Works, Part 3 · Sermon 17
THE SEVENTEENTH SERMON.
Galath. 6. vers. 15.
For in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision, but a new creature.
AS we hauehave spoken of the former fruite of the crosse of Christ, which was, that the Apostle was crucified to the world, and the world crucified to him: so now wee are to speake of the latter effect, that is, hee was made a new creature. And here note by the way, that though mention here bee not expressiuely made of the resurrection of Christ, as was before of the crosse of Christ: yet it is necessarily vnderstood, and that according to the meaning and custome of the holy Ghost; because as it is the vertue of the crosse of Christ that crucifieth sinne in vsus, so it is the power of his resurrection that raiseth vsus to newnes of life; and as Christ died for our sinnes, so he rose againe for our iustification, Rom. 4. and as hee died to cleanse vsus from our sinnes, so also to crucifie sinne in vsus; and as hee rose to impute righteousnes vntounto vsus, so also to worke in vsus righteousnesse and holinesse. In that the Apostle speaketh here of a new creature, as also hee doth 2. Corinth. 5, 27. If any man be in Christ▪ let him bee a new creature, &c. we are taught, that it is not sufficient to be crucified to the world, but we must be also new creatures; we must not onelyonly put off the old man, but wee must put on the new man, and looke what wee detract from the one we must adde to the other: it is not enough to die, vnlesse we be borne again; it is not enough to be corrupted, vnlesse wee bee chaunged. For as it was not sufficient for Christ to be crucified, but hee ought also to rise againe: so it is not sufficient for vsus to bee freed from the guiltines and corruption of sinne, which we receiued of Adam, but we must also be clothed with that righteousnesse, and bee made partakers of that holinesse which floweth from Christ, so that as none of our sinnes shall bee laid to our charge: likewise all Christ his obedience is as fully ours, as we our selues had done it.
Now the better to conceiue what it is to be a new creature, we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off, concerning the conuersation in time past, the olde man, which is corrupt through the deceiuable lusts, And bee renewed in the spirit of your minde, And put on the new man, which after God is created in righteousnesse, and true holinesse: and for the other part, that which is Coloss. 3. 9. Ye hauehave put off the old man, with his workes, 10. And hauehave put on the new man, which is renewed in knowledge after the image of him that created him: briefly the word importeth thus much, that whatsoeuer wee lost in the first creation, wee must receiue in the second; and whatsoeuer we hauehave been depriued of by Adam, we hauehave it restored in Christ. Adam not in substance but in qualities was made like vntounto God, and we are new creatures, made partakers of the godly nature, as witnesseth Peter, not in things essentiall, but in holy qualities to resemble the Creatour. And as Adam in the beginning, and we in Adam were made wise, righteous, holy, and in perfit felicitie, and both he and we through sinne hauehave lost this heauenly image: for in Christ it is renewed so fully, as he is our wisedome, and taketh from vsus ignorance; hee is our righteousnes, and acquiteth vsus from our sinnes; he is our holinesse, and freeth vsus from our corruption; hee is our redemption, and restoreth to vsus our libertie. And because we are then renewed, when wee are a wise people, righteous, holy, and waiting for the comming of Christ: we must on our parts in some measure hauehave our earthly wisedome mortified, spirituall wisedome renewed, our earthly affections slaine, godly affections quickened, our old conuersation quelled, & our conuersation from hence-foorth in heauen, we must not liue as we were wont, but our liues must be changed to the obedience of the word, which wee must testifie in thought, word and deede. Briefly then wee are renewed by faith in Christ, when wee assuredly beleeue, that (1. Cor. 1. 30) Christ Iesus is made of God vntounto vsus wisedome, and righteousnes, and sanctification, and redemption, and by the fruites of faith, by Rom. 12. 2.) not fashioning our selues like vntounto this world, but by being changed by the renewing of our minde, and by (Ephes. 4. 24) putting on the new man, which after God is created in righteousnesse, and true holinesse. First therefore we must beleeue, that Christ is made to vsus wisedome, because naturally (Ephes. 4. 