therefore imagine to finde Christ where and how we list but we must seeke him in the word and sacraments and there must we receiue him if we desire to receiue him aright The second point to be considered is How faith is a meanes to iustifie I answer thus Faith doth not iustifie as it is an excellent worke of God in vs for then all vertues might be meanes of iustification as well as faith It doth not iustifie as it is an excellent vertue in it selfe because it is imperfect and mingled with vnbeleefe It doth not iustifie as a meanes to prepare and dispose vs to our iustification for so soone as we begin to beleeue in Christ we are iustified without any disposition or preparation comming betweene faith and iustification Lastly it doth not iustifie as it containes in it all other vertues and good workes as the kernell containes the tree with all his branches For then should it be a part yea the principall part of our iustice Whereas Saint Paul distinguisheth iustice and faith saying that our righteousnes is of God vpon faith and not for faith but by faith Now then faith iustifies as it is an Instrument or hand to apprehend or recceiue the benefits of Christ for ours and this apprehension is made when we doe indeede beleeue Christ and his benefits to be ours And least any should imagine that the very action of faith in apprehending Christ iustifieth we are to vnderstand that faith doth not apprehend by power from it selfe but by vertue of the couenant If a man beleeue the kingdome of France to be his it is not therefore his yet if he beleeue Christ and the kingdome of heauen by Christ to be his it is his indeede not simply because he beleeues but because he beleeueth vpon commandement and promise for in the tenour of the couenant God promiseth to impute the obedience of Christ vnto vs for our righteousnes if we beleeue The third point is whether faith alone be the meanes to obtaine the iustice of Christ for vs or no I answer it is the onely meanes without the helpe of any other vertue or worke For Paul here teacheth that faith apprehendeth Christ for righteousnes without the law that is without any thing that the law requireth at our hands And here by this exclusiue particle without the law he teacheth three things The first that nothing within vs is an efficient or meritorious cause either principall or lesse principall in whole or in part of our iustification or reconciliation with God The second that nothing within vs is an instrument or meanes to applie the obedience of Christ vnto vs but faith which is ordained of God to be an hād to receiue the free fauour of God in the merit of Christ. The third that our renouation or sanctification is no matter forme or part of our iustification but that it wholly stands in the imputation of the iustice of Christ. In a word Paul vtterly excludes all things that are within vs whether by nature or by grace frō the act of iustificatiō that in this article onely grace onely Christ onely faith onely mercie in pardon of sinne may raigne It may be here obiected that Abraham was iustified not by faith alone but by workes as S. Iames teacheth I answer there is a double iustification one of the person whereby a man of a sinner is made no sinner the second is the iustification of the faith of the person whereby faith is declared to be true faith and this second is by workes and of it S. Iames speaketh as appeareth v. 18. where he saith Shew me thy faith by thy workes And whereas he saith that Abraham our father was iustified by workes his meaning is that Abraham by workes iustified himselfe to be a true beleeuer yea the father of all the faithfull and his faith was made perfect by workes verse 22. that is declared or iustified to be a true faith The fourth or last point is when and howe long faith alone iustifieth I answer not onely in the beginning of our conuersion but also in the continuance and finall accomplishment thereof For here Paul desires in the day of iudgement to stand before God onely by the iustice of faith without his owne iustice of the lawe And Paul brings in Abraham as I haue noted before in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the Messias And Paul auoucheth three things of faith by it we haue accesse to the grace of God by it we stand in the same grace by it we reioice vnder the hope of glorie Thus then we see there is one onely waie of iustification namely that we are iustified and accepted of God to life eternall through grace alone by faith alone for Christ alone in the beginning middle and ende of our conuersion And here is plainly discouered the errour of the church of Rome It makes a double iustification one whereby a sinner is made of an euill man a iust mā and this they say is by faith alone the second is whereby a man of a iust man is made more iust and this they say is by faith and workes togither but falsely as I haue shewed By all this which hath beene