vs his owne Pawne the presence of the Comforter to supplie his owne presence to guide comfort and to assure vs of our adoption and saluation The tenth and last is Perseuerance in hauing holding the former gaines For thus faith the Lord I will put my feare into their hearts that they shall not depart from me And it must be remembred that these wordes are not spoken onely in generall to the church but also in singular to euery true member thereof because they are the words of the couenant Againe Dauid saith that the righteous man is like a tree planted by the waters side whose leafe neuer withereth who therefore hath alwaies sappe of grace in the heart to the ende Againe as Christ is our gaine in life so is he also our gaine in death in as much as he hath taken away the sting of death and hath changed the condition of it by making it of the gate of hel to be the way to eternall life Thirdly he is our gaine after death three waies Our first gaine is the resurrection of our bodies to eternall life in the day of iudgement The second is a priuiledge to iudge the world For first of all iudgement shall passe vpon the godly which done they shall be taken vp to Christ and there as witnesses and approouers of his sentence of condemnatioÌ„ iudge togither with him the wicked world The third is the eternall retribution in which God shall be all in all first in Christ and then in all the members of Christ and that for euer and euer The next point to be handled is How Christ is our gaine For the answering of this two questions are to be opened The first is According to what nature is Christ our gaine I answer following the ancient catholik doctrine That whol Christ is our gain according to both natures The godhead of Christ profits no sinner without the manhood nor the manhood without the godhead And as Leo saith each nature worketh that which is proper vnto it hauing coÌ„munication with the other Againe God may be considered two waies God absolute or God made man God absolute that is God absolutely considered without respect to Christ is indeede a fountaine of righteousnes and life but this fountain â—s closed sealed vp and not to be attained vnto because our sinnes make a separation betweene God and vs and God thus considered is a Maiestie full of terrour to all sinnefull men But God considered as he was made man and manifested in our flesh is also a fountaine of goodnes yea the same fountaine opened vnsealed and flowing forth to all mankind Hence it is that Christ is called the light of the world the bread and water of life the way the truth the life Here againe we must remember to make a difference or distinction of the natures of Christ. For the Godhead of Christ is our gaine not in respect of essence but in respect of vertue and operation shewed in or vpon the manhood of Christ whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease Gods anger to merit eternall life for vs. As for the manhood it is not onely in effect and operation but also really communicated to the faith of the beleeuing heart and herupon it is as it were a Treasurie and storehouse of all the rich graces of God that serue to iustifie saue or any way to inrich the Elect of all ages and times through the whole world If any doubt of this let them consider three things of this most glorious manhood The first is the grace of personall vnion whereby it is receiued into the Vnitie of the second person hath no beeing or subsisting but onely in the subsistance thereof And hence it is truly tearmed the humanitie of the Sonne of God or of the Word The second is that this manhood hath in it all fulnes of grace commonly called in schooles habitual grace Now this fulnes of grace containes in it all the gifts of the holy Ghost and that in the highest degree of perfection It hath therefore in it gifts more for number greater for measure then all men and angels haue The third is that it receiueth this excellencie of gifts and graces not for it selfe but that it may be as it were a pipe or conduit to conuaie the same graces to all the Elect. Our saluation and life depends on the fulnesse of the Godhead which is in Christi neuerthelesse it is not conuaied vnto vs but in the flesh by the flesh of Christ. Thus much Christ signifieth when he saith My flesh is meate indeede And Except ye eate the flesh of the sonne of man and drinke his blood ye haue no life in you And He which eateth my flesh abideth in me and I in him And Iohn the Baptist saith Of his fulnes we receiue grace for grace The supper