18.) our cogitation is darkened, and we are strangers from the life of God, through the ignorance that is in vsus. How blinde we are by nature, and what neede wee hauehave of the Spirit of Christ to enlighten vsus, the Prophet Dauid euen in that image of a new creature, Psal. 119. by his often praying for the same, doth plentifully declare. And when it shall please God thus to enlighten vsus, then must wee labour for a certificate in our consciences, to hauehave our sinnes cleerely discharged in the death of Christ, and to assure vsus that Christ his righteousnes in his resurrectiō is as surely imputed vntounto vsus, as if we had done all righteousnes, and though we hauehave been sinners as others, yet that our sinnes shall not be laid to our charge. This the Philosophers and wise men could neuer see by the light of nature, because it is a mysterie of mysteries, vndoubtedly to be perswaded that for Christ his sake wee shall appeare righteous before God his iudgement seate, as though wee neuer had sinned, but had fulfilled the whole law of God. For wee are imputed righteous, as Christ was an imputed sinner, and as we hope for the ioyes of heauen euen as wee had committed all the righteousnesse, which Christ alone did; so hee did beare the paines of hell euen as hee had commited all the sinnes, which we alone did commit. Besides, he must be our holinesse, that is, our flesh must be so crucified in his flesh, and his holinesse must so be communicated vntounto vsus, as of prophane worshippers, wee may become truly religious; of blasphemers of the name of God, pure vsers of the name of God; of breakers of the Sabbath, obseruers of the Sabbath; of carelesse gouernours, carefull gouernours: of disobedient, obedient; of cruell, meeke; of vnchast, chast persons; of vnrighteous, righteous persons; of euill speakers, couerers of the infirmities of others; of such as hauehave let their thoughts runne vncontrolled, carefull watchers euen ouer our least affections. The want of the knowledge hereof is punished by the diuelish vermine of the Familie of louelove. They say Christ in them is their new birth, we say new birth is wrought in vsus by the Spirit of Christ ingraffing vsus into Christ; they say the worke of sanctification is perfit in this life, wee say it is begun here, and continued, but ended in the life to come. For as our wisedome is not perfit in this world, vnlesse it bee by imputation of Christ his wisedome, but still groweth by degrees, and we are not perfit at the first in faith couering the imputation of Christ his righteousnes vntounto vsus, and we grow from faith to faith: so our wisedome is not here so perfit when wee are renewed, but stained with many blemishes. And as wee see in the naturall birth children are not at the first old men, but from infācie they grow to childhood, from childhood to their nonage, from nonage to perfit age and old age: euen so in the spirtuall birth we grow from strength to strength, from measure to measure, vntill wee come to perfection. Our wisedom is often captiuated, our faith is often weake, our righteousnes is often defiled, our holinesse is often corrupted. Now as in the crosse of Christ our sins are discharged, as in the fulnes of Christ we hauehave wisedomeas in his resurrection we hauehave righteousnes, and by the working of his Spirit he communicateth to vsus his holinesse: so also in his comming againe we sted fastly looke for the fulnes of our redemptiō in him, who was borne for vsus, who liued for vsus, who died for vsus, who rose for vsus, who ascended for vsus, who liueth in vsus, who will come againe to redeeme vsus, deliuering our soules from sinne, from griefe, and reproch, our bodies from sicknes, paine, and trouble, wiping away all teares from our eyes, and setting vsus free from death, miserie and corruption: for whom wee all crie in our afflictions, Come Lord Iesus, who shalt change our vile bodies, and make them like to thy glorious bodie, at such time looking for the accomplishment hereof, as hee shall come from heauen with his Angels, to gather together the elect and the reprobates, the one to receiue the sentence of saluation, the other to receiue sentence of condemnation. Wee are now new creatures by faith in Christ, by hope of our redemption through him, but we shall bee so in effect; we are here renewed in righteousnes, in holinesse, in wisedome, but in part: yet we hauehave remnants of sinne, as they that neither through the grace of God sinne to death, neither by reason of our owne corruption are altogether free from sinne. And therefore we had neede to looke for Christ to come a Redeemer, who will cleane rid vsus from our pride, who will rid vsus from our vnthankfulnes from our vnbeliefe, and from whatsoeuer thing may hinder the glory of God or our saluation, who will rid vsus from all sicknes, pouertie, sorenes, and calamity in our bodies, that what freedome we now hold by faith, we shall then hauehave in fruition and most absolute possession, which, when it draweth neere, must cause vsus to lift vp our heads and reioyce. Being thus made new by faith in Christ, we must not stay, but testifie this faith to others by effects, in becomming no more like vntounto the world, but putting on a new couersation, after the likenes of him that hath so called vsus. It is to no ende to say thou art a Christian, if thou art not there with all a new creature, as the Apostle proueth, 2. Cor. 5. 27. These effects are partly in the soule, and partly in the body: in the soule we must be renewed in our vnderstanding, in our memories, and in our affections.
