Philip.
3.
7.
But
the
things
which
were
advantage
to
me
,
the
same
I
accounted
losse
for
Christ
.
Yea
,
doubtlesse
I
count
all
things
but
losse
,
for
the
excellent
knowledge
of
Christ
Iesus
my
Lord
,
for
whome
I
haue
counted
all
things
losse
,
and
doe
iudge
them
to
be
dongue
,
that
I
might
winne
Christ
,
And
be
found
in
him
—
.
THE
scope
of
these
words
,
is
this
.
In
the
second
ver.
Paul
admonisheth
the
Philippians
to
take
heed
of
certaine
counterfeit
.
Apostles
which
ioyned
Christ
and
circumcision
in
the
cause
of
their
saluation
:
and
put
confidence
in
the
flesh
,
that
is
,
in
the
outward
works
of
the
ceremoniall
&
morall
law
.
And
that
his
Admonition
might
take
the
better
place
,
he
vseth
two
reasons
.
The
first
propounded
in
the
3.
v.
is
this
;
True
circumcision
is
to
worship
God
in
spirit
,
to
reioyce
in
Christ
,
and
not
to
put
any
confidence
in
the
flesh
.
The
second
reason
is
framed
thus
.
If
any
man
might
put
confidence
in
outward
things
,
then
I
much
more
:
but
not
I
:
therefore
no
man
.
The
proposition
or
first
part
of
the
reason
is
propounded
in
the
4.
v.
and
confirmed
in
the
fift
and
sixt
.
The
second
part
,
or
,
assumption
[
but
I
doe
not
put
confidence
in
outward
things
]
is
confirmed
in
the
7.
and
eight
verses
,
thus
:
All
things
are
losse
to
me
in
respect
of
Christ
:
therefore
I
put
no
confidence
in
any
thing
out
of
Christ
.
And
this
is
the
very
drift
of
the
former
wordes
.
In
the
second
place
the
proper
sense
and
meaning
of
this
portion
of
Scripture
is
to
be
considered
.
And
for
this
cause
,
we
are
to
be
aduertised
of
sundrie
things
in
the
wordes
themselues
.
And
first
of
all
,
let
it
be
obserued
,
that
Paul
in
the
7.
v.
saith
,
in
the
time
past
,
I
haue
counted
all
things
losse
:
and
in
the
next
verse
,
in
the
time
present
,
I
doe
count
all
things
losse
.
The
former
speach
is
meant
of
that
time
in
which
he
was
first
called
to
the
knowledge
of
Christ
:
the
second
is
spoken
of
the
time
,
when
he
had
long
continued
an
Apostle
of
Christ
,
and
writte
this
epistle
to
the
Philippians
.
This
distinction
of
times
in
one
and
the
same
word
,
makes
much
to
the
cleering
of
the
doctrine
,
that
shall
afterward
be
deliuered
.
Secondly
,
whereas
in
our
translation
,
it
is
saide
in
the
eight
verse
,
For
whome
I
haue
counted
all
things
losse
,
the
words
are
too
skant
,
and
do
not
fully
expresse
the
meaning
of
the
holy
Ghost
.
For
the
words
fully
translated
,
signifie
,
I
haue
made
all
things
losse
,
or
,
I
haue
cast
away
all
things
,
or
,
I
haue
depriued
my selfe
of
all
things
for
Christ
.
And
whereas
Paul
had
said
before
,
[
I
count
all
things
losse
,
]
his
meaning
is
to
amplifie
his
owne
words
,
by
saying
,
I
depriue
my selfe
of
all
things
,
and
iudge
them
dunge
for
Christ
.
Thirdly
,
the
word
translated
[
Doung
]
signifieth
such
things
in
the
intralls
of
beasts
,
as
beeing
vnfit
for
mans
vse
,
are
cast
to
dogges
:
and
by
it
Paul
signifies
,
that
he
did
not
onely
esteeme
all
things
as
losses
,
and
depriue
himselfe
of
them
,
but
also
cast
them
away
with
loathing
,
in
a
minde
neuer
to
seeke
the
recouerie
of
them
.
Lastly
,
it
must
be
knowne
,
that
Paul
in
these
verses
vseth
a
similitude
borrowed
from
the
marchant
man
;
and
it
may
be
framed
on
this
manner
.
The
marchant
in
hope
of
a
treasure
,
is
content
to
esteeme
his
commodities
no
commodities
but
losses
;
yea
he
is
further
content
to
cast
them
out
into
the
sea
,
and
to
esteeme
them
as
things
cast
to
dogges
,
that
he
may
obtaine
his
intended
treasure
:
so
,
saith
Paul
,
doe
I
count
all
my
former
prerogatiues
as
losse
,
and
am
content
to
depriue
my selfe
of
them
,
yea
to
loath
them
as
dung
,
for
the
obtaining
of
Christ
.
Furthermore
the
summe
and
substance
of
the
wordes
,
is
a
comparison
of
things
vnequall
,
and
it
may
be
formed
thus
:
All
things
are
losse
to
me
for
Christ
:
and
Christ
is
my
gaine
.
The
first
part
of
the
comparison
is
of
Pauls
losses
,
and
it
is
amplified
two
waies
.
First
he
sets
downe
,
what
things
be
his
losse
:
and
they
are
of
two
sorts
.
Priuiledges
,
vertues
,
and
workes
before
his
conuersion
when
he
was
a
Pharisie
:
againe
priuiledges
,
vertues
,
and
workes
after
his
conuersion
when
he
was
an
Apostle
of
Christ
:
the
first
are
mentioned
in
the
7.
v.
the
latter
in
the
eight
.
Secondly
Paul
sets
downe
,
how
all
things
are
losses
to
him
by
a
gradation
,
thus
:
I
count
all
things
losse
:
I
depriue
my selfe
of
them
:
I
count
them
dung
.
The
second
part
of
the
comparison
is
of
Pauls
Gaine
.
And
it
is
amplified
by
a
contrarie
gradation
,
thus
:
I
esteeme
the
knowledge
of
Christ
an
excellent
thing
:
I
desire
to
gaine
Christ
:
and
I
desire
to
be
found
in
him
.
Of
these
points
in
order
:
and
first
of
Pauls
losses
before
his
conuersion
,
in
these
words
:
For
the
things
that
were
vantage
to
me
,
I
counted
losse
for
Christ
.
That
these
things
may
be
well
knowne
,
let
vs
yet
more
narrowly
search
the
meaning
of
these
wordes
.
The
things
that
were
vantage
to
Paul
are
of
three
sorts
.
First
his
priuiledges
,
that
he
was
borne
a
Iewe
,
that
is
,
a
member
of
the
church
:
and
againe
,
that
he
was
circumcised
and
brought
vp
in
the
straight
sect
of
the
Pharisies
:
secondly
his
vertues
,
namely
his
iustice
&
zeale
in
his
religion
:
thirdly
his
workes
,
whereby
he
for
outward
carriage
obserued
the
Ceremoniall
and
Morall
law
without
reproofe
.
And
all
these
things
are
called
his
aduantage
,
because
he
put
his
confidence
in
them
,
and
thought
to
merit
euerlasting
life
thereby
,
when
he
was
a
Pharisie
.
He
addes
further
,
that
he
counted
these
his
aduantages
to
be
his
losse
;
because
so
soone
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
gaine
Christ
,
and
be
found
in
Christ
,
as
he
expounds
himselfe
in
the
words
following
.
The
meaning
thus
laide
downe
,
sundrie
things
may
be
learned
.
The
first
,
that
it
was
an
heresie
of
the
Pharisies
,
to
put
confidence
in
their
works
,
&
to
think
that
they
could
merite
eternal
life
by
them
:
for
here
Paul
saith
,
that
being
a
pharisie
,
his
workes
were
his
gaine
and
aduantage
in
the
cause
of
his
saluation
.
And
hence
we
learne
,
what
to
iudge
of
the
popish
religion
,
which
teacheth
in
substance
the
very
same
doctrine
of
confidence
in
workes
,
and
of
the
merit
of
saluation
thereby
.
And
therefore
the
papists
of
our
time
are
the
children
of
the
old
pharisies
,
reuiuing
and
renuing
the
old
heresie
touching
merit
,
with
new
and
fresh
colours
.
If
they
alleadge
,
that
they
ascribe
merit
to
the
works
not
of
the
ceremoniall
but
of
the
morall
law
,
and
to
workes
not
of
nature
but
of
grace
;
I
answer
,
that
the
pharisies
did
the
same
,
as
the
pharisie
acknowledgeth
in
his
praier
,
when
he
saith
,
I
thanke
thee
,
O
Lord
,
I
am
not
as
other
men
,
&c.
Secondly
in
Pauls
example
beeing
a
Pharisie
,
we
learne
,
that
it
is
the
pride
&
arrogancie
of
mans
nature
,
to
be
something
within
himselfe
,
and
to
erect
vp
something
vnto
himselfe
to
be
his
righteousnesse
and
a
meanes
of
his
saluation
,
out
of
Christ
.
The
iust
(
saith
Habacuk
)
liues
by
his
faith
,
but
he
whose
soule
is
not
right
in
him
,
puffes
vp
himselfe
,
or
builds
towers
of
defence
to
himselfe
by
vaine
confidence
out
of
God
.
The
prodigall
sonne
must
haue
his
part
alone
by
himselfe
from
his
father
.
Paul
saith
of
the
Iewes
,
Thirdly
whereas
Paul
accompts
things
of
aduantage
to
be
his
losse
,
we
learne
that
no
priuiledges
out
of
Christ
minister
true
comfort
or
true
happines
.
It
is
a
priuiledge
to
haue
known
Christ
and
to
haue
eaten
&
drunken
with
him
:
but
of
such
Christ
saith
,
Depart
from
me
,
I
knowe
you
not
.
It
is
a
priuiledge
to
be
of
the
kindred
of
our
Sauiour
Christ
,
but
it
is
of
no
moment
:
Who
is
my
mother
and
brethren
?
he
that
doth
the
will
of
my
father
,
is
my
brother
,
sister
,
and
mother
.
It
is
a
priuiledge
that
the
virgin
Mary
was
the
mother
of
Christ
:
but
if
shee
had
not
as
well
borne
him
in
her
heart
by
faith
as
shee
bare
him
in
her
wombe
,
shee
had
not
bin
saued
.
It
is
a
priuiledge
to
prophesie
in
the
name
of
Christ
,
Depart
from
me
ye
workers
of
iniquitie
.
Lastly
it
is
a
priuiledge
to
be
indued
with
all
kind
of
learning
,
of
artes
,
and
tongues
;
but
alas
,
all
is
nothing
:
for
if
a
man
had
al
wit
,
wisdome
,
and
learning
,
and
could
speake
in
all
matters
with
the
tongue
of
men
and
angels
,
vnlesse
he
be
found
in
Christ
,
he
is
no
better
in
the
sight
of
god
then
a
damned
wretch
.
This
being
so
,
we
must
learne
first
of
all
,
to
moderate
our
care
and
our
affections
for
worldly
profits
,
honours
,
pleasures
,
&
our
principall
care
must
euermore
be
cast
on
Christ
.
Secondly
,
such
persons
as
liue
an
honest
and
ciuill
life
,
and
stand
vpon
this
,
that
they
are
no
theiues
,
no
murderers
,
no
adulterers
,
no
blasphemers
,
but
in
outward
duties
shewe
loue
to
God
and
man
,
they
must
I
say
,
take
heed
,
least
they
deceiue
themselues
,
building
vpon
false
groundes
.
For
though
ciuill
honestie
be
a
thing
commendable
before
men
,
yet
is
it
not
sufficient
to
saue
vs
before
God
.
And
Paul
,
who
was
a
straite
obseruer
of
the
lawe
,
after
he
came
to
the
knowledge
of
Christ
counted
all
his
morall
obedience
,
in
which
he
had
formerly
trusted
,
but
losse
and
dungue
for
Christ
.
Fourthly
it
hath
bin
the
doctrine
of
the
popish
Church
this
many
yeres
,
that
before
a
man
can
be
in
Christ
and
be
iustified
,
he
must
first
of
all
prepare
and
dispose
himselfe
to
receiue
his
iustification
:
and
that
when
he
is
sufficiently
disposed
,
he
doth
merit
of
congruitie
that
god
should
infuse
righteousnes
,
wherby
of
a
sinner
he
is
made
no
sinner
&
righteous
before
God
.
But
I
demaund
of
the
Patrons
of
this
doctrine
;
whether
,
when
the
workes
of
preparation
are
done
,
the
doer
is
in
Christ
or
out
of
Christ
?
If
he
be
in
Christ
,
he
is
also
iustified
before
he
is
iustified
.
If
he
be
as
yet
out
of
Christ
,
Paul
hath
giuen
the
sentence
that
the
said
workes
are
to
be
esteemed
as
losse
,
and
that
the
merit
of
congruitie
is
not
meate
for
them
that
desire
to
feede
on
Christ
,
but
rather
food
for
dogges
.
Lastly
hence
we
learne
,
howe
Christ
is
to
be
receiued
of
vs
.
Such
as
would
truely
come
to
Christ
and
receiue
him
,
must
make
losses
of
al
things
:
they
must
come
naked
and
emptied
of
all
their
owne
righteousnesse
.
As
men
in
a
shipwracke
cast
out
their
commodities
,
and
when
there
is
no
remedie
leaue
their
ship
and
betake
themselues
to
the
sea
,
&
thus
come
swimming
to
the
shore
:
euen
so
must
all
men
first
forsake
all
,
&
then
come
to
Christ
.
Beggars
,
that
they
may
obtaine
their
almes
,
come
in
their
rag●
vnfolding
legges
and
armes
,
that
their
sores
and
botches
may
be
seene
.
Benadad
king
of
Syria
,
that
he
might
recouer
the
fauour
of
the
king
of
Israel
,
castes
off
his
crowne
and
royall
robes
:
he
and
his
men
come
in
sackcloath
with
halters
about
their
heads
:
and
thus
he
obtaines
his
desire
.
In
like
manner
comming
to
Christ
,
we
must
lay
aside
all
opinion
of
our
owne
goodnesse
,
and
in
abasing
of
our selues
follow
beggars
fashions
,
and
with
Benhadad
cloath
our selues
with
signes
of
guiltinesse
and
confusion
of
face
.
We
must
first
be
annihilated
and
vtterly
in
respect
of
goodnesse
be
made
nothing
in
our selues
,
that
we
may
be
what
we
are
out
of
our selues
in
Christ
.
There
is
no
entring
into
the
kingdome
of
heauen
,
except
we
receiue
it
&
Christ
as
a
little
child
in
all
meeknesse
and
humilitie
.
For
there
must
be
nothing
in
vs
to
receiue
Christ
,
but
meere
faith
resting
on
meere
mercy
.
Let
all
such
think
on
this
,
as
desire
to
be
in
Christ
,
and
to
receiue
true
comfort
by
him
.
Thus
much
of
Pauls
losses
before
his
conuersion
:
nowe
come
to
be
considered
the
things
which
were
his
losses
after
his
conuersion
:
and
they
are
set
downe
in
the
words
following
,
But
,
[
doubtlesse
I
doe
thinke
all
things
losses
for
the
excellent
knowledge
of
Iesus
Christ
my
Lord.
]
That
these
losses
may
be
the
better
knowne
,
let
vs
a
little
consider
the
meaning
of
the
words
.
Whereas
before
Paul
had
said
,
that
herefore
he
counted
things
to
be
losse
vnto
him
for
Christ
,
that
had
beene
his
aduantage
:
some
man
might
happily
thinke
,
this
is
but
rash
iudgem●nt
in
Paul
;
he
therefore
,
to
cut
off
this
surmise
saith
,
Daubtlesse
I
count
all
things
losse
,
that
is
,
that
I
may
not
be
thought
to
speake
rashly
,
I
say
more
,
that
I
doe
nowe
account
all
things
losse
,
and
I
speake
it
confidently
,
as
beeing
resolued
what
I
say
.
When
he
saith
,
I
doe
count
,
he
speakes
in
the
time
present
of
himselfe
as
beeing
not
only
a
Christian
but
also
an
Apostle
of
Christ
.
And
when
he
saith
,
ALL
things
,
the
generall
speech
must
be
obserued
,
for
he
excepteth
nothing
pertaining
to
him
,
but
his
knowledge
and
faith
in
Christ
.
Here
therefore
we
must
first
of
all
vnderstand
the
priuiledge
of
an
Apostle
:
secondly
all
inward
&
Christian
vertues
,
as
hope
,
feare
,
loue
of
God
,
good
conscience
,
&c.
for
of
al
the
inward
gifts
none
is
excepted
but
faith
(
as
I
haue
said
.
)
Thirdly
here
we
must
vnderstand
works
not
of
nature
but
of
grace
,
done
and
effected
by
the
spirit
of
God
in
vs
.
For
in
the
verse
following
he
doth
reiect
his
owne
righteousnes
which
is
of
the
law
.
Now
he
saith
of
all
these
,
that
they
are
his
losses
for
Christ
.
But
how
are
they
losses
?
The
speach
must
warily
be
vnderstood
,
least
it
be
offensiue
.
They
are
losses
not
in
respect
of
godly
conuersation
:
for
they
are
the
causes
thereof
,
and
they
are
meanes
of
shewing
our
thankfulnes
to
God
and
loue
to
man
.
