Lectures Upon Philippians, Lectures · Chapter 3 · Lecture 50
LECTƲRE L.
PHILIP. 3. Verſ. 2.3.
Beware of Dogges, beware of euill workers, beware of the conciſion. For we are the circumciſion, which worſhip God in the ſpirit &c.
IN this exhortation or caueat, in that the Apoſtle noteth theſe falſe Teachers which were crept in amongſt the Philippians by the name of dogs, of euill workers, and of the conciſion. I obſerue certaine notes whereby to deſcry and diſcerne falſe Teachers, euen ſuch as it is very needefull for vsus to take heede of, and to beware.
1. Therefore it is a note of falſe Teachers euer like dogs to be barking and ſnarling againſt the truth, and againſt the profeſſors thereof. For this they take of dogs, euen vponupon no reaſon to be barking, and they thinke the field halfe wonne if they can faſten any ſlaunder vponupon the truth, or vponupon thoſe that hauehave beene or are chiefe profeſſors thereof. If this in this place of our Apoſtle be not happily enough to ſatisfie ſome touching this note of falſe Teachers, the Apoſtle Peter alſo giueth the very ſame note of falſe Teachers, where hee ſaith, That as bruit beaſts led with ſenſualitie, 2 Pet. 2.12and made to be taken and deſtroyed, they ſpeake euill of thoſe things which they know not, euen of the way of truth which they know not, and of the Prof…ſſors thereof whom they cannot brooke. Such were thoſe falſe Teachers that troubled the Church of Corinth, both calling into doubt a chiefe article of our faith, the reſurrection of the dead, and likewiſe ſpeaking very contemptibly of the Apoſtle Paul himſelfe, traducing him vntounto the people as one rude in ſpeech, and one that had no gifts of knowledge or of wiſedome, as we may plainely ſee by his firſt Epiſtle to the Corinthians. Marke then I beſeech you who now at this day they are that ſpeake euill of the way of truth, and of the Profeſſors thereof. Who are they now that tell you that the Scripture conteineth not all thing… neceſſarie to be belieued to ſaluation? that tell you that the holy Scriptures, though truely tranſlated into vulgar tongues, may not be read indifferently of all men, for feare of great harme that may enſue thereupon? Who are they now that tell you that the reading of the Scriptures is the very b…ne of religion, and vertue, and good life among vsus? Do not theſe ſpeake euill of the way of truth, euen of the holy word of truth? Againe who are they now that fill their mouthes with as bitter words and odious ſpeeches as out of their malicious hearts they can againſt Luther, Caluin, Martyn, Beza, and the like? Who are they now that ſpeake ſo contemptibly againſt the Miniſters of the Goſpell, as that they fill your eares with all mannes of euill ſayings againſt them? Whoſoeuer euer they be that thus ſpeake euill of the truth, and of the Profeſſors thereof, they hauehave a marke of falſe Teachers. Marke them therefore diligently, and beware, and take heede of them.