As our vnderstanding sometime hath beene darkened concerning the things of Iesus Christ: so from hence forth we must couet to vnderstand nothing more than Christ Iesus, and him crucifie… as our memories hauehave bin as fresh in retaining, as our vnderstandings in receiuing earthly things; so now forgetting the things of this life, we must chiefly remēber those things which perish not with memorie, but are heauenly, spirituall, and eternall: as wee were wont to louelove, hate, like, and mislike for our selues, now wee must louelove, and hate, like, and mislike for the glorie of God. Wee are therefore to pray, that the Lord would frame in vsus new hearts, that as wee hauehave beene carnally minded, wee may bee spiritually minded; and as we must hauehave new hearts, so also must we labour for new affections. Our louelove, as I said, which was mingled with selfe-louelove, must bee taken vp for the Lord his behoofe; our anger, which was in the defence of our owne cause, must now bee bestowed in the maintenance of God his glorie, and what power soeuer is within vsus, it must bee spent on the Lord his behalfe. And yet we must goe further in this worke of regeneration, offering to the Lord our bodies, as we hauehave offered our soules, that as we hauehave giuen our members seruants to vncleannes, and to iniquitie; so now wee giuegive our members seruants vntounto righteousnes in holinesse, from hence-foorth hauing new eyes, new eares, new tongues, new hands, and new feete.
Our eyes hauehave sometimes lusted after popish pompe, they hauehave beene rauished with a delight in the creatures of God, but carnally and without all glorie to God; they hauehave bin haughtie, ful of pride, fraught with disdaine, nourishers of vncleannes, the wickets of death vntounto our soules, and carried away with the couetous desire of worldly things; now they must be renewed not in substance, but in their duties: whatsoeuer wee behold with them, we must make them teachers of the soule thereby, and all things seeming beautifull to the eyes in this life, where the creatures are defiled, ought to prouoke vsus to the beautie of the Creator, which is infinite, wee must testifie our humilitie, our pietie, our chastitie, and our vpright affections by them.
Our eares, which hauehave been more carried away with the vaine chaunting of Papists, than with the reuerent singing of the Church, & hauehave more greedily attended on lies than on the truth, that hauehave heard sinne without griefe, and filled themselues with vnchast songs, must so be framed and fashioned anewe, as wee lend them onelyonly to the word, to gracing speeches, to chast communication willingly; and whatsoeuer wee shall heare contrarie to these, to stop them vp, and to make knowne our heartie misliking of them.
Our tongues hauehave in time past either in praying ignorantly, vainly, and superstitiously, or in not praying at all, in abusing the name of God, in vnreuerent, vncharitable, vnchast, vntrue speeches set themselues against the Lord and his people; now they are to bee the spokesmen of our hearts in vnderstanding, in truth, in sinceritie praying to the Lord, they must be the most glorious aduancers of God his glory, they must be dipped and seasoned with salt, with grace, with reuerence, with meekenes, chastitie, and truth, as the vn…eined witnesses of a renewed minde.
Our hands hauing been lift vp to false gods, being full of blood, violence, concupiscence, briberie, deceit, and false dealing, are now to bee stretched out to the true God, and to shewe forth his power in relieuing the needie, in giuing of almes, in helping the afflicted, in punishing all filthines, briberie, and falsehood vntounto the vttermost.
