if he were now liuing on earth would be content with an office a thousand fold more base that he might inioy this cleere light of the knowledge of Christ. But alas there is no such Dauids now a daies It is our fault and the fault of our times that this knowledge is of little or no value and account among men and little fruit thereof to be seene And therfore it is to be feared that God will take this Treasure of knowledge from vs and send strong illusions to beleeue lies because it is little or nothing loued Paul yet further cōmends this knowledge in that he calls it The knowledge of Christ HIS LORD Now he is our Lord foure waies First by the right of donation because all the Elect are giuen to him of the Father in the eternal counsell of Election secondly by creation thirdly by the right of Redemption fourthly by right of headship in that as a liuing head he giues sense and spirituall life to all that beleeue in him And Paul calls Christ his Lord because he beleeued his owne election in which he was giuen to Christ his creation and redemption by him and his mysticall coniunction with him as with his head And here Paul in his example teacheth vs two things The first how we should know Christ and the doctrine of the Gospell For the right knowledge whereof there is required beside generall vnderstand of Christ his benefits with generall assent a speciall Application thereof It is not sufficient to beleeue the election redemption iustification glorification of Gods people but we must goe further and beleeue the very same things in our selues The reason may be taken from the contents of the Gospel For it containes two parts the first is a promise in which Christ with all his benefits is offered and propounded vnto vs. The second is a commandement to applie the said promise and the substance thereof to our selues and that by our faith And he that takes away this second part ouerthrowes halfe the Gospel of Christ. Here is the foundation of sauing knowledge which iustifieth and bringeth life eternall and the foundation of speciall faith The second thing to be learned in Pauls example is that we are to resigne our selues our bodies soules and to render all subiection to Christ. For in that he calleth him Lord he professeth himselfe to be the seruant of Christ. The ende of all preaching is to bring not onely our words and deedes but also our secret thoughts in subiection vnto him And the ende why Christ sits in glorie at the right hand of the Father is that euery knee may bowe vnto him of things in heauen and earth It behooues vs therefore to liue and carrie our selues in our places as true and vnfained seruants of Christ. The second degree in Pauls gradation is That he desires to Gaine Christ. Now to gaine Christ is nothing els but to make Christ his gaine as appeares by the opposition of the wordes For he saith he had deprined himselfe of all things that is made all things his losse that he might gaine Christ. And he is made our gaine if two things be done First he must be made ours that is thy Christ or my Christ in particular secondly we must put our confidēce in him For the first that Christ may be ours a double consent is required Gods consent to giue Christ and our consent to receiue him Gods consent that Christ shall be ours is giuen in the reuelation of the promise touching the womans seed made to our first parents in the continuall renewing of the said promise to our forefathers in the incarnation and birth of Christ in his passion in the preaching of the Gospell in the administration of both the sacraments baptisme and the Lords supper Our consent to receiue Christ is giuen when we beginne to beleeue in him yea when we beginne to be touched in our hearts for our sinnes and to hunger thirst after Christ. And thus by the concurrence of these two consents is Christ really made ours And further yet that he may be not onely ours but also our gaine we must set and fixe the whole confidence of our hearts vpon him alone for the forgiuenesse of our sins and the saluation of our soules For where the gaine is there must the heart be When riches increase we may not set our heartes on them because though they be good things yet are they not our gaine or treasure nowe Christ is not onely a good thing vnto vs but our gaine and the very fountaine of all good things therefore we must bestowe our hearts on him Hence we learne that the Popish religion teacheth wickednesse For it maintaineth that we are not onely to beleeue in God but also in the church it maintaineth an hope and confidence in Saints specially in the virgin Marie it maintaineth lastly a confidence in our owne workes so it be as they say in sobrietie This is to make the creature our gaine and to put downe Christ our Redeemer Againe Paul had said in the former chapter that Christ was his gaine both in life and death and yet nowe he saith that he still desires to gaine Christ. And by his example we learne that in this life our affectious must neuer be satisfied filled with the desire of Christ till we haue the full fruition of him Naturally our desires be insatiable in respect of riches honours pleasures but we must learne to moderate and stinte our selues in seeking earthly things beeing content with the portion that God doth alot vs and the insatiablenesse of our affections must be directed and turned vpon Christ. The woman in the Gospel that had the bloodie ishew desired but to touch the hemme of his garment we must goe further not onely to touch him but also by our faith to lay hold on him as it were with both the hands and to hang vpon him Thomas desired for his contentation but to put his finger into his side we must sette before our eies Christ crucified and his pretious blood as it were a fresh distilling from his handes feete and side and we must not onely touch this blood but sprinkle our selues with it yea dip and as it were diue out selues into it bodie soule and all The third and last degree in Pauls gradation is that he desires to be founde in Christ. And here his desire is twofold the first to be in Christ the second to be found so of God in the daie of iudgement The first To be in Christ is to be taken out of the first Adam and to be vnited vnto Christ as his very flesh or as a true mēber of his mysticall bodie Now this Incorporation and vnion into Christ is a mysterie and for the better vnderstanding of it foure rules must be obserued The first that not onely our soules are vnited to the soule or godhead of Christ but also that
