the whole person of him that beleeueth is vnited to the whole person of Christ. For the Redeemer and they which are redeemed are vnited togither and Christ God and mā redeemed vs not onely in soule but also in bodie We therefore beleeuers haue 〈◊〉 our whole persons vnited to the whole person of Christ. And S. Paul saith that our verie bodies are the members of Christ. And Christ himselfe saith that we must eate his flesh and drinke his blood that we may be in him and he in vs. The second rule is touching the order of this vnion That we are first ioyned to the flesh of Christ and by his flesh to his godhead For that which brings vs to haue fellowship with God ioynes vs to God Now by the flesh of Christ we haue our fellowship with God It is as the vaile of the temple whereby the high priest entred into the Holie of holies and into the presence of God Againe it serues as a pipe or conduit to deriue the efficacie and operation of the godhead vnto vs. The third rule is that this vnion standes not in imagination but is a true and reall coniunction Neither doth the distance of place we beeing on earth and the flesh of Christ in heauen hinder this vnion The minde is vnited after a sort to the thing it mindeth After the contract of marriage two distinct persons being a thousand miles asunder remaine one flesh If nature affoard thus much why may not the like be found in the coniuction that is aboue nature The last rule is That the bond of this coniunction is one and the same spirit beeing both in Christ and vs first in Christ and then in vs. This teacheth S. Iohn saying that Christ dwels in vs by his spirit giuen vnto vs. Againe this spirit worketh in vs faith which also knits vs to Christ who as Paul saith dwels in our hearts by faith And by this we further see that distance of place hinders not this vnion The spirit of God beeing infinit may dwell both in Christ and vs our faith though it be seated within our hearts yet can it reach foorth it selfe and apprehend Christ in heauen The second desire of Paul is that he may be found of God to be in Christ that is that God would respect him as a member of Christ and accept him into his fauour eternally for Christ. For the better vnderstanding of this the order that God vseth in shewing his loue must be obserued First of all he begins his loue in Christ whome he loues simply for himselfe then from Christ he descends to them that are vnited to Christ considering them euen as parts of Christ whome also he loueth yet not simply but respectiuely in and for Christ. He that lookes vpon things of diuers kinds through a greene glasse beholdes them all to be greene euen so whome God respecteth in and for Christ they are loued of God as he is loued and righteous as he is righteous And this is the thing which Paul desireth that in the daie of iudgement he may be thus respected Hence we learn that God will make an examination of all our hearts liues and works in the day of iudgement For this Finding which Paul mentioneth presupposeth that God sees and obserues our waies and will one daie certenly discouer them knowing euē now certainly whether we be in Christ or no. For this cause we are to call our selues to an account yea to a strait account for God will find out whatsoeuer is amisse though we haue skill to make faire shewes before men And we are withall to amend our selues Salomon vpon this ground disswades the young man from fornication why shouldest thou my sonne saith he take delite in a straunge woman seeing the waies of men are before the cies of God and he pondereth all their pathes To this purpose the Iewes haue a saying worth our marking write say they three things in thy heart and thou shalt neuer sinne There is an eie that seeth thee an eare that heareth thee and a hand that writeth all thy sayings doings in a booke And the cause of our manifold sinnes is that men falsely thinke that God neither sees nor heares them Thus saith Dauid of his enemies They bragge in their talke and swordes are in their lippes for say they who heareth vs. Againe here we see Pauls care yea the pitch of all his desires and his principall forecast that he might be found of God in the day of iudgement to be a member of Christ. The like must be our care and forecast nowe in the time of this life yea this must be the care of all cares that we may be knit to Christ and so accepted of God when we shall rise to iudgement Christ bids vs watch and praie that we may stand before the sonne of man and this we cannot doe vnlesse we be incorporate into Christ. We are bidden first to seeke the kingdome of heauen and that is indeed to be in Christ. To be wise and circumspect in many matters and yet to want forecast to compasse our maine and principall good is the greatest follie of all What is the fault of the foolish virgins virgins they were as the wise they carried the burning lamps of Christian profession likewise they had oyle that is the oyle of grace but alas they had not oyle enough to furnish their lampes Their fault was that they wanted forecast to furnish themselues with oyle sufficient And there is neuer sufficiencie of oyle till we be true and liuely members of Christ. And this was their damnable follie that they contented themselues with the name and profession of Christ and had not a serious and speciall care indeed to be members of Christ. Therfore let vs now diligently indeauour to be that in this life which we desire to be found of God in the day of iudgement There be three iudgements which we are to vndergoe the iudgement of men of our selues and of God The two first we may falsifie the third we cānot For men we may deceiue and our selues we may deceiue but God we can not It is the foundation of all good things to be ingraffed into Christ and for this cause all the forecast of our heads all other cares and studies should giue place that this be might accōplished Som mā may hereupon demand what he should doe that he might be in Christ. I answer two things first he must breake off all his sinnes and turne vnto God secondly he must pray earnestly euen vnto the death that his heart may be knitte to Christ. Againe it may be demanded how it may be knowne of vs that we are in Christ. S. Iohn answereth Hereby we know that he dwelleth in vs by the spirit which he hath giuen vs. And we may know that we haue the spirit of Christ if the same mind inclination and disposition the like loue to God and man the like
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