Lastly, our feete that hauehave runne so swiftly to sacring and to the resurrection, that hauehave runne so fast to Idoll seruice, to huntings, bearebaitings, and enterludes on the Sabbath day, that hauehave beene so full of contemptuous disobedience, so readie to shed blood, so swift and nimble in dauncing, so expert in carying the things of other men, must now runne to the Church of God, to the hearing of the word, to offer pure prayers, to receiue the Sacraments, and must now run as fast frō those prophane exercises on the Lords day, they must now carrie vsus to prisons, to sick persons, to the house of moruning, we must from henceforth number our steps, and order them a right, to the glorie of God, and the good of our brethren. Thus it behoueth vsus to doe, that will make claime with comfort to the death and resurrection of Christ, namely, as we desire to hauehave our sinnes pardoned by his crosse, so must we desire to hauehave our sinnes in some measure pared away by the vertue of his crosse; and as wee desire to hauehave the imputation of Christ his righteousnes by his resurrection, so must wee pray for the cōmunication of his holines in some measure to worke in vsus righteousnes by the power of his resurrection, laboring from henceforth to hauehave our conuersation in heauen, and being risen with Christ, to seeke those things that are aboue, where Christ fitteth at the right hand of God, Colloss. 3. 1. But alas, many men would hauehave him a Christ to answere for their sinnes, that they may be iustified, but they labour not that hee should crucifie sinne in them, whereby they might be mortified, and what is this, but to make a mock of Christ? And yet I do not here mind to exclude the forgiuenes of sinne by Christ, nay I rather graunt a continuall forgiuenes of sinne through Christ, adding only this, that as we desire to hauehave our sinnes pardoned, so wee should desire to hauehave them purified. Neither do I dreame of being cleane without sinne, or of any imagined perfection in this life; but I require that we should not wittingly and willingly lye in sinne; and though we cannot come to perfection, yet to striue to come to perfection. For we are said to be new creatures not in being perfitly renewed, but in that we are in renewing, and finding the remnants of sinne withstanding the worke of new birth, wee looke for Christ a Redeemer to make an end of sinne in vsus. Wherfore we must beware of the doctrine of heretikes, imagining great things of perfection, as also of the prophanenes of hypocrites and dissembling professors; we must neither be too righteous, nor too sinfull, neither too wise, nor too foolish, neither to looke for Christ alone to be without vsus, neither to imagine any spirituall Christ to be within vsus, neither with proud heretikes must wee please our selues with any indwelling righteousnes, neither must we rest in Christ without new birth, as the drousie Protestants: for if thou liest in sinne, thou art not in Christ, because old things are gone, and new things hauehave succeeded their place. It is maruellous that the wretched heretikes cannot see their imperfections, when they still hunger, and eate, thirst, and drinke, sometimes subiect to sicknes, sometime needing marriage, and dying as well as other men; all which things should be laid from them if they were perfitly in…sted in Christ, and alreadie had entred into the kingdome of glorie, where wee shall neither neede to eate, to drinke, to sleepe, where we shall neither marrie, nor giuegive in marriage, there dwelleth incorruption, and immortalitie. No more than are they perfit in this life, than they neede not these outward things, and still they shall shew themselues vnperfit, whilest they shall shew themselues to stand in neede of them. We then grone here vnderunder infirmitie, & hope for our perfection in the life to come; and this is the excellencie of Christiana. But where is this wisedome, where is this faith in Christ his righteousnes, where is this new heart, new minde, and new affections? where be these new bodies, where is this bold courage in persecution, and comfortable looking for Iesus Christ to come a Redeemer, so that with a ioyfull heart we can thinke of our resurrection? Alas we are as yet but chickens, we are but as children, we are but as babes in Christ, and tender nouices, yet clea…ing to the cradle, and sticking to our swadling bands, and well are we if we so be, and labour still to grow on.
