The TRUE GAIN: more in worth than all the goods in the world.  
Philip. c. 3. v. 7.  
Printed by john Legat, Printer to the University of Cambridge. 1601.   

To the Right worshipful, Sir Edward Denny Knight.  
IT is a Conclusion of our religion worthy to be considered: That Christ alone is our Mediator, justifier, Propitiatour, Saviour, by works and merits which he himself wrought within himself, and not by any works or merits which he worketh in us by his spirit. The scripture saith thus much in express words. justified freely by the redemption THAT IS IN CHRIST JESUS. Ro. 3. 24. He hath by HIMSELF purged our sins. Hebr. 1. 3. He was made sin for us that we should be made the righteousness of God IN HIM. 2. Cor. 5. 21. IN HIM are ye complete. Coloss. 3. 10. By his OWN BLOOD he entered once into the holy place, and obtained eternal redemption. Heb. 9 12. Again Christ is said to purge our consciences from dead works by his blood: because he offered himself by his eternal spirit without spot to his father. v. 14. And common reason tells us as much. For if men be mystically united to Christ, and by this union receive the spirit of Christ, and by the spirit do good works, and consequently merit eternal life, they are then become partners with Christ, and are received into fellowship with him in the work of man's redemption: whereas he in the Act of our reconciliation with God, admits neither deputy nor partner.  
This conclusion being thus of infallible truth, it serves greatly to exalt the grace of God, to abase nature, and to beat down the pride of all justitiary persons and religions. And for the further explaining of it, serves this Treatise following: which I present to your Worship. And the reason of my doing is this. I remember, almost two years ago, in speech you entered into commendations of that golden text, Phil. 3. v. 7. and withal gave signification of your desire, that some thing might be set down, whereby you might be brought to a further understanding of that place of scripture. Therefore to satisfy your desire, I have here penned a short exposition of it. And I have further presumed to publish it in your name desiring it may be a testimony of a thankful mind, for your love & favour towards me.  
Thus wishing to your Worship continuance and increase of love to the holy word of God, I take my leave. Anno. 1601. jan. 20.  
Your Worships in all duty to command W. Perkins.   

The text, Phil. 3. 7. contains a comparison of Vnequalls. 

Protasis, the first part. I count all things Dung for Christ. Here consider 

What things are dung. All things. 

Virtues and works before his conversion. pag. 5.  
Virtues and works after his conversion. pag. 12.    
How they are dung, showed by a gradation. pag. 22. 

1. I account all things loss.  
2. I deprive myself of them.  
3. I account them dung.      
Apodosis, the second part. Christ is my gain pag. 33. Here consider 

the amplification by a Gradation. 

1. I esteem the knowledge of Christ an exc'llent thing. pag. 46.  
2. I desire to gain Christ. pag. 57  
3. I desire to be found in Christ in the day of judgement pag. 61.    
the degrees of Gain in Christ. 

1. justice by the faith of Christ. pag. 67.  
2. Fellowship with Crist in the virtue 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 loss for Christ.  
Yea, doubtless I count all things but loss, for the excellent knowledge of Christ jesus my Lord, for whom I have counted all things loss, and do judge them to be dung, that I might win 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 certain counterfeit. Apostles which joined Christ and circumcision in the cause of their salvation: and put confidence in the flesh, that is, in the outward works of the ceremonial & moral law. And that his Admonition might take the better place, he useth two reasons. The first propounded in the 3. v. is this; True circumcision is to worship God in spirit, to rejoice in Christ, and not to put any confidence in the flesh. The second reason is framed thus. If any man might put confidence in outward things, than 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 fifth and sixth. The second part, or, assumption [but I do not put confidence in outward things] is confirmed in the 7. and eight verses, thus: All things are loss 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 words.  
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 advertised of sundry things in the words themselves. And first of all, let it be observed, that Paul in the 7. v. saith, in the time past, I have counted all things loss: and in the next verse, in the time present, I do count all things loss. The former speech 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 writ this epistle to the Philippians. This distinction of times in one and the same word, makes much to the cleared of the doctrine, that shall afterward be delivered. Secondly, whereas in our translation, it is said in the eight verse, For whom I have counted all things loss, the words are too scant, and do not fully express the meaning of the holy Ghost. For the words fully translated, signify, I have made all things loss, or, I have cast away all things, or, I have deprived myself of all things for Christ. And whereas Paul had said before, [I count all things loss,] his meaning is to amplify his own words, by saying, I deprive myself of all things, and judge them dung for Christ. Thirdly, the word translated [Dung] signifieth such things in the entrails of beasts, as being unfit for man's use, are cast to dogs: and by it Paul signifies, that he did not only esteem all things as losses, and deprive himself of them, but also cast them away with loathing, in a mind never to seek the recovery of them. Lastly, it must be known, that Paul in these verses useth a similitude borrowed from the merchant man; and it may be framed on this manner. The merchant in hope of a treasure, is content to esteem his commodities no commodities but losses; yea he is further content to cast them out into the sea, and to esteem them as things cast to dogs, that he may obtain his intended treasure: so, saith Paul, do I count all my former prerogatives as loss, and am content to deprive myself of them, yea to loathe them as dung, for the obtaining of Christ.  
Furthermore the sum and substance of the words, is a comparison of things unequal, and it may be form thus: All things are loss to me for Christ: and Christ is my gain. The first part of the comparison is of Paul's losses, and it is amplified two ways. First he sets down, what things be his loss: and they are of two sorts. Privileges, virtues, and works before his conversion when he was a Pharisie: again privileges, virtues, and works after his conversion when he was an Apostle of Christ: the first are mentioned in the 7. v. the latter in the eight. Secondly Paul sets down, how all things are losses to him by a gradation, thus: I count all things loss: I deprive myself of them: I count them dung.  
The second part of the comparison is of Paul's Gain. And it is amplified by a contrary gradation, thus: I esteem the knowledge of Christ an excellent thing: I desire to gain Christ: and I desire to be found in him. Of these points in order: and first of Paul's losses before his conversion, in these words: For the things that were vantage to me, I counted loss for Christ. That these things may be well known, let us yet more narrowly search the meaning of these words. The things that were vantage to Paul are of three sorts. First his privileges, that he was borne a jew, that is, a member of the church: and again, that he was circumcised and brought up in the strait sect of the pharisees: secondly his virtues, namely his justice & zeal in his religion: thirdly his works, whereby he for outward carriage observed the Ceremonial and Moral law without reproof. And all these things are called his advantage, because he put his confidence in them, and thought to merit everlasting life thereby, when he was a Pharisie. He adds further, that he counted these his advantages to be his loss; because so soon as he knew Christ, his confidence ceased, his former merits were no merits, but as things lost and cast away: yet not simply, but for Christ, that is, that he might gain Christ, and be found in Christ, as he expounds himself in the words following.  
The meaning thus laid down, sundry things may be learned. The first, that it was an heresy of the pharisees, to put confidence in their works, & to think that they could merit eternal life by them: for here Paul saith, that being a pharisee, his works were his gain and advantage in the cause of his salvation. And hence we learn, what to judge of the popish religion, which teacheth in substance the very same doctrine of confidence in works, and of the merit of salvation thereby. And therefore the papists of our time are the children of the old pharisees, reviving and renewing the old heresy touching merit, with new and fresh colours. If they allege, that they ascribe merit to the works not of the ceremonial but of the moral law, and to works not of nature but of grace; I answer, that the pharisees did the same, as the pharisee acknowledgeth in his prayer, when he saith, I thank thee, O Lord, I am not as other men, etc.  
Secondly in Paul's example being a Pharisie, we learn, that it is the pride & arrogancy of man's nature, to be something within himself, and to erect up something unto himself to be his righteousness and a means of his salvation, out of Christ. The just (saith Habacuk) lives by his faith, 
Hab. 2. 4.  but he whose soul is not right in him, puffs up himself, or builds towers of defence to himself by vain confidence out of God. The prodigal son must have his part alone by himself from his father. Paul saith of the jews, 
Ro●. 10. 3.  that they established their own righteousness, and would not be subject to the righteousness of God. This being so, let us learn to see and detest this pride in ourselves. For where it reigns and takes place, there Christ is not truly acknowledged: and when men begin to know Christ, this hidden and spiritual pride gives place. And further by this, we learn not to marvel, that Turks and jews deny Christ, and that Papists in the cause of their salvation, beside the passion of Christ, foist in something of their own, namely their own merits and satisfactions: for it is the proud nature of man to set up himself in whole or in part, and to rely himself upon something of his own out of Christ. No marvel then, that such as be otherwise learned and wise, live & die in the opinion of justification by their own works.  
Thirdly whereas Paul accounts things of advantage to be his loss, we learn that no privileges out of Christ minister true comfort or true happiness. It is a privilege to have known Christ and to have eaten & drunken with him: but of such Christ saith, 
Luk. 13. 16.  Depart from me, I know you not. It is a privilege to be of the kindred of our Saviour Christ, but it is of no moment: 
Mar. 2. 35.  for Christ saith, Who is my mother and brethren? he that doth the will of my father, is my brother, sister, and mother. It is a privilege that the virgin Mary was the mother of Christ: but if she had not as well borne him in her heart by faith as she bore him in her womb, she had not been saved. It is a privilege to prophesy in the name of Christ, 
Math. 7.  but of such Christ saith, Depart from me ye workers of iniquity. Lastly it is a privilege to be endued with all kind of learning, of arts, and tongues; but alas, all is nothing: for if a man had all wit, wisdom, and learning, and could speak in all matters with the tongue of men and angels, unless he be found in Christ, he is no better in the sight of god than a damned wretch. This being so, we must learn first of all, to moderate our care and our affections for worldly profits, honours, pleasures, & our principal care must evermore be cast on Christ. Secondly, such persons as live an honest and civil life, and stand upon this, that they are no theives, no murderers, no adulterers, no blasphemers, but in outward duties show love to God and man, they must I say, take heed, lest they deceive themselves, building upon false grounds. For though civil honesty be a thing commendable before men, yet is it not sufficient to save us before God. And Paul, who was a strait observer of the law, after he came to the knowledge of Christ counted all his moral obedience, in which he had formerly trusted, but loss and dungue for Christ.  
Fourthly it hath been the doctrine of the popish Church this many years, that before a man can be in Christ and be justified, he must first of all prepare and dispose himself to receive his justification: and that when he is sufficiently disposed, he doth merit of congruity that god should infuse righteousness, whereby of a sinner he is made no sinner & righteous before God. But I demand of the Patrons of this doctrine; whether, when the works of preparation are done, the doer is in Christ or out of Christ? If he be in Christ, he is also justified before he is justified. If he be as yet out of Christ, Paul hath given the sentence that the said works are to be esteemed as loss, and that the merit of congruity is not meat for them that desire to feed on Christ, but rather food for dogs.  
Lastly hence we learn, how Christ is to be received of us. Such as would truly come to Christ and receive him, must make losses of all things: they must come naked and emptied of all their own righteousness. As men in a shipwreck cast out their commodities, and when there is no remedy leave their ship and betake themselves to the sea, & thus come swimming to the shore: even so must all men first forsake all, & then come to Christ. Beggars, that they may obtain their alms, come in their rag● unfolding legs and arms, that their sores and botches may be seen. Benadad king of Syria, that he might recover the favour of the king of Israel, casts off his crown and royal robes: he and his men come in sackcloth with halters about their heads: and thus he obtains his desire. In like manner coming to Christ, we must lay aside all opinion of our own goodness, and in abasing of ourselves follow beggars fashions, and with Benhadad clothe ourselves with signs of guiltiness and confusion of face. We must first be annihilated and utterly in respect of goodness be made nothing in ourselves, that we may be what we are out of ourselves in Christ. There is no entering into the kingdom of heaven, except we receive it & Christ as a little child in all meekness and humility. For there must be nothing in us to receive Christ, but mere faith resting on mere mercy. Let all such think on this, as desire to be in Christ, and to receive true comfort by him.  
Thus much of Paul's losses before his conversion: now come to be considered the things which were his losses after his conversion: and they are set down in the words following, But, [doubtless I do think all things losses for the excellent knowledge of jesus Christ my lord] That these losses may be the better known, let us a little consider the meaning of the words. Whereas before Paul had said, that herefore he counted things to be loss unto him for Christ, that had been his advantage: some man might happily think, this is but rash judgement in Paul; he therefore, to cut off this surmise saith, Daubtlesse I count all things loss, that is, that I may not be thought to speak rashly, I say more, that I do now account all things loss, and I speak it confidently, as being resolved what I say. When he saith, I do count, he speaks in the time present of himself as being not only a Christian but also an Apostle of Christ. And when he saith, ALL things, the general speech must be observed, for he excepteth nothing pertaining to him, but his knowledge and faith in Christ. Here therefore we must first of all understand the privilege of an Apostle: secondly all inward & Christian virtues, as hope, fear, love of God, good conscience, etc. for of all the inward gifts none is excepted but faith (as I have said.) Thirdly here we must understand works not of nature but of grace, done and effected by the spirit of God in us. For in the verse following he doth reject his own righteousness which is of the law. Now he saith of all these, that they are his losses for Christ. But how are they losses? The speech must warily be understood, lest it be offensive. They are losses not in respect of godly conversation: for they are the causes thereof, and they are means of showing our thankfulness to God and love to man. Now then they are losses only in respect of justification and salvation: when they are reputed and maintained as meritorious causes thereof either in whole or in part. Though, when they are rightly used & applied, they are the excellent gifts of God: yet when they are brought into the Act of justification and salvation, they become as losses and dung. And this I take to be the meaning of these words. To the like purpose the prophet Isai saith in the name of the whole church confessing her sins, 
Isa. 64. 6.  All our righteousness is as a cloth utterly to be cast away. 