said we see howe righteousnesse comes by and vpon the faith of Christ. And hence we learne that it stands vs in hand to proue whether we haue faith or no because where is no faith there is no iustice Secondly our dutie is to labour for such a faith that can and doth iustifie it selfe to be true faith by workes of loue to God and men Thirdly we must by this faith rest and wholly relie our selues on the obedience of Christ both in life and death yea whatsoeuer doeth befall vs. Though God should reach out his hād destroy vs we must stil rest vpō him Secondly if our iustice be foorth of vs and we must by faith trust God for it then much more must we trust him for health wealth libertie peace foode and raiment and for all the things of this life And if we cannot trust him in the lesse we shall neuer trust him in the principall Therefore it is our part to walke in the duties of our callings and to obey God therein for the successe of our labours to trust him vpon his word yea when all worldly helpes and succours faile to trust in him still If we cannot trust him for our temporall life we shal neuer trust him for our saluatiō The second gaine which Paul desireth is fellowship with Christ in the 10. verse Where it is set forth first generally and then by his partes Generally in these wordes That I may knowe him Here it must be remēbred that knowledge is twofold knowledge of faith of experience Knowldge of faith is to be assured of Christ and his benefits though it be against all humane reason hope experience Of this Paul
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
but by Adams disobedience imputed to vs are we made sinners therefore we are made iust by the obedience of Christ imputed Bernard vsed this reason Whome saith he another mans fault defiled another mans water washed Yet in calling it another mans fault I doe not denie it to be ours otherwise it could not defile vs. But it is another mans because we all not knowing of it sinned in Adam It is ours because we haue sinned though in an other and it is imputed to vs by the iust iudgement of God though it be secret Yet that thou maist not complaine ô man against the disobedience of Adam there is giuen thee the obedience of Christ that beeing sould for naught thou maist be redeemed for naught Again the doctrine of imputed iustice he teacheth expresly saying Al are dead that the satisfaction of one might be imputed to all as he alone bare the sinnes of all Againe Death is put to flight by the death of Christ and the righteousnes of Christ is imputed to vs. Fourthly Paul saith Christ is made vnto vs of God iustice that is iustice imputed for in the next words he saith he is made our sanctification that is our iustice not imputed but inherent Fiftly as Christ was made sinne so are we made the iustice of God but Christ was made our sin not by any conueiance of any corruption into his most holy heart but by imputation We therefore are made the iustice of God by like imputation And least any man should yet surmise that this iustice is not imputed but infused into vs Paul saith We are made the iustice of God IN HIM that is in Christ. Hence it followeth manifestly that there is no vertue or worke within vs which iustifieth before God and that our iustice whereby we are iust in the fight of God and accepted to life eternall is out of vs placed in Christ. Thus much haue the Fathers obserued vpon this text of Paul Augustine saith that Christ was made sinne that we might be made iustice not our iustice but Gods iustice neither in vs but in him as he declared sinne not to be his but ours not placed in him but in vs. Hierome saith Christ being offered for vs tooke the name of sin that we might be made the righteousnesse of God in him not ours nor in vs. In the same manner speake Theophilact Anselme Sedulius presbyter and others Lastly mā considered as a creature before his fall owed vnto God the fulfilling of the lawe which as a certaine tribute was daily to be paid vnto him After the fall he doubled his debt because he then became debter to God of a satisfaction due for the breach of the lawe Now the not paiment of this double debt is our vnrighteousnes But where may we find a sufficient paiment for this debt We our selues by our sinnes daily increase the said debt And our owne workes though proceeding of faith are no conuenient paiment because we cannot by one debt paie an other And if we shall search through heauen and earth there is nothing to be found that may stand for paiment with God but the obedience of the Redeemer which he hath presented and laid downe before the throne of the Almightie as an endlesse treasure to make paiment in our behalfe And because the said obedience is a satisfaction for our vnrighteousnes it is also our iustice in the acceptation of God By these and other reasons it appeares that nothing can absolue vs before God and procure the right of eternall