But let vsus further consider of the wordes of the Apostle: In Christ Iesus neither circumcision auaileth any thing, nor vncircumcision. Wee hauehave heard before that the false Apostles and secret supplanters of Paules preaching did not mislike that the Gospell should bee preached, but therewithall they would induce Moses his gouernement, and the discipline of the Iewish traditions. Against this mixture of the Lawe and the Gospell of Moses and Christ the Apostle beateth, fearing least a little leauen would sowre a great piece of dowe. Against such, the teachers of our times had neede to preach, for many make a mingle mangle of religion, neither flat Papists, nor sound Protestāts, who not for any conscience sake, but for the easing of their flesh prouide a safe shelter against the stormes of persecution. The Iewes reioyced in that they were circumcised, the Gentiles reioyced in that they were not circumcised: but both reioyced amisse, saith the Apostle, in that they should rather reioyce that Christ Iesus was crucified, than that their foreskin was either cut or not cut. Againe, by circumcision in this place the Apostle meaneth all other ceremonies, putting part for the whole, whereby he would shew, that no ceremonies whatsoeuer, no not circumcision, whereof their Doctors so much vaunted themselues, could do any thing to a new creature. Now if Moses his ceremonies, which in their time and place had some authoritie from God were not auaileable hereunto; then mans traditions, which at no time nor in any place are in season, or credit, in that they neuer were authorised by the Lord, can neither be meanes nor fruites, neither causes nor effects of regeneration. If then the Iewes were deceiued with their ceremonies, as the Papists were by their traditions, what shall we thinke of our traditions? for, if the Lord would not suffer his owne ordinances, which for their time were lawfull, then hee will neuer suffer traditions, which were neuer his, but mans. What shall we then say? wee hauehave pompous Papists, and politike Protestants. Aske the Papists if they reioyce in the crosse of Christ, and if they be new creatures? they say they be so, and they shew it in their crosses, altars, holidaies, mètallish gods, banners, roodes, resurrrection, in finger crosses, in crosses at their lying downe, in crosses at their rising vp▪ in their oyle▪ salt, wafercakes, pannes, ashes, and such like. Heere is their reioycing. Well, suppose wee had to deale with the more learned Papists, the Iewes did not only now reioyce in their ceremonies and circumcision, but they thought it good policie to retaine these things with the preaching of the Gospell, and our more subtill Papists will confesse, that their traditions are not specially and only to be reioyced in, but they will hauehave them mingled with the Gospell as necessarie helps, and furtherances thereof. But in what order soeuer they are placed, of them Paul here remembreth them to make nothing for a new creature. And as in ciuill matters fooles to auoide one extreame runne into another, some seeing the superstitions of these men, and that popish religion is more ceremonious than the Iewish religion, straight affirme, that neither Baptisme, nor want of Baptisme; neither receiuing of the Sacrament, nor want of it; neither hearing, nor not hearing; praying, nor not praying, is auaileable to a new creature. And these Anabaptists, and hereticall familie of the doctrine of louelove so farre reiect holidaies, that they take away the Lords day also; and as vnderunder the pretence of the Gospell they take away the set dayes of fasting, which were to the Iewes, they reiect fasting altogether, and wholy relinquish that exercise, vnlesse they maintaine a Sabbath in resting from sinne, and continue the fasting in fasting from sinne. Thus we see how we sayle betweene two rocks, and betweene two flats, and therefore neede the sterne of God his spirit and gouernment of the word to sayle aright. Wee must not thinke that the Apostle in speaking of a new creature excludeth, but rather includeth the meanes to come to this new creature. For both our Sauiour Christ, and the Apostles teach as well by practise as by precept, that we must heare the word, offer vp our prayers, receiue the sacraments, & reuerence true discipline. First, our Sauiour Christ exhorteth vsus to search the Scriptures, which testifie of him, and commandeth them that hauehave eares to heare, speaking most sharply euen against them that heare not fruitefully. Paul 1. Thess. 5. forewarneth vsus not to quench the Spirit, nor to despise prophecying. And 1. Pet. 2. 2. the Apostle exhorteth the Iewes as newe borne babes to desire the sincere milke of the word. As for prayer besides that our Sauiour Christ did commend the vse of it to his disciples, he also prescribed them and vsus a forme of prayer, whereby we might leuell our requests. And Paul often stirreth vp the Churches, vntounto whom he wrote, continually to frequent this exercise. Of the Sacraments the Apostle speaketh plentifully, 2. Corinth. 10. 2. Cor. 11. 2. Cor. 15. as also of discipline; 1. Cor. 4. 2. Cor. 5. 2. Cor. 10. And although the Apostles abrogated the Iewish Sabbath, yet they substituted the Lords day, Act. 20. 1. Corinth, 16▪ Reuel. 2. And albeit we hauehave not a prescript time of fasting, as had the Iewes, yet we know Christ told his disciples, that there was a time to fast in, as then the Bridegroome should be taken from them, & the Apostles in their election and instituting of Preachers fasted. So that we affirme nothing to helpe to true ioy but a new creature, and the meanes to a new creature.