Gal. 2. 21.  And Paul to the Galatians: If righteousness be by the law, Christ died without cause, or, in vain: that is, if the righteousness of the law be our advantage, Christ must be our loss: and on the contrary, if he be our advantage, the righteousness of the law must be our loss.  
This doctrine of Paul, that all virtues and works both of nature and grace are losses in the case of our salvation, sounds not in man's reason, and there be many things brought to the contrary. First, it is alleged, that God doth accept and crown our works: and therefore that they are not losses. I answer: God doth as it were keep a double court. One of justice, the other of mercy. In the court of justice he gives judgement by the law, and accurseth every man that doth not continue in all things written in the law to do them. In this court nothing can stand but the passion and righteousness of Christ, & for the best works that we can do, we may not look for any acceptation or reward: but use the plea of David, Enter not, O Lord, into judgement with thy servant, for no flesh shall be justified in thy sight. Now in the court of grace and mercy, God hath to deal with his own children that stand before him justified and reconciled by Christ. And the obedience of such he accepteth in this court, and mercifully rewardeth, though otherwise it be imperfect; yet not for the merit thereof, but for the merit and worthiness of Christ. Thus then good works in rigour of justice are worthy condemnation, & are accepted of mercy procured by the merit of Christ. Secondly it is alleged that works are necessary to salvation, and therefore not to be reputed losses. I answer: works may be considered either as causes of salvation, or only as a way directing thereto. If they be considered as causes, they are not necessary, but in this respect they are dung. If they be respected as a way leading and directing to eternal life, they are indeed necessary thus, & no otherwise. Thirdly, it is objected that the law requires works, and the law must be satisfied, & therefore that he which is justified, must be justified by works. The answer is, that whosoever is justified and saved, is justified and saved by works. But works must be distinguished. Some are personal works done in and by ourselves. These neither justify nor save any man, but in the case of salvation are loss and dung. Besides these, there be works, that are out of us, wrought in and by the person of our Saviour Christ, namely the works of obedience in satisfying and fulfilling the law. These indeed are the works, which justify and save us, & none that proceed from us. To this effect Paul saith, 
Rome 3. 24.  that we are justified freely by the redemption that is in Christ. Lastly it is alleged, that if all virtues be loss for Christ, than faith itself. I answer: Faith must diversly be considered, first of all, as a virtue working & bringing forth many good fruits in us. And thus it is to be reputed loss, as all other virtues are. Secondly it must be considered not as a virtue, but as an instrument or hand not to give or work any thing, but to apprehend and receive Christ and his benefits. And thus it is no loss, but is a thing excepted in this text. Now than we see that the doctrine of Paul is manifest, that all virtues and works both of nature and grace, are mere losses in the cause of our justification and salvation.  
Hence sundry things may be learned. The first, that the most holy works of holy men cannot justify or merit eternal life. When they are brought within the Act of justification as causes, Paul saith they are but loss, and as offles to be cast to dogs. Let this be noted and remembered for ever against all iustitiarie papists. Who, if they would but seriously consider this one text, they might be far better resolved than they are.  
Secondly, hence the doctrine of our our church is plainly gathered, namely, that we are saved and justified by faith alone. For all things except our knowledge and faith in Christ are made as dung. And that this our doctrine may not be scandalous, sundry things must be remembered. The first is the right meaning of the doctrine, which is, that there is nothing within us, that is any cause either efficient, material, formal, or final of justification but faith. The second, that faith is no principal cause, but only an instrument. The third, that faith is no instrument to procure or work our justification and salvation, but an instrument to receive or to apprehend our justification given by the father, procured by the son, applied by the holy Ghost. The last, that faith must be considered as a cause, or else, as a way of salvation. If, as an internal cause in us, it only justifieth and consequently saveth us. If as a way, it doth not save alone. For other virtues and works though they be no causes, yet are they ways to eternal life as well as faith. Here then when papists make outcries against us, saying that we look to be saved by faith alone: the true and plain answer to them is this. We consider faith two ways: first as a cause within us, not meriting any way, but instrumentally apprehending pardon in Christ and applying it to us for our eternal happiness. Secondly, faith may be considered as a way in which we are to walk for the attainment of everlasting life. In the first sense faith alone justifieth and saveth, and nothing else within us. To this do the learned fathers agree▪ 
Homil. de Humil.  Basil saith, This is perfect rejoicing in God, when a man is not puffed up for his own justice, but acknowledgeth that he wants justice, 
a fide sola in Christum se justificari.  and that he is justified by faith alone in Christ. Hilary: That is remitted of Christ by faith, 
In Math. c. 9  which the law could not loosen: for faith alone justifies. Ambrose: 
in 3 cap. ad Rom.  They are justified freely which 
b Nihil operates.  do nothing, nor repay like for like, are justified by faith alone, through the gift of God. Again, in his commentary upon the epist. to the Corinth. 
In 1. Cor. 1.  This is appointed of God, that he which believes in Christ should be saved without work, by faith alone receiving remission of sins. Hierom: God justifieth by faith alone. 
in Rome▪ c. 10.   
Nevertheless, if we speak of the way to life, than we are not saved only by faith. For though faith be the only instrument to apprehend Christ, yet is it not the only way to life: repentance also is the way, yea all virtues & all works are the way. 
2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In this sense, affliction is said to work unto us a more excellent weight of glory: not as a cause; but as a way giving direction. And mothers are said to be saved by bearing of children, 
1. Tim. 2. 15.  not as by a cause, but as by a strait and narrow way. 
jam. 2. 22.  Again Abraham's faith went not alone, but had a kind of cooperation with his works: faith & works both being considered as a way to happiness or as marks in a way. In this sense the fathers have ascribed salvation to many things, 
Libro de gratia & lib. arbitrio. via regni non causa regnandi, Epitome. diu. institut c. 9  not as to causes, but as to ways. Bernard said well, that works are the way to the kingdom of heaven and not the causes of reigning. Lactantius saith, Great is the help of Repentance: which, whosoever taketh away, 
homil. 38. in. joh.  cuts off to himself the way of life. Chrysostome: Some by watching, by sleeping on the bare ground, by tewing their bodies with daily labour do blot out their sins: but thou mayest obtain the same by a more easy way, that is, by forgiving. Thus many hundred places of the fathers are to be understood, when they ascribe remission of sins to martyrdom to fasting, prayer, works of mercy, and such like.  
Thirdly here is laid down the foundation of true humility. For if all our virtues and works be losses in the case of our salvation, than all boasting is excluded, and we are to take nothing to ourselves but shame and confusion and give all glory to God. Yea the more our virtues are and works, 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 us consider how they are losses. This Paul sets down by a gradation thus, I count them loss, I make them my losses, I count them as dung. This gradation is nothing else but a repetition of one and the same thing enlarged and amplified in speech. Now repetitions in scripture are not idle and vain, as they are oftentimes in the writings of men, but they commonly signify two things, namely the certainty and the necessity of the thing repeated: and therefore in this place, they signify the certainty and the necessity of Paul's losses.  
Certain they are: because he that will be saved by Christ must certainly endure these losses without recovery. The foundation of this certainty lies in an impossibility of merit by any works of man: which I will make manifest by five reasons. The first is this: It is a principal part of Christian inherent righteousness to have and keep a good conscience: now Paul expressly excludes it from justification saying, I know nothing by myself, yet am I not thereby justified. 1. Cor. 4. 4. The second is this, Paul saith, Eph. 2. 9 we are not saved by works: now he means no other works but such as follow faith, and are done by the spirit of God. And this appears by the reasons which he useth, that we are created to good works, and again that they are ordained that we should walk in them. The third: before a work can merit, it must please God: before the work please God, the worker must please him: before the worker please him he must be reconciled to God and perfectly justified. justification therefore goes in order before good works, and for this cause works cannot be brought within the act of justification as causes. Good works make not good men in whole or in part; but men first of all made good by the goodness of Christ imputed, make good works by their goodness. The fourth is this: The humanity of Christ is the most excellent of all creatures in heaven and earth: yet being considered by itself, it cannot possibly merit at God's hand. In a work properly meritorious there be three conditions. First, the doer thereof must do it by himself, and not by another, for then the praise is his by whom he doth it, and not his own. Secondly the work to be done, must not be a debt or duty, for then the doer deserves nothing. Thirdly there must be a proportion between the work and the reward of life eternal. Now the manhood of Christ considered apart by itself, cannot perform these three conditions. For it doth what it doth by the spirit of God, whereby it was conceived and is filled without measure. Again it is a creature, and therefore whatsoever it is, hath, or can do, it oweth all to God. Lastly it cannot do a work proportional to eternal glory: because it takes all of God and can give nothing to him. If then it be demanded, how this manhood of Christ merits in our behalf: I answer, not by itself, but by means of the personal union, whereby it is exalted and preferred into the unity of the second person the eternal Word of the father. Hence it is that Christ meriteth: none can merit of God but God. Now then if Christ merit only in this regard, no mere creature, man, or angel can possibly merit by any work. The fifth reason is this: There be two kinds of transgression of the law, one when a work is directly against the law: the other is, when that is done which the law requires, but not in that manner and perfection the law requires. The second kind of transgression is in every good work which is done by men upon earth: now where any transgression is, there must be pardon: where pardon is, there is no merit.  
That this doctrine of the certainty of our losses may yet the better be cleared, I will set down the supposed grounds of merit, and discover their weakness. They are two: the first is the Promise that God hath made to works, whereby he hath bound himself to reward them with eternal glory. I answer, that this very promise is made of the good pleasure, and mere good will of God: and of the same goodness it is, that any man is a doer of any good work, either by nature or grace. Therefore, if a man could fulfil the whole law, he should not merit at God's hand. Thus saith the Lord, Exod. 20. 6. That he will show mercy upon thousands of them that love him and keep his commandments. The second ground is, That virtue of meriting is derived from Christ the head to his members by divine influence. I answer, it is a thing unpossible. For the virtue of meriting is in Christ not simply as he is Man, but as he is in one person God and man.. The work which meriteth is done or acted even by the manhood; but the merit of the work is from the Godhead, or from the excellency of the person. Now than if this virtue be in Christ, not as he is man, but in respect he is Man-god, or God-man; it can not be derived to us that are but men, unless every believer should be Deified, & made of a mere man God-man, which is impossible. Therefore there is no capablenes or possibility of merit in the work of any mere man, or creature whatsoever. For this cause the true church of God ever detested human merit. The merit of congruity before justification is a Pelagian conceit, and was never maintained of the orthodox Fathers. Stapleton confesseth thus much: 
De orig. 〈◊〉. l. 1. c. 4.  The merit of congruity (saith he) in respect of the first grace was of old hissed out: neither was it ever admitted of the better sort of schoolmen, as of Thomas in his Sum, and his latter writings, nor of his followers. And the 
a 〈◊〉 〈◊〉 condigno,  merit of condignity, whereby works are said of their own dignity and that properly, to deserve the increase of the first justification, and eternal life, was not received of the learned in the church for more than a 1000 years after Christ. 
In Dominica 18. post. Trin. in An. 10 ●0.  Radulphus Arden's a very learned man in his time saith thus: Seeing by one grace we come to an other, 
b 〈◊〉 dicuntur 〈◊〉 impropriè.  they are called merits and that improperly, For as Augustin witnesseth, God crowns only his own grace in us. Again, 
In dominica Septuagsimae.  No man may think that God is bound as it were by a bargain, 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 rewards are his grace. For God crowns nothing else in us but his grace: because 
b Distictè agere  if he would deal with us in extremity, none living should be justified in his sight. And hereupon the Apostle, who laboured more than all, saith: I think that the afflictions of this time are not worthy the glory that shall be revealed. Therefore this covenant or bargain is nothing else but a voluntary promise. 
De mensuratione crucis an 1080.  Anselm after him saith: If a man should serve God a thousand years, and that most zealously, 
c Non merere ur ex condigno.  he should not worthily deserve to be in the kingdom of heaven so much as half a day. 
Bern de Annunc. Virg. serm 1. an. 1140.  S. Bernard saith, Touching eternal life, we know that the sufflerings of this time are not worthy of the glory to come; no not if one man should suffer all. For the merits of men are not such, that eternal life may be due for them, or that God should do some injury if he gave it not. For to let pass, that all merits are the gifts of God, and so man is rather debtor to God for them, than God to man, what are all merits to so great a glory? Lastly, who is better than the Prophet, to whom the Lord giveth so worthy a testimony, saying: I have found a man according to mine own heart: for all that he had need to say to God, Enter not into judgement with thy servant. Again in the process of time, when the merit of condignity had taken place, it was not generally received: for it was rejected of sundry schoolmen and others, as of Gregory of Arimine, of Durand, of Waldensis, of Burgensis and Scotus. Wherefore to conclude, it now appears to be an infallible certainty, that he which desires to be saved by Christ, must endure the loss of all his works and virtues whatsoever, in the cause of his own justification.  