A ſecond note of falſe teachers it is, like dogges principally to reſpect their bellies, and more to ſerue their owne bellies then the Lord Ieſus Chriſt: for this they take of dogges, to be ſo rauenous and greedie for the bellie, as that through couetouſneſſe with fained words they make merchandiſe of mens ſoules. This note of falſe teachers our Apoſtle alſo giues in the epiſtle to the Romans, here hauing exhorted the Romans to beware of falſe Apoſtles and Teachers, he giueth them this note to know them by: They that are ſuch, ſaith he,Rom. 16.18 ſerue not the Lord Ieſus Chriſt, but their owne bellies, and with faire ſpeech and flattering deceiue the hearts of the ſimple. They ſerue their owne bellies, that is, they ſeeke their owne gaine, and reſpect their owne aduantage in their profeſſion of religion. And the Apoſtle Peter likewiſe giues the ſame note of them, where he ſaith that they hauehave hearts exerciſed with couetouſneſſe,2 Pet. 2.14 3. through couetouſneſſe making marchandiſe of mens ſoules. Such a one was Balaam, of whom the Apoſtle Peter ſaith in the ſame chapter, that he loued the wages of vnrighteouſnes. Such were thoſe of whom Eſay ſpeaketh,Eſa 56.11. that they were greedie dogges, which could neuer hauehave enough. Such were theſe among the Philippians, whoſe God (as the Apoſtle ſaith) was their bellie. Marke then who now at this day they are that through couetouſneſſe would make marchandiſe of your ſoules. Who are they now that ſet on ſale the forgiueneſſe of your ſinnes, and the kingdome of heauen for money? Who are they now that vnderunder colour of long praiers deuoure widowes houſes? that for ſuch or ſuch lands, ſuch or ſuch ſummes of money, ſuch or ſuch releefe vntounto ſuch or ſuch places, will promiſe you to ſay ſo many praiers for ſo many dayes or yeeres for you or for your friends? Who are they now that make gaine god…ineſſe, and doe all that they doe in deede and an truth for the maintenance of their ſtate, and of their bellies? Eraſmus when hee was asked by Fred… ricke Duke of SAXONIE his iudgement of Luther, ſaid that there were two great faults of his: one that hee medled with the Popes Crowne, another that hee medled with the Monkes bellie. Eraſmus his meaning was, that thoſe two things they were moſt of all carefull for, and therefore could not endure the medling with them. Doe not ſuch like dogges ſerue their bellies, and through couetouſneſſe make marchandiſe of you? Whoſoeuer they be that doe ſo, they hauehave a marke of falſe teachers. Marke them therefore, and take heed of them. Beware of dogges, of barking and greedie dogges. My next two notes I gather from that that theſe falſe teachers are called euill workers.
A third note therefore of falſe teachers it is, ſo to teach the neceſſitie of workes vntounto ſaluation, as to make them ioynt workers with Chriſt of our ſaluation, as if our ſaluation were not by Chriſt alone, but by the workes of the Law alſo. True it is that we muſt walke in thoſe good workes which God hath ordained vsus to walke in,…p…. 2.10. or elſe wee cannot be ſaued: but ye… by grace are wee ſaued through faith,8.9. not of workes, leſt any man ſhould boaſt himſelfe. To teach therefore that our workes are any part of that righteouſneſſe whereby we are iuſtified or ſaued, is a note of falſe teachers. Which thing alſo our Apoſtle witneſſeth in another place,Gal. 5.4. where he ſaith that ſuch make the grace of God of none effect. Such were thoſe that had bewitched the Galatians, whoſe doctrine in his epiſtle vntounto them he doth at large confute, and ſheweth that wee are iuſtified onelyonly by grace through faith in Ieſus Chriſt, and not by the workes of the Law. Such alſo were thoſe that were crept in amongſt theſe Philippians, whom in this chapter he confuteth, ſhewing that Chriſt alone is our righteouſneſſe, and that wee hauehave no righteouſneſſe of our owne at all by any workes of the Law. Marke then who now at this day they are that teach mans righteouſneſſe or ſaluation to be of his workes. Who are they now that tell you that we are made righteous before God not by faith alone in Chriſt his bloud, but by workes alſo? Who are they now that tell you that not by Chriſt his merits alone, but by the merit of our owne workes alſo wee gaine heauen, and that not to our ſelues alone, but to others alſo? Who a…e …hey now that tell you that together with Chriſt good workes muſt be ioyned, as workers together with him of our iuſt…fication and ſaluation? Whoſoeuer they be that doe ſo, they hauehave a marke of falſe teachers. Marke them therefore, and take heed of them. Beware of them: they are euill workes making thoſe workes which as they are done according to the Law, are good workes, by this peruerſe doctrine euill workes.