life but the onely obedience of the Mediator Christ God and man that without any vertue or worke of ours Hence it followes that the present Church of Rome corrnpts the article of iustification by mingling things togither which can no more be compounded and mingled togither then fire and water namely the iustice of the gospell with the iustice of the law For it makes a double iustification the first containes two parts pardon of sinne by the death of Christ and the infused habit of charitie The second is by workes which they say do meritoriously increase the first iustification and procure eternall life Here we see the soueraigne medicine of the Gospel namely remission of sinnes tempered with the poison of the lawe For though vertues and workes prescribed in the lawe haue their place as good giftes God in our liues and cōuersations yet whē they are set vp higher and brought within the circle of iustification as meritorious causes they are put quite out of their place and are no better then poison and hereupon are tearmed of Paul losse and dongue But such as desire to be tearmed Catholickes alleadge for themselues against vs that the obedience of Christ that is the righteousnesse of an other cannot possibly be our righteousnesse I aunswer that the iustice of another may be our iustice if it be really made ours And this is true in Christ. For when we begin to beleeue in him though our persons remaine euermore distinct and vnconfounded yet are we made one with him and according to the tenour of the Euangelicall couenant are we giuen to him and he to vs so as we may truely say Christ is mine as we can truly say this house or this land is mine Now if Christ be ours then also his obedience is not onely his but ours also his because it is in him ours because with him it is giuen vs of God Againe they alleadge That when Paul refuseth the righteousnesse of the lawe he means nothing els but the workes of the lawe that are perfourmed by the strength of nature and that he doth not exclude the workes of Grace I answer it is false for he speakes of himselfe in the time present when he was a Christian Apostle and therefore he excludes all righteousnes of his own which he had by the law euen when he was an Apostle And the obiection Rom. 6. 1. what then shall we sinne that grace may abound cannot be inferred vpon iustification by workes of grace but vpon a iustification by the obedience of Christ imputed to vs without all workes of our owne Againe that we are iustified not by the iustice of the lawe but by the iustice of faith here is the foundation of our comfort For hereupon if we be tempted in the time of this life we may oppose against the tempter this our iustice If Satan plead against vs that we are sinners and therefore subiect to eternall damnation let vs answere him that the obedience of Christ hath freed vs from this damnation If he plead further that we neuer fulfilled the lawe and consequently that we haue no right to eternal life we must answer him that Christ fulfilled the lawe for vs. If he shall vexe and vpbraid vs with the consideration of our manifold wants and corruptions let vs tell him that so long as we turne vnto God from all our euill waies bewaile our corrupttions and beleeue
the reasons which he vseth that we are created to good works and againe that they are ordained that we should walke in them The third before a worke can meritte it must please God before the worke please God the worker must please him before the worker please him he must be reconciled to God and perfectly iustified Iustification therefore goes in order before good workes and for this cause workes cannot be brought within the acte of iustification as causes Good workes make not good men in whole or in part but men first of all made good by the goodnesse of Christ imputed make good workes by their goodnesse The fourth is this The humanitie of Christ is the most excellent of all creatures in heauen and earth yet beeing considered by it selfe it cannot possibly merit at Gods hand In a work properly meritorious there be three cōditions First the doer thereof must do it by himselfe and not by another for then the praise is his by whome he doth it and not his owne Secondly the worke to be done must not be a debt or dutie for then the doer deserues nothing Thirdly there must be a proportion betweene the worke and the reward of life eternall Now the manhood of Christ considered apart by it selfe cannot performe these three conditions For it doth what it doth by the spirit of God whereby it was conceiued and is filled without measure Againe it is a creature and therefore whatsoeuer it is hath or can doe it oweth all to God Lastly it cannot doe a worke proportionall to eternall glorie because it takes all of God and can giue nothing to him If then it be demanded howe this manhood of Christ merits in our behalfe I answere not by it selfe but by meanes of