Now than if this doctrine be so certain and infallible, as it is: them also must we be settled in this point without doubting, that the present church of Rome erreth grievously, in that it magnifieth the merit of works. Yea in this regard it reverseth the very foundation of true religion. For if they make advantage in the matter of salvation by their works, Christ must needs upon infallible certainty be their loss: because Paul makes all works loss, that Christ may be advantage. Therefore far be it from us all, to have any dealing or contract of society with that church, lest we be partakers of her dangerous and fearful losses.  
Again in that all virtues & works of grace, are but losses for Christ. We must not only in our first conversion, but ever afterward though we be justified and sanctified even in the pang of death by mere faith rest on the mere mercy of God, and apprehend naked Christ, that is, Christ severed in the case of salvation, from all respect of all virtues and works whatsoever. For there is nothing that may be opposed to the severe judgement of God, but mere Christ. If we do presume to oppose any of our doings to the sentence of the law, hell, death, condemnation, we are sure to go by the losses.  
Thus much of the certainty of Paul's losses: now follows the necessity of them. They are necessary in as much as without them, no man can have part in Christ. For the merit of our virtues and good works, and the grace of God in Christ can not stand together: yea they are contrary as fire and water, and one overthroweth the other in the cause of justification and salvation. Paul to signify this contrariety saith, 
Rom. 11. 6.  If Election be of grace, it is not of works: and if it be of works, 
Gal. 5. 4.  it is not of grace. And again, If ye be justified by the law, ye are abolished from Christ. And to the same purpose Ambrose saith, Grace is wholly received, or wholly lost: and Augustine, It is no way grace, that is not freely given every way. Hence it follows, that the present religion of the church of Rome abolisheth Christ, in as much as it maintains and magnifies the merit of good works. And this may be gathered by the very doctrine of that church. For it teacheth that men must be saved by their prayers, fastings, alms, pilgrimages, buildings of churches, chapels, bridges, etc. What then shall the passion of Christ do? whereto serves it? They answer, that it frees us from death, and gives to our works the merit of eternal life, and makes them meritoriously to increase our justification. Hence it follows, that Christ is no more but the first cause of our salvation, and that we ourselves are secondary causes under him and with him. And thus he is made of a Saviour no Saviour. For either he must be a full and perfect Saviour in himself, or no Saviour. Secondly by the former necessity we learn, that whosoever will be saved by the merit of Christ, must come unto him without virtues or works of his own, not carrying in heart so much as the least confidence in them, esteeming himself to be a most vile, wretched, and miserable sinner, as the Publican did, who prayed, Lord, be merciful to me a sinner.  
Hitherto of Paul's losses: now follows the second part of the comparison, touching Paul's gain, But Christ is my gain. A sentence to be remembered, and to be written in the tables of our heart for ever. And the reason thereof is manifest. Christ our Mediator God and man, is the only Fountain of all good things that are or can be thought on, whether spiritual or temporal. Saint john saith, Of his fullness, 
joh. 1. 16.  we receive grace for grace. Again Paul saith, 
Coloss. 2. 9, 10  In him all the treasures of knowledge and wisdom are hid: and, Ye are complete in him. 
1. Tim. 2. 6.  And he calls Christ our Ransom, or counterprice. And as he makes Adam the root of all evil in mankind, so makes he Christ the root of all grace and goodness. For the better clearing of this doctrine, two points are to be handled: When Christ is our gain? and how? Touching the time when, I set down three things. He is our gain in this life: he is our gain in death: and he is our gain after death. To return to the first: He is our gain in life, if we turn from our evil ways, and believe in him; in as much as he hath gained for us many benefits, which I will reduce to ten heads. The first is, pardon of sin, without term of time, whether past, present, or to come. Yet must we here remember that pardon of sin is not given absolutely whether men repent or no, but upon condition of repentance. The second, is the imputation of Christ's obedience in fulfilling the law, for our justification before God. From the former benefit ariseth our freedom from hell and from the law, in respect of the curse thereof: and from the second ariseth a Right to eternal life; whereof the possession is reserved to the life to come. The third is our Adoption, whereby we are the children of God, and brethren of Christ. And hence have we a Right of lordship or dominion over the whole world, and all things contained therein, whether in heaven or in earth: which right was lost by Adam, and is now restored by Christ. Indeed wicked men and infidels have and use the things of this life at their wills, and that by God's permission: but yet they receive and enjoy them no otherwise, than children of traitors do the goods of their parents, who peradventure are suffered to take benefit of some part of them for the preserving of their lives, though title and interest to them be not restored. The fourth is the ministery, that is, the presence, 
Heb. 1. 14.  aid, and protection of the good angels. The fifth gain or benefit is, that all the miseries and calamities of this life, cease to be curses, and are made blessings, 
Rom. 8. 26.  being turned to the good of them that are to be saved by Christ. The sixth is the mortification of original sin, with all the parts thereof, by the virtue of the death of Christ. The 7. is a spiritual life, whereby we live not, but Christ lives in us, making us partakers of his Anointing, and thereby enabling us to live as Prophets, Priests, kings. Prophets, to teach and make confession of our faith in Christ: Priests, to dedicate and present our bodies and souls to God for the service of his majesty. Kings, to bear rule and dominion over the corruptions, and lusts of our hearts. The eight gain is, that Christ presents all our prayers and good works to his Father in his own name: and thus by his own Intercession makes them acceptable unto him. The ninth gain is, the presence of his spirit. For when Christ ascended, 
〈…〉  he took with him our pawn, namely our flesh, and left with us his own Pawn, the presence of the Comforter, to supply his own presence, to guide, comfort, and to assure us of our adoption and salvation. The tenth and last is Perseverance in having & holding the former gains. For thus faith the Lord, I will put my fear into their hearts, that they shall not depart from me. 
jer. 31. 40.  And it must be remembered, that these words are not spoken only in general to the church, but also in singular to every true member thereof: because they are the words of the covenant. Again David saith, that the righteous man is like a tree planted by the water's side, 
Psal. ●  whose leaf never withereth: who therefore hath always sap of grace in the heart to the end.  
Again, as Christ is our gain in life, so is he also our gain 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 hell, to be the way to eternal life.  
Thirdly he is our gain after death three ways. Our first gain is the resurrection of our bodies to eternal life in the day of judgement. The second, is a privilege to judge the world. 
1. Cor. 6. ●.  For first of all judgement shall pass upon the godly: which done, they shall be taken up to Christ, and there as witnesses and approovers of his sentence of condemnation, judge together with him, the wicked world. The third is the eternal retribution, in which God shall be all in all, first in Christ, and then in all the members of Christ, and that for ever and ever.  
The next point to be handled is, How Christ is our gain? For the answering of this, two questions are to be opened. The first is, According to what nature is Christ our gain? I answer, following the ancient & catholic doctrine▪ That 
a August. hom. de ovious c. 12. Humana divinitas, & divina humanitas mediatrix est.  whole 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, 
Leo epist. 10.  each nature worketh that which is proper unto it, having communication with the other. Again, God may be considered two ways; God absolute, or God made man. God absolute, that is, God absolutely considered without respect to Christ, is indeed a fountain of righteousness and life, but this fountain ●s closed, sealed up, and not to be attained unto: because our sins make a separation between God and us, and God thus considered is a Majesty full of terror to all sinful men. But God considered as he was made man and manifested in our flesh, is also a fountain of goodness, yea the same fountain opened, unsealed, 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 again we must remember to make a difference or distinction of the natures of Christ. For the Godhead of Christ is our gain not in respect of essence, but in respect of virtue and operation showed in, or upon the manhood of Christ, whereby it makes things which were done and suffered in the said manhood apt and sufficient to appease God's anger, & to merit eternal life for us. As for the manhood, it is not only in effect and operation, but also really communicated to the faith of the believing heart: and hereupon it is as it were a Treasury and storehouse of all the rich graces of God that serve to justify, save, or any way to enrich 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 personal union, whereby it is received into the Unity of the second person, & hath no being or subsisting, but only in the subsistence thereof. And hence it is truly termed the humanity of the Son of God, or of the Word. The second is, that this manhood hath in it all fullness of grace, commonly called in schools, habitual grace. Now this fullness of grace contains in it all the gifts of the holy Ghost, 
joh. 3. 35.  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 have. The third is, that it receiveth this excellency of gifts and graces; not for itself, but that it may be as it were a pipe or conduit to convey the same graces to all the Elect. Our salvation and life depends on the fullness of the Godhead which is in Christi nevertheless it is not conveyed unto us but in the flesh & by the flesh of Christ. Thus much Christ signifieth, when he saith: My flesh is meat indeed. 
joh. 6. 51. 54.  And, Except ye eat the flesh of the son of man and drink his blood, ye have no life in you. And, He which eateth my flesh abideth in me and I in him. And john the Baptist saith, Of his fullness we receive 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 break, is a fellowship or communion with the very body of Christ. On this manner Christ is said to be made unto us of God, wisdom, 
1. Cor. 1. 30.  righteousness, sanctification, redemption. Wisdom, not because the essential wisdom of the godhead is given to us: for that is infinite and incommunicable. Neither again because he is the author of our wisdom, giving us knowledge of our salvation as the Father and holy Ghost do. Nor because he is the matter of our wisdom, the knowledge of whom is eternal life: but for an higher cause than all these. Our mediator the man jesus Christ who is also God, is an head unto us and a Root of our wisdom. For he was anointed with the spirit of wisdom in the assumed manhood not privately for himself, but that we also which believe might be partakers of the same anointing, & that wisdom from him by his flesh might be conveyed unto us. Therefore from his wisdom there is wisdom derived in some measure to all that are mystically united to him, as light in one candle is derived to an hundred, or as heat is derived from heat. Again he is our justice, not only because he is the author and giver of our justice, with the father and the holy Ghost: neither because the essential justice of Christ is given to us: for than we should be all deified: but because that justice which is in the manhood, consisting partly in the purity of nature, & partly in the purity of action, whereby he obeyed his father's will and suffered all things to be suffered for us; this justice I say, is imputed to us and accounted ours, according to the tenor of the covenant, as if it were inherent in us. He is our Sanctification, not only because he is the author of it, neither because the sanctity or holiness of the godhead is communicated to us: but because he was sanctified in his manhood about all men and angels. And from this holiness of his, our holiness is derived and springs as a fruit; as the corruption in Adam's posterity is derived from the corruption of Adam. Christ saith, For their sakes sanctify I myself, 
joh. 17. 19  that they also may be sanctified through the truth. 
Cyril. in joh. l. ●1. c. 25.  Cyril saith, As God, he gives himself the spirit, as man he receives it: which he doth not for himself, but for us, that the grace of sanctification out of him and in him first received might pass to all mankind. 
Lib. 11. c. 22.  Again he saith, that the body of our Lord being sanctified by the virtue of the Word joined to it, is made so effectual for mystical benediction, that it can send forth his sanctification into us. Lastly, Christ is our Redemption or life on this manner. In the person of the Mediator being one and the same, there is a double life: one uncreated and essential, agreeing to Christ as he is God. And this life is not given to us at all, save in respect of the efficacy thereof. For in god we live, move, and have our being. The other is the created life of the manhood: and it is either natural or spiritual. Natural is that wherewith he lived in the estate of humiliation by ordinary means as all other men do. Spiritual is that whereby he now especially liveth in the estate of exaltation and glory. 
Rome 6. 8.  And this life he liveth not only for himself, but also for us, that we being partakers thereof, may live together with him. 
Cyril. in josu. l. 3. c. 37. & 4. 12. 14. & l. 10. 13.  Thus the ancient church hath taught, the flesh of Christ united to the Word is made quickening flesh; that it might further quicken them with spiritual life, that are united to it.  
The next question is, in what estate Christ is our Gain? The estate of Christ is twofold, the estate of humiliation from his birth to his death: and the estate of exaltation in his resurrection, ascension, and his sitting at the right hand of god. In the first estate he works and procures our gain. Christ lying basely in the manger, and crucified ignominiously on the cross gained our deliverance from hell, and a right to life everlasting. In the second estate he communicats to us the gain before named, and by degrees puts us in prossession of it. And for this end, he now sits at the right hand of God and makes request for us.  