handled The first is what are the sufferings of Christ I answer not onely the sufferings which he indured in his owne person but also those which are indured of his members Thus Saul persequuting the church is saide to persequute Christ himselfe And Paul saith that he fulfilled the rest of the afflictions of Christ in HIS OWNE FLESH And whereas the Lord said of the people of Israel I haue brought my son out of Egypt it is applyed by Saint Matthew to Christ himselfe Yet here it must be remembred that if the members of Christ suffer either ciuill or ecclesiasticall punishments for euill doing they are not the sufferings of Christ. For when Saint Peter had said Reioice in that you are partakers of the sufferings of Christ he addeth further Let no man suffer as an euill doe◠opposing the one kinde of sufferings to the other Therefore our sufferings are then to be accounted the sufferings of Christ when they are for good cause and for the name of Christ. For the secōd point fellowship with Christ in his death is either within vs or without vs. That within vs is called the mortification of the flesh or the crucifying of the affections and the lustes thereof The other without vs is the mortification of the outward man by manifold afflictions and of this Paul speakes in this place and it may be thus described out of this text Fellowship with Christ in his death is nothing but a conformitie in vs to his sufferings and death And it is a thing worthy our cōsideration to search wherein standes this conformitie For in two respects there is no conformitie betweene our sufferings and the sufferings of Christ. For first of all God powred forth on Christ the whole malediction of the law due to our sinnes and by this meanes shewed vpon him iustice without mercie Contrariwise in our afflictions God moderates his anger in iustice remembers mercie because he laies no more vpon vs then we are able to beare Secondly Christs sufferings are a redemption satisfaction to Gods iustice for our sins so are not ours because before God we stand but as priuate persons for this cause the sufferings of one man cannot satisfie for an other and there is no proportion betweene our sufferings the glorie which shall be reuealed And Christ saith of himselfe I haue tread the wine-presse alone Nowe this conformitie standes as I take it properly in the manner of suffering and that in foure things First of al Christ suffered for a iust and righteous cause for he suffered as our redeemer the righteous for the vnrighteous And so must we likewise suffer for righteousnes sake Secondly Christ in suffering was a myrrour of all patience and meeknesse And we in our sufferings must shewe the like patience And that we be not deceiued herein our patience must haue three properties It must be voluntarie that is we must willingly and quietly renounce our owne wills and subiect our selues in our sufferings to the will of God Patience perforce is no patience Againe it must not be mercenarie that is we must suffer not for bie respects as for praise or profit but for the glorie of God and that we may shewe our obedience to him Hence it appeares that the patience of the papist that suffers in way of satisfaction is no right patience Lastly our patience must be constant If we endure afflictions for a brunt and afterwarde beginne to grudge and repine casting off the yoke of Christ we faile in our patience Further if it be demaunded whether the affections of griefe sorrowe may stand with patience I answer yea for Christian religion doth not abolish these affections but onely moderate them and bring them in subiection to the will of God when we lie vnder the crosse The third point wherein standes our conformitie with the sufferings of Christ is this Christ learned obedience by the things which he suffered not because he was a sinner but because beeing righteous he had experience of obedience And we likewise in our sufferings must be more carefull to take the fruit thereof then to haue them taken away And the fruite of them is to learne obedience thereby specially to the commandements of faith and repētance When Iob was afflicted of God not for his sins but that he might make a triall of his faith and patience he neuerthelesse in the end tooke an occasion thereby to renewe his olde repentance And Paul saith that he receiued in his owne flesh the sentence of death that he might learne by faith to trust in god alone Lastly Christs sufferings were euen to death it selfe euen so must we resist sinne fighting against it to the shedding of our blood Faith and good conscience are things more pretious then the very blood of our hearts and therefore if neede be we must conforme our selues to Christ euen in the paines of death This is that conformitie of which Paul here speaks of which also he magnifies as a speciall gaine And there be many reasons thereof For first of all this conformitie is a marke of Gods child For if we obediently endure afflictions God in them by them offers himselfe as a father vnto vs. Secondly it is a signe that the spirit of God dwelleth in vs as Peter saith If ye be railed vpon for the name of Christ the spirit of glory and of God resteth vpon you Thirdly the grace of God is most of all manifested in afflictions in which God seemes most of all in mans reason to withdrawe his grace Gods power is made manifest in weakenesse Afflictions bring foorth patience not of themselues but because then the loue of God is shed abroad in our heartes Hope of eternall life sheweth it selfe most in the patient bearing of afflictions In peace and ease naturall life raignes Contrariwise in our sufferings naturall life decaies and the spirituall life of Christ apparently shewes it selfe Lastly this conformitie with Christ is the right and beaten way to eternal life By many tribulations we must enter into the kingdome of heauen That we may raigne and liue with Christ we must first die with him The estate of humiliation is the way to the estate of exaltation and glorie first in him and then in vs. The vse of this doctrine followes Here we see what for this life is the condition of all true beleeuers namely that after they are made partakers of Christ and his benefits by the vertue of his resurrection they must also be made conformable to his death The commandement of our Sauiour Christ to thē that wil be his disciples is To denie themselues and to take vp their owne crosses euery day And there be three waightie causes why God will haue it so The one that he may correct sinnes past the other that he may preuent sins to come the third that he may proue what