CHAP. I. The Proeme to Perfection .

THE generations of men had been multiplyed upon the face of the earth , above five thousand yeares before the mines of gold were found out in the Westerne Indies . And no marvaile , seeing the spirituall gold of the Sanctuarie , the saving Truth of God in Christ , was not discovered unto the Gentiles , to Kingdomes , and Nations , untill the world had continued in blindnesse and ignorance well-nigh foure thousand yeares . But as humane truth , which with Gollins is temporis filia , Gell. noct . art. lib. 12. cap. 11 the daughter of time , though shee be long buryed deepe below , yet remaines not alwayes in the darke night of obscuritie , but commeth at length to light . So the divine and heavenly truth was not alwayes to bee concealed from the miserable lapsed progenie of Adam but by the providence of God was in due time revealed ; even in plenitudine temporis , Gal. 4.4 . in the fulnesse of time , in the accepted time , 2 Cor. 6.2 . in the day of salvation . Then the Messias , the Life and the Truth came into the world ; then the desire of the Nations , the bright morning Starre appeared in our flesh , full of grace and truth . And He , He set mens hearts on fire , inflaming them with the loue of truth : Hee excited and stirred up the mindes of men to a diligent enquiry and searching after her , that so having found her , they might goe , and sell all , to buy her , that they might deny themselues and their owne carnall wisedome ; that they might renounce the world , lightly esteeming of transitory pleasures , profits , and preferments , the worlds three minions and darlings , and all , to purchase the pearle of true perfection , a pearle most precious and of inestimable value . Which now shineth and giveth a bright luster in the militant Church by grace : but hereafter shall bee more admirably polished and adorned by glorie in the tryumphant Church , in heaven , in the Kingdome of God , in that Kingdome , whereof , according to St. Augustine , Aug. Marcel●no epist. 5. The King is Veritie , The Law is Charitie , the measure is Eternitie .

CHAP. II. The Etymologie of Perfection .

PErfection is in Latine perfectio , and this from the verbe perficere , compounded of per and facere ; and it signifieth to doe a thing throughly and absolutely , to make a thing compleate and entire without defect . Perfection in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an end : because in all things agible our understanding first intendeth and propoundeth the end , and then deliberateth of the most apt and direct meanes tending to that end ; which being found out and put in execution , the desired end is attained , and the worke perfected : whereupon this kinde of end is called the end of perfection , by way of excellencie to distinguish it from the end of privation , consumption , or terme . And thus according to the sense of the word both in the Greeke and Latine tongue , we say , Natura facit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . doctrina dirigit , vsus perficit , nature frameth , doctrine and instruction directeth , and use or practise perfecteth .

CHAP. III. The divers kindes of Perfection .

PErfection primarily and originally belongeth to God the fountaine thereof , in whom is all vertue , grace , glorie , excellencie , after a most perfect , infinite and incomprehensible manner , therefore he onely is simpliciter & absolutè perfectus ; simply and absolutely perfect . All perfection found in Angels , or men , or any creature , is from God by communicating , participating of his perfection : and so are said to be perfect , secundùm quid & in suo genere , in some respects after their severall kindes .

Now ( to omitte transcendentall perfection of metaphysicall speculation ) this derivative participated perfection , really found in the creatures is of three sorts , naturall , morall , spirituall . In naturall science the Philosopher describeth perfection in the concrete or subject , saying , perfectum idest , Arist. de caelo lib. 1. cap. 4. extra quod nihil eorum qua ipsius sunt , accipi potest . That is perfect to which nothing is wanting , of those things which belong unto it . That is ; which lacketh nothing requisite either in the first , or second moment of nature , nothing belonging to the essentiall parts , or naturall properties and qualities flowing from them .

Morall perfection , according to humane moralitie , is attained by the practice of intellectuall and morall vertues , and is called by the philosopher in his Ethickes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , felicitie or happinesse , which he saith is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , Arist. Eth. 1.6 The operation of the soule according to the best and perfectest vertue in a perfect life . Naturall perfection in the creature is from God as author of nature . Morall perfection is acquired by frequent actions , according to the rules of humane Philosophie .

But Spirituall perfection is from God as the doner and giver of grace , and fountaine of all good . For , every good gift , Iam. 1.17 . and every perfect gift is from above , and commeth downe from the Father of Lights .

CHAP. IIII. Of Spirituall Perfection .

SPirituall perfection , is that precious pearle which God bestowed on man in the state of innocencie , with which he doth in rich and endow the Saints now in the state of grace , where-withall , he will adorne them more abundantly in the state of glorie .