The use of this doctrine, that Christ is our gain, is manifold. First it showeth that we in ourselves are poor and altogether destitute of all spiritual good things. For to this end is Christ our gain, that he may supply our want, & fill them with graces that are otherwise empty and even hunger starved. Secondly it teacheth that men do in vain seek for so much as the least drop of goodness out of Christ, who alone is the storehouse of all good things. Heaven and earth, men and angels, and all things are but as nothing to us, if by them we seek to enjoy any thing out to Christ: yea God is no god to us without Christ. Thirdly, we learn to detest the Treasury, which the Church of Rome maintains and magnifies. It is as it were a chest in which is contained not only the overplus of the merits of Christ, but also of martyrs and Saints to be dispensed in pardons at the Pope's pleasure. But Christ is alone our full and perfect gain, and therefore in himself there is an all-sufficient Treasury of the church; and as Paul saith, 
Coloss. 2. 10  in him we are complete. As for the merits of martyrs and Saints, they bring no advantage to the people of God, but are indeed matter for the dunghill. Fourthly, if Christ be our treasure and gain, our hearts must be set on him. Our minds use to be upon our penny, and we hunger after gain: let us therefore hunger after Christ: he is out penny and he is our gain. Nay we must above all pleasures, honours, profits, love him, and rejoice in him: yea we should be swallowed up with love of him. Lastly, here is matter of comfort. In the loss of goods and friends, and all calamities of this life, we may not be dismayed: all the losses of this life are but petty losses, so long as we have Christ for our gain. Nothing can be wanting unto us in the midst of all our losses and miseries, so long as we receive of his fullness, who is the fountain of goodness never dried up.  
To proceed further, the second part of the comparison [Christ is my gain] is amplified by a gradation on this manner: I esteem the knowledge of Christ jesus my Lord an excellent thing: I desire to gain Christ: I desire to be found in Christ. Of these in order. By the knowledge of Christ, we are to understand, the doctrine of the gospel, or the doctrine of the person & offices of Christ conceived & known of us. To this knowledge an excellency is ascribed, of which I will speak a little. This excellency appears partly in the matter and contents, & partly in the effects thereof. Touching the matter, it is full of excellent mysteries, which Paul reduceth to fix heads in his epistle to Timothy. 
1. Tim. 3. 16  The first is the Incarnation of the son of God in these words, God made manifest in the flesh. And here two wonders offer themselves to be considered: the first, whereas Adam's flesh and Adam's sin are inseparably joined together in respect of all that nature can do, yet did the son of God take unto him man's nature and flesh without man's sin: because he was conceived of a virgin by the operation of the holy ghost: whereas if he had been conceived by natural generation, he had with Adam's flesh taken Adam's corruption. The other wonder in the Incarnation of Christ is, that the flesh of man is united to the person of the son of God, & thence hath his subsistence, otherwise having no subsistence of his own. The like example is not to be found in the world again: saving that we have some resemblance thereof in the plant called Miscelto, which hath no root of his own, but grows as a branch of the oak, or some other tree, and hath his life and sap from the root thereof. The second mystery in the knowledge of Christ, is the justification of Christ in these words, justified in the spirit: and it was on this manner. Christ made man became our Surety and was subject to the law for us. Hereupon our sins were imputed to him, and the punishment due thereto laid upon him, that is, the first death with the pains of the second: yea further death in the grave had dominion over him. After all this, by his spirit or power of the godhead he raised himself from death, and thereby acquit himself of our sins; and this acquittal or absolution is his justification, whereby he declareth himself to be a Saviour perfectly righteous. For if he had not satisfied the wrath of God to the full, and brought perfect righteousness, he had never risen again, considering he was judged and condemned for our sins. The third mystery is the sight of Angels, who desired to look into the Incarnation of Christ: in which they saw three things, as Luke testifieth. The first, that it was a means to manifest the glory of God: 
Luk. 2.14.  the second, that it brought peace and good success to men upon earth: the third, that it was a means to reveal the good will of God to the world. The fourth, is the preaching of Christ to the Gentiles. This appears to be a great mystery; because the knowledge of Christ was kept secret from the nations, 
Rom. 16. 2●.  for the space of more than 4000 years. For from the creation to Moses the church of God was shut up in a little family: from Moses to Christ, it was included within the precincts of jewrie: which was not so much as the fourth part of England. The fifth mystery was the Conversion of the world to the faith of Christ. And this is so much the greater wonder; because this conversion was wrought by the preaching of the gospel, which is flat against the natural reason and will of man, and therefore unfit to persuade: and the preachers hereof were simple and silly men to see to: and some of them which were converted, were the very jews that crucified Christ. The last mystery was the ascension of Christ into glory. The greatness of this mystery appears in two things. The first, that Christ's ascension was a real and full opening of the kingdom of heaven; which had formerly been shut by our sins. The second, that the ascension of Christ, was no personal or private ascension: for he ascended in the room 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 glory. Thus we see the excellency of the knowledge of Christ in respect of the Mysteries contained therein: the like excellency appears in the effects thereof; which are two, the knowledge of God, and of ourselves.  
For the first, by the knowledge of Christ, we know God aright. Hence Christ is called the brightness of the glory of the Father, 
Heb. ●. ●.  and the engraven image of his person: 
Coloss. 1. 15.  and the image of the invisible God. And Paul saith notably, that when God shineth in our hearts by the light of the Gospel, 
2. Cor. 4. 6.  his glory is to be seen in the face of Christ. The wisdom, power, & goodness of God is made manifest in Christ: and that more fully than ever it was in the creation. In the creation Adam being but a mere man was our head; but in the estate of grace, Christ is our head, God and man. By creation we receive but a natural life to be continued by food: by Christ we receive a spiritual, to be preserved eternally without food; 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 every particular man as he is borne anew, and the whole catholic church the true spouse of Christ, springeth & ariseth out of the merit and efficacy of the blood that distilled out of the heart & side of Christ. In the creation God makes life of nothing: but by Christ he draws our life forth of death, and changeth death itself into life. Again in the law the justice of God is set down and revealed: in Christ we see more, namely perfect justice and perfect mercy, revealed to the full; yea (which is a wonder) justice and mercy reconciled. Lastly in Christ we see the length, the breadth, the height, the depth of the love of God, in that God vouchsafeth to love the Elect with the very same love wherewith he loveth Christ. 
joh. 17. 23.   
As by Christ we know God: so also by Christ we know ourselves: and that on this manner. First we must consider, that in the Passion he took our person upon him, and that upon the cross, he stood in our place, room, and stead. Secondly we are to consider the greatness of his agony and passion set forth unto us, especially by five things. The first is the testimony of the Evangelists, who say in emphatical words, that he was full of sorrow, 
Math. 26. 37.  and grievously troubled. The second, his complaint, that his soul 〈◊〉 〈◊〉 unto the death: and that he was forsaken of the father. The third his prayer with strong cries: save me from this hour▪ let this 〈◊〉 pass. The fourth the coming of an Angel to comfort him. The last his sweat of water and thick or clotted blood. Now in Christ thus considered, we see the greatness of God's anger against us for our sins: we see the greatness of our sins: we see the vileness of our persons: we see the hardness of our hearts, that never so much as sigh for our offences, for which the son of God sweat water and blood: we see our unthankfulness that little respect or regerd this work of Christ. Lastly we see our duty: that we are to be thoroughly touched with true repentance, and to humble ourselves as it were to the very pit of hell: for if the son of God mourn and cry for our sins imputed, we are much more to cry and to bleed in our hearts for them, seeing they are ours properly, 
Zach. 12. 10.  and by them we have pierced Christ. And thus the excellency of the knowledge of Christ is manifest.  
Hence we learn sundry things: first, if the knowledge of Christ be so excellent, we may not marvel, that by the malice of the devil it hath been corrupted many hundred years 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 doubtless died in vain, and we might place our hope in our own righteousness; and the promise of life eternal by Christ, should be of none effect. For the law never justifies before God, till it be perfectly kept: which condition of perfection if men could perform, there should be little need of Christ or of the Gospel. Secondly, if this knowledge be of such excellency, it must be learned of us, and that in special manner. If to other inferior learning we lend the understanding and memory, to this we are to apply the whole man. The mind must learn it by opening itself to conceive it: the memory must learn it, by storing it up: the will and affections must learn it, by resigning and conforming themselves in their kind unto it. Thus Paul teacheth, that to learn Christ, 
Eph. 4. 21, 22.  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 righteousness and holiness. Thirdly by this we learn to value & prise the knowledge of Christ, above all things in the world. The Angels of God themselves desire to profit in this knowledge: David, who in the darkness of the old Testament desired to be a dorekeeper in the house of God; 
Psal. 84.  if he were now living on earth, would be content with an office a thousand fold more base, that he might enjoy this clear light of the knowledge of Christ. But alas; there is no such David's now a days. 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 seen. And therefore it is to be feared, that God will take this Treasure of knowledge from us, 
2. Thess. ●. 10.  and send strong illusions to believe lies; because it is little or nothing loved.  
Paul yet further commends this knowledge in that he calls it, The knowledge of Christ, HIS LORD. Now he is our Lord four ways. First, by the right of donation (because all the Elect are given to him of the Father in the eternal counsel of Election:) secondly by creation: thirdly by the right of Redemption: fourthly by right of headship; in that as a living head he gives sense and spiritual life to all that believe in him. And Paul calls Christ his Lord, because he believed his own election, in which he was given to Christ, his creation and redemption by him, and his mystical conjunction with him, as with his head. And here Paul in his example teacheth us two things. The first, how we should know Christ, and the doctrine of the Gospel: For the right knowledge whereof, there is required, beside general understand of Christ & his benefits, with general assent, a special Application thereof. It is not sufficient to believe the election, redemption, justification, glorification of God's people: but we must go further, and believe the very same things in ourselves. The reason may be taken from the contents of the Gospel. For it contains two parts, the first is a promise in which Christ with all his benefits is offered and propounded unto us. The second is a commandment to apply the said promise, 
●. joh. 3. 2●.  and the substance thereof to ourselves, and that by our faith. And he that takes away this second part, overthrows half the Gospel of Christ. Here is the foundation of saving knowledge, 
Isa. 53.  which justifieth and bringeth life eternal; 
joh. 17. 3.  and the foundation of special faith. The second thing to be learned in Paul's example is, that we are to resign ourselves, our bodies & souls, and to render all subjection to Christ. For in that he calleth him Lord, he professeth himself to be the servant of Christ. 
2. Cor. 10. 5.  The end of all preaching is to bring not only our words and deeds; but also our secret thoughts in subjection unto him. And the end why Christ sits in glory at the right hand of the Father is, that every knee may bow unto him of things in heaven and earth. It behooves us therefore to live and carry ourselves in our places as true and unfeigned servants of Christ.  
The second degree in Paul's gradation is, That he desires to Gain Christ. Now to gain Christ is nothing else, but to make Christ his gain, as appears by the opposition of the words. For he saith, he had deprined himself of all things, that is, made all things his loss, that he might gain Christ. And he is made our gain 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 confidence in him. For the first, that Christ may be ours, a double consent is required: God's consent to give Christ, and our consent to receive him. God's consent, that Christ shall be ours, is given in the revelation of the promise touching the woman's seed, made to our first parents, in the continual renewing of the said promise to our forefathers, in the incarnation and birth of Christ, in his passion, in the preaching of the Gospel, in the administration of both the sacraments, baptism and the Lords supper. Our consent to receive Christ, is given when we begin to believe in him; yea when we begin to be touched in our hearts for our sins, 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 only ours, but also our gain, we must set and fix the whole confidence of our hearts upon him alone, for the forgiveness of our sins, and the salvation of our souls. For where the gain is, there must the heart be. When riches increase we may not set our hearts on them; because though they be good things, yet are they not our gain or treasure: now Christ is not only a good thing unto us, but our gain, and the very fountain of all good things: & therefore we must bestow our hearts on him.  
Hence we learn that the Popish religion teacheth wickedness. For it maintaineth, that we are not only to believe in God, but also 
a Remenses in Rom. 10. 14.  in the church: it maintaineth an hope 
b Thomas Becket in Maria sp●̄ totam ponit post Christum. Matth. Paris in Henrico. 11.  and confidence in Saints, specially in the virgin Marie: it maintaineth lastly a 
c Bellarm. tom. ●. de iustific. l. 5. c. 7.  confidence in our own works: so it be as they say in sobriety. This is to make the creature our gain, and to put down Christ our Redeemer.  
Again, Paul had said in the 
d Phil. 1. 21.  former chapter, that Christ was his gain both in life and death: and yet now he saith, that he still desires to gain Christ. And by his example we learn, that in this life our affectious must never be satisfied & filled with the desire of Christ, till we have the full fruition of him. Naturally our desires be insatiable in respect of riches, honours, pleasures: but we must learn to moderate and stint ourselves in seeking earthly things; being content with the portion that God doth allot us: and the insatiableness of our affections must be directed and turned upon Christ. The woman in the Gospel that had the bloody ishew, desired but to touch the hem of his garment; we must go further, not only to touch him, but also by our faith to lay hold on him, as it were with both the hands, and to hang upon him. Thomas desired for his contentation, but to put his finger into his side: we must set before our eyes Christ crucified: and his precious blood as it were a fresh distilling from his hands, feet, and side: and we must not only touch this blood, but sprinkle ourselves with it, yea dip and as it were dive out selves into it, body, soul, and all.  