A fourth note of falſe teachers it is, like vntounto vnfaithfull workmen in the Lord his vineyard, to teach for doctrines mens precepts, and traditions of men. For this falſe teachers take of euill and vnfaithfull workers in the Lord his vineyard, that either in ſtead of the word, or at leaſt together with the pure ſeede of the word, they ſow mens precepts, and traditions of men. Our Sauiour noteth it in the enuious man, that he ſowed tares among the wheat:Mat. 13.28 Mar 7 7. and it is notable in all his brood. Such were thoſe Scribes and Phariſes that we reade of in the Goſpell, of whom it is ſaid, that they taught for doctrines the commandements of men. Whereupon our Sauiour told them that they worſhipped him in vaine. Marke then who now at this day doe thus reſemble vnfaithfull workmen in the Lord his vineyard. Who are they now that teach you to doe a great number of things for the doing whereof there is no rule at all in the Scriptures? Who are they now that fill your eares with traditions of the Apoſtles, as they ſay, and traditions of the Church, as they ſay, making them euen of equall authoritie with the writings of the Apoſtles? Who are they now that teach you to beleeue otherwiſe then yee are warranted by the Scriptures, the rule of faith? Who are they now that mingle with the pure ſeede of Gods word the chaffe of mans braine, and giuegive equall authoritie to the written word, and to vnwritten traditions? Doe not ſuch ſhew themſelues to be of the brood of the enuious man? Whoſoeuer they be that doe ſo, they hauehave a marke of falſe teachers. Marke them therefore, and take heed of them. Beware of them: they are euill workers, working vnfaithfully in the Lord his vineyard.
Now from this alſo, that theſe falſe teachers among the Philippians were called the conciſion, ariſe two notes whereby to diſcerne falſe teachers.
A fift note therefore of falſe teachers it is, like vntounto theſe of the conciſion to cauſe diuiſion and offences contrary to the doctrine of the Goſpell of Ieſus Chriſt, and to cut themſelues from the vnitie of the Church: for this they take of the conciſion, that as they cut themſelues from the vnitie of the Church, and cauſed diuiſion in the Church, by vrging the circumciſion of the fleſh, which the Church had done with; ſo commonly falſe teachers rent the vnitie of the Church, and cauſe diuiſions by teaching other doctrine then the ſpirit of God hath taught the Church to receiue. This note of falſe teachers our Apoſtle alſo giues elſewhere, where hee ſaith, Marke them diligently which cauſe diuiſions and offences, contrary to the doctrine which yee hauehave learned, Rom. 16.17and auoid them. Such were thoſe falſe Apoſtles and teachers which troubled the Church of Corinth after Paul had planted it, who by their ambition brought in ſuch factions, and ſchiſmes, and diſſenſions into the Church,1 Cor. 1.11. that the houſe of Cloe a vertuous and zealous woman aduertiſed the Apoſtle thereof. Marke then who now at this day they are that cauſe diuiſion and offences in the Church. Who are they now that labour and plot, and caſt all the wayes they can deuiſe to ſet vsus all eueryevery way by the eares together? Who are they now that caſt ſeditious libels amongſt vsus, whereby to ſ…irre vsus vp vntounto all practiſes of hoſtilitie againſt the State? Who are they now that ſecretly and in eueryevery corner labour to diſgrace vsus, and the doctrine which we teach, and to leſſon you with other doctrine contrary to that ye hauehave receiued and learned? Doe not theſe whoſoeuer they be cauſe diuiſion, and contention, and offences? Whoſoeuer they be that doe ſo, they hauehave a marke of falſe teachers. Marke them therefore and take heed of them. Beware of them: they reſemble theſe of the conciſion.