It remaineth: And as many as walke according to this rule, peace shall be vponupon them and merciemercy, and vponupon the Israel of God. That the Apostle might shew, that this was no speciall prerogatiue to himselfe alone, but a benefit common to all, not a worke of supererogation in him, but a dutie required of others, he saith, As many▪ &c. As if he should say, Let no man looke to hauehave peace in his conscience, and merciemercy at the hands of God, vnlesse he can thus reioyce in the crosse of Christ. And by the way obserue this marke of a faithfull Teacher, he la…eth not any charge vponupon others, vntill he had applied it to himselfe, and from his owne practise he aduiseth vsus. The word which he here vseth, is a rule, whereby he noteth such a thing, as a Christian man cannot well want, being a chiefe instrument, which worketh in vsus mortification and sanctification. He termeth it not a good counsell, or a good aduice, which we may take vp and lay downe at our pleasure, which if we could doe, it were well, if we doe it not, it is no great matter, as the Papists account of the spirituall interpretation of the Law, which our Sauiour Christ vseth, Matth. 5. For Poperie, which is no better than countrie Diuinitie, thinketh it were a good thing if we could liue so carefully: but it shaketh off this thing as a charge, and wil not acknowledge it to be a rule, wherewith they stand bound before the Lord. A rule, we know, is commonly vsed in building, leuelling, or framing, whereby one thing is made fit for another, and therefore vsuall to Carpenters, Masons, Geometers, or such, who measure all things by square and compasse. Now because there is a glorious building in the word, and a man needeth continually to be built vp in Iesus Christ, to hauehave his affections leuelled, his heart framed to faith and obedience, the Apostle borroweth this word rule. But what is this rule? Be it farre from me, that I should reioyce, &c. So that we must especially reioyce in our sinnes pardoned, in the world crucified, in our hearts, bodies, and soules renewed. This is the rule of all. And why? Is it not rather an effect than a rule? Yes, but it is vsuall to put the name of the effect for the cause, and the fruite for the meanes: as we may see Iam. 1. 27 Pure religion and vndefiled before God is to visit the fatherlesse: that …s, the effect and fruite of true religion, which God requireth with the hearing of his word, is to visit the fatherlesse. And Esai. 58. 6. Is not this the fasting that I hauehave chosen, to loose the bands of wickednes, &c. That is, is not this the fruite of fasting, which I hauehave chosen? And so likewise is it meant of the Sabbath in the same place, the fruite and effect whereof is to rest from sinne. But why then doth the holy Ghost rather name the effect thā the meanes, the fruit thā the cause? Euen because though we hauehave the meanes, and doe not vse them to effect, it were altogether vnprofitable, as we see many carnall professors, who rest too long in the meanes, but make no conscience to shew the effect of them. What then? Shall we so rest in the effects, as with the Heretikes of our time we should contemne the meanes? Shall we not eate and drinke, because we liue not by bread onelyonly, but by eueryevery word that proceedeth out of the word of God? Shall we not build, because vnlesse the Lord helpeth, the builder buildeth but in vaine? Nay, as we confesse, that the meanes without the effect are vnprofitable: so we affirme, that to come to the effect we must carefully vse the meanes. Wherfore because the cause not producing it effect is nothing worth, the effect is rather set down than ye cause. Let not a man separate those things, which God hath ioyned together. If we rest in our Sacraments, as the Iewes in their Circumcision, we shall neuer see the fruite of them. If we keepe the Sabbath, if we vse fasting, vntill our bodies be made most lithe, and labour not to become a new creature, all is in vaine, we separate those things which God hath ioyned together, that is, the fruite from the meanes. Againe, if on the other side we thinke now we must obey and not heare the word, if it be all that God requireth to doe good, and not to pray, or that we can beleeue enough without the help of the sacraments, we deceiue our selues with a false imagination of righteousnes, and we make as great diuorcement on the other side of the meanes from the effect, as before we make a separation of the effect from the meanes. Aske now the Papists what is their rule, and they will shew many meanes, as the rule of Heremites, of Dominican Friers, of their Franciscan Monks, of their Augustine Friers, and such like. Demaund of them what rules they hauehave of their effects; they will say, they are come out of the world to liue in monkerie, they hauehave their shauings, pilgrimages, whipping of their owne bodies, voluntarie and monasticall vowes, traditions, and such like. But come to the other rabble, who are worse than the beasts of Egypt, forsaking the sweete land of Canaan, and they will denie all meanes, and brag they neuer so much of effects, yet in pure effects they be most barren hypocrites. If they were as wise as Salomon, or as holy as Dauid, or as zealous as Paul, yet they might frequent the Temple, and thinke it a blessing to be in Sion, and reioyce in the companie of Christians. But to leaue these, let vsus learne as much as we cast off the traditions of the Pharisies, so much to put on the sweete yoke of Christ, and let vsus carefully vse the word, and with the word ioyne prayer, and to prayer adde practise, vsing the sacraments, and by them grow in faith, that by faith we may increase in repentance, and with the cause marrying the effect, and from the fruite neuer diuorce the meanes, because God is neither pleased with our fruitlesse ceremonies, if we rest in the meanes, neither with our holy hypocrisie, if we refuse his ordinance. This rule the Apostle saith, is both for the preachers, and for the people: for preachers, because he opposed this rule against the rule of certaine false teachers: for the people, in that he nameth them here the Israel of God.
