Exposition of Philippians 3, Part 9 – Part 16
VERS. 3. And have no confidence in the flesh.
THese words are in truth included in the former: for he that glories in Christ, will have no confidence in the flesh. But the Apostle notes this as a plaine demonstration and evidence of the glorying in Christ. For by the copulative conjoyning of them, it is all one as if he had said: what a man trusts to, he glories in, and what he glories in he trusts to, and is confident of. If in wit his glorying be, he trusts to it though it be to his ruine; as it fell out with Achitophel. If in eloquence of speech, hee trusts to it, and it brings shame, as it did to Herod. If in honour, hee trusts to it, and brings himselfe to dishonour, as Haman did.
By flesh, is meant outward things, as prerogatives, priviledges, actions of a mans owne doing, and particularly, he aimes at Circumcision, which he calls outward, and that of the flesh. So as the observation that wee may gather is: That confidence in Christ, takes away confidence in outward things. The reason is: if Christ be fully all sufficient, what need is there of any outward thing to put confidence in? For these are two opposite things, and one overthrows the other.
The second instruction is, That naturally men have confidence in outward things:Doctrine▪ for having not hearts filled with grace, they relish not Christ, but flye to ceremonious outward actions as their refuge. Nay, in the Church, till we be converted, we naturally flie to outward fleshly confidence. We have the Word taught to us, we come to heare it twice on the Lords day: alas what is this if thou be not transformed, and inwardly and outwardly conformed in obedience? Hast thou the Sacraments? dost thou uncover thy head, or bow the knee? these are good, and they seeme faire: but where is the heart? how is that prepared? hast thou an earnest desire to leave off thy course of sinning? and dost thou resolve hereafter to amend thy life? O here is the hard spirituall worke. So, in outward fasting, and abstinence, its an easie matter, the Pharisee did it often: but this is the fast that God hath commanded, to loose the bands of wickednesse, Esay 59.6. to fast from sinne. The suffering of the flesh, if it be separated from spirituall use, and almes, they profit nothing, 1 Cor. 13.3. All Pauls prerogatives, which were many, 2 Cor. 11, and 12. chapters. Yet were they in his account but drosse and dung, in comparison of Christ. Most men are like Ephraim, Hosea 10.11. as heifer…, who serve to tread out corne, and to plow: Ephraim loved to tread corne where hee might eate his belly full; for by the law of Moses, the mouth of the Oxe that treadeth out the corne, was not to bee musled: men, they are delighted in the performance of slight duties, but to put their necke under the yoke, to plow its a hard worke, who can beare it?
But some will say,Ob. O what doe you condemne outward duties, and use of them?
I answer,Answ. wee may consider religious duties two wayes. First, as they are outward meanes to salvation, for so they are. Secondly, as they are expressions of inward truth, and so out of a sincere intire affection wee beare to them, and out of a desire to bee wrought upon by them, we doe them; thus they are commended that use them: but let them want but an inch of this, all is abominable, all is flesh. The Iewes, they boasted in the name of holy people, in their law, in the Temple, in the Holy land: yet for all these (saith God) you shall goe into captivity: against such Christ preached; Woe to you Scribes and Pharisees, you tithe mint, but let passe justice and judgement. And Paul, bee not high minded, but feare. And the reasons, why men are taken up with this fleshly confidence, are.
Reason. 1.First, outward things are easie, and men cannot bend themselves to performe the hard matters of the law.
Reason. 2.Secondly, they are glorious, and men desire to be observed.
Reason. 3.Thirdly, men have a foolish conceit that God is delighted with the outward act, when the inward sinceritie is wanting.
Reason. 4,Fourthly, men want knowledge of themselves; want the inward change, want sense of their owne unworthinesse, and Christs worthinesse.
Reason. 5.Fifthly, God followeth such with prosperitie in this world; thereby they thinke God is well pleased with them, til the houre of death come, and then they finde all but froth.
Quest.How shall we know whether our confidence is fleshly or not?
Answ.I answer, where this fleshly confidence is, there is bitternesse of spirit against sinceritie:Signes of fleshly confidence. the Pharisees, the Doctours of the law, sate in Moses chaire, yet who more opposed Christ than they? Nay, they wholly and onelyonly, in their whole course, sought to persecute him, and made it their trade.
Secondly, where this fleshly confidence is, there is also a secret blessing of our selves, in our performance of good duties, without humiliation of our defects. Hypocrites think that God is beholding to them, and therefore doe blesse themselves in the deed done.
In the fourth verse, hee comes to an argument taken from himselfe against those of the Concision.
VERS. 4. Though I might also have confidence in the flesh, if any other man thinketh, that he hath whereof he might trust in the flesh, I more.
AS if he had said: if any other man may glory in the flesh, then may I much more. But I doe not thinke, that I have cause sufficient to glory in the flesh; therefore have not they, or may not they, glory in the flesh. And the reason, or ground of this proposition, is taken from his many prerogatives he had,St. Pauls prerogatives. which he comes to in the 5. and 6. verses following.
Circumcision was the first prerogative before conversion, and it was not before the eighth day, to the end, that the childe might gather some strength to beare, and indure the ceremony, for it was of it selfe grievous, and a bloudy ceremonie. Wherefore it was that Moses his wife called him a bloudy husband: and this ceremony was not to be respited above eight dayes, that the parents might not be delayed in their comfort. Whence we may gather, that dying before baptisme is no necessary impediment to the salvation of the childe: for the same covenant is annexed to circumcision, that is, to baptisme: and the Papists that hold, that the death of children before baptisme hindreth the salvation of the infant, may as wel hold, that all the children that dyed before the eight day (being the day of circumcision) were damned. Secondly, observe this; that children, though infants, may, nay must bee baptized, if it may be with conveniencie; for children were circumcised, nay they were injoyned circumcision on the eighth day. Now seeing the covenant is the same, and given to children, now as then: why may not the seale therof be now given in their infancie, as then?
VERS. 5. Of the stocke of Israel.
IAcob had his name changed of his wrestling with the Angell, and prevailed: St. Paul sayes, he was of that stocke of Israel that prevailed with God.
VERS. 5. Of the Tribe of Benjamin.
THere were two Tribes of especiall credit: Iuda and Benjamin, they were Kingly Tribes. Benjamin was honoured with the first King, Saul the sonne of Kish, who though he were a cast-away, yet its a matter of great joy in the flesh, to have great men, personages, and learned men of their linage.
VERS. 5. An Hebrew of the Hebrewes.
MOre ancient than an Israelite: for Abraham was an Hebrew, before Iacob was an Israelite: and he was an Hebrew borne, no proselyte, or converted Iew.
VERS. 5. As touching the Law, a Pharisee.
BEfore Christs time, there were divers sects among the Iewes; as Pharisees, Scribes, Herodians, and Essaei; but the Pharisees were the greatest sect of all: and as the word signifies, so they did separate themselves as better than other Iewes whatsoever. And St. Paul layes downe this, as one especiall carnall thing, wherein hee might glory; hee was no common Iew, but a zealous Iew: so as thence we may observe: That there is a fire and zeale that is not kindled by heaven: but, as St. Iames saith of the tongue, is set on fire of hell, out of ignorance, blind zeale therefore is a ground of destruction: we are therefore to take heed; for unlesse our zeale have an eye, nothing is more tempestuous and troublesome, than that man is whom it possesses.
VERS. 6. Concerning zeale, persecuting the Church.
WHere zeale is, if it be meant in the largest sense, it is very hot against all opposites, it hath the name from fire, separating Heterogenies, and gathering things Homogeneall: our Apostle was none of those drowsie professours, that would be content to mingle Religions: so as, where there is no opposition there is no zeale: and therefore those that would reconcile religions, false and true, they have not a sparke of zeale, but are key-cold. Againe, Paul well joynes persecution and a Pharisee together ▪ for there was never hypocrite but he was a persecutor. For he, making and grounding his profession on pride, and a desire to be counted holy, when a downe right person esteemes him not, but by his integrity puts the others outward profession out of countenance, presently hee falleth a persecuting; especially if his hypocrisie brings any profit, or gaine. As it was with Demetrius in the Acts. And as it is now with the Romish Church, whose chiefe end is profit, as appeares by their Purgatorie, Indulgences, Pardons, Dispensations, and the like: you shall have as much Masse as you will, and as little preaching. We may observe further, That carnall zeale is persecuting zeale, and the persecuting Church is the false Church. Christs flock never persecutes wolves, it will not indeed indure to bee neare them; but its not cruell against them. The Papists indeed they speake much of their mildnesse and meeknesse, but what is the reason? their hands are bound, Solve leonem, & senties leonem, loose the Lion, and then shall you find he is a Lion.
VERS. 6. Touching the righteousnesse which is in the law blamelesse.
THis was a great prerogative.Obj. But how can he be said to be blamelesse as concerning the law, when he was without the law? Rom. 7 9.
I answer, its true he was without the law, in respect of the inward man, in respect of sanctified knowledge, love, and feare▪ but in regard of his outward course of life, no man could blame him. Let this be observed by carnall civill men; they may bee blamelesse as concerning outward conversation, and yet without the law.
Quest.But if he was blamelesse as concerning the law, how could hee blame himselfe so as hee did? Rom. 7.15.
Answ.I answer; St. Paul then had a new esteeme and judgement, hee had a new light which shewed him much corruption, where before he saw none. This meets with weake Christians, that thinke themselves unconverted, and cast-awayes, because they see a great deale of sinne in them. Paul was without blame, now miserable man who shall deliver me. Christians therefore are to bee comforted: and to know that they are not the worse, because they see themselves sinfull daily more and more, but that they are better, as to whom God does dayly bestow the light of his holy spirit, to make them see more clearly into their estates. We know that we see onelyonly the moates where the Sunne shineth, yet cannot we deny but all the ayre is as full as that part which the Sunne inlighteneth.
Let not such therefore be discouraged, but let them know, where there is any opposition, there is spirit as well as flesh, and that at length the spirit will have the victory.