Epistles men to get their liuings with some honest trade: but his meaning is, that he thought nothing worthie to be knowne, or coueted no knowledge as excellent in respect, and in comparison of the knowledge of Christ and him crucified. And therefore whereas there were some among the Corinthians, a people very famous for their learning and knowledge, who pleased themselues in a conceit of their great gifts and sciences, the A∣postle not wanting these things, protesteth vnto them, that he neuer made this humane knowledge the full scope, drift, and foundation of his labours, and that he neuer vsed them as the treasure of his heart, although he could tell how farre to giue them their reuerence, their due time, and place in others; but that he esteemed them in that measure, as they stood him in stead the better to offer his seruice to Iesus Christ. Againe, we must not here thinke, that the Apostle knew not parents, Magistrates and gouernours, the gifts of men, and the duties to be giuen to euery one of these: but if he saw that men did glorie in them∣selues, in their titles, & in their dignities, then he knew them not in the flesh, that is, he did not esteeme them for those things, but so farre he knew them in the spirit, as he could re∣ioyce that they were new creatures. And therefore men must not think, that for these gifts we are all in all, but that the crosse of Christ is the marke we shoote at, without the which all authoritie, learning, and knowledge is accursed of God. Neuerthelesse we see it is the weaknes of iudgement to reiect all other things, in themselues being the good gifts of God, as our vnaduised friends haue done, as though the knowledge and practise of Arts, Sciences, tongues, and handicrafts did defile a man; or as though a man were the more ho∣lie for not vsing these outward meanes. But in our daies few labour of this disease of such superstitious austeritie, and in our carelesse times men are not so much ouerwise and be∣nummed in iudgement in this behalfe; but most men on the contrary reioyce either as much or more in these things, than in the crosse of Christ: and this is the euill wherewith most men haue surfeited, this is the euill whereat the Apostle striketh. For though men will graunt, that Christ is to be reioyced in, yet their workes doe shew that they reioyce in some thing more than in the crosse of Christ; and if they shew any ioy to religion, it is ra∣ther done to countenance their owne gifts, than to gaine any credit to Christ. How many, I pray you, in our daies reioyce in open wickednesse, as the adulterer in his lusts, the wrath∣full man in his reuenging, the couetous man in his riches, the enuious man in his emula∣tion, and the ambitious man in his honours? Why doe men learne but to get preferment? why doe men so labour, but to attaine to profit? why doe men take such paines, but in the end to reape pleasure? So farre are we off from reioycing in Christ crucified, that men now reioyce in open sinnes, and that so manifestly, as couetousnes & ambition creeping vnder the cloake of vertue, pleade for abilitie and maintenance, for place and countenance, with∣out which, as they say, a man cannot doe good. But these men that thus labour more for promotion, profit and pleasure, than to find Christ crucified, and cannot find the vncom∣parable ioy, if they were new creatures, may happily carrie the face of Christians, but surely by outward calling as yet they belong not vnto Christ. And what are these outward things to be reioyced in? Admit that a man had all learning, authoritie, riches, and credit; are they not common as well to the wicked as to the godly? are they not so transitorie and insuffi∣cient, that the more a man hath of them, the more he may haue? doe they make the posses∣sor the better, can they keepe euill from him, can they minister comfort to the afflicted conscience, can they make vs reioyce in the houre of death, or can they saue vs from con∣fusion before God his iudgement seate? Surely this is not in wit, eloquence, learning, friends, glorie, riches, and authoritie, all which the wicked know better to abuse, than the godly to vse; but in Christ, which was accursed, and in his crosse which was a blessing vnto vs. Seeing it is so, well did the Apostle to reioyce in this aboue all. For were a man neuer so good, so glorious, so learned, so well brought vp, of such authoritie, he must stoope at God his iudgement seate, and there fall like a miserable caitife, vnlesse he vsed these things to God his glorie, and aboue all reioyced in the crosse of Christ.
But now let vs see what is meant by the crosse of Christ. Some vnderstand it of the af∣flictions which hee did suffer for the profession of Christ, because the Apostle saith in ano∣ther place, how he did beare about with him the marks of his sufferings in his body. But