of the Lord is ordained for the increase and continuance of grace and life and of it Paul saith The bread which we breake is a fellowship or coÌ„munion with the very bodie of Christ. On this manner Christ is said to be made vnto vs of God wisdome righteousnesse sanctification redemption Wisdom not because the essential wisdome of the godhead is giuen to vs for that is infinit and incommunicable Neither againe because he is the author of our wisdome giuing vs knowledge of our saluation as the Father and holy Ghost doe Nor because he is the matter of our wisdome the knowledge of whome is eternall life but for an higher cause then all these Our mediatour the man Iesus Christ who is also God is an head vnto vs and a Roote of our wisdome For he was annointed with the spirit of wisdome in the assumed maÌ„hood not priuatly for himselfe but that we also which beleeue might be partakers of the same annointing that wisdome from him by his flesh might be conueied vnto vs. Therefore from his wisdome there is wisdome deriued in some measure to all that are mystically vnited to him as light in one candle is deriued to an hundred or as heate is deriued from heate Againe he is our iustice not onely because he is the author and giuer of our iustice with the father and the holy Ghost neither because the essentiall iustice of Christ is giuen to vs for then we should be all deified but because that iustice which is in the maÌ„hood coÌ„sisting partly in the puritie of nature partly in the puritie of actioÌ„ whereby he obeyed his fathers will and suffered all things to be suffered for vs this iustice I say is imputed to vs and accounted ours according to the tenour of the couenant as if it were inherent in vs. He is our Sanctification not onely because he is the author of it neither because the sanctitie or holines of the godhead is communicated to vs but because he was sanctified in his maÌ„hood about all men
be workes that are out of vs wrought in and by the person of our Sauiour Christ namely the workes of obedience in satisfying and fulfilling the lawe These indeede are the workes which iustifie and saue vs none that proceede frō vs. To this effect Paul saith that we are iustified freely by the redemption that is in Christ. Lastly it is alleadged that if all vertues be losse for Christ then faith it selfe I answer Faith must diuersly be considered first of all as a vertue working bringing forth many good fruites in vs. And thus it is to be reputed losse as all other vertues are Secondly it must be considered not as a vertue but as an instrument or hand not to giue or worke any thing but to apprehend and receiue Christ and his benefits And thus it is no losse but is a thing excepted in this text Nowe then we see that the doctrine of Paul is manifest that all vertues and workes both of nature and grace are meere losses in the cause of our iustification and saluation Hence sundrie things may be learned The first that the most holy works of holy men cannot iustifie or merit eternall life When they are brought within the Act of iustification as causes Paul saith they are but losse and as offles to be cast to dogges Let this be noted and remembred for euer against all iustitiarie papists Who if they would but seriously consider this one text they might be farre better resolued then they are Secondly hence the doctrine of our our church is plainely gathered namely that we are saued and iustified by faith alone For all things except our knowledge and faith in Christ are made as doung And that this our doctrine may not be scandalous sundry things must be remembred The first is the right meaning of the doctrine which is that there is nothing within vs that is any cause either efficient materiall formall or finall of iustification but faith The second that faith is no principall cause but onely an instrument The third that faith is no instrument to procure or worke our iustification and saluation but an instrument to receiue or to apprehend our iustification giuen by the father procured by the sonne applied by the holy Ghost The last that faith must be considered as a cause or else as a waie of saluation If as an internall cause in vs it onely iustifieth and consequently saueth vs. If as a waie it doth not saue alone For other vertues and workes though they be no causes yet are they waies to eternall life as well as faith Here then when papists make outcries against vs saying that we looke to be saued by faith alone the true and plaine answere to them is this We