The third and last degree in Paul's gradation is, that he desires to be found in Christ. And here his desire is twofold, the first, to be in Christ, the second, to be found so of God in the day of judgement. The first, To be in Christ, is to be taken out of the first Adam, and to be united unto Christ as his very flesh, or as a true member of his mystical body. Now this Incorporation and union into Christ is a mystery; and for the better understanding of it four rules must be observed. The first, that not only our souls are united to the soul or godhead of Christ: but also that the whole person of him that believeth is united to the whole person of Christ. For the Redeemer and they which are redeemed are united together: and Christ God and man redeemed us, not only in soul but also in body. We therefore believers, have 〈◊〉 our whole persons united to the whole person of Christ. And S. Paul saith, 
1. Cor. 6. 15.  that our very bodies are the members of Christ. And Christ himself saith, 
Ioh 6. 56.  that we must eat his flesh and drink his blood, that we may be in him and he in us. The second rule, is touching the order of this union: That we are first joined to the flesh of Christ, and by his flesh to his godhead. For that which brings us to have fellowship with God, joins us to God. Now by the flesh of Christ we have our fellowship with God. It is as the vail of the temple, whereby the high priest entered into the Holy of holies, 
Heb. 10. 20.  and into the presence of God. Again it serves as a pipe or conduit to derive the efficacy and operation of the godhead unto us. The third rule is: that this union stands not in imagination, but is a true and real conjunction. Neither doth the distance of place (we being on earth and the flesh of Christ in heaven) hinder this union. The mind is united after a sort to the thing it mindeth. After the contract of marriage, two distinct persons being a thousand miles asunder, remain one flesh. If nature afford thus much: why may not the like be found in the conjunction that is above nature? The last rule is: That the bond of this conjunction is one and the same spirit, being both in Christ and us: first in Christ and then in us. This teacheth S. john saying, 
1. joh. 3. 23.  that Christ dwells in us by his spirit given unto us. Again this spirit worketh in us faith, which also knits us to Christ: 
Eph. 3. 17.  who as Paul saith, dwells in our hearts by faith. And by this we further see that distance of place hinders not this union. The spirit of God being infinite may dwell both in Christ and us: & our faith though it be seated within our hearts, yet can it reach forth itself and apprehend Christ in heaven.  
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 favour eternally for Christ. For the better understanding of this; the order that God useth in showing his love must be observed. First of all, he begins his love in Christ, whom he loves simply for himself: then from Christ he descends to them that are united to Christ, considering them even as parts of Christ: whom also he loveth, yet not simply, but respectively, in and for Christ. He that looks upon things of divers kinds through a green glass, beholds them all to be green: even so, whom God respecteth in and for Christ, they are loved of God as he is loved, and righteous as he is righteous. And this is the thing which Paul desireth, that in the day of judgement he may be thus respected.  
Hence we learn, that God will make an examination of all our hearts, lives, and works, in the day of judgement. For this Finding which Paul mentioneth, presupposeth, that God sees and observes our ways, and will one day certainly discover them, knowing even now certainly whether we be in Christ or no. For this cause we are to call ourselves to an account, yea to a straight account: for God will find out whatsoever is amiss, though we have skill to make fair shows before men. And we are withal to amend ourselves. Solomon upon this ground dissuades the young man from fornication; why shouldest thou my son (saith he) take delight in a strange woman, 
Pro. 5. 11.  seeing the ways of men are before the eyes of God, and he pondereth all their paths. To this purpose the jews have a saying worth our marking: write say they three things in thy heart, and thou shalt never sin: There is an eye that seeth thee, an ear that heareth thee, and a hand that writeth all thy sayings & doings in a book. And the cause of our manifold sins is, that men falsely think, that God neither sees nor hears them. Thus saith David of his enemies; 
Psal. 59 8.  They brag in their talk, and sword are in their lips, for say they who heareth us.  
Again, here we see Paul's care, yea the pitch of all his desires and his principal forecast, that he might be found of God in the day of judgement to be a member of Christ. The like must be our care and forecast now 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 judgement. 
Luk. 21. 36.  Christ bids us, watch and pray that we may stand before the son of man: and this we cannot do, unless we be incorporate into Christ. We are bidden first to seek the kingdom of heaven: and that is indeed to be in Christ. To be wise and circumspect in many matters, and yet to want forecast to compass our main and principal good, is the greatest folly of all. What is the fault of the foolish virgins? virgin's they were as the wise: they carried the burning lamps of Christian profession: likewise they had oil, that is, the oil of grace: but, alas, they had not oil enough to furnish their lamps. Their fault was, that they wanted forecast to furnish themselves with oil sufficient. And there is never sufficiency of oil, till we be true and lively members of Christ. And this was their damnable folly, that they contented themselves with the name and profession of Christ, and had not a serious and special care indeed to be members of Christ. Therefore let us now diligently endeavour to be that in this life, which we desire to be found of God in the day of judgement. There be three judgements which we are to undergo, the judgement of men, of ourselves, and of God. The two first we may falsify, the third we cannot. For men we may deceive, and ourselves we may deceive; but God we can not. It is the foundation of all good things to be engraffed into Christ: and for this cause, all the forecast of our heads, all other cares and studies should give place that this be might accomplished. Some man may hereupon demand, what he should do, that he might be in Christ. I answer, two things: first he must break off all his sins, and turn unto God: secondly, he must pray earnestly even unto the death, that his heart may be knit to Christ. Again it may be demanded, how it may be known of us, that we are in Christ. 
2. joh. 3.  S. john answereth: Hereby we know that he dwelleth in us by the spirit which he hath given us. And we may know that we have the spirit of Christ, if the same mind, inclination, and disposition, the like love to God and man, the like meekness, patience and obedience be in us which was in Christ. For the same fruits argue the same spirit.  v. 9— Not having mine own righteousness, which is of the law, but that which is of the faith of Christ, etc. 
The Apostle having taught in general terms, that Christ is his gain, here begins to declare the same in more particular sort. For he sets down a threefold gain which he desired to obtain of Christ: the first is, the righteousness of Christ: the second is, inward fellowship with him: the third is, the resurrection of the body to eternal glory. Now this righteousness of Christ which Paul makes his first gain, is handled in the 9 verse: for the better knowledge whereof, I will first open the meaning of the words. And first of all, it must be known, that they are an exposition of the words which went before. For whereas Paul had desired to be found in Christ, now he shows his own meaning, that he desired therein nothing else but that he might be accepted of God for Christ's sake, and be esteemed righteous in his righteousness. And that this righteousness may be the better discerned, he sets down two sorts of justice: the one he refuseth, the other he desireth and chooseth. The righteousness refused, he calls it his own: because it is within him, and it is exercised by the powers of his soul, namely his mind, will, affections. He saith further, it is of the law, that is, of the works which the Law requireth: for (as Paul saith) the righteousness of the law is this, 
Rom. 10. 5.  He that doth these things shall live therein. Again of the justice desired, he saith, it is by the faith of Christ, that is, it ariseth of the obedience of Christ apprehended by faith. 
Rom. 3. 22. 25.  For in this manner to the Romans, he puts the faith of Christ, for faith in the blood of Christ. And whereas some man might happily say, that even this righteousness is ours as the former, Paul addeth further, that it is of God, wholly and only, and not of us either in whole or in part; being freely given of him upon our faith, that is, when we believe.  
In these few words Paul coucheth many weighty points of doctrine. I will distinctly propound them one by one. First of all, he makes a double justice, one of the Law, the other of the Gospel: yea he opposeth them as contraries in the case of justification: and that they may the better be conceived, he describes them severally. Touching the justice of the law, he sets it down by two things. First, he saith, it is within us: because it is nothing else but a conformity of heart & life to the will of God, revealed in the said law. And the law knows not the righteousness which is without us. Secondly he notes the matter of it, that it consists of such virtues and works as the law prescribeth. Now the justice of the Gospel it is likewise set forth by four things. First, it is not in us, but forth of us: because Paul opposeth it to the righteousness which is ours and within us. Secondly Paul sets down the matter of it, or the person in whom it is, namely Christ. Of whom jeremy saith, 
jerem. 23.  jehova is our righteousness. And Christ must be considered two ways; as God, and as Mediator: according to which two respects he hath a double righteousness. One as God, and that is infinite, and therefore incommunicable. The other as Mediator, is the Obedience of Christ which he performed in his manhood, consisting of two parts, his sufferings in life and death, and his fulfilling of the law for us. And this very obedience which is in Christ and not in us, is the very matter of the justice of the Gospel. Thirdly Paul sets down the means whereby this justice is made ours, and that is Faith, which doth rest on Christ and apply his obedience to us. Lastly Paul sets down the author of this justice, and that is God, who of his grace and mercy freely gives Christ and his obedience unto us, when we believe. Out of these four points a definition of the justice of the Gospel may be framed thus: It is the righteousness of the Mediator, namely the obedience of Christ given us freely of God and received by our faith.  
By this distinction of Legal and evangelical justice, we learn the difference of the Law and the Gospel. The Law promiseth life upon the condition of our works, or obedience performed according to the tenor of the law. The Gospel requires not the condition of merit, or of any work to be done on our parts in the case of our justification, but only prescribes us to believe in Christ and to rest on his obedience, as our justice before the Tribunal of God. Secondly by this we learn, that the church of Rome and the learned therein, are ignorant of the right difference between the Law and the Gospel. For they teach, that the righteousness, which stands in our inherent virtues and works done by us, is required for justification as well in the Gospel as in the Law: and that the difference lies only in this, that the law is more dark, and without grace: the Gospel more plain, having also the grace of God annexed unto it, to enable us in our own persons to do that which both law and Gospel require. But this is indeed to make a confusion of the law and Gospel, and to abolish the distinction of the twofold justice before named: which may not be.  
The second point of doctrine delivered by Paul is, That a sinner stands just before the tribunal seat of God, not by the justice of the law, but by the justice of faith, which is the obedience of Christ, without any works of ours. And because this point of doctrine is of great moment, and is withal oppugned of many, I will further confirm it by some special reasons. First of all, in the justification of a sinner, God manifests his mercy and justice to the full. For, as Paul saith, 
Rom. 3. 24. 26.  he justifieth freely by his grace: and in justifying he is not only a justifier but also just. Now this concurrence of mercy and justice is nowhere to be found, but in the Obedience of Christ, performed by him in our room and stead. As for all Christian virtues and works of godly men, they are by mercy accepted of God, but they do not satisfy the justice of God according to the tenor of the law. Secondly, Paul in the epistle to the Rom. considering Abraham not as an idolater unconverted, but as a believer, 
Rom. 4. 1.  yea as the father of all the faithful; saith, that then he was justified without works; and that, his faith, that is, the Messias apprehended by his faith, was counted unto him for righteousness, long after his conversion. Now, as he, who is a pattern for us to follow, is justified, so must we be justified, and no otherwise. Thirdly, as by Adam's disobedience we are made sinners: 
Rom. 5. 19  so by Christ's obedience are we made righteous: but but by Adam's disobedience 
a Lira upon Rom. 5. & Bellar. de great. ami. 1. l. 5. c. 17.  imputed to us, are we made sinners: therefore we are made just by the obedience of Christ imputed. Bernard used this reason. 
In Dominica. 1. po. 〈◊〉. Epiph. serm. 1.  Whom (saith he) another man's fault defiled, another man's water washed. Yet in calling it another man's fault, I do not deny it to be ours: otherwise it could not defile us. But it is another man's, because we all not knowing of it, sinned in Adam. It is ours; because we have sinned, though in an other, and it is imputed to us by the just judgement of God, though it be secret. Yet, that thou mayst not complain, o man, against the disobedience of Adam, there is given thee the obedience of Christ: that being sold for nought, thou mayst be redeemed for nought. Again the doctrine of imputed justice he teacheth expressly, saying: 
Epist. 190.  All are dead, that the satisfaction of one might be imputed to all, as he alone bore the sins of all. 
Ad milites temp. c. 11.  Again, Death is put to flight by the death of Christ, and the righteousness of Christ is imputed to us. Fourthly, 
1. Cor. 1. 30.  Paul saith, Christ is made unto us of God, justice, that is, justice imputed: for in the next words he saith, he is made our sanctification, 
2. Cor. 5. 21.  that is, our justice not imputed, but inherent. Fiftly, as Christ was made sin, so are we made the justice of God, but Christ was made our sin not by any conveyance of any corruption into his most holy heart, but by imputation. We therefore are made the justice of God by like imputation. And lest any man should yet surmise that this justice is not imputed; but infused into us, Paul saith, We are made the justice of God IN HIM, that is, in Christ. Hence it followeth manifestly, that there is no virtue or work within us which justifieth before God, and that our justice whereby we are just in the fight of God, and accepted to life eternal, is out of us, & placed in Christ. Thus much have the Fathers observed upon this text of Paul. Augustine saith, that Christ was made sin, 
Fnchir. c. 41 & de verbis Apost. Serm. 6.  that we might be made justice, not our justice, but God's justice, neither in us, but in him: as he declared sin not to be his, but ours, not placed in him but in us. Hierome saith, Christ being offered for us took the name of sin that we might be made the righteousness of God in him, not ours, nor in us. In the same manner speak Theophilact, Anselm, Sedulius presbyter, and others. Lastly, man considered as a creature before his fall, owed unto God the fulfilling of the law, which as a certain tribute was daily to be paid unto him. After the fall, he doubled his debt, because he then became debtor to God of a satisfaction due for the breach of the law. Now the not payment of this double debt is our unrighteousness. But where may we find a sufficient payment for this debt? We ourselves by our sins daily increase the said debt. And our own works, though proceeding of faith, are no convenient payment: because we cannot by one debt pay an other. And if we shall search through heaven and earth, there is nothing to be found, that may stand for payment with God, but the obedience of the Redeemer, which he hath presented and laid down before the throne of the Almighty, as an endless treasure to make payment in our behalf. And because the said obedience is a satisfaction for our unrighteousness, it is also our justice in the acceptation of God. By these and other reasons, it appears, that nothing can absolve us before God, and procure the right of eternal life, but the only obedience of the Mediator Christ, God and man: & that without any virtue or work of ours.  