The laſt note which for this time I obſerue of falſe teachers is, like vntounto theſe of the conciſion, to glory and bragge of falſe titles which nothing belong vntounto them. For this they take of theſe of the conciſion, that as they gloried falſly in the circumciſion, as anon wee ſhall heare, ſo commonly falſe teachers glory much in the titles, and in the things wherein they hauehave no right at all to glory. This note alſo of falſe teachers the Apoſtle Peter giues, where hee ſaith of them that they ſpeake ſwelling words of vanitie. 2 P…t 2.18 Matt. 24 5Such are thoſe of whom our Sauiour Chriſt ſaith, Many ſhall come in my name, ſaying I am Chriſt, and ſhall deceiue many. Marke then who now at this day they are that deceiue the world with vaine titles, and ſhewes of names whereunto they can lay no iuſt claime. Who are they now that come in the name and title of the Societie of Ieſus, and deceiue many? Who are they now that colour all their ſuperſtitious errors with the goodly title of the doctrine of the Church? Who are they now that maske themſelues vnderunder that gay title of holy Catholikes? Who are they now that hauehave ſtill in their mouthes the Church, the Church, as if they and none but they were the Church of Chriſt? Doe not theſe whoſoeuer they be, bragge of great titles which nothing belong vntounto them? Whoſoeuer they bee that doe ſo, they hauehave a marke of falſe teachers. Marke them therefore, and take heed of them. Beware of them: they reſemble theſe of the conciſion.
Many other notes there are whereby falſe teachers may eaſily be deſcried and diſcerned, and which happily might be further gathered euen from this caueat of our Apoſtle in this place. But theſe are ſuch as ſeemed vntounto mee moſt naturally to offer themſelues to be obſerued from theſe names wherewithall our Apoſtle brandeth theſe falſe teachers. If any deſire to hauehave them manifeſted by further notes, let him reade 2 Pet. 2. where they are at large notified. By theſe yee may in pa…t deſcrie them; and thoſe that are branded with any of theſe markes, take heed of them: for howſoeuer happily ſome may be branded with ſome one of theſe markes, who yet will winde himſelfe out of the number of falſe teachers, yet will hee not ſhift it, but that hee hath ſome one marke of a falſe teacher. But aboue all things take heed and beware of them vponupon whom the moſt of theſe, or all theſe no…es doe fall moſt iuſtly. They will, I know, tell you that they louelove the truth, that they abhorre idolatrie, that they embrace the Apoſtolike faith, that with all reuerence they receiue the Scriptures, that they honour religion, and that they deteſt ſuperſtition. They will tell you of their deuotion in praier, of their contempt of riches, of their continencie in life, of their abſtinencie in meats and drinkes, of their workes of charitie, &c. But whatſoeuer they tell you, by theſe notes that I hauehave told you, ye ſhall know what they are. And when yee know them, take heed and beware of them. For though they come vntounto you in ſheepes clothing, yet inwardly they are rauening wolues. Beware of barking dogges which barke againſt the truth, and the profeſſors thereof: and beware of greedie dogges, which through couetouſneſſe make marchandiſe of your ſoules. Beware of ſuch workers as make their workes ioynt-workers with Chriſt of out ſaluation: and beware of ſuch workers as worke vnfaithfully in the Lord his vineyard, mingling with the pure ſeede of Gods word the chaffe of mans braine. Beware of ſuch as reſemble the conciſion in renting the vnitie of the Church, and in cauſing diuiſion and offences contrary to the doctrine which yee hauehave learned in the Goſpell of Ieſus Chriſt: and beware of ſuch as reſemble the conciſion in bragging of falſe titles which nothing belong vntounto them. And let theſe things ſuffice to bee noted from this exhortation or caueat. Now followeth a particular inſtruction of the Philippians touching circumciſion truly ſo called, in theſe words, For wee are, &c.