consider faith two waies first as a cause within vs not meriting any way but instrumentally apprehending pardon in Christ and applying it to vs for our eternall happinesse Secondly faith may be considered as a way in which we are to walke for the attainement of euerlasting life In the first sense faith alone iustifieth and saueth and nothing els within vs. To this doe the learned fathers agree Basil saith This is perfect reioycing in God when a man is not puffed vp for his owne iustice but acknowledgeth that he wants iustice and that he is iustified by faith alone in Christ. Hilarie That is remitted of Christ by faith which the lawe could not loosen for faith alone iustifies Ambrose They are iustified freely which doe nothing nor repaie like for like are iustified by faith alone through the gift of God Againe in his commentarie vpon the epist. to the Corinth This is appointed of God that he which beleeues in Christ should be saued without worke by faith alone receiuing remission of sinnes Hierom God iustifieth by faith alone Neuertheles if we speake of the way to life then we are not saued onely by faith For though faith be the onely instrument to apprehend Christ yet is it not the onely way to life repentance also is the way yea all vertues all works are the waie In this sense affliction is said to worke vnto vs a more excellent weight of glorie not as a cause but as a way giuing direction And mothers are said to be saued by bearing of children not as by a cause but as by a straight and narrow way Againe Abrahams faith went not alone but had a kind of co-operation with his works faith works both beeing considered as a way to happinesse or as markes in a way In this sense the fathers haue ascribed saluation to many things not as to causes but as to waies Bernard said well that workes are the way to the kingdome of heauen and not the causes of raigning Lactātius saith Great is the helpe of Repentance which whosoeuer taketh away cuts off to himselfe the way of life Chrysostome Some by watching by sleeping on the bare ground by tewing their bodies with daily labour doe blot out their sinnes but thou maiest obtaine the same by a more easie way that is by forgiuing Thus many hundred places of the fathers are to be vnderstood when they ascribe remission of sins to martyrdome to fasting praier workes of mercie and such like Thirdly here is laid downe the foundation of true humilitie For if all our vertues and workes be losses in the case of our saluation then all boasting is excluded and we are to take nothing to our selues but shame and confusion and giue al glorie to God Yea the more our vertues are and workes if we place any confidence in them the greater are our losses Thus we see what things are losses to Paul in the next place let vs consider howe they are losses This Paul settes downe by a gradation thus I count them losse I make them my losses I count them as doung This gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech Nowe repetitions in scripture are not idle and vaine as they are oftentimes in the writings of men but they commonly signifie two things namely the certainty and the necessitie of the thing repeated and therefore in this place they signifie the certaintie and the necessitie of Pauls losses Certaine they are because he that will be saued by Christ must certainely indure these losses without recouerie The foundation of this certenty lies in an impossibilitie of merit by any works of man which I will make manifest by fiue reasons The first is this It is a principall part of Christian inherent righteousnesse to haue and keepe a good conscience now Paul expresly excludes it from iustification saying I know nothing by my selfe yet am I not thereby iustified 1. Cor. 4. 4. The second is this Paul saith Eph. 2. 9. we are not saued by workes nowe he meanes no other workes but such as followe faith and are done by the spirit of God And this appeares by
