣after we shall shew.

3. Here I note that the Apostle to proue that he might haue confidence in the flesh if he would as well as the best, reckoneth whatsoeuer outward things the Iewes most stood vpon, or could indeede bee stood vpon, as circumcision, great kinred, ancient continuance therein, euen from Abra∣•am the Ebrew, noblenesse of Tribe, religiousnesse of pro¦fession, feruencie of zeale, and most precise obseruation of the commandements and ordinances of the law. Whence I obserue that to haue confidence in any outward thing without Christ whatsoeuer is to haue confidence in the flesh. This is proued, because whatsoeuer outward thing without Christ is termed flesh both here, as this discourse proueth, and else where in the very like forme of speech, as where the Apostle saith,* seeing that many reioyce after the flesh, I will reioyce also. Now what are the things that here he reioyceth in? Surely many of them the selfe-same things that here the Apostle speaketh of, and besides other things also, as hunger, thirst, cold, nakednesse, stripes, imprison∣ment, stoning, persecution, and the like, all which he com∣prehendeth in the name of flesh, affirming that hee reioy∣ceth in the flesh when hee reioyceth in these things. As then to reioyce in any outward thing without CHRIST is to reioyce in the flesh, so likewise to haue confidence in any outward thing without Christ is to haue confidence in the flesh.

Let this then teach vs not to haue confidence in any outward thing whatsoeuer without Christ. Thou art bap∣t•zed: it is well: so was Simon Magus.* It is not the put∣ting away of the filth of the bodie that saueth vs, but in that a good conscience maketh request to God. Thou hast ea∣ten at the Lord his table: it is well: so no doubt did Iudas. Hee that eateth and drinketh worthily is made one with CHRIST and CHRIST with him; but hee that eateth and drinketh vnworthily eateth and drinketh his owne damnation.* Thou art borne of holy and godly Parents: it is well: so were ISMAEL and ESAV: Page  628 They which are the children of the flesh,* are not the children o• God, but the children of the promise are counted for the seede. Thou art of an holy profession: It is well: so was Dema•, Holinesse of profession commendeth not vnto God, but an heart purified by faith which worketh through loue. Thou distributest to the poore, and doest many good things: it is well:* so did the Pharisies, and the yong man in the Gospell. Though I feede the poore with all my goods, and though I giue my bodie to be burned, and haue not loue, it profiteth me nothing. In a word, there is nothing vnder heauen without Christ that doth profit vs, so that we should reioyce, or haue confidence in it:* for among men there is giuen none other name vnder heauen whereby we must be saued, but onely by the name of Christ Iesus. Let vs therefore trust perfectly on the grace that is brought vnto vs by the reuelation of Christ Iesus, and let vs haue no confidence in any outward thing without Christ whatsoeuer, no not in the outward action of receiuing the sacrament of baptisme or of the Lord his supper. For if we haue, then haue we con∣fidence in the flesh, and if we haue confidence in the flesh, we reioyce not in Christ Iesus; and if we reioyce not in Christ Iesus, we worship not God in the spirit; and if we worship not God in the spirit, we are not circumcised with the true cir∣cumcision, and if we be not circumcised with the true cir∣cumcision, we belong not to the couenant of grace.

O Lord blesse thy word vnto vs which now we haue heard with our outward eares. Such of vs as it hath pleased thee to reclaime from any error in opinion, or folly in life, make vs carefull of reforming such errors and follies in others: and such of vs as are yet holden with any error or folly we beseech thee so to frame vs after thy will that we may hearken vnto wisdome, and incline our hearts to vnderstanding. Remoue farre from vs all vaine affectation of our owne praises, and open our mouthes to set forth thy praises so oft as shall bee meete for thy glory. Weyne vs O Lord from all confidence in any outward thing whatsoeuer, and settle all our confi∣dence in thy selfe, and on thy sonne Christ Iesus, to whom &c.