Hence it follows that the present Church of Rome corrnpts the article of justification by mingling things together, which can no more be compounded and mingled together, then fire and water: namely, the justice of the gospel with the justice of the law. For it makes a double justification: the first contains two parts, pardon of sin by the death of Christ, and the infused habit of charity. The second is by works, which (they say) do meritoriously increase the first justification and procure eternal life. Here we see the sovereign medicine of the Gospel, namely remission of sins, tempered with the poison of the law. For though virtues and works prescribed in the law, have their place, as good gifts God, in our lives and conversations: yet when they are set up higher, and brought within the circle of justification as meritorious causes; they are put quite out of their place, and are no better than poison: and hereupon are termed of Paul, loss and dung. But such as desire to be termed Catholics, allege for themselves against us, that the obedience of Christ, that is, the righteousness of an other cannot possibly be our righteousness. I answer, that the justice of another may be our justice, if it be really made ours. And this is true in Christ. For when we begin to believe in him, though our persons remain evermore distinct and unconfounded, yet are we made one with him, and according to the tenor of the evangelical covenant, are we given to him, and he to us: so as we may truly say, Christ is mine, as we can truly say, this house or this land is mine. Now if Christ be ours, than also his obedience is not only his but ours also: his, because it is in him: ours, because with him it is given us of God. Again, they allege, That when Paul refuseth the righteousness of the law, he means nothing else but the works of the law, that are performed by the strength of nature, and that he doth not exclude the works of Grace. I answer, it is false: for he speaks of himself in the time present when he was a Christian Apostle: and therefore he excludes all righteousness of his own, which he had by the law, even when he was an Apostle. And the objection, Rom. 6. 1. what then shall we sin that grace may abound? cannot be inferred upon justification by works of grace: but upon a justification by the obedience of Christ imputed to us, without all works of our own.  
Again, that we are justified, not by the justice of the law, but by the justice 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 justice. If Satan plead against us that we are sinners, and therefore subject to eternal damnation: let us answer him, that the obedience of Christ hath freed us from this damnation. If he plead further, that we never fulfilled the law; and consequently that we have no right to eternal life: we must answer him, that Christ fulfilled the law for us. If he shall vex and upbraid us with the consideration of our manifold wants and corruptions; let us tell him, that, so long as we turn unto God from all our evil ways, bewail our corrupttions, and believe in Christ, all our wants are covered in his obedience. Again, if in the time of death, the fear and apprehension of the judgement and anger of God terrify us, we are to oppose this obedience of our Mediator, to the judgement of God, and to put it between God's anger and us: yea we are to rest upon it, and to enfold and wrap our souls in it, and thus to present them to God. 
Isa. 4. 6.  Isai the prophet saith, that the Messiah is a place of refuge, shelter, or shade, against the tempest or burning heat of the wrath of God. 
Rom. 3. 25.  And Paul saith, he is our propitiatory: to signify, that as the propitiatory covered the ark, and the law in the ark, which is the hand writing against us, from the presence of God: so Christ covereth our sins, and puts himself between us and the indignation of his father.  
The third and last point of doctrine here delivered by Paul is, That faith is the means to receive and to obtain the obedience of Christ for our justice. That this may the better be conceived, four points are to be handled. What this faith is? how it is a means to obaine justice? whether alone by itself, or by the help of other virtues? When and how long it is the only means? For the first: Faith is a special gift of God whereby we believe Christ and his benefits to be ours. In the first place I say, it is a gift of God: because it comes wholly of God, and not from the mind or will of man. Thus Paul saith, 
Phil. 1. 29.  It is given you for Christ to believe in him: 
Luk. 24. 25.  and Christ our Saviour Saith to two of his disciples, O foolish and slow of heart to believe. If it be objected, that when we believe first, we then believe willingly: I answer; it is so indeed: yet is not this willingness in us by nature but by grace: because when God gives unto us the gift of faith, he gives us also to will to believe. None comes to Christ but he is drawn of the father: and to be drawn is, when the unwilling will is changed, and by the power of God made a willing will. I add further, that faith in the Messias is a special gift, for two causes. First, because it is a gift above not only corrupted, but also above the first created nature. For it was never in man's nature by creation. Adam never had it: neither did the moral law reveal it unto us; because it never knew this faith. Nevertheless other virtues, as love of God and man, fear of God, etc. are revealed of the law, and were in man's nature by creation. Again, whereas all other gifts of God are given to them that are engrafted into Christ: faith is given to them that 
a non insitis, sed inserendis.  are to be engrafted: because it is the engrafting, and therefore can not be given to them that are already in Christ, but to them that are to be in Christ. Further, I say, that by faith, we believe Christ and his benefits to be ours. For this is the property of faith, whereby it differs from all other graces of God. When Thomas had put his finger into the side of Christ he said, My Lord, and my God: to whom Christ replied: 
joh. 20. 28, 29.  Because thou hast seen, thou hast believed. Where we see, that this is faith, to believe Christ to be our Lord & our god. Paul saith, I live by the faith of Christ: now what he means by faith, 
Gal. 2. 20.  he shows in the next words: who hath loved ME and given himself FOR ME.  
If any man shall demand, upon what grounds, (because we are not to go by imagination) I say, upon what grounds he is to conceive a faith, that Christ is his Christ: I answer, the grounds are two. The first is the commandment of God, to believe Christ and his benefits to be ours, 1. joh. 3. 23. This is his commandment, that ye believe in the name of his son jesus Christ. Now to believe in Christ, is to put our confidence in him: and we can put no confidence in him, unless we be first assured that he with his benefits is ours. And whatsoever we ask in prayer, 
Mar. 11. 24.  we are commanded to believe that it shall be given unto us. Now above all things we are to ask that Christ and his benefits may be given unto us of God. This therefore must we believe. The second ground is this: We must consider the manner that God useth in propounding the promise of grace unto us: for he doth not only set it forth unto us in a general sort, but also he useth meet and convenient means to apply it to the persons of men. First of all, he confirms it by oath, that we ourselves might the better apply it and reap sure consolation thereby. 
Hel. 6. 18.  Secondly God giveth unto us the spirit of adoption; which beareth witness to our consciences of such things as God hath given unto us in particular, and are only in general manner propounded in the promise. And this testimony must be certain in itself, and also plainly known unto us; else is it no testimony. Thirdly both the Sacraments, are seals of the promise: in the lawful use whereof God offers, yea exhibits Christ unto us; and doth (as it were) write our names within the promise, that we might not doubt. Now then, look as God gives the promise, so must we by faith receive it. But God gives the promise, & withal applies it: we therefore must receive the promise, and by faith apply it to ourselves. If any man shall say, that he can not conceive a special faith upon these grounds by reason of his unbelief: I answer, that he must strive against his unbelief, and endeavour to believe by desiring, ask, seeking, knocking: and God will accept the will to believe for faith itself, so be it there be an honest heart touched with sorrow for sins past, and a purpose to sin no more.  
That we may yet better know, what faith is; understand that there be two kinds of false faith, like indeed to true faith, and yet no faith at all. The first is, when a man conceives in his heart a strong persuasion, that Christ is his Saviour, and yet carries in the same heart a purpose to sin, and makes no change or amendment of his life. This persuasion is nothing but presumption, and a counterfeit of true faith, whose property is to purify the heart, and to show itself in the exercises of invocation and true repentance. The second is, when men conceive a strong persuasion, that Christ is their Saviour, and yet for all this contemn and despise the ministery of the word and sacraments. This also is an other counterfeit. For true faith is conceived, cherished, and confirmed by the use of the word & sacraments. And we must there seek Christ, where God will give him unto us: now God gives Christ in the word and sacraments; and in them he doth as it were open his hand & reach forth all the blessings of Christ unto us. We must not therefore imagine to find Christ, where and how we list; but we must seek him in the word and sacraments, and there must we receive him, if we desire to receive him aright.  
The second point to be considered is, How faith is a means to justify? I answer thus. Faith doth not justify as it is an excellent work of God in us: for then all virtues might be means of justification, as well as faith. It doth not justify as it is an excellent virtue in itself: because it is imperfect and mingled with unbelief. It doth not justify as a means to prepare and dispose us to our justification: for so soon as we begin to believe in Christ, we are justified 
a Chrysost. hom. 7. in Rom. Quam primum homo credidit, confestim simul justificatus est.  without any disposition or preparation coming between faith and justification. Lastly it doth not justify as it contains in it all other virtues and good works, as the kernel contains the tree with all his branches. For than should it be a part, yea the principal part of our justice. Whereas Saint Paul distinguisheth justice and faith, saying, that our righteousness is of God upon faith: and not for faith, but, by faith. Now then faith justifies, as it is an Instrument or hand to apprehend or recceive the benefits of Christ for ours; and this apprehension is made, when we do indeed believe Christ and his benefits to be ours. And lest any should imagine, that the very action of faith in apprehending Christ, justifieth: we are to understand that faith doth not apprehend by power from itself, but by virtue of the covenant. If a man believe the kingdom of France to be his, it is not therefore his: yet if he believe Christ and the kingdom of heaven by Christ to be his: it is his indeed: not simply because he believes, but because he believeth upon commandment and promise: for in the tenor of the covenant, God promiseth to impute the obedience of Christ unto us for our righteousness, if we believe.  
The third point is, whether faith alone be the means to obtain the justice of Christ for us or no? I answer, it is the only means without the help of any other virtue or work. For Paul here teacheth, that faith apprehendeth Christ for righteousness, without the law: that is, without any thing that the law requireth at our hands. And here by this exclusive particle [without the law,] he teacheth three things. The first, that nothing within us is an efficient or meritorious cause, either principal or less principal, in whole or in part of our justification or reconciliation with God. The second, that nothing within us is an instrument or means to apply the obedience of Christ unto us, but faith which is ordained of God to be an hand to receive the free favour of God in the merit of Christ. The third, that our renovation or sanctification is no matter, form, or part of our justification, but that it wholly stands in the imputation of the justice of Christ. In a word, Paul utterly excludes all things that are within us, whether by nature or by grace, from the act of justification: that in this article, only grace, only Christ, only faith, only mercy in pardon of sin may reign. It may be here objected, that Abraham was justified not by faith alone, but by works, as S. james teacheth. I answer, there is a double justification, one of the person whereby a man of a sinner is made no sinner: the second is the justification of the faith of the person, whereby faith is declared to be true faith: and this second is by works: and of it S. james speaketh as appeareth v. 18. where he saith, Show me thy faith by thy works. And whereas he saith, that Abraham our father was justified by works, his meaning is that Abraham by works justified himself to be a true believer, yea the father of all the faithful: and his faith was made perfect by works, verse 22. that is, declared or justified to be a true faith.  
The fourth or last point is, when and how long faith alone justifieth? I answer, not only in the beginning of our conversion, but also in the continuance, and final accomplishment thereof. For here Paul desires in the day of judgement to stand before God only by the justice of faith, without his own justice of the law. And Paul brings in Abraham (as I have noted before) in the very midst of godly conversation and holy obedience to be justified without any works by his faith in the Messias. 
Rom. 4.  And Paul avoucheth three things of faith: 
Rom. 5. 2.  by it we have access to the grace of God: by it we stand in the same grace: by it we rejoice under the hope of glory. Thus then, we see there is one only way of justification, namely that we are justified and accepted of God to life eternal through grace alone, by faith alone, for Christ alone in the beginning, middle, and end of our conversion. And here is plainly discovered the error of the church of Rome. It makes a double justification: one whereby a sinner is made of an evil man a just man; and this they say is by faith alone: the second is, whereby a man of a just man is made more just: and this (they say) is by faith and works together: but falsely, as I have showed.  
By all this which hath been said, we see how righteousness comes by, and upon the faith of Christ. And hence we learn, that it stands us in hand to prove whether we have faith or no: because where is no faith, there is no justice. Secondly our duty is to labour for such a faith, that can and doth justify itself to be true faith, by works of love to God and men. Thirdly we must by this faith, rest and wholly rely ourselves on the obedience of Christ both in life and death: yea whatsoever doth befall us. Though God should reach out his hand & destroy us, we must still rest upon him.  
Secondly, if our justice be forth of us, and we must by faith trust God for it: then much more must we trust him for health, wealth, liberty, peace, food, and raiment, and for all the things of this life. And if we cannot trust him in the less, we shall never trust him in the principal. Therefore it is our part to walk in the duties of our callings, and to obey God therein: & for the success of our labours to trust him upon his word; yea when all worldly helps and succours fail, to trust in him still. If we cannot trust him for our temporal life, we shall never trust him for our salvation.  