The TRVE GAINE more in worth then all the goods in the world Philip. c. 3. v. 7. Printed by Iohn Legat Printer to the Vniuersitie of Cambridge 1601. To the Right worshipfull Sir Edward Denny Knight IT is a Conclusion of our religiō worthy to be cōsidered That Christ alone is our Mediator Iustifier Propitiatour Sauiour by workes and merits which he himselfe wrought within himselfe and not by any works or merits which he worketh in vs by his spirit The scripture saith thus much in expresse wordes Iustified freely by the redēption THAT IS IN CHRIST IESVS Ro. 3. 24. He hath by HIMSELFE purged our sinnes Hebr. 1. 3. He was made sinne for vs that we should be made the righteousnesse of God IN HIM 2. Cor. 5. 21. IN HIM are yee complete Coloss. 3. 10. By his OWNE BLOOD he entred once into the holy place and obtained eternall redemption Heb. 9. 12. Againe Christ is said to purge our consciences from dead workes by his blood because he offered himselfe by his eternall spirit without spot to his father v. 14. And cōmon reason tels vs as much For if men be mystically vnited to Christ and by this vnion receiue the spirit of Christ and by the spirit doe good workes and consequently merit eternal life they are thē becom partners with Christ and are receiued into fellowship with him in the worke of mans redemption whereas he in the Act of our reconciliation with God admits neither deputie nor partner This conclusion beeing thus of infallible trueth it serues greatly to exalt the grace of God to abase nature and to beate downe the pride of all Iustitiarie persons and religions And for the further explaning of it serues this Treatise following which I present to your Worship And the reason of my doing is this I remember almost two yeares agoe in speech you entred into commendatiōs of that golden text Phil. 3. v. 7. and withall gaue signification of your desire that some thing might be set downe whereby you might be brought to a further vnderstanding of that place of scripture Therfore to satisfie your desire I haue here penned a short exposition of it And I haue further presumed to publish it in your name desiring it may be a testimonie of a thankefull minde for your loue fauour towards me Thus wishing to your Worship continuance and increase of loue to the holy worde of God I take my leaue Anno. 1601. Ian. 20. Your Worships in all dutie to command W. Perkins The text Phil. 3. 7. containes a comparison of Vnequalls Protasis the first part I count all things Dung for Christ. Here consider What things are doung All things Vertues and works before his conuersion pag. 5. Vertues and works after his conuersion pag. 12. How they are dung shewed by a gradation pag. 22. 1. I account all things losse 2. I depriue my selfe of them 3. I account them doung Apodosis the second part Christ is my gaine pag. 33. Here consider the amplification by a Gradation 1. I esteeme the knowledge of Christ an exlent thing pag. 46. 2. I desire to gaine Christ. pag. 57. 3. I desire to be found in Christ in the day of iudgement pag. 61. the degrees of Gaine in Christ. 1. Iustice by the faith of Christ. pag. 67. 2. Fellowship with Crist in the vertue of his Resurrection p. 92. Death p. 106. 3. Attainment to the resurrection of the dead Philip. 3. 7. But the things which were advantage to me the same I accounted losse for Christ. Yea doubtlesse I count all things but losse for the excellent knowledge of Christ Iesus my Lord for whome I haue counted all things losse and doe iudge them to be dongue that I might winne Christ And be found in him THE scope of these words is this In the second ver Paul admonisheth the Philippians to take heed of certaine counterfeit Apostles which ioyned Christ and circumcision in the cause of their saluation and put confidence in the flesh that is in the outward works of the ceremoniall morall law And that his Admonition might take the better place he vseth two reasons The first propounded in the 3. v. is this True circumcision is to worship God in spirit to reioyce in Christ and not to put any confidence in the flesh The second reason is framed thus If any man might put confidēce in outward things then I much more but not I therefore no man The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt The second part or assumption but I doe not put confidence in outward things is confirmed in the 7. and eight verses thus All things are losse to me in respect of Christ therefore I put no confidence in any thing out of Christ. And this is the very drift of the former wordes In the second place the proper sense and meaning of this portion of Scripture is to be considered And for this cause we are to be aduertised of sundrie things in the wordes themselues And first of all let it be obserued that Paul in the 7. v. saith in the time past I haue counted all things losse and in the next verse in the time present I doe count all things losse The former speach is meant of that time in which he was first called to the knowledge of Christ the second is spoken of the time when he had long continued an Apostle of Christ and writte this epistle to the