For wee are the circumciſion, &c.] We hauehave heard how the Apoſtle in his caueat noted the falſe teachers which vrged circumciſion as neceſſary to ſaluation, by the title of the conciſion, ſaying, Beware of the conciſion. Now in theſe words the Apoſtle giueth the reaſon why he called them the conciſion, For wee, ſaith he, are the circumciſion. As if hee ſhould hauehave ſaid, They are not the circumciſion, though they glory therein: but rather they are the conciſion, and wee are the circumciſion, the true circumciſion. Now this hee proueth thus: Wee worſhip God in the ſpirit, therefore wee are the circumciſion. And againe, that they worſhip God in the ſpirit hee proueth thus: Wee reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh; therefore wee worſhip God in the ſpirit. So that the connexion of the points is this: They are the conciſion, not the circumciſion: the proofe is this, Wee are the circumciſion, therefore they are not the circumſion. Againe, Wee are the circumciſion: the proofe is this, we worſhip God in the ſpirit; therefore wee are the circumciſion. Againe, we worſhip God in the ſpirit: the proofe is this, wee reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh; therefore wee worſhip God in the ſpirit. To gather the whole reaſon into one ſumme, the Apoſtle here proueth that the falſe Apoſtles which were among the Philippians, and which gloried in their circumciſion, were the conciſion, and not the circumciſion, by an argument drawne from the nature of true circumciſion, thus: They which worſhip God in the ſpirit, and reioyce in Chriſt Ieſus, and hauehave no confidence in the fleſh, they are the circumciſion, they are truly circumciſed. But we worſhip God in the ſpirit, &c. Therefore, &c. This is the forme of the Apoſtle his proceeding and diſcourſe in this place. Now touching the words, and the meaning of them.
1. It is ſaid, we are the circumciſion, where the meaning of the Apoſtle is this, we are circumciſed with the true circumciſion.Rom. 2.28.29. There is then (as the Apoſtle ſhewes) a twofold circumciſion; one outward in the fleſh, which was a cutting of the foreskin of the fleſh, inſtituted by God for a ſigne of the couenant which was made betweene him and Abraham: Gen. 17.11.another of the heart, in the ſpirit, which is a cutting of from the heart of all carnall affections, whereby we might be hindered in the ſpirituall ſeruice of God, and in our reioycing in Ieſus Chriſt, whereof Moſes maketh mention where he ſaith, The Lord thy God will circumciſe thine heart, Deut. 30.6.and the heart of thy ſeede, that thou mayeſt louelove the Lord thy God with all thy heart, and with all thy ſoule, that thou mayeſt liue. That carnall circumciſion was that wherein the falſe Apoſtles gloried, and of which they told the Philippians, that except they were ſo circumciſed they could not be ſaued. But that being a ceremonie, which when Chriſt came was aboliſhed, the Apoſtle ſaith plainely, that that is no circumciſion which is outward in the fleſh: Rom. 2.28.nay he ſaith farther vntounto the Galathians, Gal. 5.2.that if they be circumciſed Christ ſhall profit them nothing. And therefore the Apoſtle calleth them the conciſion, becauſe they cut and rent the peace of the Church by vrging that as neceſſarie to ſaluation, which was aboliſhed, and was now not onelyonly vnprofitable but hurtfull. The other circumciſion which is of the heart, in the ſpirit, made without hands, by putting of the ſinfull bodie of the fleſh through the circumciſion of Chriſt, that is he circumciſion wherein the Apoſtle glorieth, and ſaith, we are the circumciſion, .i. we are circumciſed with the true circumciſion, that which is outward in the fleſh being no circumciſion. Againe, where it is added, which worſhip God in the ſpirit; by worſhipping God in the ſpirit, he meaneth the ſpirituall worſhipping of God: as if he ſhould hauehave ſaid, we are the circumciſion which worſhip God ſpiritually, not after the outward ceremonies of the law, but in the ſpirit of our minde lifting vp our ſoules vntounto him, and reioycing in his holy name. Againe, where hee ſaith, that they reioyce in Ieſus Chriſt, and hauehave no confidence in the fleſh, he oppoſeth the one againſt the other, and both ſignifieth that the confidence of their ſaluation is onelyonly in Chriſt Ieſus, not in any outward thing, either circumciſion of the fleſh, or what outward thing elſe ſoeuer, and withall implieth t…at they that hauehave confidence in the circumciſion of the fleſh, or in any outward thing whatſoeuer, and not onelyonly in Chriſt Ieſus, they indeede reioyce not in Chriſt Ieſus as in the borne of their ſaluation. It is then in briefe as if the Apoſtle ſhould thus hauehave ſaid: I hauehave warned you to beware of the conciſion, and doe yee beware of the conciſion. The reaſon is: for they who glory that they are the circumciſion are not the circumciſion, but the conciſion, and we are the circumciſion, we are circumciſed with the true circumciſion, we I ſay which worſhip God not after the outward ceremonies of the law, but in the ſpirit, and in truth, and which renouncing all confidence of our ſaluation in the fleſh, or in any outword thing, doe onelyonly reioyce in Chriſt Ieſus as in the horne of our ſaluation. Thus yee ſee the purpoſe of the Apoſtle in this place, what he proueth, how he proueth it, and the meaning of the words. Now let vsus ſee what we may obſerue hence for our vſe and inſtruction.
