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 cōceiuing 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 His resurrection therefore was publike and this is the ground of our comfort The third point is When he arose He arose then when he lay in bondage vnder death that in the graue which is as it were the castle hold of death Whē Peter saith that God loosed the sorrowes of death he signifieth that Christ was made captiue for a time to the first death to the sorrows of the second Now in the midst of this captiuity bōdage he raised himself this argues that his resurrectiō is a ful victorie conquest ouer death and all our spirituall enemies The fourth point is That he rose by his own power as he saith of himselfe 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 stāds 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 humiliatiō 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 cōming 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 resurrectiō 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 Paul saith 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 he had not risen againe And Paul saith 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 Againe 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 māner 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 euē 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 which beganne in his resurrection And the preaching of Repentance and remission of sinnes is reserued till after his resurrection And S. Peter saith that the Elect are regenerate to a liuely hope by the resurrectiō 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 in which shall be a new heauen and a new earth as Isai speaketh and a peculiar people of God zealous of good works keeping an eternall sabbath vnto God This one effect alone sufficiently declares the excellencie of this vertue of Christ. The sixth effect is viuification which is a raising of vs frō the death of sinne to newnes of life And the reason hereof is plaine For Christ in his resurrection put away his natural life which with our nature he receiued from Adam and tooke vnto him a spirituall life that he might communicate the saide life to all that beleeue in him Againe
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 thē 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 thē 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 cōfidence 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 that they established their owne righteousnesse and would not be subiect to the righteousnesse of God This beeing so let vs learne to see and detest this pride in our selues For where it raignes and takes place there Christ is not truely acknowledged and when men beginne to knowe Christ this hidden and spirituall pride giues place And further by this we learne not to maruell that Turkes and Iewes denie Christ and that Papists in the cause of their saluation beside the passion of Christ foiste in something of their owne namely their owne merits and satisfactions for it is the proude nature of man to set vp himself in whole or in part and to relie himselfe vpon something of his own out of Christ. No maruell then that such as be otherwise learned and wise liue die in the opinion of iustification by their owne workes 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 for Christ saith Who is my mother and brethren he that doth the will of my father is my brother sister and mother It is a 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 but of such Christ saith 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
body of Christ. The third thing is Dominion and Lordship ouer heauen and earth which Lordship once lost by Adam shal then fully be restored He that ouercommeth shall possesse all things Reu. 21. 7. The third question is what we shall doe I answer briefly keepe an eternall sabbath in praising of God and giuing thanks vnto him And thus by the consideration of these things we may take a taste of the excellencie of this third and last gaine The second point here to be considered is the difficultie of obtaining this desired gaine of eternall life And the reason is plaine For the way to eternall life is full of impediments which I reduce to foure heads First of all in this way we are to fight not with flesh and blood but with principalities and powers in spirituall things seeking the destruction of our soules Secondly there be within vs innumerable lusts that coÌ„passe vs round about presse vs downe and draw vs away to the broad way of destruction Thirdly this way lies full of offences partly in doctrines partly in euill examples all tending to this ende either to make vs fall or to goe out of the way Lastly it is beset with manifold tribulations from the beginning to the ende Hence we learne that we must giue all diligence that we may attaine to the reward of glorie and therefore we must struggle striue and wrastle to enter in at the straight gate The principall gaine and the hardnes to obtaine it requires our principall studie and labour Therefore they deale wickedly that vse no meanes but as they say leaue all to God thinking it the easiest matter in the world to winne the kingdoÌ„e of heaueÌ„ The like is their fault that professe religion in a slacke and negligent manner beeing neither whot nor cold The third point is Pauls minde and desire of eternall life If it be saide that wicked men haue the like desire as for example Balaam I answer in Paul there was an indeauour answerable to his desire as appeares act 24. 16. where he saith That he waited for the resurrection of the iust and vniust and that in the meane season he laboured to keepe a good conscience before God and men now this desire in the vngodly is barren and yeeldes not his fruit Againe Paul beeing iustified still desires to attaine to full fellowship with Christ and to conformitie with him in glorie The like desire with the like indeauour should be in vs. The last point is Pauls courage and fortitude He is content to indure any kinde of death yea cruell death so he may obtaine this third and last gaine And thus it is verified which he saith that God had giuen him the spirit not of fearefulnes but of courage Like was the courage of Moses who was content to indure afflictions with the people of God that he might winne the recompence of reward Like was the courage of the martyrs that were racked would not be deliuered that they might obtaine a better resurrection We likewise walking in the way to eternall life must take the like courage vnto vs in all dangers For this cause we must pray vnto God to giue vs the spirit of courage and we must alwaies attende vpon the calling and commaundement of God making it the stay and foundation of our courage and we must yet further stay our selues on the promise of Gods presence and protection so long as we obay him If it be alledged that we are by nature fearefull in daungers and therefore vncapable of courage I answer there is a threefold feare The first is feare of nature when mans nature feares flies and eschewes that which is hurtfull vnto it This feare was in Christ whose soule was heauie vnto death who also feared the cursed death which he indured And therefore this feare of it selfe is no sinne and it may stand with true fortitude The second feare is that which riseth of the corruption of nature when a man feares without cause or without measure Without cause as when the Disciples feared Christ walking vpon the sea or when they feared drowning Christ lying asleepe in the shippe Without measure as when men distrusting God neglect their callings in time of daunger and the dutie of inuocation flying to vnlawfull meanes of deliuerance Now this secoÌ„d feare is an enemy vnto all true courage The third feare is when perils and death are indeede feared but yet feare is ordered by faith in the mercie and prouidence of God by hope by inuocation and it is ioyned with obedience to God in the time of daunger This is a proceeding of grace and it may well stand with courage and it serues to order the two former feares the one of nature the other of distrust Trin-vni Deo gloria Amend the faults thus Pag. 18. l. 18. offals P. 61. l. 21. put out haue P. 74. l. 3. put out but. P. 78. l. 2. gifts of God P. 112. l. 20. for priuate read priuatiue Hab. 2. 4. Roâ— 10. 3. Luk. 13. 16. Mar. 2. 35. Math. 7. Isa. 64. 6 Gal. 2. 21. Rom 3. 24. Homil. de Humil a fide sola in Christum se iustificari In Math. c. 9. in 3 cap. ad Rom. b Nihil operates In 1. Cor. 1. in Rom c. 10. 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 15. Iam. 2. 22. Libro de gratia lib. arbitrio via regni non causa regnandi Epitom diu institut c. 9. homil 38. in Ioh. De orig 〈◊〉 l. 1. c. 4. a 〈◊〉 〈◊〉 condigno In Dominica 18. post Trin. in An. 10 â—0 b 〈◊〉 dicuntur 〈◊〉 impropriè In dominica Septuagsimae b Distictè agere De mensuratione crucis an 1080. c Non merere ur ex condigno Bern de Annunc Virg. serm 1. an 1140. Rom. 11. 6. Gal. 5. 4. Ioh. 1. 16. Coloss. 2. 9 10 1. Tim. 2. 6. Heb. 1. 14. Rom. 8. 26. 〈…〉 Ier. 31. 40. Psal. â— 1. Cor. 6. â— a August hom de ovious c. 12. Humana divinitas divina humanitas mediatrix est Leo epist. 10. Ioh. 3. 35. Ioh. 6. 51. 54. 1. Cor. 1. 30. Ioh. 17. 19. Cyril in Ioh. l. â—1 c. 25. Lib. 11. c. 22. Rom 6. 8. Cyril in Iosu. l. 3. c. 37. 4. 12. 14. l. 10. 13. Coloss. 2. 10 1. Tim. 3. 16 Luk. 2.14 Rom. 16. 2â— Heb. â— â— Coloss. 1. 15. 2. Cor. 4. 6. Ioh. 17. 23. Math. 26. 37. Zach. 12. 10. Eph. 4. 21 22. Psal. 84. 2. Thess. â— 10. â— Ioh. 3. 2â— Isa. 53. Ioh. 17. 3. 2. Cor. 10. 5. a Remenses in Rom. 10. 14. b Thomas Becket in Maria spâ—Ì„ totam ponit post Christum Matth. Paris in Henrico 11. c Bellarm. tom â— de iustific l. 5. c. 7. d Phil. 1. 21. 1. Cor. 6. 15. Ioh 6. 56. Heb. 10. 20. 1. Ioh. 3. 23 Eph. 3. 17. Pro. 5. 11. Psal. 59. 8. Luk. 21. 36. 2. Ioh. 3. Rom. 10. 5. Rom. 3. 22. 25. Ierem. 23. Rom. 3. 24. 26. Rom. 4. 1. Rom. 5. 19. a Lira vpoÌ„ Rom. 5. Bellar. de grat ami 1. l. 5. c. 17. In Dominica 1. po 〈◊〉 Epiph serm 1. Epist. 190. Ad milites temp c. 11. 1. Cor. 1. 30. 2. Cor. 5. 21. Fnchir c. 41 de verbis Apost Serm. 6. Isa. 4. 6. Rom. 3. 25. Phil. 1. 29. Luk. 24. 25. a non insitis sed inserendis Ioh. 20. 28 29. Gal. 2. 20. Mar. 11. 24. Hel. 6. 18. a Chrysost. hom 7. in Rom. Quam primum homo credidit confestim simul iustificatus est Rom. 4. Rom. 5. 2. Eph. 2. 6. Act. 2. 24. Ioh. 10. â—8 Rom. 1â— 1. Cor. 15. 17. Rom. 8. 34. Ioh 7. 39. Luk. 24. 47. 1. Pet. â— 3. Heb. 2. 5. Isa. 65. 27. Rom. 8. 1◠〈◊〉 2. 7. Ioh. 16. 33. 1. Ioh. 5. 4. Rom 6. 4. 〈◊〉 20. 6. Act. 3. 25. 2. Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 14. Coloss. 3. 1. Act. 9. 4. Coloss. 1. 24. Hos. 11. 1. 2. Pet. â— 13. 15. 1. Cor. 10. Isa. 6 3. 3. Mat. 5. 10. 1. Pet. 2. 21. Heb. 5. 8. Iob. 42. 6. 2. Cor. 1. Heb. 12. 4. Heb. 12. 7. 1. Pet. 4. 14. 1. Cor. 12. 9. Rom. 5. 5. 15. 4. 2. Cor. 4. 1â— Act. 14. 2. Tim. 2. â—â— Luk. 9. 23. 2. Cor. 12. 1. Cor. 1â— Rom 8. 2. â—im 1. 12. 2 Cor. 15. 24. Ibid. v. 24. 1. Cor. 13. 13 Rev. 21. 4. Act. 3. 21. 1. Cor. 15 28. Rev. 21. 3. Serm. de Temp. 148. Mat. 17. 2. Pet. 1. 4. Phil. â— 21. Eph. 6. 13. Heb. 12. 1. â—am 1. 14. Roâ— 1. 8. 35. Mat. 7. 13. â— Tim. 1. 7. Heb. 11. 26. 〈…〉 Heb. â— â—