Philippians This distinction of times in one and the same word makes much to the cleering of the doctrine that shall afterward be deliuered Secondly whereas in our translation it is saide in the eight verse For whome I haue counted all things losse the words are too skant and do not fully expresse the meaning of the holy Ghost For the words fully translated signifie I haue made all things losse or I haue cast away all things or I haue depriued my selfe of all things for Christ. And whereas Paul had said before I count all things losse his meaning is to amplifie his owne words by saying I depriue my selfe of all things and iudge them dunge for Christ. Thirdly the word translated Doung signifieth such things in the intralls of beasts as beeing vnfit for mans vse are cast to dogges and by it Paul signifies that he did not onely esteeme all things as losses and depriue himselfe of them but also cast them away with loathing in a minde neuer to seeke the recouerie of them Lastly it must be knowne that Paul in these verses vseth a similitude borrowed from the marchant man and it may be framed on this manner The marchant in hope of a treasure is cōtent to esteeme his commodities no commodities but losses yea he is further content to cast them out into the sea and to esteeme thē as things cast to dogges that he may obtaine his intended treasure so saith Paul doe I count all my former prerogatiues as losse
body of Christ. The third thing is Dominion and Lordship ouer heauen and earth which Lordship once lost by Adam shal then fully be restored He that ouercommeth shall possesse all things Reu. 21. 7. The third question is what we shall doe I answer briefly keepe an eternall sabbath in praising of God and giuing thanks vnto him And thus by the consideration of these things we may take a taste of the excellencie of this third and last gaine The second point here to be considered is the difficultie of obtaining this desired gaine of eternall life And the reason is plaine For the way to eternall life is full of impediments which I reduce to foure heads First of all in this way we are to fight not with flesh and blood but with principalities and powers in spirituall things seeking the destruction of our soules Secondly there be within vs innumerable lusts that coÌ„passe vs round about presse vs downe and draw vs away to the broad way of destruction Thirdly this way lies full of offences partly in doctrines partly in euill examples all tending to this ende either to make vs fall or to goe out of the way Lastly it is beset with manifold tribulations from the beginning to the ende Hence we learne that we must giue all diligence that we may attaine to the reward of glorie and therefore we must struggle striue and wrastle to enter in at the straight gate The principall gaine and the hardnes to obtaine it requires our principall studie and labour Therefore they deale wickedly that vse no meanes but as they say leaue all to God thinking it the easiest matter in the world to winne the kingdoÌ„e of heaueÌ„ The like is their fault that professe religion in a slacke and negligent manner beeing neither whot nor cold The third point is Pauls minde and desire of eternall life If it be saide that wicked men haue the like desire as for example Balaam I answer in Paul there was an indeauour answerable to his desire as appeares act 24. 16. where he saith That he waited for the resurrection of the iust and vniust and that in the meane season he laboured to keepe a good conscience before God and men now this desire in the vngodly is barren and yeeldes not his fruit Againe Paul beeing iustified still desires to attaine to full fellowship with Christ and to conformitie with him in glorie The like desire with the like indeauour should be in vs. The last point is Pauls courage and fortitude He is content to indure any kinde of death yea cruell death so he may obtaine this third and last gaine And thus it is verified which he saith that God had giuen him the spirit not of fearefulnes but of courage Like was the courage of Moses who was content to indure afflictions with the people of God that he might winne the recompence of reward Like was the courage of the martyrs that were racked would not be deliuered that they might obtaine a better resurrection We likewise walking in the way to eternall life must take the like courage vnto vs in all dangers For this cause we must pray vnto God to giue vs the spirit of courage and we must alwaies attende vpon the calling and commaundement