Now
then
they
are
losses
onely
in
respect
of
iustification
and
saluation
:
when
they
are
reputed
and
maintained
as
meritorious
causes
thereof
either
in
whole
or
in
part
.
Though
,
when
they
are
rightly
vsed
&
applied
,
they
are
the
excellent
gifts
of
God
:
yet
when
they
are
brought
into
the
Acte
of
iustification
and
saluation
,
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
hir
sinnes
,
All
our
righteousnes
is
as
a
cloath
vtterly
to
be
cast
away
.
Christ
died
without
cause
,
or
,
in
vaine
:
that
is
,
if
the
righteousnes
of
the
law
be
our
aduantage
,
Christ
must
be
our
losse
:
and
on
the
contrarie
,
if
he
be
our
aduantage
,
the
righteousnesse
of
the
law
must
be
our
losse
.
This
doctrine
of
Paul
,
that
all
vertues
and
workes
both
of
nature
and
grace
are
losses
in
the
case
of
our
saluation
,
soundes
not
in
mans
reason
,
and
there
be
many
things
brought
to
the
contrary
.
First
,
it
is
alleadged
,
that
God
doeth
accept
and
crowne
our
works
:
and
therfore
that
they
are
not
losses
.
I
answer
:
God
doeth
as
it
were
keepe
a
double
court
.
One
of
iustice
,
the
other
of
mercie
.
In
the
court
of
iustice
he
giues
iudgement
by
the
lawe
,
and
accurseth
euery
man
that
doth
not
continue
in
all
things
written
in
the
lawe
to
doe
them
.
In
this
court
nothing
can
stand
but
the
passion
and
righteousnesse
of
Christ
,
&
for
the
best
workes
that
we
can
doe
,
we
may
not
looke
for
any
acceptation
or
reward
:
but
vse
the
plea
of
Dauid
,
Enter
not
,
O
Lord
,
into
iudgement
with
thy
seruant
,
for
no
flesh
shall
be
iustified
in
thy
sight
.
Nowe
in
the
court
of
grace
and
mercie
,
God
hath
to
deale
with
his
owne
children
that
stand
before
him
iustified
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
worthinesse
of
Christ
.
Thus
then
good
works
in
rigour
of
iustice
are
worthy
condemnation
,
&
are
accepted
of
mercie
procured
by
the
merit
of
Christ
.
Secondly
it
is
alleadged
that
workes
are
necessarie
to
saluation
,
and
therefore
not
to
be
reputed
losses
.
I
answer
:
workes
may
be
considered
either
as
causes
of
saluation
,
or
onely
as
a
waie
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
eternall
life
,
they
are
indeede
necessarie
thus
,
&
no
otherwise
.
Thirdly
,
it
is
obiected
that
the
law
requires
workes
,
and
the
law
must
be
satisfied
,
&
therfore
that
he
which
is
iustified
,
must
be
iustified
by
workes
.
The
answere
is
,
that
whosoeuer
is
iustified
and
saued
,
is
iustified
and
saued
by
works
.
But
works
must
be
distinguished
.
Some
are
personall
workes
done
in
and
by
our selues
.
These
neither
iustifie
nor
saue
any
man
,
but
in
the
case
of
saluation
are
losse
and
doung
.
Besides
these
,
there
be
workes
,
that
are
out
of
vs
,
wrought
in
and
by
the
person
of
our
Sauiour
Christ
,
namely
the
workes
of
obedience
in
satisfying
and
fulfilling
the
lawe
.
These
indeede
are
the
workes
,
which
iustifie
and
saue
vs
,
&
none
that
proceede
from
vs
.
To
this
effect
Paul
saith
,
that
we
are
iustified
freely
by
the
redemption
that
is
in
Christ
.
Lastly
it
is
alleadged
,
that
if
all
vertues
be
losse
for
Christ
,
then
faith
it selfe
.
I
answer
:
Faith
must
diuersly
be
considered
,
first
of
all
,
as
a
vertue
working
&
bringing
forth
many
good
fruites
in
vs
.
And
thus
it
is
to
be
reputed
losse
,
as
all
other
vertues
are
.
Secondly
it
must
be
considered
not
as
a
vertue
,
but
as
an
instrument
or
hand
not
to
giue
or
worke
any
thing
,
but
to
apprehend
and
receiue
Christ
and
his
benefits
.
And
thus
it
is
no
losse
,
but
is
a
thing
excepted
in
this
text
.
Nowe
then
we
see
that
the
doctrine
of
Paul
is
manifest
,
that
all
vertues
and
workes
both
of
nature
and
grace
,
are
meere
losses
in
the
cause
of
our
iustification
and
saluation
.
Hence
sundrie
things
may
be
learned
.
The
first
,
that
the
most
holy
works
of
holy
men
cannot
iustifie
or
merit
eternall
life
.
When
they
are
brought
within
the
Act
of
iustification
as
causes
,
Paul
saith
they
are
but
losse
,
and
as
offles
to
be
cast
to
dogges
.
Let
this
be
noted
and
remembred
for
euer
against
all
iustitiarie
papists
.
Who
,
if
they
would
but
seriously
consider
this
one
text
,
they
might
be
farre
better
resolued
then
they
are
.
Secondly
,
hence
the
doctrine
of
our
our
church
is
plainely
gathered
,
namely
,
that
we
are
saued
and
iustified
by
faith
alone
.
For
all
things
except
our
knowledge
and
faith
in
Christ
are
made
as
doung
.
And
that
this
our
doctrine
may
not
be
scandalous
,
sundry
things
must
be
remembred
.
The
first
is
the
right
meaning
of
the
doctrine
,
which
is
,
that
there
is
nothing
within
vs
,
that
is
any
cause
either
efficient
,
materiall
,
formall
,
or
finall
of
iustification
but
faith
.
The
second
,
that
faith
is
no
principall
cause
,
but
onely
an
instrument
.
The
third
,
that
faith
is
no
instrument
to
procure
or
worke
our
iustification
and
saluation
,
but
an
instrument
to
receiue
or
to
apprehend
our
iustification
giuen
by
the
father
,
procured
by
the
sonne
,
applied
by
the
holy
Ghost
.
The
last
,
that
faith
must
be
considered
as
a
cause
,
or
else
,
as
a
waie
of
saluation
.
If
,
as
an
internall
cause
in
vs
,
it
onely
iustifieth
and
consequently
saueth
vs
.
If
as
a
waie
,
it
doth
not
saue
alone
.
For
other
vertues
and
workes
though
they
be
no
causes
,
yet
are
they
waies
to
eternall
life
as
well
as
faith
.
Here
then
when
papists
make
outcries
against
vs
,
saying
that
we
looke
to
be
saued
by
faith
alone
:
the
true
and
plaine
answere
to
them
is
this
.
We
consider
faith
two
waies
:
first
as
a
cause
within
vs
,
not
meriting
any
way
,
but
instrumentally
apprehending
pardon
in
Christ
and
applying
it
to
vs
for
our
eternall
happinesse
.
Secondly
,
faith
may
be
considered
as
a
way
in
which
we
are
to
walke
for
the
attainement
of
euerlasting
life
.
In
the
first
sense
faith
alone
iustifieth
and
saueth
,
and
nothing
els
within
vs
.
To
this
doe
the
learned
fathers
agree
▪
This
is
perfect
reioycing
in
God
,
when
a
man
is
not
puffed
vp
for
his
owne
iustice
,
but
acknowledgeth
that
he
wants
iustice
,
[
a
](A09472-e1090-b)
a
fide
sola
in
Christum
se
iustificari
.
and
that
he
is
iustified
by
faith
alone
in
Christ
.
Hilarie
:
That
is
remitted
of
Christ
by
faith
,
which
the
lawe
could
not
loosen
:
for
faith
alone
iustifies
.
Ambrose
:
They
are
iustified
freely
which
[
b
](A09472-e1160-b)
b
Nihil
operates
.
doe
nothing
,
nor
repaie
like
for
like
,
are
iustified
by
faith
alone
,
through
the
gift
of
God
.
Againe
,
in
his
commentarie
vpon
the
epist.
to
the
Corinth
.
This
is
appointed
of
God
,
that
he
which
beleeues
in
Christ
should
be
saued
without
worke
,
by
faith
alone
receiuing
remission
of
sinnes
.
Hierom
:
God
iustifieth
by
faith
alone
.
Neuertheles
,
if
we
speake
of
the
way
to
life
,
then
we
are
not
saued
onely
by
faith
.
For
though
faith
be
the
onely
instrument
to
apprehend
Christ
,
yet
is
it
not
the
onely
way
to
life
:
repentance
also
is
the
way
,
yea
all
vertues
&
all
works
are
the
waie
.
worke
vnto
vs
a
more
excellent
weight
of
glorie
:
not
as
a
cause
;
but
as
a
way
giuing
direction
.
And
mothers
are
said
to
be
saued
by
bearing
of
children
,
the
way
to
the
kingdome
of
heauen
and
not
the
causes
of
raigning
.
Lactantius
saith
,
Great
is
the
helpe
of
Repentance
:
which
,
whosoeuer
taketh
away
,
cuts
off
to
himselfe
the
way
of
life
.
Chrysostome
:
Some
by
watching
,
by
sleeping
on
the
bare
ground
,
by
tewing
their
bodies
with
daily
labour
doe
blot
out
their
sinnes
:
but
thou
maiest
obtaine
the
same
by
a
more
easie
way
,
that
is
,
by
forgiuing
.
Thus
many
hundred
places
of
the
fathers
are
to
be
vnderstood
,
when
they
ascribe
remission
of
sins
to
martyrdome
to
fasting
,
praier
,
workes
of
mercie
,
and
such
like
.
Thirdly
here
is
laid
downe
the
foundation
of
true
humilitie
.
For
if
all
our
vertues
and
workes
be
losses
in
the
case
of
our
saluation
,
then
all
boasting
is
excluded
,
and
we
are
to
take
nothing
to
our selues
but
shame
and
confusion
and
giue
al
glorie
to
God
.
Yea
the
more
our
vertues
are
and
workes
,
if
we
place
any
confidence
in
them
,
the
greater
are
our
losses
.
Thus
we
see
what
things
are
losses
to
Paul
:
in
the
next
place
let
vs
consider
howe
they
are
losses
.
This
Paul
settes
downe
by
a
gradation
thus
,
I
count
them
losse
,
I
make
them
my
losses
,
I
count
them
as
doung
.
This
gradation
is
nothing
els
but
a
repetition
of
one
and
the
same
thing
inlarged
and
amplified
in
speech
.
Nowe
repetitions
in
scripture
are
not
idle
and
vaine
,
as
they
are
oftentimes
in
the
writings
of
men
,
but
they
commonly
signifie
two
things
,
namely
the
certainty
and
the
necessitie
of
the
thing
repeated
:
and
therefore
in
this
place
,
they
signifie
the
certaintie
and
the
necessitie
of
Pauls
losses
.
Certaine
they
are
:
because
he
that
will
be
saued
by
Christ
must
certainely
indure
these
losses
without
recouerie
.
The
foundation
of
this
certenty
lies
in
an
impossibilitie
of
merit
by
any
works
of
man
:
which
I
will
make
manifest
by
fiue
reasons
.
The
first
is
this
:
It
is
a
principall
part
of
Christian
inherent
righteousnesse
to
haue
and
keepe
a
good
conscience
:
now
Paul
expresly
excludes
it
from
iustification
saying
,
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iustified
.
1.
Cor.
4.
4.
The
second
is
this
,
Paul
saith
,
Eph.
2.
9.
we
are
not
saued
by
workes
:
nowe
he
meanes
no
other
workes
but
such
as
followe
faith
,
and
are
done
by
the
spirit
of
God
.
And
this
appeares
by
the
reasons
which
he
vseth
,
that
we
are
created
to
good
works
,
and
againe
that
they
are
ordained
that
we
should
walke
in
them
.
The
third
:
before
a
worke
can
meritte
,
it
must
please
God
:
before
the
worke
please
God
,
the
worker
must
please
him
:
before
the
worker
please
him
he
must
be
reconciled
to
God
and
perfectly
iustified
.
Iustification
therefore
goes
in
order
before
good
workes
,
and
for
this
cause
workes
cannot
be
brought
within
the
acte
of
iustification
as
causes
.
Good
workes
make
not
good
men
in
whole
or
in
part
;
but
men
first
of
all
made
good
by
the
goodnesse
of
Christ
imputed
,
make
good
workes
by
their
goodnesse
.
The
fourth
is
this
:
The
humanitie
of
Christ
is
the
most
excellent
of
all
creatures
in
heauen
and
earth
:
yet
beeing
considered
by
it selfe
,
it
cannot
possibly
merit
at
Gods
hand
.
In
a
work
properly
meritorious
there
be
three
conditions
.
First
,
the
doer
thereof
must
do
it
by
himselfe
,
and
not
by
another
,
for
then
the
praise
is
his
by
whome
he
doth
it
,
and
not
his
owne
.
Secondly
the
worke
to
be
done
,
must
not
be
a
debt
or
dutie
,
for
then
the
doer
deserues
nothing
.
Thirdly
there
must
be
a
proportion
betweene
the
worke
and
the
reward
of
life
eternall
.
Now
the
manhood
of
Christ
considered
apart
by
it selfe
,
cannot
performe
these
three
conditions
.
For
it
doth
what
it
doth
by
the
spirit
of
God
,
whereby
it
was
conceiued
and
is
filled
without
measure
.
Againe
it
is
a
creature
,
and
therefore
whatsoeuer
it
is
,
hath
,
or
can
doe
,
it
oweth
all
to
God
.
Lastly
it
cannot
doe
a
worke
proportionall
to
eternall
glorie
:
because
it
takes
all
of
God
and
can
giue
nothing
to
him
.
If
then
it
be
demanded
,
howe
this
manhood
of
Christ
merits
in
our
behalfe
:
I
answere
,
not
by
it selfe
,
but
by
meanes
of
the
personall
vnion
,
whereby
it
is
exalted
and
preferred
into
the
vnitie
of
the
second
person
the
eternall
Word
of
the
father
.
Hence
it
is
that
Christ
meriteth
:
none
can
merit
of
God
but
God
.
Now
then
if
Christ
merit
onely
in
this
regard
,
no
meere
creature
,
man
,
or
angell
can
possibly
merit
by
any
worke
.
The
fifth
reason
is
this
:
There
be
two
kinds
of
transgression
of
the
lawe
,
one
when
a
worke
is
directly
against
the
law
:
the
other
is
,
when
that
is
don
which
the
law
requires
,
but
not
in
that
manner
and
perfection
the
lawe
requires
.
The
second
kind
of
transgression
is
in
euery
good
worke
which
is
done
by
men
vpon
earth
:
now
where
any
transgression
is
,
there
must
be
pardon
:
where
pardon
is
,
there
is
no
merit
.
That
this
doctrine
of
the
certentie
of
our
losses
may
yet
the
better
be
cleared
,
I
will
set
downe
the
supposed
grounds
of
merit
,
and
discouer
their
weaknesse
.
They
are
two
:
the
first
is
the
Promise
that
God
hath
made
to
workes
,
whereby
he
hath
bound
himselfe
to
reward
them
with
eternall
glorie
.
I
answer
,
that
this
very
promise
is
made
of
the
good
pleasure
,
and
meere
good
will
of
God
:
and
of
the
same
goodnes
it
is
,
that
any
man
is
a
doer
of
any
good
worke
,
either
by
nature
or
grace
.
Therefore
,
if
a
man
could
fulfill
the
whole
law
,
he
should
not
merit
at
Gods
hand
.
Thus
saith
the
Lord
,
Exod.
20.
6.
That
he
will
shew
mercie
vpon
thousands
of
them
that
loue
him
and
keepe
his
commaundements
.
The
second
ground
is
,
That
vertue
of
meriting
is
deriued
from
Christ
the
head
to
his
members
by
diuine
influence
.
I
answer
,
it
is
a
thing
vnpossible
.
For
the
vertue
of
meriting
is
in
Christ
not
simply
as
he
is
Man
,
but
as
he
is
in
one
person
God
and
Man
.
The
worke
which
meriteth
is
done
or
acted
euen
by
the
manhood
;
but
the
merit
of
the
worke
is
from
the
Godhead
,
or
from
the
excellencie
of
the
person
.
Now
then
if
this
vertue
be
in
Christ
,
not
as
he
is
man
,
but
in
respect
he
is
Man-god
,
or
God-man
;
it
can
not
be
deriued
to
vs
that
are
but
men
,
vnlesse
euery
beleeuer
should
be
Deified
,
&
made
of
a
meere
man
God-man
,
which
is
impossible
.
Therefore
there
is
no
capablenes
or
possibilitie
of
merit
in
the
worke
of
any
meere
man
,
or
creature
whatsoeuer
.
For
this
cause
the
true
church
of
God
euer
detested
humane
merit
.
The
merit
of
congruitie
before
iustification
is
a
Pelagian
conceit
,
and
was
neuer
maintained
of
the
orthodoxe
Fathers
.
Stapleton
confesseth
thus
much
:
The
merit
of
congruitie
(
saith
he
)
in
respect
of
the
first
grace
was
of
old
hissed
out
:
neither
was
it
euer
admitted
of
the
better
sort
of
schoolemen
,
as
of
Thomas
in
his
Summe
,
and
his
latter
writings
,
nor
of
his
followers
.