The second gain which Paul desireth, is fellowship with Christ in the 10. verse. Where it is set forth first generally, and then by his parts. Generally in these words [That I may know him.] Here it must be remembered that knowledge is twofold, knowledge of faith, & of experience. Knowledge of faith is to be assured of Christ and his benefits, though it be against all human reason, hope, & experience. Of this Paul saith, It is eternal life to know thee the only God, etc. The knowledge of experience is to have a sense and feeling of our inward fellowship with Christ, and upon often observation of his goodness to grow more and more in experience of his love. Now this knowledge is here meant, and not the first, which was before mentioned verse 8. And therefore Paul's desire is, that he may grow more and more in holy experience of the endless love of God, and fellowship with Christ.  
The parts of this desired communion are two: fellowship with Christ in his resurrection, and fellowship with him in his death. The former is expressed in these words, [and the virtue of his resurrection.] And for the better conceiving of it, we are to consider what the resurrection of Christ is? and what is the virtue thereof? That the resurrection of Christ may be rightly conceived, five points are to be scanned. The first, touching the person of him that rose: and that was Christ God and man. Indeed properly the body alone did rise, and not the soul or godhead, yet by reason of the union of the two natures in the unity of one person, whole Christ arose, or God himself made man arose. This commends unto us the excellency of Christ's resurrection, and makes it to be the foundation unto us of our resurrection. The second point is, For whom he rose? He rose not as a private person for himself alone: but he rose in our room & stead, and that for us: so as when he arose, all the elect arose with him, and in him. Thus saith Paul, that the Fphesians were raised together with him. 
Eph. 2. 6.  His resurrection therefore was public: and this is the ground of our comfort. The third point is, When he arose? He arose then, when he lay in bondage under death, & that in the grave, which is as it were the castle & hold of death. When Peter saith, that God loosed the sorrows of death, 
Act. 2. 24.  he signifieth that Christ was made captive for a time to the first death & to the sorrows of the second. Now in the midst of this captivity & bondage, he raised himself: & this argues, that his resurrection is a full victory & conquest over death and all our spiritual enemies. The fourth point is, That he rose by his own power, 
joh. 10. ●8.  as he saith of himself, I have power to lay down my life, and to take it up again. If this had not been, though he had risen a thousand times by the power of another, he had not been a perfect Redeemer. The last point is, Wherein stands the resurrection of Christ? Answer, it consists in three actions of Christ. The first is the reuniting of his body to his soul, both which were severed for a time, though neither of them were severed from the godhead. The second action is the change of his natural life, which he led in the estate of humiliation, into a heavenly and spiritual life without infirmities, and not maintained by food as before. For we find not that after his resurrection he ever took meat for necessity, but only upon occasion, to manifest the truth of his manhood. And this life he took unto himself, that he might convey it to all that should believe in him. The third action is his coming forth of the grave; whereby death itself did as it were acknowledge him to be a conqueror; and that it had no title or interest in him. These five things considered, the article of Christ's resurrection shall be rightly understood.  
Touching the virtue of Christ's resurrection, it is nothing else but the power of his god head, or the power of his spirit, whereby he raised himself mightily from death to life, and that in our behalf. The excellency of it may be known by the effects, which be in number eight. The first, that by it he showed himself to be the true and perfect Saviour of the world. For it was foretold of the Messias that he should die & rise again. Psal. 16. Matth. 12. And all this was accordingly accomplished by the virtue of Christ's resurrection. The second effect is, that by it he showed himself to be the true and natural son of god. 
Rom. 1●.  Paul saith, He was declared mightily to be the son of God, by the spirit of holiness in his rising from the dead. The third effect is, that by this virtue he declared himself to have made a full and perfect satisfaction for the sins of the world. For if he had not satisfied to the full, 
1. Cor. 15. 17.  he had not risen again. And Paul saith, If Christ be not risen we are yet in our sins. On the contrary then, seeing he is risen, such as believe in him, are not in their sins. 
Rom. 8. 34.  Again: Who shall condemn us? it is Christ which is dead, yea or rather which is risen again. The fourth effect is justification, as Paul testifieth: He died for our sins, and rose again for our justification, and that was on this manner. When he was upon the cross, he stood there in our room, having our sins imputed unto him: and when he rose from death he acquit and justified himself from our sins, and ceased to be any more a reputed sinner for us: and thus, all that do or shall believe in him, are in him acquit, absolved, and justified from all their sins. If any demand, how they which lived in the time of the old Testament, before the resurrection of Christ, could be justified thereby; considering the effect must follow the cause: I answer, that they were justified by the future resurrection of Christ: which though it followed in time, yet did the value & virtue thereof, reach even even to the beginning of the world. The fifth effect, is the conferring and bestowing of all such gifts and graces as he had merited & procured for us by his death and passion. Thus Christ testifieth that the giving of the spirit in large & plentiful manner, was reserved to the glorification of Christ, 
Ioh 7. 39  which began in his resurrection. 
Luk. 24. 47.  And the preaching of Repentance and remission of sins is reserved till after his resurrection. And S. Peter saith, 
1. Pet. ●. 3.  that the Elect are regenerate to a lively hope by the resurrection of Christ. By reason of this bestowing of graces and gifts, the resurrection of Christ is the beginning of a new and spiritual world, which the holy Ghost calls the world to come, 
Heb. 2. 5.  in which shall be a new heaven and a new earth, 
Isa. 65. 27.  as Isai speaketh, and a peculiar people of God, zealous of good works, keeping an eternal sabbath unto God. This one effect alone sufficiently declares the excellency of this virtue of Christ. The sixth effect is vivification, which is a raising of us from the death of sin to newness of life. And the reason hereof is plain. For Christ in his resurrection put away his natural life, which with our nature he received from Adam, and took unto him a spiritual life, that he might communicate the said life to all that believe in him. Again as the first Adam makes us like himself in sin and death: so Christ the second Adam renews us and makes us like to himself in righteousness and life. And the head quickened with spiritual life will not suffer the members to remain in the death of sin. The seventh effect is to preserve safe & sound the gifts and graces, which he hath procured by his death; and bestowed on them that believe: and this he doth by the virtue of his resurrection. For to this end, hath he conquered all our spiritual enemies, and doth by his power conquer them still in us; so as none shall be able to take his sheep out of his hands. The last effect is, to raise the body from the grave in the day of judgement to eternal glory. If it be objected, that the wicked are also raised then by the power of Christ: 
Rom. 8. 1●.  I answer, that the power of Christ is twofold. One is the power of judgement, the other a power of a Saviour. By the first, Christ as a judge raiseth the ungodly, that he may execute on them the curse denounced from the beginning of the world [at what time thou shalt eat the forbidden fruit, 
〈◊〉 2. 7.  thou shalt die the death.] The second power is here termed the power of Christ's resurrection; and it belongs to him as he is our Saviour: and by it will he raise to life eternal all those that by the bond of the spirit, are mystically united to him. For by means of this union, this raising power shall flow from the head to the dead bodies of them that are in Christ. Thus we see, what the virtue here mentioned is, and what Paul desires, namely that he may have experience of these effects in himself.  
The use of the doctrine followeth. First of all, in that Christ rose for us, and in that his resurrection is of endless efficacy, here is the foundation of all our spiritual comfort. For by this virtue of Christ's resurrection from death to life, all our spiritual enemies are conquered and subdued, and by the said virtue doth he daily more and more subdue them in us. Upon this ground said Christ: Ye shall have affliction in the world: 
joh. 16. 33.  but be of good comfort, I have overcome the world. And this victory is for us, and it is made ours by our faith, as john saith, This is the victory which over cometh the world, 
1. joh. 5. 4.  even your faith. Art thou then terrified and afraid with the conscience of thy sins, with the cruelty of tyrants, the rage of the world, the pains of hell, the pangs of death, the temptations of the devil; be not dismayed, but by thy faith rest on Christ that rose again from death to life for thee, & thereby showed himself to be a rock for thee to rest on, and to be the lion of the Tribe of juda: and thus shalt thou find certain remedy against all the troubles and miseries of life and death.  
Again here we are taught to rise with Christ from our sins, and to live unto God in newness of life: and for this end to pray that we may feel the virtue of Christ's resurrection to change and renew us. Great are the benefits which we reap by this virtue, and we are to show ourselves thankful to God for them: which we can do no way, but by newness of life. Again the end why Christ rose for us, was that we might rise from our sins and corruptions, 
Rome 6. 4.  in which we lie buried as in a grave, to a new spiritual life. And the reward is great to them that make this happy change. For he that is partaker of the first resurrection shall never see the second death: 
〈◊〉. 20. 6.  as on the contrary he which never riseth from his own sins and evil ways, shall certainly feel and endure the second death. And further it must be known, that the virtue of Christ's resurrection and the merit of his death, are inseparably joined together: and therefore he that finds not the virtue of Christ to raise him to an holy and spiritual life acceptable to God, falsely persuades himself of the merit of his death in the remission of his sins. Christ by rising put under his feet all our enemies, and led captivity captive even sin itself. It is therefore a shame for us to walk in the ways of sinew, and to make ourselves slaves and captives to it. Christ by rising from death made himself a principal leader and guide to eternal life. 
Act. 3. 25.  What wickedness then is it to walk in the ways of our own heart, and not to ' follow this heavenly guide. The care and purpose to keep a good conscience is a certain fruit and effect of Christ's resurrection. 
2. Pet. 3. 21.  Thus S. Peter saith, that the effect of our baptism is the stipulation of a good conscience by the resurrection of Christ. Where the word which I translate, Stipulation, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  signifies an interrogation upon an interrogation. For the Minister in the name of God demands, whether we renounce the world, the flesh & the devil, and take the true God for our God. And we upon this demand, do further in our hearts demand of God, whether he will vouchsafe to accept us being wretched sinners for his servants; and thus we make profession of our mind and desire. When Christ rose, by the virtue of his resurrection, the earth trembled, and thereby this bruit creature in his kind professed his subjection and homage to Christ that rose again. If then we believe, that Christ rose from death for us, much more should our hearts tremble and we yield ourselves in subjection to him in all spiritual obedience. Some man may say, you bid us rise from our sins, as Christ rose to the glory of his Father, whereas this is wholly Gods work in us, and not ours: I answer, it is so indeed: yet can we use the outward means of hearing and reading; and if we have any spark of grace, we can ask and desire the spirit of God, that worketh this in us. Again, exhortations, admonitions, and such like, are means appointed of God, whereby he worketh in us the thing which he requireth and commandeth. Wherefore let us listen to the voice of Christ, Awake thou that sleepest, stand up from the dead, 
Eph. 5. 14.  and Christ shall give thee life. And worldly cares must not hinder us in this work: for as Paul saith, 
Coloss. 3. 1.  they which are risen with Christ, must seek the things that are above.  
Again here we are taught, that we may not content ourselves, if we know Christ in the brain, and can speak well of him with a glib tongue, we must go yet further, and by all means labour, that we taste and feel by experience how good and sweet a Saviour Christ is unto us; that our hearts may be rooted and grounded in his love. This is the thing which Paul aimed at: which also we must seek by all possible means to attain unto.  
To proceed; that we may have right knowledge of our communion with Christ in his death, two points are to be handled. The first is, what are the sufferings of Christ? I answer, not only the sufferings which he endured in his own person, but also those which are endured of his members. 
Act. 9 4.  Thus Saul persecuting the church, is said to persecute Christ himself. And Paul saith, that he fulfilled the rest of the afflictions of Christ in HIS OWN FLESH. 
Coloss. 1. 24.  And whereas the Lord said of the people of Israel, 
Hos. 11. 1.  I have brought my son out of Egypt: it is applied by Saint Matthew to Christ himself. Yet here it must be remembered, that if the members of Christ suffer either civil or ecclesiastical punishments for evil doing; they are not the sufferings of Christ. For when Saint Peter had said, 
2. Pet. ●. 13. 15.  Rejoice in that you are partakers of the sufferings of Christ: he addeth further, Let no man suffer as an evil doe●, opposing the one kind 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 second point, fellowship with Christ in his death is either within us or without us. That within us is called the mortification of the flesh or the crucifying of the affections and the lusts thereof. The other without us, is the mortification of the outward man by manifold afflictions: and of this Paul speaks in this place: and it may be thus described out of this text. Fellowship with Christ in his death: is nothing but a conformity in us to his sufferings and death. And it is a thing worthy our consideration to search wherein stands this conformity. For in two respects there is no conformity between our sufferings and the sufferings of Christ. For first of all, God powered forth on Christ the whole malediction of the law due to our sins: and by this means showed upon him justice without mercy. chose in our afflictions God moderates his anger, 
1. Cor. 10.  & in justice remembers mercy: because he lays no more upon us, than we are able to bear. Secondly Christ's sufferings are a redemption & satisfaction to God's justice for our sins: so are not ours: because before God we stand but as private persons, & for this cause the sufferings of one man cannot satisfy for an other: and there is no proportion between our sufferings & the glory which shall be revealed. And Christ saith of himself, 
Isa. 6 3. 3.  I have tread the winepress alone.  
Now this conformity stands (as I take it) properly in the manner of suffering; and that in four things. First of all, Christ suffered for a just and righteous cause: for he suffered as our redeemer, 
Mat. 5. 10.  the righteous for the unrighteous. And so must we likewise suffer for righteousness sake. 