1. Here I note the Apoſtle his elegant alluſion betweene conciſion and circumciſion, where he calleth himſelfe and the Philippians the circumciſion, and the falſe teachers the conciſion, by way of alluſion vntounto circumciſion whe…eof they boaſted in vaine. The like alluſions we hauehave diuers times in holy ſcriptures,Eſa. 5.7. as in Eſay; The Lord (ſaith the Prophet) looked for iudgement, but behold oppreſſion; the alluſion is plaine in the Hebrue betweene miſhpat & m…ſhpach: and againe, for righteouſneſſe, but behold a crying, where the alluſion is as plaine betweene foreign & foreign. Alſo in the new Teſtament, as in the Epiſtle to the Romanes, Rom. 12.3.where it is ſaid, I ſay vntounto you that no man vnderſtand aboue that which is meete to vnderſtand, but that eueryevery man vnderſtand according to ſobriety, where in the originall the alluſion is notable betweene foreign & foreign, & foreign. Diuers 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 obſeruation, that it is not vnlawfull for the Miniſters and teachers of the word ſometimes to vſe alluſions, and elegancies of ſpeech: for we ſee that the Holy Ghoſt by vſing them ſometimes hath ſanctified the vſe of them. But yet great moderation and diſcretion is to be vſed therein, leſt if we grow to take too great a felicitie and pleaſure therein, we fall into ſuch a ryming vaine and curious affectation as is vnbeſeeming the maieſtie of the word, and the grauitie of the Miniſter of the word. That rule of the Apoſtle is by vsus diligently to be kept, that no ieſting, or vaine, or light, or fooliſh ſpeech proceede cut of our mouthes, Eph. 4.29.but only that which is good to the vſe of edifying, that it may miniſter grace vntounto the hearers. From this obſeruation yee for your vſe may learne, not haſtily to iudge, or preſently to condemne ſuch Miniſters and Preachers of the word as ſometimes vſe alluſions, and other elegancies of ſpeech: for yee ſee the Holy Ghoſt doth not altogether auoide them. And albeit ordinarily the moſt plaine and the moſt familiar forme of words be farre the beſt for you, and the moſt to be accepted by you, yet ſometimes ſuch an alluſion, or ſuch an elegancie 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 vſed, and in the hearer likewiſe iudgement 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 truely circumciſion: and likewiſe affirmeth that ſpirituall circumciſion: which is made without hands by the ſpirit in the heart by purging thence all euill affections to be truely circumciſion; ſo that not they which are circumciſed with carnall circumciſion are the circumciſion, but they onelyonly which are circumciſed with ſpirituall circumciſion are the circumciſion. Whence firſt I obſerue, 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 vſe of them afterwards was not onelyonly vnprofitable, but hurtfull. For albeit it be ſaid both of circumciſion and of other ceremonies,Gen. 17.13. Ex. 12.14.31.16. and ſacrifices of the law that they were to continue for euer, yet that is ſo to be vnderſtood as that the terme of their continuance was Chriſt his comming in the fleſh: for they being onelyonly ſhadowes of good things to come, when Chriſt which was the bodie figured by thoſe ſhadowes came they had an end, and were aboliſhed, as the Apoſtle ſhewes at large in the Epiſtle to the Hebrues. And albeit there were not wanting both of the Iewes, and of the Ebionits and Cerinthians that in the Apoſtles time ioyned circumciſion with Chriſt,Act. 15.1.28. and vrged it as neceſſarie to ſaluation, yet we ſee that the Apoſtles thought it not meete to burden the Gentiles with circumciſion, or with the law: nay the Apoſtle plainely telleth the Galathians, Gal. 5.2.that if they be circumciſed Chriſt ſhall profit them nothing: 4.and againe, that whoſoeuer are iuſtified by the law they are fallen from grace. In both which places the Apoſtle ſhewes that to ioyne with Chriſt circumciſion, or the law, as things neceſſarie to ſaluation is not onelyonly vnprofitable, but alſo hurtfull. Yea now that Chriſt Ieſus is come in the fleſh, in him neither circumciſion auaileth any thing, Gal. 5.6.6.15.nor vncircumciſion, but onelyonly a new creature, regenerated by faith which worketh by louelove.