And
the
[
a
](A09472-e1500-b)
a
〈◊〉
〈◊〉
condigno
,
merit
of
condignitie
,
whereby
workes
are
said
of
their
owne
dignitie
and
that
properly
,
to
deserue
the
increase
of
the
first
iustification
,
and
eternall
life
,
was
not
receiued
of
the
learned
in
the
church
for
more
then
a
1000.
yeares
after
Christ
.
Seeing
by
one
grace
we
come
to
an
other
,
[
b
](A09472-e1540-b)
b
〈◊〉
dicuntur
〈◊〉
impropriè
.
they
are
called
merits
and
that
improperly
,
For
as
Augustin
witnesseth
,
God
crownes
onely
his
owne
grace
in
vs
.
Againe
,
No
man
may
thinke
that
God
is
bound
as
it
were
by
a
bargaine
,
to
repay
that
which
he
hath
promised
.
For
as
God
is
free
to
promise
,
so
is
he
free
in
respect
of
repaying
,
especially
considering
that
as
well
merits
as
rewardes
are
his
grace
.
For
God
crownes
nothing
els
in
vs
but
his
grace
:
because
[
b
](A09472-e1580-b)
b
Distictè
agere
if
he
would
deale
with
vs
in
extremitie
,
none
liuing
should
be
iustified
in
his
sight
.
And
hereupon
the
Apostle
,
who
laboured
more
then
all
,
saith
:
I
thinke
that
the
affictions
of
this
time
are
not
worthie
the
glorie
that
shall
be
reuealed
.
Therfore
this
couenant
or
bargaine
is
nothing
els
but
a
voluntarie
promise
.
If
a
man
should
serue
God
a
thousand
yeares
,
and
that
most
zealously
,
[
c
](A09472-e1620-b)
c
Non
merere
ur
ex
condigno
.
he
should
not
worthely
deserue
to
be
in
the
kingdome
of
heauen
so
much
as
halfe
a
day
.
Touching
eternall
life
,
we
know
that
the
sufflerings
of
this
time
are
not
worthie
of
the
glorie
to
come
;
no
not
if
one
man
should
suffer
all
.
For
the
merits
of
men
are
not
such
,
that
eternall
life
may
be
due
for
them
,
or
that
God
should
doe
some
iniurie
if
he
gaue
it
not
.
For
to
let
passe
,
that
all
merits
are
the
gifts
of
God
,
and
so
man
is
rather
debter
to
God
for
them
,
then
God
to
man
,
what
are
all
merits
to
so
great
a
glorie
?
Lastly
,
who
is
better
then
the
Prophet
,
to
whome
the
Lord
giueth
so
worthie
a
testimonie
,
saying
:
I
haue
found
a
man
according
to
mine
owne
heart
:
for
all
that
he
had
need
to
say
to
God
,
Enter
not
into
iudgement
with
thy
seruant
.
Againe
in
the
processe
of
time
,
when
the
merit
of
condignitie
had
taken
place
,
it
was
not
generally
receiued
:
for
it
was
reiected
of
sundrie
schoolemen
and
others
,
as
of
Gregorie
of
Arimine
,
of
Durand
,
of
Waldensis
,
of
Burgensis
and
Scotus
.
Wherefore
to
conclude
,
it
now
appeares
to
be
an
infallible
certentie
,
that
he
which
desires
to
be
saued
by
Christ
,
must
indure
the
losse
of
all
his
workes
and
vertues
whatsoeuer
,
in
the
cause
of
his
owne
iustification
.
Nowe
then
if
this
doctrine
be
so
certaine
and
infallible
,
as
it
is
:
them
also
must
we
be
setled
in
this
point
without
doubting
,
that
the
present
church
of
Rome
erreth
grieuously
,
in
that
it
magnifieth
the
merit
of
workes
.
Yea
in
this
regard
it
reuerseth
the
very
foundation
of
true
religion
.
For
if
they
make
aduantage
in
the
matter
of
saluation
by
their
workes
,
Christ
must
needes
vpon
infallible
certentie
be
their
losse
:
because
Paul
makes
all
workes
losse
,
that
Christ
may
be
aduantage
.
Therefore
farre
be
it
from
vs
all
,
to
haue
any
dealing
or
contract
of
societie
with
that
church
,
least
we
be
partakers
of
her
dangerous
and
fearefull
losses
.
Againe
in
that
all
vertues
&
workes
of
grace
,
are
but
losses
for
Christ
.
We
must
not
onely
in
our
first
conuersion
,
but
euer
afterward
though
we
be
iustified
and
sanctified
euen
in
the
pang
of
death
by
meere
faith
rest
on
the
meere
mercie
of
God
,
and
apprehend
naked
Christ
,
that
is
,
Christ
seuered
in
the
case
of
saluation
,
from
all
respect
of
all
vertues
and
workes
whatsoeuer
.
For
there
is
nothing
that
may
be
opposed
to
the
seuere
iudgement
of
God
,
but
meere
Christ
.
If
we
doe
presume
to
oppose
any
of
our
doings
to
the
sentence
of
the
law
,
hell
,
death
,
condemnation
,
we
are
sure
to
goe
by
the
losses
.
Thus
much
of
the
certentie
of
Pauls
losses
:
now
follows
the
necessitie
of
them
.
They
are
necessarie
in
as
much
as
without
them
,
no
man
can
haue
part
in
Christ
.
For
the
merit
of
our
vertues
and
good
workes
,
and
the
grace
of
God
in
Christ
can
not
stand
together
:
yea
they
are
contrarie
as
fire
and
water
,
and
one
ouerthroweth
the
other
in
the
cause
of
iustification
and
saluation
.
Paul
to
signifie
this
contrarietie
saith
,
If
Election
be
of
grace
,
it
is
not
of
workes
:
and
if
it
be
of
workes
,
Grace
is
wholly
receiued
,
or
wholly
lost
:
and
Augustine
,
It
is
no
way
grace
,
that
is
not
freely
giuen
euery
way
.
Hence
it
followes
,
that
the
present
religion
of
the
church
of
Rome
abolisheth
Christ
,
in
as
much
as
it
maintaines
and
magnifies
the
merit
of
good
workes
.
And
this
may
be
gathered
by
the
very
doctrine
of
that
church
.
For
it
teacheth
that
men
must
be
saued
by
their
praiers
,
fastings
,
almes
,
pilgrimages
,
buildings
of
churches
,
chappels
,
bridges
,
&c.
What
then
shall
the
passion
of
Christ
doe
?
whereto
serues
it
?
They
answer
,
that
it
frees
vs
from
death
,
and
giues
to
our
works
the
merit
of
eternall
life
,
and
makes
them
meritoriously
to
increase
our
iustification
.
Hence
it
followes
,
that
Christ
is
no
more
but
the
first
cause
of
our
saluation
,
and
that
we
our selues
are
secondarie
causes
vnder
him
and
with
him
.
And
thus
he
is
made
of
a
Sauiour
no
Sauiour
.
For
either
he
must
be
a
full
and
perfect
Sauiour
in
himselfe
,
or
no
Sauiour
.
Secondly
by
the
former
necessitie
we
learne
,
that
whosoeuer
will
be
saued
by
the
merit
of
Christ
,
must
come
vnto
him
without
vertues
or
workes
of
his
owne
,
not
carrying
in
heart
so
much
as
the
least
confidence
in
them
,
esteeming
himselfe
to
be
a
most
vile
,
wretched
,
and
miserable
sinner
,
as
the
Publican
did
,
who
praied
,
Lord
,
be
mercifull
to
me
a
sinner
.
Hitherto
of
Pauls
losses
:
now
follows
the
second
part
of
the
comparison
,
touching
Pauls
gaine
,
But
Christ
is
my
gaine
.
A
sentence
to
be
remembred
,
and
to
be
written
in
the
tables
of
our
heart
for
euer
.
And
the
reason
thereof
is
manifest
.
Christ
our
Mediatour
God
and
man
,
is
the
onely
Fountaine
of
all
good
things
that
are
or
can
be
thought
on
,
whether
spirituall
or
temporall
.
Saint
Iohn
saith
,
Of
his
fulnes
,
we
receiue
grace
for
grace
.
Againe
Paul
saith
,
In
him
al
the
treasures
of
knowledge
and
wisdome
are
hidde
:
and
,
Ye
are
complete
in
him
.
our
Ransome
,
or
counterprice
.
And
as
he
makes
Adam
the
roote
of
all
euill
in
mankinde
,
so
makes
he
Christ
the
roote
of
all
grace
and
goodnes
.
For
the
better
clearing
of
this
doctrine
,
two
points
are
to
be
handled
:
When
Christ
is
our
gaine
?
and
how
?
Touching
the
time
when
,
I
set
downe
three
things
.
He
is
our
gaine
in
this
life
:
he
is
our
gaine
in
death
:
and
he
is
our
gaine
after
death
.
To
returne
to
the
first
:
He
is
our
gaine
in
life
,
if
we
turne
from
our
euill
waies
,
and
beleeue
in
him
;
in
as
much
as
he
hath
gained
for
vs
many
benefits
,
which
I
will
reduce
to
tenne
heads
.
The
first
is
,
pardon
of
sinne
,
without
tearme
of
time
,
whether
past
,
present
,
or
to
come
.
Yet
must
we
here
remember
that
pardon
of
sinne
is
not
giuen
absolutely
whether
men
repent
or
no
,
but
vpon
condition
of
repentance
.
The
second
,
is
the
imputation
of
Christs
obedience
in
fulfilling
the
law
,
for
our
iustification
before
God
.
From
the
former
benefit
ariseth
our
freedome
from
hell
and
from
the
law
,
in
respect
of
the
curse
thereof
:
and
from
the
second
ariseth
a
Right
to
eternall
life
;
whereof
the
possession
is
reserued
to
the
life
to
come
.
The
third
is
our
Adoption
,
whereby
we
are
the
children
of
God
,
and
brethren
of
Christ
.
And
hence
haue
we
a
Right
of
lordship
or
dominion
ouer
the
whole
world
,
and
all
things
contained
therein
,
whether
in
heauen
or
in
earth
:
which
right
was
lost
by
Adam
,
and
is
now
restored
by
Christ
.
Indeede
wicked
men
and
infidels
haue
and
vse
the
things
of
this
life
at
their
wills
,
and
that
by
Gods
permission
:
but
yet
they
receiue
and
inioy
them
no
otherwise
,
then
children
of
traytours
doe
the
goods
of
their
parents
,
who
peraduenture
are
suffered
to
take
benefite
of
some
part
of
them
for
the
preseruing
of
their
liues
,
though
title
and
interest
to
them
be
not
restored
.
The
fourth
is
the
ministerie
,
that
is
,
the
presence
,
I
will
put
my
feare
into
their
hearts
,
that
they
shall
not
depart
from
me
.
the
righteous
man
is
like
a
tree
planted
by
the
waters
side
,
whose
leafe
neuer
withereth
:
who
therefore
hath
alwaies
sappe
of
grace
in
the
heart
to
the
ende
.
Againe
,
as
Christ
is
our
gaine
in
life
,
so
is
he
also
our
gaine
in
death
,
in
as
much
as
he
hath
taken
away
the
sting
of
death
,
and
hath
changed
the
condition
of
it
,
by
making
it
of
the
gate
of
hel
,
to
be
the
way
to
eternall
life
.
Thirdly
he
is
our
gaine
after
death
three
waies
.
Our
first
gaine
is
the
resurrection
of
our
bodies
to
eternall
life
in
the
day
of
iudgement
.
The
second
,
is
a
priuiledge
to
iudge
the
world
.
The
next
point
to
be
handled
is
,
How
Christ
is
our
gaine
?
For
the
answering
of
this
,
two
questions
are
to
be
opened
.
The
first
is
,
According
to
what
nature
is
Christ
our
gaine
?
I
answer
,
following
the
ancient
&
catholik
doctrine
▪
That
[
a
](A09472-e2060-b)
a
August
.
hom.
de
ovious
c.
12.
Humana
divinitas
,
&
divina
humanitas
mediatrix
est
.
whol
Christ
is
our
gain
according
to
both
natures
.
The
godhead
of
Christ
profits
no
sinner
without
the
manhood
,
nor
the
manhood
without
the
godhead
,
And
as
Leo
saith
,
God
absolute
,
or
God
made
man
.
God
absolute
,
that
is
,
God
absolutely
considered
without
respect
to
Christ
,
is
indeede
a
fountaine
of
righteousnes
and
life
,
but
this
fountain
●s
closed
,
sealed
vp
,
and
not
to
be
attained
vnto
:
because
our
sinnes
make
a
separation
betweene
God
and
vs
,
and
God
thus
considered
is
a
Maiestie
full
of
terrour
to
all
sinnefull
men
.
But
God
considered
as
he
was
made
man
and
manifested
in
our
flesh
,
is
also
a
fountaine
of
goodnes
,
yea
the
same
fountaine
opened
,
vnsealed
,
and
flowing
forth
to
all
mankind
.
Hence
it
is
,
that
Christ
is
called
the
light
of
the
world
;
the
bread
and
water
of
life
;
the
way
,
the
truth
,
the
life
.
Here
againe
we
must
remember
to
make
a
difference
or
distinction
of
the
natures
of
Christ
.
For
the
Godhead
of
Christ
is
our
gaine
not
in
respect
of
essence
,
but
in
respect
of
vertue
and
operation
shewed
in
,
or
vpon
the
manhood
of
Christ
,
whereby
it
makes
things
which
were
done
and
suffered
in
the
said
manhood
apt
and
sufficient
to
appease
Gods
anger
,
&
to
merit
eternall
life
for
vs
.
As
for
the
manhood
,
it
is
not
onely
in
effect
and
operation
,
but
also
really
communicated
to
the
faith
of
the
beleeuing
heart
:
and
herupon
it
is
as
it
were
a
Treasurie
and
storehouse
of
all
the
rich
graces
of
God
that
serue
to
iustifie
,
saue
,
or
any
way
to
inrich
the
Elect
of
all
ages
and
times
through
the
whole
world
.
If
any
doubt
of
this
,
let
them
consider
three
things
of
this
most
glorious
manhood
.
The
first
is
the
grace
of
personall
vnion
,
whereby
it
is
receiued
into
the
Vnitie
of
the
second
person
,
&
hath
no
beeing
or
subsisting
,
but
onely
in
the
subsistance
thereof
.
And
hence
it
is
truly
tearmed
the
humanitie
of
the
Sonne
of
God
,
or
of
the
Word
.
The
second
is
,
that
this
manhood
hath
in
it
all
fulnes
of
grace
,
commonly
called
in
schooles
,
habitual
grace
.
Now
this
fulnes
of
grace
containes
in
it
all
the
gifts
of
the
holy
Ghost
,
My
flesh
is
meate
indeede
.
Except
ye
eate
the
flesh
of
the
sonne
of
man
and
drinke
his
blood
,
ye
haue
no
life
in
you
.
And
,
He
which
eateth
my
flesh
abideth
in
me
and
I
in
him
.
And
Iohn
the
Baptist
saith
,
Of
his
fulnes
we
receiue
grace
for
grace
.
The
supper
of
the
Lord
is
ordained
for
the
increase
and
continuance
of
grace
and
life
:
and
of
it
Paul
saith
,
The
bread
which
we
breake
,
is
a
fellowship
or
communion
with
the
very
bodie
of
Christ
.
On
this
manner
Christ
is
said
to
be
made
vnto
vs
of
God
,
wisdome
,
righteousnesse
,
sanctification
,
redemption
.
Wisdom
,
not
because
the
essential
wisdome
of
the
godhead
is
giuen
to
vs
:
for
that
is
infinit
and
incommunicable
.
Neither
againe
because
he
is
the
author
of
our
wisdome
,
giuing
vs
knowledge
of
our
saluation
as
the
Father
and
holy
Ghost
doe
.
Nor
because
he
is
the
matter
of
our
wisdome
,
the
knowledge
of
whome
is
eternall
life
:
but
for
an
higher
cause
then
all
these
.
Our
mediatour
the
man
Iesus
Christ
who
is
also
God
,
is
an
head
vnto
vs
and
a
Roote
of
our
wisdome
.
For
he
was
annointed
with
the
spirit
of
wisdome
in
the
assumed
manhood
not
priuatly
for
himselfe
,
but
that
we
also
which
beleeue
might
be
partakers
of
the
same
annointing
,
&
that
wisdome
from
him
by
his
flesh
might
be
conueied
vnto
vs
.
Therefore
from
his
wisdome
there
is
wisdome
deriued
in
some
measure
to
all
that
are
mystically
vnited
to
him
,
as
light
in
one
candle
is
deriued
to
an
hundred
,
or
as
heate
is
deriued
from
heate
.
Againe
he
is
our
iustice
,
not
onely
because
he
is
the
author
and
giuer
of
our
iustice
,
with
the
father
and
the
holy
Ghost
:
neither
because
the
essentiall
iustice
of
Christ
is
giuen
to
vs
:
for
then
we
should
be
all
deified
:
but
because
that
iustice
which
is
in
the
manhood
,
consisting
partly
in
the
puritie
of
nature
,
&
partly
in
the
puritie
of
action
,
whereby
he
obeyed
his
fathers
will
and
suffered
all
things
to
be
suffered
for
vs
;
this
iustice
I
say
,
is
imputed
to
vs
and
accounted
ours
,
according
to
the
tenour
of
the
couenant
,
as
if
it
were
inherent
in
vs
.