of God making it the stay and foundation of our courage and we must yet further stay our selues on the promise of Gods presence and protection so long as we obay him If it be alledged that we are by nature fearefull in daungers and therefore vncapable of courage I answer there is a threefold feare The first is feare of nature when mans nature feares flies and eschewes that which is hurtfull vnto it This feare was in Christ whose soule was heauie vnto death who also feared the cursed death which he indured And therefore this feare of it selfe is no sinne and it may stand with true fortitude The second feare is that which riseth of the corruption of nature when a man feares without cause or without measure Without cause as when the Disciples feared Christ walking vpon the sea or when they feared drowning Christ lying asleepe in the shippe Without measure as when men distrusting God neglect their callings in time of daunger and the dutie of inuocation flying to vnlawfull meanes of deliuerance Now this secoÌ„d feare is an enemy vnto all true courage The third feare is when perils and death are indeede feared but yet feare is ordered by faith in the mercie and prouidence of God by hope by inuocation and it is ioyned with obedience to God in the time of daunger This is a proceeding of grace and it may well stand with courage and it serues to order the two former feares the one of nature the other of distrust Trin-vni Deo gloria Amend the faults thus Pag. 18. l. 18. offals P. 61. l. 21. put out haue P. 74. l. 3. put out but. P. 78. l. 2. gifts of God P. 112. l. 20. for priuate read priuatiue Hab. 2. 4. Roâ— 10. 3. Luk. 13. 16. Mar. 2. 35. Math. 7. Isa. 64. 6 Gal. 2. 21. Rom 3. 24. Homil. de Humil a fide sola in Christum se iustificari In Math. c. 9. in 3 cap. ad Rom. b Nihil operates In 1. Cor. 1. in Rom c. 10. 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 15. Iam. 2. 22. Libro de gratia lib. arbitrio via regni non causa regnandi Epitom diu institut c. 9. homil 38. in Ioh. De orig 〈◊〉 l. 1. c. 4. a 〈◊〉 〈◊〉 condigno In Dominica 18. post Trin. in An. 10 â—0 b 〈◊〉 dicuntur 〈◊〉 impropriè In dominica Septuagsimae b Distictè agere De mensuratione crucis an 1080. c Non merere ur ex condigno Bern de Annunc Virg. serm 1. an 1140. Rom. 11. 6. Gal. 5. 4. Ioh. 1. 16. Coloss. 2. 9 10 1. Tim. 2. 6. Heb. 1. 14. Rom. 8. 26. 〈…〉 Ier. 31. 40. Psal. â— 1. Cor. 6. â— a August hom de ovious c. 12. Humana divinitas divina humanitas mediatrix est Leo epist. 10. Ioh. 3. 35. Ioh. 6. 51. 54. 1. Cor. 1. 30. Ioh. 17. 19. Cyril in Ioh. l. â—1 c. 25. Lib. 11. c. 22. Rom 6. 8. Cyril in Iosu. l. 3. c. 37. 4. 12. 14. l. 10. 13. Coloss. 2. 10 1. Tim. 3. 16 Luk. 2.14 Rom. 16. 2â— Heb. â— â— Coloss. 1. 15. 2. Cor. 4. 6. Ioh. 17. 23. Math. 26. 37. Zach. 12. 10. Eph. 4. 21 22. Psal. 84. 2. Thess. â— 10. â— Ioh. 3. 2â— Isa. 53. Ioh. 17. 3. 2. Cor. 10. 5. a Remenses in Rom. 10. 14. b Thomas Becket in Maria spâ—Ì„ totam ponit post Christum Matth. Paris in Henrico 11. c Bellarm. tom â— de iustific l. 5. c. 7. d Phil. 1. 21. 1. Cor. 6. 15. Ioh 6. 56. Heb. 10. 20. 1. Ioh. 3. 23 Eph. 3. 17. Pro. 5. 11. Psal. 59. 8. Luk. 21. 36. 2. Ioh. 3. Rom. 10. 5. Rom. 3. 22. 25. Ierem. 23. Rom. 3. 24. 26. Rom. 4. 1. Rom. 5. 19. a Lira vpoÌ„ Rom. 5. Bellar. de grat ami 1. l. 5. c. 17. In Dominica 1. po 〈◊〉 Epiph serm 1. Epist. 190. Ad milites temp c. 11. 1. Cor. 1. 30. 2. Cor. 5. 21. Fnchir c. 41 de verbis Apost Serm. 6. Isa. 4. 6. Rom. 3. 25. Phil. 1. 29. Luk. 24. 25. a non insitis sed inserendis Ioh. 20. 28 29. Gal. 2. 20. Mar. 11. 24. Hel. 6. 18. a Chrysost. hom 7. in Rom. Quam primum homo credidit confestim simul iustificatus est Rom. 4. Rom. 5. 2. Eph. 2. 6. Act. 2. 24. Ioh. 10. â—8 Rom. 1â— 1. Cor. 15. 17. Rom. 8. 34. Ioh 7. 39. Luk. 24. 47. 1. Pet. â— 3. Heb. 2. 5. Isa. 65. 27. Rom. 8. 1◠〈◊〉 2. 7. Ioh. 16. 33. 1. Ioh. 5. 4. Rom 6. 4. 〈◊〉 20. 6. Act. 3. 25. 2. Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 14. Coloss. 3. 1. Act. 9. 4. Coloss. 1. 24. Hos. 11. 1. 2. Pet. â— 13. 15. 1. Cor. 10. Isa. 6 3. 3. Mat. 5. 10. 1. Pet. 2. 21. Heb. 5. 8. Iob. 42. 6. 2. Cor. 1. Heb. 12. 4. Heb. 12. 7. 1. Pet. 4. 14. 1. Cor. 12. 9. Rom. 5. 5. 15. 4. 2. Cor. 4. 1â— Act. 14. 2. Tim. 2. â—â— Luk. 9. 23. 2. Cor. 12. 1. Cor. 1â— Rom 8. 2. â—im 1. 12. 2 Cor. 15. 24. Ibid. v. 24. 1. Cor. 13. 13 Rev. 21. 4. Act. 3. 21. 1. Cor. 15 28. Rev. 21. 3. Serm. de Temp. 148. Mat. 17. 2. Pet. 1. 4. Phil. â— 21. Eph. 6. 13. Heb. 12. 1. â—am 1. 14. Roâ— 1. 8. 35. Mat. 7. 13. â— Tim. 1. 7. Heb. 11. 26. 〈…〉 Heb. â— â—