Yea but here the queſtion happily will be asked touching circumciſion, why it was aboliſhed, ſeeing it was a ſeale of the righteouſneſſe of faith, Rom. 4.11.as the Apoſtle witneſſeth. If it had beene a ſeale of the righteouſneſſe of the law, it might very well hauehave beene thought that when the claime of righteouſneſſe by the law ceaſed, then the ſeale thereof ſhould likewiſe be aboliſhed. But being the ſeale of the righteouſnes of faith, it may ſeeme that the righteouſneſſe of faith remayning the ſeale thereof ſhould not be aboliſhed. I anſwer, 1. out of the Apoſtle, that he doth not ſimply ſay, that circumciſion was a ſeale of the righteouſneſſe of faith, but of the righteouſneſſe of the faith which Abraham had when he was vncircumciſed. Now what was the righteouſneſſe of his faith? Surely other then that which is now our righteouſneſſe of faith. For vntounto vsus it is accounted for righteouſneſſe that we beleeue in Ieſus Chriſt already come in the fleſh, and this is our righteouſneſſe of faith. But vntounto him it was accounted for righteouſneſſe that hee beleeued in the promiſed ſeede which ſhould afterwards come in the fleſh, and this was his righteouſneſſe of faith. Right therefore it was that when the promiſed ſeede which he beleeued came in the fleſh, the ſeale of this righteouſneſſe of his faith ſhould be aboliſhed; euen as the ſeales alſo of the righteouſneſſe of our faith ſhall be aboliſhed at his ſecond comming vntounto iudgement, when all things ſhall be accompliſhed, and we ſhall ſee him face to face, euen as he is. Againe, vntounto the very queſtion it ſelfe, why circumciſion was aboliſhed, I anſwer that it was moſt needfull,Gal. 5.3. becauſe eueryevery man that is circumciſed, is bound (as ſaith the Apoſtle) to keepe the whole law. Wherevpon elſe where the Apoſtle calls circumciſion a bondage, Gal. 2.4.4.4.5.in which bondage they were kept vntill faith came. But when the fulnes of time was come, God ſent forth his Sonne made of a woman, & made vnderunder the law, that he might redeeme all which were vnderunder the law: and he tooke all the ceremonies and rites that were againſt vsus out of the way, and faſtned them on his croſſe. Thus then yee ſee the aboliſhing as of all the ceremonies, & rites, & ſacrifices of the law, ſo of carnall circumciſion after that faith came, that is, after that we began to beleeue in Chriſt Ieſus manifeſted in the fleſh. I know not whether I ſpeake ſo plainely of theſe things as that ye do conceiue me, neither know I how to ſpeake more plainely. Conſider how they ariſe from the place we now handle, and they will be ſo much the more eaſie to be vnderſtood.
If now yee aske me whether circumciſion be quite and vtterly now aboliſhed, ſo that nothing thereof remaineth? I anſwer that the ceremonie of the circumciſion of the fleſh is vtterly aboliſhed, ſo that nothing of the ceremonie now remaineth: But that which was morally ſignified thereby, to …it, regeneration, and the circumciſion of the heart from all euill and wicked affections, that is that which when the ceremonie was in vſe was moſt accepted, and that ſtill remaineth: and this is that which I ſhould now ſecondly hauehave obſerued from theſe words, if the time had giuen leaue.