He
is
our
Sanctification
,
not
onely
because
he
is
the
author
of
it
,
neither
because
the
sanctitie
or
holines
of
the
godhead
is
communicated
to
vs
:
but
because
he
was
sanctified
in
his
manhood
about
all
men
and
angels
.
And
from
this
holinesse
of
his
,
our
holinesse
is
deriued
and
springs
as
a
fruit
;
as
the
corruption
in
Adams
posteritie
is
deriued
from
the
corruption
of
Adam
.
Christ
saith
,
For
their
sakes
sanctifie
I
my selfe
,
that
they
also
may
be
sanctified
through
the
truth
.
As
God
,
he
giues
himselfe
the
spirit
,
as
man
he
receiues
it
:
which
he
doth
not
for
himselfe
,
but
for
vs
,
that
the
grace
of
sanctification
out
of
him
and
in
him
first
receiued
might
passe
to
all
mankind
.
that
the
bodie
of
our
Lord
being
sanctified
by
the
vertue
of
the
Word
ioyned
to
it
,
is
made
so
effectuall
for
mystical
benediction
,
that
it
can
send
forth
his
sanctification
into
vs
.
Lastly
,
Christ
is
our
Redemption
or
life
on
this
manner
.
In
the
person
of
the
Mediatour
beeing
one
and
the
same
,
there
is
a
double
life
:
one
vncreated
and
essentiall
,
agreeing
to
Christ
as
he
is
God
.
And
this
life
is
not
giuen
to
vs
at
all
,
saue
in
respect
of
the
efficacie
thereof
.
For
in
god
we
liue
,
mooue
,
and
haue
our
beeing
.
The
other
is
the
created
life
of
the
manhood
:
and
it
is
either
naturall
or
spiritual
.
Naturall
is
that
wherewith
he
liued
in
the
estate
of
humiliation
by
ordinary
means
as
all
other
men
doe
.
Spirituall
is
that
whereby
he
nowe
especially
liueth
in
the
estate
of
exaltation
and
glorie
.
The
next
question
is
,
in
what
estate
Christ
is
our
Gaine
?
The
estate
of
Christ
is
twofolde
,
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
gaine
.
Christ
lying
basely
in
the
manger
,
and
crucified
ignominiously
on
the
crosse
gained
our
deliuerance
from
hell
,
and
a
right
to
life
euerlasting
.
In
the
second
estate
he
communicats
to
vs
the
gaine
before
named
,
and
by
degrees
puts
vs
in
prossession
of
it
.
And
for
this
ende
,
he
nowe
sits
at
the
right
hand
of
God
and
makes
request
for
vs
.
The
vse
of
this
doctrine
,
that
Christ
is
our
gaine
,
is
manifold
.
First
it
sheweth
that
we
in
our selues
are
poore
and
altogither
destitute
of
all
spirituall
good
things
.
For
to
this
ende
is
Christ
our
gaine
,
that
he
may
supplie
our
want
,
&
fill
them
with
graces
that
are
otherwise
emptie
and
euen
hunger
starued
.
Secondly
it
teacheth
that
men
doe
in
vaine
seeke
for
so
much
as
the
least
droppe
of
goodnes
out
of
Christ
,
who
alone
is
the
storehouse
of
all
good
things
.
Heauen
and
earth
,
men
and
angels
,
and
all
things
are
but
as
nothing
to
vs
,
if
by
them
we
seeke
to
inioy
any
thing
out
to
Christ
:
yea
God
is
no
god
to
vs
without
Christ
.
Thirdly
,
we
learne
to
detest
the
Treasurie
,
which
the
Church
of
Rome
maintaines
and
magnifies
.
It
is
as
it
were
a
chest
in
which
is
contained
not
onely
the
ouerplus
of
the
merits
of
Christ
,
but
also
of
martyrs
and
Saints
to
be
dispensed
in
pardons
at
the
Popes
pleasure
.
But
Christ
is
alone
our
full
and
perfect
gaine
,
and
therefore
in
himselfe
there
is
an
al-sufficient
Treasurie
of
the
church
;
and
as
Paul
saith
,
in
him
we
are
complete
.
As
for
the
merits
of
martyrs
and
Saints
,
they
bring
no
aduantage
to
the
people
of
God
,
but
are
indeed
matter
for
the
dounghill
.
Fourthly
,
if
Christ
be
our
treasure
and
gain
,
our
hearts
must
be
set
on
him
.
Our
mindes
vse
to
be
vpon
our
pennie
,
and
we
hunger
after
gaine
:
let
vs
therefore
hunger
after
Christ
:
he
is
out
pennie
and
he
is
our
gaine
.
Nay
we
must
aboue
all
pleasures
,
honours
,
profits
,
loue
him
,
and
reioice
in
him
:
yea
we
should
be
swallowed
vp
with
loue
of
him
.
Lastly
,
here
is
matter
of
confort
.
In
the
losse
of
goods
and
friendes
,
and
all
calamities
of
this
life
,
we
may
not
be
dismayed
:
all
the
losses
of
this
life
are
but
pettie
losses
,
so
long
as
we
haue
Christ
for
our
gaine
.
Nothing
can
be
wanting
vnto
vs
in
the
middest
of
all
our
losses
and
miseries
,
so
long
as
we
receiue
of
his
fulnesse
,
who
is
the
fountaine
of
goodnes
neuer
dried
vp
.
To
proceed
further
,
the
second
part
of
the
comparison
[
Christ
is
my
gaine
]
is
amplified
by
a
gradation
on
this
manner
:
I
esteeme
the
knowledge
of
Christ
Iesus
my
Lord
an
excellent
thing
:
I
desire
to
gaine
Christ
:
I
desire
to
be
found
in
Christ
.
Of
these
in
order
.
By
the
knowledge
of
Christ
,
we
are
to
vnderstand
,
the
doctrine
of
the
gospell
,
or
the
doctrine
of
the
person
&
offices
of
Christ
conceiued
&
known
of
vs
.
To
this
knowledge
an
excellency
is
ascribed
,
of
which
I
will
speake
a
little
.
This
excellencie
appeares
partly
in
the
matter
and
contents
,
&
partly
in
the
effects
thereof
.
Touching
the
matter
,
it
is
ful
of
excellent
mysteries
,
which
Paul
reduceth
to
fixe
heads
in
his
epistle
to
Timothie
.
God
made
manifest
in
the
flesh
.
And
here
two
wonders
offer
themselues
to
be
considered
:
the
first
,
whereas
Adams
flesh
and
Adams
sinne
are
inseparably
ioyned
togither
in
respect
of
all
that
nature
can
doe
,
yet
did
the
sonne
of
God
take
vnto
him
mans
nature
and
flesh
without
mans
sinne
:
because
he
was
conceiued
of
a
virgin
by
the
operation
of
the
holy
ghost
:
whereas
if
he
had
beene
conceiued
by
naturall
generation
,
he
had
with
Adams
flesh
taken
Adams
corruption
.
The
other
wonder
in
the
Incarnation
of
Christ
is
,
that
the
flesh
of
man
is
vnited
to
the
person
of
the
sonne
of
God
,
&
thence
hath
his
subsistance
,
otherwise
hauing
no
subsistance
of
his
owne
.
The
like
example
is
not
to
be
found
in
the
world
againe
:
sauing
that
we
haue
some
resemblance
thereof
in
the
plant
called
Miscelto
,
which
hath
no
roote
of
his
own
,
but
grows
as
a
branch
of
the
oake
,
or
some
other
tree
,
and
hath
his
life
and
sappe
from
the
roote
thereof
.
The
second
mysterie
in
the
knowledge
of
Christ
,
is
the
Iustification
of
Christ
in
these
wordes
,
iustified
in
the
spirit
:
and
it
was
on
this
manner
.
Christ
made
man
became
our
Suretie
and
was
subiect
to
the
law
for
vs
.
Hereupon
our
sinnes
were
imputed
to
him
,
and
the
punishment
due
thereto
laid
vpon
him
,
that
is
,
the
first
death
with
the
paines
of
the
second
:
yea
further
death
in
the
graue
had
dominion
ouer
him
.
After
all
this
,
by
his
spirit
or
power
of
the
godhead
he
raised
himselfe
from
death
,
and
therby
acquit
himselfe
of
our
sinnes
;
and
this
acquitall
or
absolution
is
his
iustification
,
whereby
he
declareth
himselfe
to
be
a
Sauiour
perfectly
righteous
.
For
if
he
had
not
satisfied
the
wrath
of
God
to
the
full
,
and
brought
perfect
righteousnes
,
he
had
neuer
risen
againe
,
considering
he
was
iudged
and
condemned
for
our
sinnes
.
The
third
mysterie
is
the
sight
of
Angels
,
who
desired
to
looke
into
the
Incarnation
of
Christ
:
in
which
they
sawe
three
things
,
as
Luke
testifieth
.
The
first
,
that
it
was
a
means
to
manifest
the
glorie
of
God
:
the
good
will
of
God
to
the
world
.
The
fourth
,
is
the
preaching
of
Christ
to
the
Gentiles
.
This
appeares
to
be
a
great
mysterie
;
because
the
knowledge
of
Christ
was
kept
secret
from
the
nations
,
Conuersion
of
the
world
to
the
faith
of
Christ
.
And
this
is
so
much
the
greater
wonder
;
because
this
conuersion
was
wrought
by
the
preaching
of
the
gospel
,
which
is
flatte
against
the
naturall
reason
and
will
of
man
,
and
therefore
vnfit
to
perswade
:
and
the
preachers
hereof
were
simple
and
silly
men
to
see
to
:
and
some
of
them
which
were
converted
,
were
the
very
Iewes
that
crucified
Christ
.
The
last
mysterie
was
the
ascension
of
Christ
into
glorie
.
The
greatnes
of
this
mysterie
appeares
in
two
things
.
The
first
,
that
Christs
ascension
was
a
reall
and
full
opening
of
the
kingdome
of
heauen
;
which
had
formerly
bin
shut
by
our
sinnes
.
The
second
,
that
the
ascension
of
Christ
,
was
no
personall
or
priuate
ascension
:
for
he
ascended
in
the
roome
and
stead
of
all
the
Elect
:
and
they
ascended
together
in
and
with
him
,
and
now
after
a
sort
are
together
in
and
with
him
in
glorie
.
Thus
we
see
the
excellencie
of
the
knowledge
of
Christ
in
respect
of
the
Mysteries
contained
therein
:
the
like
excellencie
appeares
in
the
effects
thereof
;
which
are
two
,
the
knowledge
of
God
,
and
of
our selues
.
For
the
first
,
by
the
knowledge
of
Christ
,
we
know
God
aright
.
Hence
Christ
is
called
the
brightnes
of
the
glorie
of
the
Father
,
ingrauen
image
of
his
person
:
the
image
of
the
inuisible
God
.
And
Paul
saith
notably
,
that
when
God
shineth
in
our
hearts
by
the
light
of
the
Gospel
,
his
glorie
is
to
be
seene
in
the
face
of
Christ
.
The
wisdome
,
power
,
&
goodnesse
of
God
is
made
manifest
in
Christ
:
and
that
more
fully
then
euer
it
was
in
the
creation
.
In
the
creation
Adam
beeing
but
a
meere
man
was
our
head
;
but
in
the
estate
of
grace
,
Christ
is
our
head
,
God
and
man
.
By
creation
we
receiue
but
a
naturall
life
to
be
continued
by
foode
:
by
Christ
we
receiue
a
spirituall
,
to
be
preserued
eternally
without
foode
;
by
the
operation
of
the
spirit
.
As
the
spouse
of
Adam
was
bone
of
his
bone
,
and
flesh
of
his
flesh
:
so
is
the
spouse
of
Christ
bone
of
his
bone
,
and
flesh
of
his
flesh
;
and
that
in
more
excellent
manner
:
because
euery
particular
man
as
he
is
borne
anew
,
and
the
whole
catholike
church
the
true
spouse
of
Christ
,
springeth
&
ariseth
out
of
the
merit
and
efficacie
of
the
blood
that
distilled
out
of
the
heart
&
side
of
Christ
.
In
the
creation
God
makes
life
of
nothing
:
but
by
Christ
he
drawes
our
life
forth
of
death
,
and
changeth
death
it selfe
into
life
.
Againe
in
the
law
the
iustice
of
God
is
set
downe
and
reuealed
:
in
Christ
we
see
more
,
namely
perfect
iustice
and
perfect
mercie
,
reuealed
to
the
full
;
yea
(
which
is
a
wonder
)
iustice
and
mercie
reconciled
.
Lastly
in
Christ
we
see
the
length
,
the
breadth
,
the
height
,
the
depth
of
the
loue
of
God
,
in
that
God
vouchsafeth
to
loue
the
Elect
with
the
very
same
loue
wherewith
he
loueth
Christ
.
As
by
Christ
we
know
God
:
so
also
by
Christ
we
know
our selues
:
and
that
on
this
manner
.
First
we
must
consider
,
that
in
the
Passion
he
tooke
our
person
vpon
him
,
and
that
vpon
the
crosse
,
he
stoode
in
our
place
,
roome
,
and
stead
.
Secondly
we
are
to
consider
the
greatnes
of
his
agonie
and
passion
set
forth
vnto
vs
,
especially
by
fiue
things
.
The
first
is
the
testimonie
of
the
Euangelists
,
who
say
in
emphaticall
wordes
,
that
he
was
full
of
sorrow
,
grieuously
troubled
.
The
second
,
his
complaint
,
that
his
soule
〈◊〉
〈◊〉
vnto
the
death
:
and
that
he
was
forsaken
of
the
father
.
The
third
his
praier
with
strong
cries
:
saue
me
from
this
houre
▪
let
this
〈◊〉
passe
.
The
fourth
the
comming
of
an
Angel
to
comfort
him
.
The
last
his
sweate
of
water
and
thicke
or
clotted
blood
.
Now
in
Christ
thus
considered
,
we
see
the
greatnes
of
Gods
anger
against
vs
for
our
sinnes
:
we
see
the
greatnes
of
our
sinnes
:
we
see
the
vilenes
of
our
persons
:
we
see
the
hardnes
of
our
hearts
,
that
neuer
so
much
as
sigh
for
our
offences
,
for
which
the
sonne
of
God
swette
water
and
blood
:
we
see
our
vnthankfulnes
that
little
respect
or
regerd
this
worke
of
Christ
.
Lastly
we
see
our
dutie
:
that
we
are
to
be
throughly
touched
with
true
repentance
,
and
to
humble
our selues
as
it
were
to
the
very
pit
of
hell
:
for
if
the
son
of
God
mourne
and
crie
for
our
sinnes
imputed
,
we
are
much
more
to
crie
and
to
bleed
in
our
hearts
for
them
,
seeing
they
are
ours
properly
,
Hence
we
learne
sundry
things
:
first
,
if
the
knowledge
of
Christ
be
so
excellent
,
we
may
not
maruell
,
that
by
the
mallice
of
the
deuill
it
hath
bin
corrupted
many
hundred
yeares
in
the
Romish
church
:
which
teacheth
,
that
the
Gospel
is
nothing
else
in
effect
but
the
law
of
Moses
perfected
.
Now
if
this
were
so
,
Christ
doubtlesse
died
in
vaine
,
and
we
might
place
our
hope
in
our
owne
righteousnes
;
and
the
promise
of
life
eternall
by
Christ
,
should
be
of
none
effect
.
For
the
law
neuer
iustifies
before
God
,
till
it
be
perfectly
kept
:
which
condition
of
perfection
if
men
could
performe
,
there
should
be
little
neede
of
Christ
or
of
the
Gospel
.
Secondly
,
if
this
knowledge
be
of
such
excellencie
,
it
must
be
learned
of
vs
,
and
that
in
speciall
manner
.
If
to
other
inferiour
learning
we
lend
the
vnderstanding
and
memorie
,
to
this
we
are
to
applie
the
whole
man
.
The
minde
must
learne
it
by
opening
it selfe
to
conceiue
it
:
the
memorie
must
learne
it
,
by
storing
it
vp
:
the
will
and
affections
must
learne
it
,
by
resigning
and
conforming
themselues
in
their
kinde
vnto
it
.
Thus
Paul
teacheth
,
that
to
learne
Christ
,
as
the
truth
is
in
Christ
,
is
to
put
off
the
old
man
and
to
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
holinesse
.
Thirdly
by
this
we
learne
to
value
&
prize
the
knowledge
of
Christ
,
aboue
all
things
in
the
world
.
The
Angels
of
God
themselues
desire
to
profit
in
this
knowledge
:
Dauid
,
who
in
the
darknes
of
the
old
Testament
desired
to
be
a
dorekeeper
in
the
house
of
God
;
Paul
yet
further
commends
this
knowledge
in
that
he
calls
it
,
The
knowledge
of
Christ
,
HIS
LORD
.
Now
he
is
our
Lord
foure
waies
.