By this word peace, he meaneth the fauour of God, or the good successe in our enterprises: by merciemercy, he vnderstandeth the goodnes of God in pardoning our sinnes, and relieuing of our infirmities. First, it is probable, that he speaketh of these things to Teachers as well to discourage the false teachers, as to embolden the pure Preachers of the Gospell against all the glorious assaults of their aduersaries. Againe, because the preachers of the word hauehave taken vponupon them the guiding and gouernment of the people as well in life as in doctrine, and in good example to goe in and out before them, he preuenteth the subtiltie of Sathan, who might by the euill slanders of the false Apostles mooue these men to some remission in their calling. And to put away this temptation, the Apostle Paul putteth them in minde of this rule, and propounding here a promise, he encourageth them, notwithstanding their persecutions, against all attempts of men, and assureth them of God his mercifull protection. This promise of the fauour of God to his faithfull Ministers is not only in this place, but vsed elsewhere of the holy Ghost, as Deuter. 33. 11. Moses the man of God blessing the tribes of Israell, saith thus of Leui the Priest of the Lord, Blesse ô Lord his substance, and accept the worke of his hands: smite thorough the loines of them that rise against him, and of them that hate him, that they rise not againe. Thus he comforteth Leui, shewing that his ministerie should not be contemned without reuengement. And Zachary. 3. 1. 2. it is said, And he shewed me Iehoshua the hie Priest, standing before the Angell of the Lord, and Sathan standing at his right hand to resist him, and the Lord said vntounto Sathan, the Lord reproue thee, ô Sathan, euen the Lord that hath chosen Ierusalem reproue thee. Where we see, that where God his true Ministers are, there is a strife with Satan, who is readie for them, but yet they are before the Angell, that is, Christ, who will smite the proud force of Sathan, that he shall not be able to withstand vsus. And Christ sheweth, that he hath a common ministerie in and with his preaching, by them beseeching some, by them also threatning others: and therefore as he hath giuen them gifts for his glory, so he is armed with power to confound all that lift vp an high hand against them. Hereupon he so much authoriseth his Apostles, telling them, whatsoeuer they bind on earth, shall be bound in heauen, and whatsoeuer they loose on earth shall be loosed in heauen. Neither doth this or such like promises only concerne them, which in eueryevery point of doctrine and discipline are sound, and without error, but euen them also, who holding carefully the foundation, which is Christ Iesus, through some infirmitie of iudgement build timber, hay, or stuble, as wee may see 1. Cor. 3. Wherefore, if a man preach that we are all condemned through sinne, and that there is no saluation without Christ, and no condemnation to them that beleeue in Christ, and teacheth that we must be crucified to the world, and become new creatures, though he doth not all other things perfitly and absolutely, yet keeping this foundation, hee shall finde merciemercy. But if a man destroy the Temple of God, that is, labour more about the establishing of ceremonies, and maintaining of errours, than hee doth to maintaine and establish the power of the Gospell, the Lord will surely destroy him. As then we dare not say, that a man purely preaching Christ crucified, though he faile in some smaller points of discipline, shall be damned: so we affirme, that a man maintaining corruptions, and nothing labouring to preach the crosse of Christ, and neglecting the doctrine of being crucified to the world, and of becomming a new creature, is to feare, least that if hee repent not, the Lord destroy him. For if they destroy the Temple of God, that is, the people of God by not teaching the truth, and by keeping out from entring into the truth, not only themselues, but others, the Lord will vndoubtedly destroy such. This place maketh much also for our comfort against heresie and poperie, because as God promiseth peace and merciemercy to them that preach and embrace the doctrine of our saluation by Christ; so hee threatneth on the contrarie his curse and vengeance both to the preachers and followers of the contrarie doctrine, howsoeuer they hope for a day, or cōtemne the flocke of Christ. For the same God that made the Israelites a valiant people in pursuing their enemies, so long as they continued in the rule he had appointed them; brought them low, and made them flie before their enemies, when they forsooke this rule, so as one chased tenne of them, and tenne put to flight an hundred of them. Let vsus boldly then both preach and receiue this doctrine of Christ▪ and not feare any corrupt Teachers whatsoeuer, seeing their supposed felicitie shall be accursed▪ and our supposed miserie shall be blessed. Which curse manifestly appeareth in many Papists this day, that become rebels, traitors, and murtherers, as also in heretikes, who are become mad and frantick, the Lord watching ouer them for euill and not for good.