1. Pet. 2. 21.  Secondly Christ in suffering was a mirror of all patience and meekness. And we in our sufferings must show the like patience. And that we be not deceived herein, our patience must have three properties. It must be voluntary, that is, we must willingly and quietly renounce our own wills, and subject ourselves in our sufferings to the will of God. Patience perforce is no patience. Again it must not be mercenary, that is, we must suffer not for buy respects, as for praise, or profit, but for the glory of God, and that we may show our obedience to him. Hence it appears 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 afterward begin to grudge and repine casting off the yoke of Christ, we fail in our patience. Further, if it be demanded, whether the affections of grief & sorrow may stand with patience: I answer yea: for Christian religion doth not abolish these affections, but only moderate them, and bring them in subjection to the will of God, when we lie under the cross. The third point wherein stands our conformity with the sufferings of Christ is this: 
Heb. 5. 8.  Christ learned obedience by the things which he suffered, not because he was a sinner, but because being righteous he had experience of obedience. And we likewise in our sufferings must be more careful to take the fruit thereof, then to have them taken away. And the fruit of them is to learn obedience thereby, specially to the commandments of faith and repentance. When job was afflicted of God, not for his sins, but that he might make a trial of his faith and patience, 
job. 42. 6.  he nevertheless in the end took an occasion thereby to renew his old repentance. And Paul saith, that he received in his own flesh the sentence of death, 
2. Cor. 1.  that he might learn by faith to trust in god alone. Lastly Christ's sufferings were even to death itself: 
Heb. 12. 4.  even so must we resist sin, fight against it to the shedding of our blood. Faith and good conscience are things more precious than the very blood of our hearts: and therefore if need be, we must conform our selves to Christ, even in the pains of death.  
This is that conformity of which Paul here speaks of, which also he magnifies as a special gain. And there be many reasons thereof. For first of all this conformity is a mark of God's child. 
Heb. 12. 7.  For if we obediently endure afflictions, God in them, & by them, offers himself as a father unto us. Secondly, it is a sign that the spirit of God dwelleth in us: 
1. Pet. 4. 14.  as Peter saith, If ye be railed upon for the name of Christ, the spirit of glory and of God resteth upon you. Thirdly, the grace of God is most of all manifested in afflictions, in which God seems most of all in man's reason to withdraw his grace. God's power is made manifest in weakness. 
1. Cor. 12. 9  Afflictions bring forth patience: not of themselves, but because then the love of God is shed abroad in our hearts. 
Rom. 5. 5.  Hope of eternal life showeth itself most in the patient bearing of afflictions. 
15. 4.  In peace and ease natural life reigns. chose in our sufferings natural life decay, and the spiritual life of Christ apparently shows itself. Lastly, this conformity with Christ, 
2. Cor. 4. 1●.  is the right and beaten way to eternal life. By many tribulations we must enter into the kingdom of heaven. 
Act. 14. 2. Tim. 2. ●●.  That we may reign and live with Christ, we must first die with him. The estate of humiliation is the way to the estate of exaltation and glory, first in him and then in us.  
The use of this doctrine follows. Here we see what for this life is the condition of all true believers: namely, that after they are made partakers of Christ and his benefits, by the virtue of his resurrection, they must also be made conformable to his death. The commandment of our Saviour Christ to them that will be his disciples is, 
Luk. 9 23.  To deny themselves and to take up their own crosses every day. And there be three weighty causes, why God will have it so. 
2. Cor. 12. 1. Cor. 1●.  The one, that he may correct sins past: the other, that he may prevent sins to come: the third, that he may prove what is in our hearts. Secondly we learn by this which hath been said, to comfort ourselves in our sufferings. For in them Christ and we are partners, and he vouchsafes to make us his fellows. Hence it follows that all our afflictions are well known to Christ, and that they are laid on us with his consent: and for this cause we should frame ourselves to bear them with all meekness. And hence again we learn, that he being our partner, will help us to bear them, either by moderating the weight of them, or by ending them for our good. Lastly, here we learn that our afflictions are either blessings or benefits: and such may we discern them to be, though not by the light of reason, yet by the eye of faith: because they are means to make us conformable to our head Christ jesus. Benefits of God are of two sorts, positive and privative. Positive, whereby God bestows something on us. Private whereby God takes away a blessing, and covertly gives another. Benefits of this kind be afflictions. Of the twain, these are the rifer for the time of this life: and the other for the life to come. And therefore while we live in this world, our duty is with Paul to labour to attain to this conformity with the sufferings of Christ, when upon any occasion we shall be afflicted: for than shall we be fashioned like unto him, and reap much comfort thereby.  
Thus much of the second gain: now follows the third in these words, [If by any means, I may attain to the resurrection of the dead.] The word resurrection here signifies the reward of eternal life; the antecedent being put for the consequent. For to rise again of itself is no gain, considering it is common both to good and bad, but eternal life that follows, is the reward. And the form of speech, [if by any means] doth not signify or imply any doubting in Paul of his own resurrection to life: 
Rome 8. 2. ●im. 1. 12.  for he was persuaded that nothing should separate him from Christ: and it is an article of our and Paul's faith, to believe the resurrection of the body to eternal life. Wherefore it signifies properly a difficulty to obtain the gain desired: and an earnest affection in Paul to obtain the same. And when he saith, [By any means,] we must know that there be three ways or means to come to eternal life. One is by peaceable life and death: the other is by a life laden with many afflictions, the third is by a violent, cruel, and bloody end. And Paul's mind and desire is, to obtain the crown of eternal glory by any of these ways: and if not by the first or second, yet by the third.  
In these words four things are to be considered. The first is the gain itself, and that is, the Reward of eternal glory. And that we may the more with Paul be stirred up to a desire thereof, I will stand a while to declare the excellency and the conditions of it. It is nothing else but a certain estate of life, in which all the promises of God are in & by Christ accomplished unto us in heaven. And it will the better be conceived by the answering of three questions: What shall ceafe in this estate? What we shall have? What we shall do?  
For the first, seven things shall cease. The first is the Execution of the Mediatorship of Christ, or of the offices of a king, priest, prophet. Thus much teacheth Paul, 
2 Cor. 15. 24.  when he saith, that Christ in the last day must give up his kingdom to his father. And though the execution shall then cease: yet nothing shall be wanting to them that believe: because then shall be the full and eternal fruition of all the benefits of our redemption. Secondly, then shall cease all callings in family, church, and common wealth: because Christ shall then put down all power, 
Ibid. v. 24.  rule, and authority. In this blessed estate, there shall not be magistrate and people, master & servant, husband and wife, parents and children, pastor and people: but all such outward distinctions of persons shall cease, and we shall be as the angels of God. Thirdly all virtues, that pertain to us, as we are pilgrims here upon earth, shall have an end, as faith, hope, patience: because the things believed and hoped for shall then be obtained. Withal that part of invocation called Petition, shall cease, as also the preaching and hearing of the word and the use of sacraments. 
1. Cor. 13. 13.  The fourth thing that shall cease is original sin with the fruits thereof: because no unclean thing may enter into the heavenly Jerusalem. 
Rev. 21. 4.  Fiftly, then shall cease all miseries, and sorrows, all infirmities of body and mind: for then all defects of eyes, arms, and legs, shall be restored. The fixed thing that shall cease is natural life with the means thereof, as meat, drink, clothing, physic, recreation. For than our bodies shall be spiritual, that is, immediately & eternally preserved by the operation of the spirit of God, as now the body of Christ is in heaven. The last thing to be abolished is the vanity of the creatures, specially of heaven and earth: which i● the last judgement shall again be restored to their former excellency. 
Act. 3. 21.   
The second question is, what we shall have and enjoy in this estate? I answer, three things. The first is, immediate and eternal fellowship with God the father, 
1. Cor. 15▪ 28.  son, and holy ghost. For in this happy estate the tabernacle of God shall be with men, 
Rev. 21. 3.  as Saint john saith: & God shall be all things that heart can wish to all the elect. 
Serm. de Temp. 148.  Augustine saith notably: There shall be exceeding peace in us, and among us, and with God himself. Because we shall see him and enjoy him always and every where. Therefore blessed shall that life be, for the thing which we shall enjoy: for we shall enjoy God himself. For the manner of enjoying him: for we shall enjoy him by himself, all other means ceasing. For the measure of our enjoying him: for we shall fully enjoy him. For the time: for we shall eternally enjoy him. For the certainty, whereby we shall know that it shall be so. For the place: for we shall enjoy him in heaven. Lastly for the companions joined with us: for they shall be the elect. From this fruition of God shall arise endless and unspeakable joy. Psal. 16. 11. In thy presence is fullness of joy, at thy right hand are pleasures for evermore. In the Transfiguration of Christ, which was but a shadow of the eternal glory, Peter was ravished with joy & delight: the joy therefore which shall be in heaven must needs be unspeakable. 
Mat. 17.  The second thing which shall be enjoyed is Glory both in mind and body. In mind, because we shall then be partakers of the Divine not essence (for then we should be deified) but nature, that is, divine virtues and qualities, more excellent than those which God bestowed on Adam, 
2. Pet. 1. 4.  though of the same kind. The glory of the body is to be changed and made like the glorious body of Christ. The third thing is, Dominion and Lordship over heaven and earth; which Lordship once lost by Adam, shall then fully be restored. He that overcometh shall possess all things. 
Phil. ●. 21.  Reu. 21. 7.  
The third question is, what we shall do? I answer briefly, keep an eternal sabbath in praising of God, and giving thanks unto him. And thus by the consideration of these things, we may take a taste of the excellency of this third and last gain.  
The second point here to be considered, is the difficulty of obtaining this desired gain of eternal life. And the reason is plain. For the way to eternal life is full of impediments, which I reduce to four heads. First of all in this way we are to fight, not with flesh and blood, 
Eph. 6. 13.  but with principalities and powers in spiritual things, seeking the destruction of our souls. Secondly there be within us innumerable lusts that compass us round about, press us down, and draw us away to the broad way of destruction. 
Heb. 12. 1. ●am. 1. 14.  Thirdly this way lies full of offences, partly in doctrines, partly in evil examples; all tending to this end, either to make us fall, or to go out of the way. 
Ro●. 1. 8. 35.  Lastly it is beset with manifold tribulations, from the beginning to the end. Hence we learn, that we must give all diligence that we may attain to the reward of glory: and therefore we must struggle, 
Mat. 7. 13.  strive, and wrestle to enter in at the strait gate. The principal gain, and the hardness to obtain it, requires our principal study and labour. Therefore they deal wickedly, that use no means, but (as they say) leave all to God, thinking it the easiest matter in the world, to win the kingdom of heaven. The like is their fault, that profess religion in a slack and negligent manner, being neither hot nor cold.  
The third point, is Paul's mind and desire of eternal life. If it be said, that wicked men have the like desire, as for example Balaam: I answer, in Paul there was an endeavour answerable to his desire, as appears act. 24. 16. where he saith, That he waited for the resurrection of the just and unjust: and that in the mean season he laboured to keep a good conscience before God and men: now this desire in the ungodly is barren, and yields not his fruit. Again Paul being justified, still desires to attain to full fellowship with Christ, and to conformity with him in glory. The like desire, with the like endeavour, should be in us.  
The last point, is Paul's courage and fortitude. He is content to endure any kind of death, yea cruel death, so he may obtain this third and last gain. And thus it is verified, which he saith, that God had given him the spirit not of fearfulness but of courage. 
●. Tim. 1. 7.  Like was the courage of Moses, who was content to endure afflictions with the people of God, that he might win the recompense of reward. 
Heb. 11. 26.  Like was the courage of the martyrs, that were racked & would not be delivered, 
〈…〉  that they might obtain a better resurrection. We likewise walking in the way to eternal life, must take the like courage unto us in all dangers. For this cause we must pray unto God, to give us the spirit of courage: and we must always attend upon the calling and commandment of God, making it the stay and foundation of our courage: and we must yet further stay ourselves on the promise of God's presence and protection, so long as we obey him. If it be alleged, that we are by nature fearful in dangers, and therefore uncapable of courage: I answer, there is a threefold fear. The first is fear of nature; when man's nature fears, flies, and eschews that which is hurtful unto it. This fear was in Christ, whose soul was heavy unto death, 
Heb. ●. ●.  who also feared the cursed death which he endured. And therefore this fear of itself is no sin, and it may stand with true fortitude. The second fear is that which riseth of the corruption of nature, when a man fears without cause, or without measure. Without cause, as when the Disciples feared Christ walking upon the sea: or when they feared drowning, Christ lying asleep in the ship. Without measure, as when men distrusting God, neglect their callings in time of danger, and the duty of invocation, flying to unlawful means of deliverance. Now this second fear is an enemy unto all true courage. The third fear is, when perils and death are indeed feared: but yet fear is ordered by faith in the mercy and providence of God, by hope, by invocation; and it is joined with obedience to God in the time of danger. This is a proceeding of grace, and it may well stand with courage, and it serves to order the two former fears, 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, have.  
P. 74. l. 3. put out, but.  
P. 78. l. 2. gifts of God.  
P. 112. l. 20. for private, read, privative.