First
,
by
the
right
of
donation
(
because
all
the
Elect
are
giuen
to
him
of
the
Father
in
the
eternal
counsell
of
Election
:
)
secondly
by
creation
:
thirdly
by
the
right
of
Redemption
:
fourthly
by
right
of
headship
;
in
that
as
a
liuing
head
he
giues
sense
and
spirituall
life
to
all
that
beleeue
in
him
.
And
Paul
calls
Christ
his
Lord
,
because
he
beleeued
his
owne
election
,
in
which
he
was
giuen
to
Christ
,
his
creation
and
redemption
by
him
,
and
his
mysticall
coniunction
with
him
,
as
with
his
head
.
And
here
Paul
in
his
example
teacheth
vs
two
things
.
The
first
,
how
we
should
know
Christ
,
and
the
doctrine
of
the
Gospell
:
For
the
right
knowledge
whereof
,
there
is
required
,
beside
generall
vnderstand
of
Christ
&
his
benefits
,
with
generall
assent
,
a
speciall
Application
thereof
.
It
is
not
sufficient
to
beleeue
the
election
,
redemption
,
iustification
,
glorification
of
Gods
people
:
but
we
must
goe
further
,
and
beleeue
the
very
same
things
in
our selues
.
The
reason
may
be
taken
from
the
contents
of
the
Gospel
.
For
it
containes
two
parts
,
the
first
is
a
promise
in
which
Christ
with
all
his
benefits
is
offered
and
propounded
vnto
vs
.
The
second
is
a
commandement
to
applie
the
said
promise
,
The
second
degree
in
Pauls
gradation
is
,
That
he
desires
to
Gaine
Christ
.
Now
to
gaine
Christ
is
nothing
els
,
but
to
make
Christ
his
gaine
,
as
appeares
by
the
opposition
of
the
wordes
.
For
he
saith
,
he
had
deprined
himselfe
of
all
things
,
that
is
,
made
all
things
his
losse
,
that
he
might
gaine
Christ
.
And
he
is
made
our
gaine
if
two
things
be
done
.
First
,
he
must
be
made
ours
,
that
is
,
thy
Christ
or
my
Christ
in
particular
:
secondly
we
must
put
our
confidence
in
him
.
For
the
first
,
that
Christ
may
be
ours
,
a
double
consent
is
required
:
Gods
consent
to
giue
Christ
,
and
our
consent
to
receiue
him
.
Gods
consent
,
that
Christ
shall
be
ours
,
is
giuen
in
the
reuelation
of
the
promise
touching
the
womans
seed
,
made
to
our
first
parents
,
in
the
continuall
renewing
of
the
said
promise
to
our
forefathers
,
in
the
incarnation
and
birth
of
Christ
,
in
his
passion
,
in
the
preaching
of
the
Gospell
,
in
the
administration
of
both
the
sacraments
,
baptisme
and
the
Lords
supper
.
Our
consent
to
receiue
Christ
,
is
giuen
when
we
beginne
to
beleeue
in
him
;
yea
when
we
beginne
to
be
touched
in
our
hearts
for
our
sinnes
,
and
to
hunger
&
thirst
after
Christ
.
And
thus
by
the
concurrence
of
these
two
consents
is
Christ
really
made
ours
.
And
further
yet
,
that
he
may
be
not
onely
ours
,
but
also
our
gaine
,
we
must
set
and
fixe
the
whole
confidence
of
our
hearts
vpon
him
alone
,
for
the
forgiuenesse
of
our
sins
,
and
the
saluation
of
our
soules
.
For
where
the
gaine
is
,
there
must
the
heart
be
.
When
riches
increase
we
may
not
set
our
heartes
on
them
;
because
though
they
be
good
things
,
yet
are
they
not
our
gaine
or
treasure
:
nowe
Christ
is
not
onely
a
good
thing
vnto
vs
,
but
our
gaine
,
and
the
very
fountaine
of
all
good
things
:
&
therefore
we
must
bestowe
our
hearts
on
him
.
Hence
we
learne
that
the
Popish
religion
teacheth
wickednesse
.
For
it
maintaineth
,
that
we
are
not
onely
to
beleeue
in
God
,
but
also
[
a
](A09472-e2910-b)
a
Remenses
in
Rom.
10.
14.
in
the
church
:
it
maintaineth
an
hope
[
b
](A09472-e2920-b)
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
](A09472-e2930-b)
c
Bellarm.
tom
.
●
.
de
iustific
.
l.
5.
c.
7.
confidence
in
our
owne
workes
:
so
it
be
as
they
say
in
sobrietie
.
This
is
to
make
the
creature
our
gaine
,
and
to
put
downe
Christ
our
Redeemer
.
Againe
,
Paul
had
said
in
the
[
d
](A09472-e2950-b)
d
Phil.
1.
21.
former
chapter
,
that
Christ
was
his
gaine
both
in
life
and
death
:
and
yet
nowe
he
saith
,
that
he
still
desires
to
gaine
Christ
.
And
by
his
example
we
learne
,
that
in
this
life
our
affectious
must
neuer
be
satisfied
&
filled
with
the
desire
of
Christ
,
till
we
haue
the
full
fruition
of
him
.
Naturally
our
desires
be
insatiable
in
respect
of
riches
,
honours
,
pleasures
:
but
we
must
learne
to
moderate
and
stinte
our selues
in
seeking
earthly
things
;
beeing
content
with
the
portion
that
God
doth
alot
vs
:
and
the
insatiablenesse
of
our
affections
must
be
directed
and
turned
vpon
Christ
.
The
woman
in
the
Gospel
that
had
the
bloodie
ishew
,
desired
but
to
touch
the
hemme
of
his
garment
;
we
must
goe
further
,
not
onely
to
touch
him
,
but
also
by
our
faith
to
lay
hold
on
him
,
as
it
were
with
both
the
hands
,
and
to
hang
vpon
him
.
Thomas
desired
for
his
contentation
,
but
to
put
his
finger
into
his
side
:
we
must
sette
before
our
eies
Christ
crucified
:
and
his
pretious
blood
as
it
were
a
fresh
distilling
from
his
handes
,
feete
,
and
side
:
and
we
must
not
onely
touch
this
blood
,
but
sprinkle
our selues
with
it
,
yea
dip
and
as
it
were
diue
out
selues
into
it
,
bodie
,
soule
,
and
all
.
The
third
and
last
degree
in
Pauls
gradation
is
,
that
he
desires
to
be
founde
in
Christ
.
And
here
his
desire
is
twofold
,
the
first
,
to
be
in
Christ
,
the
second
,
to
be
found
so
of
God
in
the
daie
of
iudgement
.
The
first
,
To
be
in
Christ
,
is
to
be
taken
out
of
the
first
Adam
,
and
to
be
vnited
vnto
Christ
as
his
very
flesh
,
or
as
a
true
member
of
his
mysticall
bodie
.
Now
this
Incorporation
and
vnion
into
Christ
is
a
mysterie
;
and
for
the
better
vnderstanding
of
it
foure
rules
must
be
obserued
.
The
first
,
that
not
onely
our
soules
are
vnited
to
the
soule
or
godhead
of
Christ
:
but
also
that
the
whole
person
of
him
that
beleeueth
is
vnited
to
the
whole
person
of
Christ
.
For
the
Redeemer
and
they
which
are
redeemed
are
vnited
togither
:
and
Christ
God
and
man
redeemed
vs
,
not
onely
in
soule
but
also
in
bodie
.
We
therefore
beleeuers
,
haue
〈◊〉
our
whole
persons
vnited
to
the
whole
person
of
Christ
.
And
S.
Paul
saith
,
that
our
verie
bodies
are
the
members
of
Christ
.
And
Christ
himselfe
saith
,
that
we
must
eate
his
flesh
and
drinke
his
blood
,
that
we
may
be
in
him
and
he
in
vs
.
The
second
rule
,
is
touching
the
order
of
this
vnion
:
That
we
are
first
ioyned
to
the
flesh
of
Christ
,
and
by
his
flesh
to
his
godhead
.
For
that
which
brings
vs
to
haue
fellowship
with
God
,
ioynes
vs
to
God
.
Now
by
the
flesh
of
Christ
we
haue
our
fellowship
with
God
.
It
is
as
the
vaile
of
the
temple
,
whereby
the
high
priest
entred
into
the
Holie
of
holies
,
that
Christ
dwels
in
vs
by
his
spirit
giuen
vnto
vs
.
Againe
this
spirit
worketh
in
vs
faith
,
which
also
knits
vs
to
Christ
:
dwels
in
our
hearts
by
faith
.
And
by
this
we
further
see
that
distance
of
place
hinders
not
this
vnion
.
The
spirit
of
God
beeing
infinit
may
dwell
both
in
Christ
and
vs
:
&
our
faith
though
it
be
seated
within
our
hearts
,
yet
can
it
reach
foorth
it selfe
and
apprehend
Christ
in
heauen
.
The
second
desire
of
Paul
is
,
that
he
may
be
found
of
God
to
be
in
Christ
,
that
is
,
that
God
would
respect
him
as
a
member
of
Christ
and
accept
him
into
his
fauour
eternally
for
Christ
.
For
the
better
vnderstanding
of
this
;
the
order
that
God
vseth
in
shewing
his
loue
must
be
obserued
.
First
of
all
,
he
begins
his
loue
in
Christ
,
whome
he
loues
simply
for
himselfe
:
then
from
Christ
he
descends
to
them
that
are
vnited
to
Christ
,
considering
them
euen
as
parts
of
Christ
:
whome
also
he
loueth
,
yet
not
simply
,
but
respectiuely
,
in
and
for
Christ
.
He
that
lookes
vpon
things
of
diuers
kinds
through
a
greene
glasse
,
beholdes
them
all
to
be
greene
:
euen
so
,
whome
God
respecteth
in
and
for
Christ
,
they
are
loued
of
God
as
he
is
loued
,
and
righteous
as
he
is
righteous
.
And
this
is
the
thing
which
Paul
desireth
,
that
in
the
daie
of
iudgement
he
may
be
thus
respected
.
Hence
we
learn
,
that
God
will
make
an
examination
of
all
our
hearts
,
liues
,
and
works
,
in
the
day
of
iudgement
.
For
this
Finding
which
Paul
mentioneth
,
presupposeth
,
that
God
sees
and
obserues
our
waies
,
and
will
one
daie
certenly
discouer
them
,
knowing
euen
now
certainly
whether
we
be
in
Christ
or
no.
For
this
cause
we
are
to
call
our selues
to
an
account
,
yea
to
a
strait
account
:
for
God
will
find
out
whatsoeuer
is
amisse
,
though
we
haue
skill
to
make
faire
shewes
before
men
.
And
we
are
withall
to
amend
our selues
.
Salomon
vpon
this
ground
disswades
the
young
man
from
fornication
;
why
shouldest
thou
my
sonne
(
saith
he
)
take
delite
in
a
straunge
woman
,
seeing
the
waies
of
men
are
before
the
cies
of
God
,
and
he
pondereth
all
their
pathes
.
To
this
purpose
the
Iewes
haue
a
saying
worth
our
marking
:
write
say
they
three
things
in
thy
heart
,
and
thou
shalt
neuer
sinne
:
There
is
an
eie
that
seeth
thee
,
an
eare
that
heareth
thee
,
and
a
hand
that
writeth
all
thy
sayings
&
doings
in
a
booke
.
And
the
cause
of
our
manifold
sinnes
is
,
that
men
falsely
thinke
,
that
God
neither
sees
nor
heares
them
.
Thus
saith
Dauid
of
his
enemies
;
They
bragge
in
their
talke
,
and
swordes
are
in
their
lippes
,
for
say
they
who
heareth
vs
.
Againe
,
here
we
see
Pauls
care
,
yea
the
pitch
of
all
his
desires
and
his
principall
forecast
,
that
he
might
be
found
of
God
in
the
day
of
iudgement
to
be
a
member
of
Christ
.
The
like
must
be
our
care
and
forecast
nowe
in
the
time
of
this
life
:
yea
this
must
be
the
care
of
all
cares
,
that
we
may
be
knit
to
Christ
,
and
so
accepted
of
God
,
when
we
shall
rise
to
iudgement
.
watch
and
praie
that
we
may
stand
before
the
sonne
of
man
:
and
this
we
cannot
doe
,
vnlesse
we
be
incorporate
into
Christ
.
We
are
bidden
first
to
seeke
the
kingdome
of
heauen
:
and
that
is
indeed
to
be
in
Christ
.
To
be
wise
and
circumspect
in
many
matters
,
and
yet
to
want
forecast
to
compasse
our
maine
and
principall
good
,
is
the
greatest
follie
of
all
.
What
is
the
fault
of
the
foolish
virgins
?
virgins
they
were
as
the
wise
:
they
carried
the
burning
lamps
of
Christian
profession
:
likewise
they
had
oyle
,
that
is
,
the
oyle
of
grace
:
but
,
alas
,
they
had
not
oyle
enough
to
furnish
their
lampes
.
Their
fault
was
,
that
they
wanted
forecast
to
furnish
themselues
with
oyle
sufficient
.
And
there
is
neuer
sufficiencie
of
oyle
,
till
we
be
true
and
liuely
members
of
Christ
.
And
this
was
their
damnable
follie
,
that
they
contented
themselues
with
the
name
and
profession
of
Christ
,
and
had
not
a
serious
and
speciall
care
indeed
to
be
members
of
Christ
.
Therfore
let
vs
now
diligently
indeauour
to
be
that
in
this
life
,
which
we
desire
to
be
found
of
God
in
the
day
of
iudgement
.
There
be
three
iudgements
which
we
are
to
vndergoe
,
the
iudgement
of
men
,
of
our selues
,
and
of
God
.
The
two
first
we
may
falsifie
,
the
third
we
cannot
.
For
men
we
may
deceiue
,
and
our selues
we
may
deceiue
;
but
God
we
can
not
.
It
is
the
foundation
of
all
good
things
to
be
ingraffed
into
Christ
:
and
for
this
cause
,
all
the
forecast
of
our
heads
,
all
other
cares
and
studies
should
giue
place
that
this
be
might
accomplished
.
Som
man
may
hereupon
demand
,
what
he
should
doe
,
that
he
might
be
in
Christ
.
I
answer
,
two
things
:
first
he
must
breake
off
all
his
sinnes
,
and
turne
vnto
God
:
secondly
,
he
must
pray
earnestly
euen
vnto
the
death
,
that
his
heart
may
be
knitte
to
Christ
.
Againe
it
may
be
demanded
,
how
it
may
be
knowne
of
vs
,
that
we
are
in
Christ
.
Hereby
we
know
that
he
dwelleth
in
vs
by
the
spirit
which
he
hath
giuen
vs
.
And
we
may
know
that
we
haue
the
spirit
of
Christ
,
if
the
same
mind
,
inclination
,
and
disposition
,
the
like
loue
to
God
and
man
,
the
like
meeknesse
,
patience
and
obedience
be
in
vs
which
was
in
Christ
.
For
the
same
fruites
argue
the
same
spirit
.
v.
9.
—
Not
hauing
mine
owne
righteousnes
,
which
is
of
the
law
,
but
that
which
is
of
the
faith
of
Christ
,
&c.
The
Apostle
hauing
taught
in
generall
tearmes
,
that
Christ
is
his
gaine
,
here
beginnes
to
declare
the
same
in
more
particular
sort
.
For
he
sets
downe
a
threefold
gaine
which
he
desired
to
obtaine
of
Christ
:
the
first
is
,
the
righteousnes
of
Christ
:
the
second
is
,
inward
fellowship
with
him
:
the
third
is
,
the
resurrection
of
the
bodie
to
eternall
glorie
.
Now
this
righteousnesse
of
Christ
which
Paul
makes
his
first
gaine
,
is
handled
in
the
9.
verse
:
for
the
better
knowledge
whereof
,
I
will
first
open
the
meaning
of
the
wordes
.
And
first
of
all
,
it
must
be
knowne
,
that
they
are
an
exposition
of
the
wordes
which
went
before
.
For
whereas
Paul
had
desired
to
be
found
in
Christ
,
now
he
shewes
his
owne
meaning
,
that
he
desired
therein
nothing
els
but
that
he
might
be
accepted
of
God
for
Christs
sake
,
and
be
esteemed
righteous
in
his
righteousnes
.
And
that
this
righteousnesse
may
be
the
better
discerned
,
he
sets
downe
two
sorts
of
iustice
:
the
one
he
refuseth
,
the
other
he
desireth
and
chooseth
.
The
righteousnes
refused
,
he
calls
it
his
owne
:
because
it
is
within
him
,
and
it
is
exercised
by
the
powers
of
his
soule
,
namely
his
minde
,
will
,
affections
.
He
saith
further
,
it
is
of
the
law
,
that
is
,
of
the
workes
which
the
Law
requireth
:
for
(
as
Paul
saith
)
the
righteousnes
of
the
law
is
this
,
He
that
doth
these
things
shall
liue
therein
.
Againe
of
the
iustice
desired
,
he
saith
,
it
is
by
the
faith
of
Christ
,
that
is
,
it
ariseth
of
the
obedience
of
Christ
apprehended
by
faith
.
it
is
of
God
,
wholly
and
onely
,
and
not
of
vs
either
in
whole
or
in
part
;
beeing
freely
giuen
of
him
vpon
our
faith
,
that
is
,
when
we
beleeue
.
In
these
few
wordes
Paul
coucheth
many
weightie
points
of
doctrine
.
I
will
distinctly
propound
them
one
by
one
.
First
of
all
,
he
makes
a
double
iustice
,
one
of
the
Law
,
the
other
of
the
Gospel
:
yea
he
opposeth
them
as
contraries
in
the
case
of
iustification
:
and
that
they
may
the
better
be
conceiued
,
he
describes
them
seuerally
.
Touching
the
iustice
of
the
law
,
he
sets
it
downe
by
two
things
.
First
,
he
saith
,
it
is
within
vs
:
because
it
is
nothing
els
but
a
conformitie
of
heart
&
life
to
the
will
of
God
,
reuealed
in
the
said
law
.
And
the
law
knowes
not
the
righteousnes
which
is
without
vs
.
Secondly
he
notes
the
matter
of
it
,
that
it
consists
of
such
vertues
and
workes
as
the
law
prescribeth
.
Now
the
iustice
of
the
Gospell
it
is
likewise
set
forth
by
foure
things
.
First
,
it
is
not
in
vs
,
but
forth
of
vs
:
because
Paul
opposeth
it
to
the
righteousnesse
which
is
ours
and
within
vs
.
Secondly
Paul
sets
downe
the
matter
of
it
,
or
the
person
in
whome
it
is
,
namely
Christ
.
Of
whome
Ieremie
saith
,
Iehoua
is
our
righteousnes
.
And
Christ
must
be
considered
two
waies
;
as
God
,
and
as
Mediatour
:
according
to
which
two
respects
he
hath
a
double
righteousnes
.
One
as
God
,
and
that
is
infinite
,
and
therefore
incommunicable
.
The
other
as
Mediatour
,
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
vs
.
And
this
very
obedience
which
is
in
Christ
and
not
in
vs
,
is
the
very
matter
of
the
iustice
of
the
Gospel
.
Thirdly
Paul
sets
downe
the
meanes
whereby
this
iustice
is
made
ours
,
and
that
is
Faith
,
which
doth
rest
on
Christ
and
applie
his
obedience
to
vs
.
Lastly
Paul
sets
downe
the
author
of
this
Iustice
,
and
that
is
God
,
who
of
his
grace
and
mercy
freely
giues
Christ
and
his
obedience
vnto
vs
,
when
we
beleeue
.
Out
of
these
foure
points
a
definition
of
the
Iustice
of
the
Gospell
may
be
framed
thus
:
It
is
the
righteousnes
of
the
Mediatour
,
namely
the
obedience
of
Christ
giuen
vs
freely
of
God
and
receiued
by
our
faith
.
By
this
distinction
of
Legall
and
Euangelicall
iustice
,
we
learne
the
difference
of
the
Law
and
the
Gospel
.
The
Law
promiseth
life
vpon
the
condition
of
our
workes
,
or
obedience
performed
according
to
the
tenour
of
the
law
.
The
Gospell
requires
not
the
condition
of
merit
,
or
of
any
work
to
be
done
on
our
parts
in
the
case
of
our
iustification
,
but
onely
prescribes
vs
to
beleeue
in
Christ
and
to
rest
on
his
obedience
,
as
our
iustice
before
the
Tribunall
of
God
.
Secondly
by
this
we
learn
,
that
the
church
of
Rome
and
the
learned
therein
,
are
ignorant
of
the
right
difference
betweene
the
Law
and
the
Gospel
.
For
they
teach
,
that
the
righteousnesse
,
which
stands
in
our
inherent
vertues
and
workes
done
by
vs
,
is
required
for
iustification
as
wel
in
the
Gospell
as
in
the
Law
:
and
that
the
difference
lies
onely
in
this
,
that
the
law
is
more
darke
,
and
without
grace
:
the
Gospel
more
plaine
,
hauing
also
the
grace
of
God
annexed
vnto
it
,
to
inable
vs
in
our
own
persons
to
doe
that
which
both
law
and
Gospell
require
.
But
this
is
indeede
to
make
a
confusion
of
the
law
and
Gospell
,
and
to
abolish
the
distinction
of
the
twofold
iustice
before
named
:
which
may
not
be
.
The
second
point
of
doctrine
deliuered
by
Paul
is
,
That
a
sinner
standes
iust
before
the
tribunall
seat
of
God
,
not
by
the
iustice
of
the
law
,
but
by
the
iustice
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
withall
oppugned
of
many
,
I
will
further
confirme
it
by
some
speciall
reasons
.
First
of
all
,
in
the
iustification
of
a
sinner
,
God
manifests
his
mercie
and
iustice
to
the
full
.
For
,
as
Paul
saith
,
he
iustifieth
freely
by
his
grace
:
and
in
iustifying
he
is
not
onely
a
iustifier
but
also
iust
.
Now
this
concurrence
of
mercie
and
iustice
is
no where
to
be
found
,
but
in
the
Obedience
of
Christ
,
performed
by
him
in
our
roome
and
stead
.
As
for
all
Christian
vertues
and
works
of
godly
men
,
they
are
by
mercie
accepted
of
God
,
but
they
do
not
satisfie
the
iustice
of
God
according
to
the
tenour
of
the
law
.
Secondly
,
Paul
in
the
epistle
to
the
Rom.
considering
Abraham
not
as
an
idolater
vnconuerted
,
but
as
a
beleeuer
,
he
was
iustified
without
workes
;
and
that
,
his
faith
,
that
is
,
the
Messias
apprehended
by
his
faith
,
was
counted
vnto
him
for
righteousnesse
,
long
after
his
conuersion
.
Nowe
,
as
he
,
who
is
a
patterne
for
vs
to
follow
,
is
iustified
,
so
must
we
be
iustified
,
and
no
otherwise
.
Thirdly
,
as
by
Adams
disobedience
we
are
made
sinners
:
[
a
](A09472-e3590-b)
a
Lira
vpon
Rom.
5.
&
Bellar.
de
grat
.
ami
.
1.
l.
5.
c.
17.
imputed
to
vs
,
are
we
made
sinners
:
therefore
we
are
made
iust
by
the
obedience
of
Christ
imputed
.
Bernard
vsed
this
reason
.
another
mans
fault
defiled
,
another
mans
water
washed
.
Yet
in
calling
it
another
mans
fault
,
I
doe
not
denie
it
to
be
ours
:
otherwise
it
could
not
defile
vs
.
But
it
is
another
mans
,
because
we
all
not
knowing
of
it
,
sinned
in
Adam
.
It
is
ours
;
because
we
haue
sinned
,
though
in
an
other
,
and
it
is
imputed
to
vs
by
the
iust
iudgement
of
God
,
though
it
be
secret
.
Yet
,
that
thou
maist
not
complaine
,
ô
man
,
against
the
disobedience
of
Adam
,
there
is
giuen
thee
the
obedience
of
Christ
:
that
beeing
sould
for
naught
,
thou
maist
be
redeemed
for
naught
.
Again
the
doctrine
of
imputed
iustice
he
teacheth
expresly
,
saying
:
Al
are
dead
,
that
the
satisfaction
of
one
might
be
imputed
to
all
,
as
he
alone
bare
the
sinnes
of
all
.
Death
is
put
to
flight
by
the
death
of
Christ
,
and
the
righteousnes
of
Christ
is
imputed
to
vs
.
Fourthly
,
Christ
is
made
vnto
vs
of
God
,
iustice
,
that
is
,
iustice
imputed
:
for
in
the
next
words
he
saith
,
he
is
made
our
sanctification
,
We
are
made
the
iustice
of
God
IN
HIM
,
that
is
,
in
Christ
.
Hence
it
followeth
manifestly
,
that
there
is
no
vertue
or
worke
within
vs
which
iustifieth
before
God
,
and
that
our
iustice
whereby
we
are
iust
in
the
fight
of
God
,
and
accepted
to
life
eternall
,
is
out
of
vs
,
&
placed
in
Christ
.
Thus
much
haue
the
Fathers
obserued
vpon
this
text
of
Paul
.
Augustine
saith
,
that
Christ
was
made
sinne
,
not
our
iustice
,
but
Gods
iustice
,
neither
in
vs
,
but
in
him
:
as
he
declared
sinne
not
to
be
his
,
but
ours
,
not
placed
in
him
but
in
vs
.
Hierome
saith
,
Christ
being
offered
for
vs
tooke
the
name
of
sin
that
we
might
be
made
the
righteousnesse
of
God
in
him
,
not
ours
,
nor
in
vs
.
In
the
same
manner
speake
Theophilact
,
Anselme
,
Sedulius
presbyter
,
and
others
.
Lastly
,
man
considered
as
a
creature
before
his
fall
,
owed
vnto
God
the
fulfilling
of
the
lawe
,
which
as
a
certaine
tribute
was
daily
to
be
paid
vnto
him
.
After
the
fall
,
he
doubled
his
debt
,
because
he
then
became
debter
to
God
of
a
satisfaction
due
for
the
breach
of
the
lawe
.
Now
the
not
paiment
of
this
double
debt
is
our
vnrighteousnes
.
But
where
may
we
find
a
sufficient
paiment
for
this
debt
?
We
our selues
by
our
sinnes
daily
increase
the
said
debt
.
And
our
owne
workes
,
though
proceeding
of
faith
,
are
no
conuenient
paiment
:
because
we
cannot
by
one
debt
paie
an
other
.
And
if
we
shall
search
through
heauen
and
earth
,
there
is
nothing
to
be
found
,
that
may
stand
for
paiment
with
God
,
but
the
obedience
of
the
Redeemer
,
which
he
hath
presented
and
laid
downe
before
the
throne
of
the
Almightie
,
as
an
endlesse
treasure
to
make
paiment
in
our
behalfe
.
And
because
the
said
obedience
is
a
satisfaction
for
our
vnrighteousnes
,
it
is
also
our
iustice
in
the
acceptation
of
God
.
By
these
and
other
reasons
,
it
appeares
,
that
nothing
can
absolue
vs
before
God
,
and
procure
the
right
of
eternall
life
,
but
the
onely
obedience
of
the
Mediator
Christ
,
God
and
man
:
&
that
without
any
vertue
or
worke
of
ours
.
Hence
it
followes
that
the
present
Church
of
Rome
corrnpts
the
article
of
iustification
by
mingling
things
togither
,
which
can
no
more
be
compounded
and
mingled
togither
,
then
fire
and
water
:
namely
,
the
iustice
of
the
gospell
with
the
iustice
of
the
law
.
For
it
makes
a
double
iustification
:
the
first
containes
two
parts
,
pardon
of
sinne
by
the
death
of
Christ
,
and
the
infused
habit
of
charitie
.
The
second
is
by
workes
,
which
(
they
say
)
do
meritoriously
increase
the
first
iustification
and
procure
eternall
life
.
Here
we
see
the
soueraigne
medicine
of
the
Gospel
,
namely
remission
of
sinnes
,
tempered
with
the
poison
of
the
lawe
.
For
though
vertues
and
workes
prescribed
in
the
lawe
,
haue
their
place
,
as
good
giftes
God
,
in
our
liues
and
conuersations
:
yet
when
they
are
set
vp
higher
,
and
brought
within
the
circle
of
iustification
as
meritorious
causes
;
they
are
put
quite
out
of
their
place
,
and
are
no
better
then
poison
:
and
hereupon
are
tearmed
of
Paul
,
losse
and
dongue
.
But
such
as
desire
to
be
tearmed
Catholickes
,
alleadge
for
themselues
against
vs
,
that
the
obedience
of
Christ
,
that
is
,
the
righteousnesse
of
an
other
cannot
possibly
be
our
righteousnesse
.
I
aunswer
,
that
the
iustice
of
another
may
be
our
iustice
,
if
it
be
really
made
ours
.
And
this
is
true
in
Christ
.
For
when
we
begin
to
beleeue
in
him
,
though
our
persons
remaine
euermore
distinct
and
vnconfounded
,
yet
are
we
made
one
with
him
,
and
according
to
the
tenour
of
the
Euangelicall
couenant
,
are
we
giuen
to
him
,
and
he
to
vs
:
so
as
we
may
truely
say
,
Christ
is
mine
,
as
we
can
truly
say
,
this
house
or
this
land
is
mine
.
Now
if
Christ
be
ours
,
then
also
his
obedience
is
not
onely
his
but
ours
also
:
his
,
because
it
is
in
him
:
ours
,
because
with
him
it
is
giuen
vs
of
God
.
Againe
,
they
alleadge
,
That
when
Paul
refuseth
the
righteousnesse
of
the
lawe
,
he
means
nothing
els
but
the
workes
of
the
lawe
,
that
are
perfourmed
by
the
strength
of
nature
,
and
that
he
doth
not
exclude
the
workes
of
Grace
.
I
answer
,
it
is
false
:
for
he
speakes
of
himselfe
in
the
time
present
when
he
was
a
Christian
Apostle
:
and
therefore
he
excludes
all
righteousnes
of
his
own
,
which
he
had
by
the
law
,
euen
when
he
was
an
Apostle
.
And
the
obiection
,
Rom.
6.
1.
what
then
shall
we
sinne
that
grace
may
abound
?
cannot
be
inferred
vpon
iustification
by
workes
of
grace
:
but
vpon
a
iustification
by
the
obedience
of
Christ
imputed
to
vs
,
without
all
workes
of
our
owne
.
Againe
,
that
we
are
iustified
,
not
by
the
iustice
of
the
lawe
,
but
by
the
iustice
of
faith
,
here
is
the
foundation
of
our
comfort
.
For
hereupon
,
if
we
be
tempted
in
the
time
of
this
life
,
we
may
oppose
against
the
tempter
this
our
iustice
.
If
Satan
plead
against
vs
that
we
are
sinners
,
and
therefore
subiect
to
eternall
damnation
:
let
vs
answere
him
,
that
the
obedience
of
Christ
hath
freed
vs
from
this
damnation
.
If
he
plead
further
,
that
we
neuer
fulfilled
the
lawe
;
and
consequently
that
we
haue
no
right
to
eternal
life
:
we
must
answer
him
,
that
Christ
fulfilled
the
lawe
for
vs
.
If
he
shall
vexe
and
vpbraid
vs
with
the
consideration
of
our
manifold
wants
and
corruptions
;
let
vs
tell
him
,
that
,
so
long
as
we
turne
vnto
God
from
all
our
euill
waies
,
bewaile
our
corrupttions
,
and
beleeue
in
Christ
,
all
our
wants
are
couered
in
his
obedience
.
Againe
,
if
in
the
time
of
death
,
the
feare
and
apprehension
of
the
iudgement
and
anger
of
God
terrifie
vs
,
we
are
to
oppose
this
obedience
of
our
Mediatour
,
to
the
iudgement
of
God
,
and
to
put
it
betweene
Gods
anger
and
vs
:
yea
we
are
to
rest
vpon
it
,
and
to
infold
and
wrap
our
soules
in
it
,
and
thus
to
present
them
to
God
.
a
place
of
refuge
,
shelter
,
or
shade
,
against
the
tempest
or
burning
heate
of
the
wrath
of
God
.
he
is
our
propitiatorie
:
to
signifie
,
that
as
the
propitiatorie
couered
the
arke
,
and
the
lawe
in
the
arke
,
which
is
the
hand
writing
against
vs
,
from
the
presence
of
God
:
so
Christ
couereth
our
sinnes
,
and
puts
himselfe
betweene
vs
and
the
indignation
of
his
father
.
The
third
and
last
point
of
doctrine
here
deliuered
by
Paul
is
,
That
faith
is
the
meanes
to
receiue
and
to
obtaine
the
obedience
of
Christ
for
our
iustice
.
That
this
may
the
better
be
conceiued
,
foure
points
are
to
be
handled
.
What
this
faith
is
?
howe
it
is
a
meanes
to
obaine
iustice
?
whether
alone
by
it selfe
,
or
by
the
helpe
of
other
vertues
?
When
and
howe
long
it
is
the
onely
meanes
?
For
the
first
:
Faith
is
a
speciall
gift
of
God
whereby
we
beleeue
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
minde
or
will
of
man
.
Thus
Paul
saith
,
It
is
giuen
you
for
Christ
to
beleeue
in
him
:
O
foolish
and
sloe
of
heart
to
beleeue
.
If
it
be
obiected
,
that
when
we
beleeue
first
,
we
then
beleeue
willingly
:
I
answere
;
it
is
so
indeede
:
yet
is
not
this
willingnes
in
vs
by
nature
but
by
grace
:
because
when
God
giues
vnto
vs
the
gift
of
faith
,
he
giues
vs
also
to
will
to
beleeue
.
None
comes
to
Christ
but
he
is
drawne
of
the
father
:
and
to
be
drawne
is
,
when
the
vnwilling
will
is
chaunged
,
and
by
the
power
of
God
made
a
willing
will
.
I
adde
further
,
that
faith
in
the
Messias
is
a
speciall
gift
,
for
two
causes
.
First
,
because
it
is
a
gift
aboue
not
onely
corrupted
,
but
also
aboue
the
first
created
nature
.
For
it
was
neuer
in
mans
nature
by
creation
.
Adam
neuer
had
it
:
neither
did
the
morall
law
reueale
it
vnto
vs
;
because
it
neuer
knew
this
faith
.
Neuerthelesse
other
vertues
,
as
loue
of
God
and
man
,
feare
of
God
,
&c.
are
reuealed
of
the
law
,
and
were
in
mans
nature
by
creation
.
Again
,
whereas
all
other
gifts
of
God
are
giuen
to
them
that
are
ingrafted
into
Christ
:
faith
is
giuen
to
them
that
[
a
](A09472-e3900-b)
a
non
insitis
,
sed
inserendis
.
are
to
be
ingrafted
:
because
it
is
the
ingrafting
,
and
therefore
can
not
be
giuen
to
them
that
are
alreadie
in
Christ
,
but
to
them
that
are
to
be
in
Christ
.
Further
,
I
say
,
that
by
faith
,
we
beleeue
Christ
and
his
benefits
to
be
ours
.
For
this
is
the
propertie
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
whome
Christ
replied
:
Because
thou
hast
seene
,
thou
hast
beleeued
.
Where
we
see
,
that
this
is
faith
,
to
beleeue
Christ
to
be
our
Lord
&
our
god
.
Paul
saith
,
I
liue
by
the
faith
of
Christ
:
now
what
he
meanes
by
faith
,
who
hath
loued
ME
and
giuen
himselfe
FOR
ME.
If
any
man
shall
demand
,
vpon
what
grounds
,
(
because
we
are
not
to
goe
by
imagination
)
I
say
,
vpon
what
groundes
he
is
to
conceiue
a
faith
,
that
Christ
is
his
Christ
:
I
answer
,
the
groundes
are
two
.
The
first
is
the
commandement
of
God
,
to
beleeue
Christ
and
his
benefits
to
be
ours
,
1.
Ioh.
3.
23.
This
is
his
commandement
,
that
ye
beleeue
in
the
name
of
his
sonne
Iesus
Christ
.
Now
to
beleeue
in
Christ
,
is
to
put
our
confidence
in
him
:
and
we
can
put
no
confidence
in
him
,
vnlesse
we
be
first
assured
that
he
with
his
benefits
is
ours
.
And
whatsoeuer
we
aske
in
praier
,
That
we
may
yet
better
know
,
what
faith
is
;
vnderstand
that
there
be
two
kindes
of
false
faith
,
like
indeede
to
true
faith
,
and
yet
no
faith
at
all
.
The
first
is
,
when
a
man
conceiues
in
his
heart
a
strong
perswasion
,
that
Christ
is
his
Sauiour
,
and
yet
carries
in
the
same
heart
a
purpose
to
sinne
,
and
makes
no
change
or
amendment
of
his
life
.
This
perswasion
is
nothing
but
presumption
,
and
a
counterfeit
of
true
faith
,
whose
propertie
is
to
purifie
the
heart
,
and
to
shew
it selfe
in
the
exercises
of
inuocation
and
true
repentance
.
The
second
is
,
when
men
conceiue
a
strong
perswasion
,
that
Christ
is
their
Sauiour
,
and
yet
for
all
this
contemne
and
despise
the
Ministerie
of
the
word
and
sacraments
.
This
also
is
an
other
counterfeit
.
For
true
faith
is
conceiued
,
cherished
,
and
confirmed
by
the
vse
of
the
word
&
sacraments
.
And
we
must
there
seeke
Christ
,
where
God
will
giue
him
vnto
vs
:
now
God
giues
Christ
in
the
word
and
sacraments
;
and
in
them
he
doth
as
it
were
open
his
hand
&
reach
forth
all
the
blessings
of
Christ
vnto
vs
.
We
must
not
therefore
imagine
to
finde
Christ
,
where
and
how
we
list
;
but
we
must
seeke
him
in
the
word
and
sacraments
,
and
there
must
we
receiue
him
,
if
we
desire
to
receiue
him
aright
.
The
second
point
to
be
considered
is
,
How
faith
is
a
meanes
to
iustifie
?
I
answer
thus
.
Faith
doth
not
iustifie
as
it
is
an
excellent
worke
of
God
in
vs
:
for
then
all
vertues
might
be
meanes
of
iustification
,
as
well
as
faith
.
It
doth
not
iustifie
as
it
is
an
excellent
vertue
in
it selfe
:
because
it
is
imperfect
and
mingled
with
vnbeleefe
.
It
doth
not
iustifie
as
a
meanes
to
prepare
and
dispose
vs
to
our
iustification
:
for
so
soone
as
we
begin
to
beleeue
in
Christ
,
we
are
iustified
[
a
](A09472-e4030-b)
a
Chrysost.
hom.
7.
in
Rom.
Quam
primum
homo
credidit
,
confestim
simul
iustificatus
est
.
without
any
disposition
or
preparation
comming
betweene
faith
and
iustification
.
Lastly
it
doth
not
iustifie
as
it
containes
in
it
all
other
vertues
and
good
workes
,
as
the
kernell
containes
the
tree
with
all
his
branches
.
For
then
should
it
be
a
part
,
yea
the
principall
part
of
our
iustice
.
Whereas
Saint
Paul
distinguisheth
iustice
and
faith
,
saying
,
that
our
righteousnes
is
of
God
vpon
faith
:
and
not
for
faith
,
but
,
by
faith
.
Now
then
faith
iustifies
,
as
it
is
an
Instrument
or
hand
to
apprehend
or
recceiue
the
benefits
of
Christ
for
ours
;
and
this
apprehension
is
made
,
when
we
doe
indeede
beleeue
Christ
and
his
benefits
to
be
ours
.
And
least
any
should
imagine
,
that
the
very
action
of
faith
in
apprehending
Christ
,
iustifieth
:
we
are
to
vnderstand
that
faith
doth
not
apprehend
by
power
from
it selfe
,
but
by
vertue
of
the
couenant
.
If
a
man
beleeue
the
kingdome
of
France
to
be
his
,
it
is
not
therefore
his
:
yet
if
he
beleeue
Christ
and
the
kingdome
of
heauen
by
Christ
to
be
his
:
it
is
his
indeede
:
not
simply
because
he
beleeues
,
but
because
he
beleeueth
vpon
commandement
and
promise
:
for
in
the
tenour
of
the
couenant
,
God
promiseth
to
impute
the
obedience
of
Christ
vnto
vs
for
our
righteousnes
,
if
we
beleeue
.
The
third
point
is
,
whether
faith
alone
be
the
meanes
to
obtaine
the
iustice
of
Christ
for
vs
or
no
?
I
answer
,
it
is
the
onely
meanes
without
the
helpe
of
any
other
vertue
or
worke
.
For
Paul
here
teacheth
,
that
faith
apprehendeth
Christ
for
righteousnes
,
without
the
law
:
that
is
,
without
any
thing
that
the
law
requireth
at
our
hands
.
And
here
by
this
exclusiue
particle
[
without
the
law
,
]
he
teacheth
three
things
.
The
first
,
that
nothing
within
vs
is
an
efficient
or
meritorious
cause
,
either
principall
or
lesse
principall
,
in
whole
or
in
part
of
our
iustification
or
reconciliation
with
God
.
The
second
,
that
nothing
within
vs
is
an
instrument
or
meanes
to
applie
the
obedience
of
Christ
vnto
vs
,
but
faith
which
is
ordained
of
God
to
be
an
hand
to
receiue
the
free
fauour
of
God
in
the
merit
of
Christ
.
The
third
,
that
our
renouation
or
sanctification
is
no
matter
,
forme
,
or
part
of
our
iustification
,
but
that
it
wholly
stands
in
the
imputation
of
the
iustice
of
Christ
.
In
a
word
,
Paul
vtterly
excludes
all
things
that
are
within
vs
,
whether
by
nature
or
by
grace
,
from
the
act
of
iustification
:
that
in
this
article
,
onely
grace
,
onely
Christ
,
onely
faith
,
onely
mercie
in
pardon
of
sinne
may
raigne
.
It
may
be
here
obiected
,
that
Abraham
was
iustified
not
by
faith
alone
,
but
by
workes
,
as
S.
Iames
teacheth
.
I
answer
,
there
is
a
double
iustification
,
one
of
the
person
whereby
a
man
of
a
sinner
is
made
no
sinner
:
the
second
is
the
iustification
of
the
faith
of
the
person
,
whereby
faith
is
declared
to
be
true
faith
:
and
this
second
is
by
workes
:
and
of
it
S.
Iames
speaketh
as
appeareth
v.
18.
where
he
saith
,
Shew
me
thy
faith
by
thy
workes
.
And
whereas
he
saith
,
that
Abraham
our
father
was
iustified
by
workes
,
his
meaning
is
that
Abraham
by
workes
iustified
himselfe
to
be
a
true
beleeuer
,
yea
the
father
of
all
the
faithfull
:
and
his
faith
was
made
perfect
by
workes
,
verse
22.
that
is
,
declared
or
iustified
to
be
a
true
faith
.
The
fourth
or
last
point
is
,
when
and
howe
long
faith
alone
iustifieth
?
I
answer
,
not
onely
in
the
beginning
of
our
conuersion
,
but
also
in
the
continuance
,
and
finall
accomplishment
thereof
.
For
here
Paul
desires
in
the
day
of
iudgement
to
stand
before
God
onely
by
the
iustice
of
faith
,
without
his
owne
iustice
of
the
lawe
.
And
Paul
brings
in
Abraham
(
as
I
haue
noted
before
)
in
the
very
middest
of
godly
conuersation
and
holy
obedience
to
be
iustified
without
any
workes
by
his
faith
in
the
Messias
.
we
haue
accesse
to
the
grace
of
God
:
by
it
we
stand
in
the
same
grace
:
by
it
we
reioice
vnder
the
hope
of
glorie
.
Thus
then
,
we
see
there
is
one
onely
waie
of
iustification
,
namely
that
we
are
iustified
and
accepted
of
God
to
life
eternall
through
grace
alone
,
by
faith
alone
,
for
Christ
alone
in
the
beginning
,
middle
,
and
ende
of
our
conuersion
.
And
here
is
plainly
discouered
the
errour
of
the
church
of
Rome
.
It
makes
a
double
iustification
:
one
whereby
a
sinner
is
made
of
an
euill
man
a
iust
man
;
and
this
they
say
is
by
faith
alone
:
the
second
is
,
whereby
a
man
of
a
iust
man
is
made
more
iust
:
and
this
(
they
say
)
is
by
faith
and
workes
togither
:
but
falsely
,
as
I
haue
shewed
.
By
all
this
which
hath
beene
said
,
we
see
howe
righteousnesse
comes
by
,
and
vpon
the
faith
of
Christ
.
And
hence
we
learne
,
that
it
stands
vs
in
hand
to
proue
whether
we
haue
faith
or
no
:
because
where
is
no
faith
,
there
is
no
iustice
.
Secondly
our
dutie
is
to
labour
for
such
a
faith
,
that
can
and
doth
iustifie
it selfe
to
be
true
faith
,
by
workes
of
loue
to
God
and
men
.
Thirdly
we
must
by
this
faith
,
rest
and
wholly
relie
our selues
on
the
obedience
of
Christ
both
in
life
and
death
:
yea
whatsoeuer
doeth
befall
vs
.
Though
God
should
reach
out
his
hand
&
destroy
vs
,
we
must
stil
rest
vpon
him
.
Secondly
,
if
our
iustice
be
foorth
of
vs
,
and
we
must
by
faith
trust
God
for
it
:
then
much
more
must
we
trust
him
for
health
,
wealth
,
libertie
,
peace
,
foode
,
and
raiment
,
and
for
all
the
things
of
this
life
.
And
if
we
cannot
trust
him
in
the
lesse
,
we
shall
neuer
trust
him
in
the
principall
.
Therefore
it
is
our
part
to
walke
in
the
duties
of
our
callings
,
and
to
obey
God
therein
:
&
for
the
successe
of
our
labours
to
trust
him
vpon
his
word
;
yea
when
all
worldly
helpes
and
succours
faile
,
to
trust
in
him
still
.
If
we
cannot
trust
him
for
our
temporall
life
,
we
shal
neuer
trust
him
for
our
saluation
.
The
second
gaine
which
Paul
desireth
,
is
fellowship
with
Christ
in
the
10.
verse
.
Where
it
is
set
forth
first
generally
,
and
then
by
his
partes
.
Generally
in
these
wordes
[
That
I
may
knowe
him
.
]
Here
it
must
be
remembred
that
knowledge
is
twofold
,
knowledge
of
faith
,
&
of
experience
.
Knowldge
of
faith
is
to
be
assured
of
Christ
and
his
benefits
,
though
it
be
against
all
humane
reason
,
hope
,
&
experience
.
Of
this
Paul
saith
,
It
is
eternall
life
to
know
thee
the
only
God
,
&c.
The
knowledge
of
experience
is
to
haue
a
sense
and
feeling
of
our
inward
fellowship
with
Christ
,
and
vpon
often
obseruation
of
his
goodnesse
to
growe
more
and
more
in
experience
of
his
loue
.
Nowe
this
knowledge
is
here
meant
,
and
not
the
first
,
which
was
before
mentioned
verse
8.
And
therefore
Pauls
desire
is
,
that
he
may
grow
more
and
more
in
holy
experience
of
the
endlesse
loue
of
God
,
and
fellowship
with
Christ
.
The
partes
of
this
desired
communion
are
two
:
fellowshippe
with
Christ
in
his
resurrection
,
and
fellowshippe
with
him
in
his
death
.
The
former
is
expressed
in
these
wordes
,
[
and
the
vertue
of
his
resurrection
.
]
And
for
the
better
conceiuing
of
it
,
we
are
to
consider
what
the
resurrection
of
Christ
is
?
and
what
is
the
vertue
thereof
?
That
the
resurrection
of
Christ
may
be
rightly
conceiued
,
fiue
points
are
to
be
skanned
.
The
first
,
touching
the
person
of
him
that
rose
:
and
that
was
Christ
God
and
man
.
Indeede
properly
the
bodie
alone
did
rise
,
and
not
the
soule
or
godhead
,
yet
by
reason
of
the
vnion
of
the
two
natures
in
the
vnitie
of
one
person
,
whole
Christ
arose
,
or
God
himselfe
made
man
arose
.
This
commends
vnto
vs
the
excellencie
of
Christs
resurrection
,
and
makes
it
to
be
the
foundation
vnto
vs
of
our
resurrection
.
The
second
point
is
,
For
whome
he
rose
?
He
rose
not
as
a
priuate
person
for
himselfe
alone
:
but
he
rose
in
our
roome
&
stead
,
and
that
for
vs
:
so
as
when
he
arose
,
all
the
elect
arose
with
him
,
and
in
him
.
Thus
saith
Paul
,
that
the
Fphesians
were
raised
togither
with
him
.
that
God
loosed
the
sorrowes
of
death
,
I
haue
power
to
lay
downe
my
life
,
and
to
take
it
vp
againe
.
If
this
had
not
bin
,
though
he
had
risen
a
thousand
times
by
the
power
of
another
,
he
had
not
beene
a
perfect
Redeemer
.
The
last
point
is
,
Wherein
stands
the
resurrection
of
Christ
?
Answer
,
it
consistes
in
three
actions
of
Christ
.
The
first
is
the
revniting
of
his
bodie
to
his
soule
,
both
which
were
seuered
for
a
time
,
though
neither
of
them
were
seuered
from
the
godhead
.
The
second
action
is
the
change
of
his
naturall
life
,
which
he
led
in
the
estate
of
humiliation
,
into
a
heauenly
and
spirituall
life
without
infirmities
,
and
not
maintained
by
food
as
before
.
For
we
finde
not
that
after
his
resurrection
he
euer
tooke
meate
for
necessitie
,
but
onely
vpon
occasion
,
to
manifest
the
trueth
of
his
manhood
.
And
this
life
he
tooke
vnto
himselfe
,
that
he
might
conuey
it
to
all
that
should
beleeue
in
him
.
The
third
action
is
his
comming
forth
of
the
graue
;
whereby
death
it selfe
did
as
it
were
acknowledge
him
to
be
a
conquerour
;
and
that
it
had
no
title
or
interest
in
him
.
These
fiue
things
considered
,
the
article
of
Christs
resurrection
shall
be
rightly
vnderstood
.
Touching
the
vertue
of
Christs
resurrection
,
it
is
nothing
els
but
the
power
of
his
god
head
,
or
the
power
of
his
spirit
,
whereby
he
raised
himselfe
mightily
from
death
to
life
,
and
that
in
our
behalfe
.
The
excellencie
of
it
may
be
known
by
the
effects
,
which
be
in
number
eight
.
The
first
,
that
by
it
he
shewed
himselfe
to
be
the
true
and
perfect
Sauiour
of
the
world
.
For
it
was
foretolde
of
the
Messias
that
he
should
die
&
rise
againe
.
Psal.
16.
Matth.
12.
And
all
this
was
accordingly
accomplished
by
the
vertue
of
Christs
resurrection
.
The
second
effect
is
,
that
by
it
he
shewed
himselfe
to
be
the
true
and
naturall
sonne
of
god
.
He
was
declared
mightily
to
be
the
sonne
of
God
,
by
the
spirit
of
holinesse
in
his
rising
from
the
dead
.
The
third
effect
is
,
that
by
this
vertue
he
declared
himselfe
to
haue
made
a
full
and
perfect
satisfaction
for
the
sinnes
of
the
world
.
For
if
he
had
not
satisfied
to
the
full
,
If
Christ
be
not
risen
we
are
yet
in
our
sinnes
.
On
the
contrarie
then
,
seeing
he
is
risen
,
such
as
beleeue
in
him
,
are
not
in
their
sinnes
.
Who
shall
condemne
vs
?
it
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
.
The
fourth
effect
is
iustification
,
as
Paul
testifieth
:
He
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
,
and
that
was
on
this
manner
.
When
he
was
vpon
the
crosse
,
he
stood
there
in
our
roome
,
hauing
our
sinnes
imputed
vnto
him
:
and
when
he
rose
from
death
he
acquit
and
iustified
himselfe
from
our
sinnes
,
and
ceased
to
be
any
more
a
reputed
sinner
for
vs
:
and
thus
,
all
that
doe
or
shall
beleeue
in
him
,
are
in
him
acquit
,
absolued
,
and
iustified
from
all
their
sinnes
.
If
any
demaund
,
how
they
which
liued
in
the
time
of
the
old
Testament
,
before
the
resurrection
of
Christ
,
could
be
iustified
thereby
;
considering
the
effect
must
followe
the
cause
:
I
answer
,
that
they
were
iustified
by
the
future
resurrection
of
Christ
:
which
though
it
followed
in
time
,
yet
did
the
value
&
vertue
therof
,
reach
euen
euen
to
the
beginning
of
the
world
.
The
fift
effect
,
is
the
conferring
and
bestowing
of
all
such
gifts
and
graces
as
he
had
merited
&
procured
for
vs
by
his
death
and
passion
.
Thus
Christ
testifieth
that
the
giuing
of
the
spirit
in
large
&
plentifull
manner
,
was
reserued
to
the
glorification
of
Christ
,
regenerate
to
a
liuely
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
spirituall
world
,
which
the
holy
Ghost
calls
the
world
to
come
,
[
at
what
time
thou
shalt
eate
the
forbidden
fruit
,
thou
shalt
die
the
death
.
]
The
second
power
is
here
tearmed
the
power
of
Christs
resurrection
;
and
it
belongs
to
him
as
he
is
our
Sauiour
:
and
by
it
will
he
raise
to
life
eternall
all
those
that
by
the
bond
of
the
spirit
,
are
mystically
vnited
to
him
.
For
by
meanes
of
this
vnion
,
this
raising
power
shall
flow
from
the
head
to
the
dead
bodies
of
them
that
are
in
Christ
.
Thus
we
see
,
what
the
vertue
here
mentioned
is
,
and
what
Paul
desires
,
namely
that
he
may
haue
experience
of
these
effects
in
himselfe
.
The
vse
of
the
doctrine
followeth
.
First
of
all
,
in
that
Christ
rose
for
vs
,
and
in
that
his
resurrection
is
of
endlesse
efficacie
,
here
is
the
foundation
of
all
our
spirituall
comfort
.
For
by
this
vertue
of
Christs
resurrection
from
death
to
life
,
all
our
spiritual
enemies
are
conquered
and
subdued
,
and
by
the
said
vertue
doth
he
daily
more
and
more
subdue
them
in
vs
.
Vpon
this
ground
said
Christ
:
Ye
shal
haue
affliction
in
the
world
:
but
be
of
good
comfort
,
I
haue
ouercome
the
world
.
And
this
victorie
is
for
vs
,
and
it
is
made
ours
by
our
faith
,
as
Iohn
saith
,
This
is
the
victorie
which
ouer
commeth
the
world
,
euen
your
faith
.
Art
thou
then
terrified
and
afraied
with
the
conscience
of
thy
sinnes
,
with
the
crueltie
of
tyrants
,
the
rage
of
the
world
,
the
paines
of
hell
,
the
pangs
of
death
,
the
temptations
of
the
deuill
;
be
not
dismaied
,
but
by
thy
faith
rest
on
Christ
that
rose
againe
from
death
to
life
for
thee
,
&
therby
shewed
himself
to
be
a
rocke
for
thee
to
rest
on
,
and
to
be
the
lyon
of
the
Tribe
of
Iuda
:
and
thus
shalt
thou
finde
certen
remedie
against
all
the
troubles
and
miseries
of
life
and
death
.
Againe
here
we
are
taught
to
rise
with
Christ
from
our
sinnes
,
and
to
liue
vnto
God
in
newnes
of
life
:
and
for
this
ende
to
pray
that
we
may
feele
the
vertue
of
Christs
resurrection
to
chaunge
and
renew
vs
.
Great
are
the
benefites
which
we
reape
by
this
vertue
,
and
we
are
to
shew
ourselues
thankfull
to
God
for
them
:
which
we
can
doe
no
way
,
but
by
newnes
of
life
.
Againe
the
ende
why
Christ
rose
for
vs
,
was
that
we
might
rise
from
our
sinnes
and
corruptions
,
partaker
of
the
first
resurrection
shall
neuer
see
the
second
death
:
Stipulation
,
Awake
thou
that
sleepest
,
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
life
.
And
worldly
cares
must
not
hinder
vs
in
this
worke
:
for
as
Paul
saith
,
Againe
here
we
are
taught
,
that
we
may
not
content
our selues
,
if
we
know
Christ
in
the
braine
,
and
can
speake
well
of
him
with
a
glibbe
tongue
,
we
must
goe
yet
further
,
and
by
all
meanes
labour
,
that
we
taste
and
feele
by
experience
how
good
and
sweete
a
Sauiour
Christ
is
vnto
vs
;
that
our
hearts
may
be
rooted
and
grounded
in
his
loue
.
This
is
the
thing
which
Paul
aimed
at
:
which
also
we
must
seeke
by
all
possible
meanes
to
attaine
vnto
.
To
proceede
;
that
we
may
haue
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
onely
the
sufferings
which
he
indured
in
his
owne
person
,
but
also
those
which
are
indured
of
his
members
.
he
fulfilled
the
rest
of
the
afflictions
of
Christ
in
HIS
OWNE
FLESH
.
I
haue
brought
my
son
out
of
Egypt
:
it
is
applyed
by
Saint
Matthew
to
Christ
himselfe
.
Yet
here
it
must
be
remembred
,
that
if
the
members
of
Christ
suffer
either
ciuill
or
ecclesiasticall
punishments
for
euill
doing
;
they
are
not
the
sufferings
of
Christ
.
For
when
Saint
Peter
had
said
,
Reioice
in
that
you
are
partakers
of
the
sufferings
of
Christ
:
he
addeth
further
,
Let
no
man
suffer
as
an
euill
doe●
,
opposing
the
one
kinde
of
sufferings
to
the
other
.
Therefore
our
sufferings
are
then
to
be
accounted
the
sufferings
of
Christ
,
when
they
are
for
good
cause
,
and
for
the
name
of
Christ
.
For
the
second
point
,
fellowship
with
Christ
in
his
death
is
either
within
vs
or
without
vs
.
That
within
vs
is
called
the
mortification
of
the
flesh
or
the
crucifying
of
the
affections
and
the
lustes
thereof
.
The
other
without
vs
,
is
the
mortification
of
the
outward
man
by
manifold
afflictions
:
and
of
this
Paul
speakes
in
this
place
:
and
it
may
be
thus
described
out
of
this
text
.
Fellowship
with
Christ
in
his
death
:
is
nothing
but
a
conformitie
in
vs
to
his
sufferings
and
death
.
And
it
is
a
thing
worthy
our
consideration
to
search
wherein
standes
this
conformitie
.
For
in
two
respects
there
is
no
conformitie
betweene
our
sufferings
and
the
sufferings
of
Christ
.
For
first
of
all
,
God
powred
forth
on
Christ
the
whole
malediction
of
the
law
due
to
our
sinnes
:
and
by
this
meanes
shewed
vpon
him
iustice
without
mercie
.
Contrariwise
in
our
afflictions
God
moderates
his
anger
,
I
haue
tread
the
wine-presse
alone
.
Nowe
this
conformitie
standes
(
as
I
take
it
)
properly
in
the
manner
of
suffering
;
and
that
in
foure
things
.
First
of
al
,
Christ
suffered
for
a
iust
and
righteous
cause
:
for
he
suffered
as
our
redeemer
,
This
is
that
conformitie
of
which
Paul
here
speaks
of
,
which
also
he
magnifies
as
a
speciall
gaine
.
And
there
be
many
reasons
thereof
.
For
first
of
all
this
conformitie
is
a
marke
of
Gods
child
.
if
we
obediently
endure
afflictions
,
God
in
them
,
&
by
them
,
offers
himselfe
as
a
father
vnto
vs
.
Secondly
,
it
is
a
signe
that
the
spirit
of
God
dwelleth
in
vs
:
If
ye
be
railed
vpon
for
the
name
of
Christ
,
the
spirit
of
glory
and
of
God
resteth
vpon
you
.
Thirdly
,
the
grace
of
God
is
most
of
all
manifested
in
afflictions
,
in
which
God
seemes
most
of
all
in
mans
reason
to
withdrawe
his
grace
.
Gods
power
is
made
manifest
in
weakenesse
.
Afflictions
bring
foorth
patience
:
not
of
themselues
,
but
because
then
the
loue
of
God
is
shed
abroad
in
our
heartes
.
By
many
tribulations
we
must
enter
into
the
kingdome
of
heauen
.
The
vse
of
this
doctrine
followes
.
Here
we
see
what
for
this
life
is
the
condition
of
all
true
beleeuers
:
namely
,
that
after
they
are
made
partakers
of
Christ
and
his
benefits
,
by
the
vertue
of
his
resurrection
,
they
must
also
be
made
conformable
to
his
death
.
The
commandement
of
our
Sauiour
Christ
to
them
that
wil
be
his
disciples
is
,
To
denie
themselues
and
to
take
vp
their
owne
crosses
euery
day
.
And
there
be
three
waightie
causes
,
why
God
will
haue
it
so
.
Thus
much
of
the
second
gaine
:
nowe
followes
the
third
in
these
words
,
[
If
by
any
meanes
,
I
may
attaine
to
the
resurrection
of
the
dead
.
]
The
word
resurrection
here
signifies
the
reward
of
eternall
life
;
the
antecedent
beeing
put
for
the
consequent
.
For
to
rise
againe
of
it selfe
is
no
gaine
,
considering
it
is
common
both
to
good
and
badde
,
but
eternal
life
that
followes
,
is
the
reward
.
And
the
forme
of
speech
,
[
if
by
any
meanes
]
doth
not
signifie
or
imply
any
doubting
in
Paul
of
his
owne
resurrection
to
life
:
[
By
any
meanes
,
]
we
must
knowe
that
there
be
three
waies
or
meanes
to
come
to
eternall
life
.
One
is
by
peaceable
life
and
death
:
the
other
is
by
a
life
laden
with
many
afflictions
,
the
third
is
by
a
violent
,
cruell
,
and
bloody
ende
.
And
Pauls
mind
and
desire
is
,
to
obtain
the
crowne
of
eternall
glorie
by
any
of
these
waies
:
and
if
not
by
the
first
or
second
,
yet
by
the
third
.
In
these
wordes
foure
things
are
to
be
considered
.
The
first
is
the
gaine
it selfe
,
and
that
is
,
the
Reward
of
eternall
glorie
.
And
that
we
may
the
more
with
Paul
be
stirred
vp
to
a
desire
thereof
,
I
will
stand
a
while
to
declare
the
excellencie
and
the
conditions
of
it
.
It
is
nothing
els
but
a
certaine
estate
of
life
,
in
which
all
the
promises
of
God
are
in
&
by
Christ
accomplished
vnto
vs
in
heauen
.
And
it
will
the
better
be
conceiued
by
the
answering
of
three
questions
:
What
shall
ceafe
in
this
estate
?
What
we
shall
haue
?
What
we
shall
doe
?
For
the
first
,
seauen
things
shal
cease
.
The
first
is
the
Exequution
of
the
Mediatorship
of
Christ
,
or
of
the
offices
of
a
king
,
priest
,
prophet
.
Thus
much
teacheth
Paul
,
must
giue
vp
his
kingdome
to
his
father
.
And
though
the
exequution
shall
then
cease
:
yet
nothing
shall
be
wanting
to
them
that
beleeue
:
because
then
shall
be
the
full
and
eternall
fruition
of
all
the
benefits
of
our
redemption
.
Secondly
,
then
shall
cease
all
callings
in
familie
,
church
,
and
common
wealth
:
because
Christ
shall
then
put
downe
all
power
,
The
second
question
is
,
what
we
shal
haue
and
inioye
in
this
estate
?
I
answer
,
three
things
.
The
first
is
,
immediate
and
eternal
fellowship
with
God
the
father
,
There
shall
be
exceeding
peace
in
us
,
and
among
vs
,
and
with
God
himselfe
.
Because
we
shall
see
him
and
inioy
him
alwaies
and
euery
where
.
Therefore
blessed
shall
that
life
be
,
for
the
thing
which
we
shall
inioy
:
for
we
shall
inioy
God
himselfe
.
For
the
manner
of
inioying
him
:
for
we
shall
inioy
him
by
himselfe
,
all
other
meanes
ceasing
.
For
the
measure
of
our
inioying
him
:
for
we
shall
fully
inioy
him
.
For
the
time
:
for
we
shall
eternally
inioy
him
.
For
the
certenty
,
whereby
we
shall
knowe
that
it
shall
be
so
.
For
the
place
:
for
we
shall
inioy
him
in
heauen
.
Lastly
for
the
companions
ioyned
with
vs
:
for
they
shall
be
the
elect
.
From
this
fruition
of
God
shall
arise
endlesse
and
vnspeakable
ioy
.
Psal.
16.
11.
In
thy
presence
is
fulnesse
of
ioy
,
at
thy
right
hand
are
pleasures
for
euermore
.
In
the
Transfiguration
of
Christ
,
which
was
but
a
shadow
of
the
eternall
glorie
,
Peter
was
rauished
with
ioy
&
delight
:
the
ioy
therefore
which
shal
be
in
heauen
must
needs
be
vnspeakable
.
Glory
both
in
minde
and
bodie
.
In
mind
,
because
we
shall
then
be
partakers
of
the
Diuine
not
essence
(
for
then
we
should
be
deified
)
but
nature
,
that
is
,
diuine
vertues
and
qualities
,
more
excellent
then
those
which
God
bestowed
on
Adam
,
shall
possesse
all
things
.
The
third
question
is
,
what
we
shall
doe
?
I
answer
briefly
,
keepe
an
eternall
sabbath
in
praising
of
God
,
and
giuing
thanks
vnto
him
.
And
thus
by
the
consideration
of
these
things
,
we
may
take
a
taste
of
the
excellencie
of
this
third
and
last
gaine
.
The
second
point
here
to
be
considered
,
is
the
difficultie
of
obtaining
this
desired
gaine
of
eternall
life
.
And
the
reason
is
plaine
.
For
the
way
to
eternall
life
is
full
of
impediments
,
which
I
reduce
to
foure
heads
.
First
of
all
in
this
way
we
are
to
fight
,
not
with
flesh
and
blood
,
The
third
point
,
is
Pauls
minde
and
desire
of
eternall
life
.
If
it
be
saide
,
that
wicked
men
haue
the
like
desire
,
as
for
example
Balaam
:
I
answer
,
in
Paul
there
was
an
indeauour
answerable
to
his
desire
,
as
appeares
act.
24.
16.
where
he
saith
,
That
he
waited
for
the
resurrection
of
the
iust
and
vniust
:
and
that
in
the
meane
season
he
laboured
to
keepe
a
good
conscience
before
God
and
men
:
now
this
desire
in
the
vngodly
is
barren
,
and
yeeldes
not
his
fruit
.
Againe
Paul
beeing
iustified
,
still
desires
to
attaine
to
full
fellowship
with
Christ
,
and
to
conformitie
with
him
in
glorie
.
The
like
desire
,
with
the
like
indeauour
,
should
be
in
vs
.
The
last
point
,
is
Pauls
courage
and
fortitude
.
He
is
content
to
indure
any
kinde
of
death
,
yea
cruell
death
,
so
he
may
obtaine
this
third
and
last
gaine
.
And
thus
it
is
verified
,
which
he
saith
,
that
God
had
giuen
him
the
spirit
not
of
fearefulnes
but
of
courage
.
that
were
racked
&
would
not
be
deliuered
,
that
they
might
obtaine
a
better
resurrection
.
We
likewise
walking
in
the
way
to
eternall
life
,
must
take
the
like
courage
vnto
vs
in
all
dangers
.
For
this
cause
we
must
pray
vnto
God
,
to
giue
vs
the
spirit
of
courage
:
and
we
must
alwaies
attende
vpon
the
calling
and
commaundement
of
God
,
making
it
the
stay
and
foundation
of
our
courage
:
and
we
must
yet
further
stay
our selues
on
the
promise
of
Gods
presence
and
protection
,
so
long
as
we
obay
him
.
If
it
be
alledged
,
that
we
are
by
nature
fearefull
in
daungers
,
and
therefore
vncapable
of
courage
:
I
answer
,
there
is
a
threefold
feare
.
The
first
is
feare
of
nature
;
when
mans
nature
feares
,
flies
,
and
eschewes
that
which
is
hurtfull
vnto
it
.
This
feare
was
in
Christ
,
whose
soule
was
heauie
vnto
death
,
Trin-vni
Deo
gloria
.