the personall vnion whereby it is exalted and preferred into the vnitie of the second person the eternall Word of the father Hence it is that Christ meriteth none can merit of God but God Now then if Christ merit onely in this regard no meere creature man or angell can possibly merit by any worke The fifth reasō is this There be two kinds of trāsgression of the lawe one when a worke is directly against the law the other is whē that is don which the law requires but not in that manner and perfection the lawe requires The second kind of transgression is in euery good worke which is done by men vpon earth now where any transgression is there must be pardon where pardon is there is no merit That this doctrine of the certentie of our losses may yet the better be cleared I will set downe the supposed grounds of merit and discouer their weaknesse They are two the first is the Promise that God hath made to workes whereby he hath bound himselfe to reward them with eternall glorie I answer that this very promise is made of the good pleasure and meere good will of God and of the same goodnes it is that any man is a doer of any good worke either by nature or grace Therefore if a man could fulfill the whole law he should not merit at Gods hand Thus saith the Lord Exod. 20. 6. That he will shew mercie vpon thousands of them that loue him and keepe his commaundements The second ground is That vertue of meriting is deriued frō Christ the head to his members by diuine influence I answer it is a thing vnpossible For the vertue of meriting is in Christ not simply as he is Man but as he is in one person God and Man The worke which meriteth is done or acted euen by the manhood but the merit of the worke is from the Godhead or from the excellencie of the person Now then if this vertue be in Christ not as he is man but in respect he is Man-god or God-man it can not be deriued to vs that are but men vnlesse euery beleeuer should be Deified made of a meere man God-man which is impossible Therefore there is no capablenes or possibilitie of merit in the worke of any meere man or creature whatsoeuer For this cause the true church of God euer detested humane merit The merit of congruitie before iustification is a Pelagian conceit and was neuer maintained of the orthodoxe Fathers Stapleton confesseth thus much The merit of congruitie saith he in respect of the first grace was of old hissed out neither was it euer admitted of the better sort of schoolemen as of Thomas in his Summe and his latter writings nor of his followers And the merit of condignitie whereby workes are said of their owne dignitie and that properly to deserue the increase of the first iustification and eternall life was not receiued of the learned in the church for more then a 1000. yeares after Christ. Radulphus Ardens a very learned man in his time saith thus Seeing by one grace we come to an other they are called merits and that improperly For as Augustin witnesseth God crownes onely his owne grace in vs. Againe No man may thinke that God is bound as it were by a bargaine to repay that which he hath promised For as God is free to promise so is he free in respect of repaying especially considering that as well merits as rewardes are his grace For God crownes nothing els in vs but his grace because if he would deale with vs in extremitie none liuing should be iustified in his sight And hereupon the Apostle who laboured more then all saith I thinke that the affictions of this time are not worthie the glorie that shall be reuealed Therfore this couenant or bargaine is nothing els but a voluntarie promise Anselme after him saith If a man should serue God a thousand yeares and that most zealously he should not vvorthely deserue to be in the kingdome of heauen so much as halfe a day S. Bernard saith Touching eternall life we know that the sufflerings of this time are not worthie of the glorie to come no not if one man should suffer all For the merits of men are not such that eternall life may be due for them or that God should doe some iniurie if he gaue it not For to let passe that all merits are the gifts of God and so man is rather debter to God for them then God to man what are all merits to so great a glorie Lastly who is better then the Prophet to whome the Lord giueth so worthie a testimonie saying I haue found a man according to mine owne heart for all that he had need to say to God Enter not into iudgement with thy seruant Againe in the processe of time when the merit of condignitie had takē place it was not generally receiued for it was reiected of sundrie schoolemen and others as of Gregorie of Arimine of Durand of Waldensis of Burgensis and Scotus Wherefore to conclude it now appeares to be an infallible certentie that he which desires to be saued by Christ must indure the
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
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