When the Lord God created Adam and said , Gen. 1.26 . Let us make man in our image after our likenesse : man so created was perfect , not onely by perfection of nature , but also of grace , of originall righteousnesse essentiall to the integritie of nature . He had a singular light of understanding to apprehend things easily , clearely , without error , obscuritie , difficultie , yea that which is more observable : when God brought Eve newly created vnto Adam , He said of her proplietically , this is now bone of my bones and flesh of my flesh , Gen. 2.13 . she shall be called woman , because she was taken out of man .

In the will of Adam was seated originall righteousnesse , the cornucopia or treasurie of all vertues . In his affections resided a perfect loue of God , and vertue , with a perfect delight in them . And it is rightly observed , that the father of the world was honoured of God in Paradise with three eminent priviledges , 1. In intellectu , non errandi . 2. In voluntate , non peccandi . 3. In corpore , non moriendi . That is ; with the priviledge of not erring in his understanding ; with the priviledge of not sinning in his will ; with the priviledge of not dying in his body . Such dignitie and excellencie had man in his creation , that his understanding was without error , his will without prevarication and obliquitie ; and so continuing , his body was to be immortall , Aug. Enchir. ad Laur. cap. 105. immortalitate minore , as Sr. Augustine speakes , by a lesser and inferiour immortalitie in that earthly paradise , where feeding on the tree of life he might renew his strength as the eagle , and never dye . These things considered , it is no marvaile , if the sweete Singer of Israel in admiration hereof cry out : Psal. 8.4 . What is man , that thou art mindfull of him ? And the Sonne of man that thou visitest him ? For thou hast made him a little lower then the Angels , and hast crowned him with glorie and honour . Thus man created in the jmage and after the likenes of God , was glorious and perfect , untill hee transgressed that one command of his creatour . And this the Lord himselfe , in expresse termes intimates by his Prophet Ezekiel saying , Ezek. 23. thou wast perfect in thy wayes from the day thou wast created untill iniquitie was found in thee . Which the Preacher of Ierusalem explicateth in other words saying , Lee this have I found , Eccles. 7.29 . that God made man upright , but they have sought out many inventions .

CHAP. V. Of Perfection in the state of grace .

ADam by transgression having deprived himselfe , and his posteritie of that excellent perfection , wherewith he was endowed in the state of integritie ; it remaineth , that wee now search after such spirituall perfection as may be found here in the militant Church in the state of grace , expecting and hoping to have the same refined hereafter with a more eminent perfection in the state of glory . That there is a spirituall perfection attaineable in this life is evident : by that command of Christ , Be yee therefore perfect , Mat 5.48 . even as your Father which is in heaven is perfect . Saint Paul exhorteth the Hebrewes hereunto Therefore leaving the principles of the doctrine of Christ , Heb. 6.1 . let us goe on unto perfection , &c And there be perfect ones in the Church , as the same Apostle plainly insinuateth saying , Howbeit wee speake wisedome amongst them that are perfect . 1 Cor. 2.6 . And againe , Let us therefore as many as be perfect , be thus minded . Philip. 3.15 . This spirituall perfection attainable in this life is the perfection of grace . And grace is a divine light flowing downe from God into the soule ; displaying the beames thereof in the powers and faculties of the soule , enlightning them with diverse vertues .

Now though this perfection of grace be of very large extent , yet may it summarily be comprehended in these three things . First in knowledge , secondly in righteousnesse , thirdly in perseverance . For knowledge perfecteth the understanding righteousnesse and perseverance perfecteth the will .

CHAP. VI. Of Knowledge .

IN the soule of man there is a double power to receiue knowledge . First , Naturall , to apprehend and know things within the compasse of nature . The second , Obedientiall , which being actuated by grace , is apt to apprehend and know things aboue , and beyond the circuit of nature . From the first ariseth naturall knowledge : from the second supernaturall knowledge . Naturall knowledge is but an handmaid , waiting and attending on knowledge supernaturall , which after an eminent manner beautifieth and adorneth the understanding .

Now as well-being supposeth a being , and grace supposeth nature ; so supernaturall knowledge findeth man furnished with some knowledge of things naturall , before his conversion to God , but this knowledge cannot perfect the understanding of man with spirituall perfection .