And vponupon the Israel of God. Heere with the Preachers the Apostle ioyneth the people of God, shewing that they that willingly heare, and carefully imbrace the doctrine, That by the law we are condemned for sinne, and by the Gospell wee are saued through faith in Christ, and therfore from henceforth endeuour to hauehave this world crucified vntounto vsus, and vsus to be crucified to the world, and to become new creatures, shall also be saued, and finde merciemercy and peace. Israel properly signifieth one that preuaileth with God. Now, because there was Israell in the flesh, which many did boast of, hee heere speaketh of the Israell in the spirit, as he speaketh of the Iewes Rom. 2. and therefore calleth it the Israel of God, making a distinction betweene that counterfeit Israell, resting in the ceremonie and outward title of the name, and that true Israell, whose praise is of God, and not of men. Before the Iewes tooke the whole priuiledge of the couenant of God, but now the Gentiles also are contained in the couenant, because all ceremonies abolished, there is one shepheard, and one sheepesold. This promise then belongeth no more to all professors, than to all preachers, but to them alone which are truly called to be the true Israel of God. Whereby we are to learne, that all Christians shall not obtaine merciemercy and peace, but the Christians of God, that is true Christians in life & doctrine. Wherefore all counterfeit Christians are to feare their estate, can they neuer so well say their catechisme, were they neuer so well baptized, or confirmed, were they neuer so often comming to the Church to heare the word & receiue the sacrament. Now if Israel the beloued of God not reioicing in the crosse of Christ, not being crucified to the world, not being a newe creature, shall not finde merciemercy and peace, what comfort are wee to looke for being Gentiles wanting the same things? And yet we must remember the consolation aboue named, that though Christians be in some points infants in doctrine, iudgement, life, and conuersation, yet if they carefully hold the foundation and build thereupon a godlie life in trueth and sinceritie, though in some weakenes, infirmitie and imperfection, they shall obtaine merciemercy and peace in the ende. The truth of this promise, and sure wrath of God on the wicked may appeare to vsus both in the life and in the death of the true and counterfeit Christians, in seeing what mercy and peace appeareth in the one, what anguish and impatience breaketh foorth in the other. The deare Martyrs of God neither were afraid of death on the one side, but reioyced, in that they were made worthie to suffer for the truth, neither senselesse and blockish as feeling no paine on the other side. The learned heretikes which would seeme to suffer, either yeelded being ouercome with the paine, or else died like stocks & stones, being halfe dead before they came to be executed. As for others that hauehave died in their beds, the Lord hath giuen a manifest distinction betweene the true prophets & false teachers, betweene christian professors, and obstinate Papists. The children of God euer hauehave laboured to make confession of their faith, to make knowne their hope, to witnesse their abundant ioy at their departure, neither ouercome with immoderate feare, neither sincking downe in too much blockishnes: the other hauehave died some desperately without hope, some presumptuously without true faith, some murmuringly without all ioy.
FINIS.
THE FOVRTH PART OF THE WORKES OF THE REVEREND AND FAITHFVL SERVANT OF IESVS CHRIST, MAISTER RICHARD GREENHAM, MINISTER AND PREACHER OF the Word of GOD, containing an Exposition of the 119. Psalme, found vnperfect amongst other writings of Maister GREENHAMS, and perfected by Robert Hill, Doctor in Diuinitie: whose obseruations may be knowne by this marke. ¶
VVHEREVNTO ARE ADIOYNED OTHER Meditations vponupon certaine parts of the Scripture. the Titles whereof appeare in the next page following.
VERITAS VIRESSIT VVLNERE
TC
AT LONDON,
Imprinted by Thomas Creede, for William Welbie, and are to be solde at his shoppe in Paules Church-yard at the signe of the Swanne. 1611.
THE MEDITATIONS CONTAINED IN THE FOVRTH part, are these hereafter following.
1 AN exposition of the 119. PSALME.
2 Meditations on PROV. 4. from verse 13. to 24.
3 Meditations on PROV. 14. vers. 5. 6. 7.
4 The summe of the Epistle to the HEBRVES.
5 A briefe summe of ECCLESIASTES.