condemned for our sinnes The third mysterie is the sight of Angels who desired to looke into the Incarnation of Christ in which they sawe three things as Luke testifieth The first that it was a means to manifest the glorie of God the second that it brought peace and good successe to men vpon earth the third that it was a meanes to reueale the good will of God to the world The fourth is the preaching of Christ to the Gentiles This appeares to be a great mysterie because the knowledge of Christ was kept secret from the nations for the space of more thē 4000. yeares For from the creation to Moses the church of God was shut vp in a litle familie from Moses to Christ it was included within the precincts of Iewrie which was not so much as the fourth part of England The fift mysterie was the Conuersion of the world to the faith of Christ. And this is so much the greater wonder because this conuersion was wrought by the preaching of the gospel which is flatte against the naturall reason and will of man and therefore vnfit to perswade and the preachers hereof were simple and silly men to see to and some of them which were converted were the very Iewes that crucified Christ. The last mysterie was the ascension of Christ into glorie The greatnes of this mysterie appeares in two things The first that Christs ascension was a reall and full opening of the kingdome of heauen which had formerly bin shut by our sinnes The second that the ascension of Christ was no personall or priuate ascension for he ascended in the roome and stead of all the Elect and they ascended together in and with him and now after a sort are together in and with him in glorie Thus we see the excellencie of the knowledge of Christ in respect of the Mysteries contained therein the like excellencie appeares in the effects thereof which are two the knowledge of God and of our selues For the first by the knowledge of Christ we know God aright Hence Christ is called the brightnes of the glorie of the Father and the ingrauen image of his person and the image of the inuisible God And Paul saith notably that when God shineth in our hearts by the light of the Gospel his glorie is to be seene in the face of Christ. The wisdōe power goodnesse of God is made manifest in Christ and that more fully then euer it was in the creation In the creation Adam beeing but a meere man was our head but in the estate of grace Christ is our head God and man By creation we receiue but a naturall life to be continued by foode by Christ we receiue a spirituall to be preserued eternally without foode by the operation of the spirit As the spouse of Adam was bone of his bone and flesh of his flesh so is the spouse of Christ bone of his bone and flesh of his flesh and that in more excellent manner because euery particular man as he is borne anew and the whole catholike church the true spouse of Christ springeth ariseth out of the merit and efficacie of the blood that distilled out of the heart side of Christ. In the creation God makes life of nothing but by Christ he drawes our life forth of death and changeth death it selfe into life Againe in the law the iustice of God is set downe and reuealed in Christ we see more namely perfect iustice and perfect mercie reuealed to the full yea which is a wonder iustice and mercie reconciled Lastly in Christ we see the lēgth the breadth the height the depth of the loue of God in that God vouchsafeth to loue the Elect with the very same loue wherewith he loueth Christ. As by Christ we know God so also by Christ we know our selues and that on this manner First we must consider that in the Passion he tooke our person vpon him and that vpon the crosse he stoode in our place roome and stead Secondly we are to consider the greatnes of his agonie and passion set forth vnto vs especially by fiue things The first is the testimonie of the Euangelists who say in emphaticall wordes that he was full of sorrow and grieuously troubled The second his complaint that his soule 〈◊〉 〈◊〉 vnto the death and that he was forsaken of the father The third his praier with strong cries saue me frō this houre let this 〈◊〉 passe The fourth the comming of an Angel to comfort him The last his sweate of water and thicke or clotted blood Now in Christ thus considered we see the greatnes of Gods anger against vs for our sinnes we see the greatnes of our sinnes we see the vilenes of our persons we see the hardnes of our hearts that neuer so much as sigh for our offences for which the sonne of God swette water and blood we see our vnthankfulnes that little respect or regerd this worke of Christ. Lastly we see our dutie that we are to be throughly touched with true repentance and to humble our selues as it were to the very pit of hell for if the son of God mourne and crie for our sinnes imputed we are much more to crie and to bleed in our hearts for them seeing they are ours properly and by them we haue pierced Christ. And thus the excellencie of the knowledge of Christ is manifest Hence we learne sundry things first if the knowledge of Christ be so excellent we may not maruell that by the mallice of the deuill it hath bin corrupted many hundred yeares in the Romish church which teacheth that the Gospel is nothing else in effect but the law of Moses perfected Now if this were so Christ doubtlesse died in vaine and we might place our hope in our owne righteousnes and the promise of life eternall by Christ should be of none effect For the law neuer iustifies before God till it be perfectly kept which condition of perfection if men could performe there should be little neede of Christ or of the Gospel Secondly if this knowledge be of such excellencie it must be learned of vs and that in speciall manner If to other inferiour learning we lend the vnderstanding and memorie to this we are to applie the whole man The minde must learne it by opening it selfe to conceiue it the memorie must learne it by storing it vp the will and affections must learne it by resigning and conforming thēselues in their kinde vnto it Thus Paul teacheth that to learne Christ as the truth is in Christ is to put off the old man and to put on the new man which after God is created in righteousnesse and holinesse Thirdly by this we learne to value prize the knowledge of Christ aboue all things in the world The Angels of God themselues desire to profit in this knowledge Dauid who in the darknes of the old Testament desired to be a dorekeeper in the house of God
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
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—