In the Cimmerian darknesse of heathenish ignorance , some were famous professors and admirers of knowledge attained by the light of nature ; who by laborious speculations and industrious practise and observation , made great improovement of the common notions , and law of nature left in man . Such were the Priests of Aegypt , the Druides of Germanie , the Gymnosophistae of India , the Magi of Persia , and the Philosophers of Greece , who were eminent aboue the rest ; amongst these were Socrates , Plato and Aristotle , and Pythagoras of Samos , of whom Marcus Aurelius noteth , that at the gates of his schoole was a stone , whereon he wrote these sentences : He that knoweth not , 〈◊〉 Aurel. 〈◊〉 9. that he ought to know , is a brute beast amongst men . He that knoweth no more , then he hath need of , is a man amongst brute beasts . He that knoweth all that may be knowne , is a God amongst men .

Now these great Masters of humane science walked in the owle-light of naturall knowledge onely , of whom the Trumpet of grace saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Rom. 〈…〉 professing themselues to be wise , they became fooles . Who so much admired of them as Socrates ? Plato deemed himselfe happie for being borne in his time : and the Athenians doisied him after his death ; yet from him came that prophane Apophthegme , Quod supra nos nihil ad nos ; that which is aboue us doth nothing pertaine unto us . Last . div. in●it . li. 3. ca. 20. This Lactantius in detestation thereof observed in his divine institutions .

Salomon in the knowledge of nature surpassed all the Sages among the Gentiles , for by a singular and extraordinary gift from God , he was wiser than all men ; as the Holy Ghost witnesseth in these words . 〈…〉 9. &c. And God gaue Salomon wisedome and understanding exceeding much , and largenesse of heart , even as the sand that is on the Sea-shoare . And Salomons wisedome excelled the wisedome of all the children of the East Countrie , and all the wisedome of Aegypt . For he was wiser than all men : than Ethan the Ezrahite , and Heman , and Chalcol , and Darda the sonnes of Mahol . And vers. 33. He spake of trees from the Cedar tree that is in Lebanon , even unto the Hyssop that springeth out of the wall . He spake also of beasts , and of foule , and of creeping things , and of fishes . Such , so great was the wisedome of Salomon in the knowledge of nature !

But we conceiue Adam to haue excelled Salomon and other men in largenesse , in certaintie , in constancy of knowledge , both by reason of his naturall endowments by creation ; and also by reason of his long experience ; for he had indeed ( as Aristotle speaketh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arist. 〈…〉 12. that eye of experience acquired by means of his long age , amounting to nine hundred and thirtie yeares . Gen. 5 But now there be many things that hinder us , and make us despaire of attaining so great knowledge , and they be especially fiue : First weaknes of body . Secondly , shortnes of life . Thirdly , want of things necessary . Fourthly , perturbation of affections . Fiftly and lastly , temptations by evill Angells .

CHAP. VII . Of Knowledge supernaturall .

ALthough humane knowledge may serue as an handmaid to divine : although it may whet the understanding , and make it more acute and sharpe ; and enlarge it for the apprehension of things of an higher nature , yet can it not perfect it . Onely supernaturall knowledge addeth true perfection to the minde . The author or inspirer hereof is God , Iob 32.8 . for , the inspiration of the almightie giveth understanding . The object thereof is Holy things , Prov. 9.10 . for , The knowledge of holy things is understanding . Such knowledge commeth to man either by vertue of some extraordinary supernaturall light , as in old time by dreames and visions and immediate inspiration , to the Prophets and Apostles and holy men of God , or , as ordinarily now it doth , by divine revelation out of the canonicall Scriptures , through operation of the Spirit and Ministery of the Church . For Christ ascending upon high , gaue gifts unto men ; and as it is written , Ephes. 4.11 . He gaue some Apostles ; and some Prophets ; and some Evangelists ; and some Pastors and Teachers : for the perfecting of the Saints , for the worke of the ministerie , for the edifying of the body of Christ : till wee all come into the unitie of the faith , and of the knowledge of the sonne of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ .

The divine Oracles teach us to know two things , that we may be perfect according to the state of this life . First , God , secondly , our selues . God that we may beleeue in him , loue him and enjoy him . Our selues , that we may feare God and serue him in humility , and this humility causeth perfection , as St. Bernard intimateth in his thirty-seventh Sermon upon the Canticles . Now there are two degrees of knowing God : the first is to know him quantum cognoscibilis est , so much and so farre as he can be knowne . Secondly , quantum nos ejus cognoscitivi sumus , to know him so much and so farre as we are able to know him .

In the first degree , God onely knoweth himselfe . Quidest Deus ? quod ad universum spectat , finis est . Quod ad electionem , salus ; quod ad se , ipse novit , saith St. