Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 52
LECTƲRE LII.
PHILIP. 3. Verſ. 4.5.6.
Though I might alſo hauehave confidence in the fleſh. If any other men thinketh that he hath whereof he might truſt.
NOw the Apoſtle in theſe words propoſeth vntounto 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 repoſeth 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 hauehave read vntounto you the Apoſtle firſt ſhewes that if he would or thought it meet to reioyce 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 hauehave 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 Philippians 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 hauehave confidence in the fleſh, he hath cauſe enough, ſo that he might if hee would hauehave 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 hauehave, 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 profeſſion, 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 hauehave made againſt …m; and it is as if he ſhould thus hauehave ſaid: Though I ſay that … reioice in Chriſt Ieſus, and hauehave no confidence in the fleſh, …et let no man ſay that it is becauſe I hauehave no cauſe of confi…ence in the fleſh; for I hauehave cauſe enough: ſo that if I would I might not only as a Chriſtian hauehave my whole confidence Chriſt, but alſo as a Iew, hauehave confidence in the fleſh. Secondly, 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 hauehave 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 hauehave cauſe of confidence in the fleſh, that is, in any outward thing without Chriſt, I might hauehave 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 vntounto 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 proſelytes, and only conuerted vntounto Iewes, but of parents which were naturall Iewes, euen of the ſeede of Iacob. A prerogatiue which the Iewes ſtood much vponupon 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 being 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 of the Ebrewes: whereby hee argues the ancientnes of his ſtocke and linage,Gen. 14.13.10.21.25. 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,Act. 26.5. 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 extremely, or as it is in the Acts, vntounto death, Gal. 1.13. Act. 22.4.26.10, 11.binding and deliuering into priſon both men and women; puniſhing them throughout all the ſynagogues, compelling them to blaſpheme, and giuing his ſentence 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 before 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. Luk. 1.6.This I take to be the meaning of the Apoſtle thus farre. Now let vsus 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 onelyonly 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 walked 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, vntounto confidence in Chriſt Ieſus, and vntounto that righteouſneſſe which is of God through faith, to the end (I ſay) that he might bring the Iewes from thoſe outward things of the fleſh vntounto the inward knowledge of Chriſt Ieſus, he raiſed vp to this purpoſe this holy Apoſtle, that he being a manfully furniſhed with all prerogatiues in all ſuch outward thing… as they reioyced in, might both be of greater authoritie with them, and likewiſe hauehave the greater poſſibilitie to draw them from workes vntounto grace, from the law vntounto Chriſt. For if it had beene ſo, that he had perſwaded them to renounce all confidence in the fleſh, and to reioyce onelyonly in Chriſt Ieſus, hauing himſelfe no cauſe of confidence in the fleſh, they might happily lightly hauehave 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,Eccleſ. 2. 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 ſpirit, the truth thereof might the rather be beleeued. So likewiſe when the Church had ſate now a long time in the darkneſſe 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,Epiſt. lib. 5. Melan. l. 6. Wolſac. 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 ſuperſtition 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 themſelues ſome ſuch as hauehave 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 vntounto 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 accordingly to performe ſuch duties vntounto the Lord as are required of them. Art thou then called out of the darkneſſe of Romiſh Egypt vntounto 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 vntounto 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 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 Apoſtle, 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 onelyonly 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 vntounto vſury, or taken reward againſt the innocent; hauehave thine hands wrought, or thy feete runne vntounto, or thy thought deuiſed, or thy heart conſented vntounto this or that ſinne or iniquitie; and hath the Lord now reclaimed thee? It is a great mercy of the Lord no doubt vntounto 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 vntounto 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 pleaſed the Lord therefore to reclaime eueryevery 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 vntounto Peter, when thou art conuerted ſtrengthen thy brethren: Luk. 22.32.and likewiſe that, that he which converteth a ſinner from going aſtray out of his way, Iam. 5.20.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 vntounto thoſe whom the Lord hath raiſed euen of themſelues to admoniſh them of their errors, or of their follies. For thus they ſhould conſider with themſelues: He was ſo affected as now I am, and had as great skill, and will to maintaine thoſe things which now he doth oppugne, as I hauehave, and if the Lord hauehave now reuealed vntounto him that which as yet he hath kept hid from mine eyes, who am I that I ſhould not hearken vntounto 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 hauehave 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 vntounto wiſdome, and incline their heart vntounto vnderſtanding.Pro. 2.2. 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 hauehave 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 hauehave 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 hauehave ſaid thus to the Apoſtle? Surely they that ſend away ſuch as ariſing of themſelues ſeeke to reclaime them from their errors or their follies with ſuch anſwers, they doe therein iuſtifie the Iewes, neither ſuffer they the conſideration of this wiſdome of our God (wh…reof we hauehave ſpoken) to ſinke into their hearts. Well, let vsus conſ… der it, and as it doth or may concerne vsus 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, ſpareth 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 ſtand vponupon their owne commendation, and are not to ſpare to ſpeake of ſuch bleſſings outward or inward as the Lord hath beſtowed vponupon them aboue their brethren. Our holy Apoſtle we ſee did it very often. In the lattet to the Corinthians chap. 11.2 Cor. 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 manifold ſufferings for Chriſt his ſake:12. and in chap. 12. of his viſions, and reuelations which were ſhewed him of the Lord. So likewiſe in the Epiſtle to the Galathians, Galat. 1.2.we ſee how he magnifieth his office and Apoſtleſhip, ſtanding vponupon 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,1.14. and of his zealouſnes of the traditions of his fathers.Act. 22.26. Like places vntounto theſe we hauehave 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 affectation 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 confirme ſuch weake brethren, as ſuch arguments of commendation 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 mercy towards them hath beſtowed vponupon them aboue others of their brethren. But may they in eueryevery caſe, and vponupon eueryevery occaſion breake forth into their owne praiſes? No certainely they may not, but onelyonly in ſome caſes. As 1. when they are ſo vilified, and diſgraced, and diſcountenanced, their authoritie ſo impeached, their gifts ſo nullified, their perſons ſo contemned, as that thereby not onelyonly 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 vntounto them. So our Apoſtle did when the falſe Apoſtles laboured to diſgrace him with the Corinthians, 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 giuegive them that teſtimonie which is due vntounto 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,2 Cor. 12.11 I was a foole to hauehave boaſted my ſelfe; but yee hauehave compelled me: for I ought to hauehave beene commended of you. Becauſe therefore the Corinthians gaue him not that teſtimonie which was due vntounto 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 Philippians, 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 vponupon them aboue their brethren. Touching this whole point I giuegive 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 compelled ſo to doe by ſuch occaſions as now we hauehave ſpoken of, or the like: ſecondly, that when they praiſe themſelues being 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 vnderunder 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 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 honor, in their riches, in their wiſdome, in their holineſſe, in their zeale, or the like, they ſauour not of Pauls ſpirit, but rather of Lucifers ſpirit. Whoſoeuer otherwiſe boaſt themſelues then being compelled therevnto, whoſoeuer otherwiſe breake out into their owne praiſes then onelyonly vntounto 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.Luk. 18.11. Beware therfore of ambition and vaine-glory: for it ſhutteth from God, as witneſſeth our Sauiour, where he ſaith vntounto the Iewes,I…h. 5.44. how can yee beleeue which receiue honour one of another, and ſeeke not the honour that commeth of God alone? Let vsus therefore ſpeake with gladnes of the bleſſings which the Lord hath vouchſafed vntounto vsus, and if neede be, let vsus glory and boaſt of them; but euer remembring that which is written, he that reioyceth, 1 Cor. 1.31.let him reioyce in the Lord. To glory in the mercies of the Lord towards vsus, 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, 1 Tim 1.13.and a perſecutor, and an oppreſſor, but I was receiued 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 onelyonly 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 praiſes. And the ſame is likewiſe to be ſaid of all the reſt, as hereafter we ſhall ſhew.
3. Here I note that the Apoſtle to proue that he might hauehave confidence in the fleſh if he would as well as the beſt, reckoneth whatſoeuer outward things the Iewes moſt ſtood vponupon, or could indeede bee ſtood vponupon, as circumciſion, great kinred, ancient continuance therein, euen from Abra…am the Ebrew, nobleneſſe of Tribe, religiouſneſſe of profeſſion, feruencie of zeale, and moſt preciſe obſeruation of the commandements and ordinances of the law. Whence I obſerue that to hauehave confidence in any outward thing without Chriſt whatſoeuer is to hauehave 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,2 Cor. 11.18. 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, impriſonment, ſtoning, perſecution, and the like, all which he comprehendeth in the name of fleſh, affirming that hee reioyceth 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 hauehave confidence in any outward thing without Chriſt is to hauehave confidence in the fleſh.
Let this then teach vsus not to hauehave confidence in any outward thing whatſoeuer without Chriſt. Thou art bapt…zed: it is well: ſo was Simon Magus. Act. 8.13. 1 Pet. 3.21.It is not the putting away of the filth of the bodie that ſaueth vsus, 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 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. 1 Cor. 11.29.Thou art borne of holy and godly Parents: it is well: ſo were ISMAEL and ESAV: They which are the children of the fleſh, Rom. 9.8.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 vntounto God, but an heart purified by faith which worketh through louelove. Thou diſtributeſt to the poore, and doeſt many good things: it is well:Mat. 19 20 1 Cor. 13.3. ſo did the Phariſies, and the yong man in the Goſpell. Though I feede the poore with all my goods, and though I giuegive my bodie to be burned, and hauehave not louelove, it profiteth me nothing. In a word, there is nothing vnderunder heauen without Chriſt that doth profit vsus, ſo that we ſhould reioyce, or hauehave confidence in it:Act 4.12. for among men there is giuen none other name vnderunder heauen whereby we muſt be ſaued, but onelyonly by the name of Chriſt Ieſus. Let vsus therefore truſt perfectly on the grace that is brought vntounto vsus by the reuelation of Chriſt Ieſus, and let vsus hauehave 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 hauehave, then hauehave we confidence in the fleſh, and if we hauehave 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 circumciſion, and if we be not circumciſed with the true circumciſion, we belong not to the couenant of grace.
O Lord bleſſe thy word vntounto vsus which now we hauehave heard with our outward eares. Such of vsus as it hath pleaſed thee to reclaime from any error in opinion, or folly in life, make vsus carefull of reforming ſuch errors and follies in others: and ſuch of vsus as are yet holden with any error or folly we beſeech thee ſo to frame vsus after thy will that we may hearken vntounto wiſdome, and incline our hearts to vnderſtanding. Remoue farre from vsus 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 vsus O Lord from all confidence in any outward thing whatſoeuer, and ſettle all our confidence in thy ſelfe, and on thy ſonne Chriſt Ieſus, to whom &c.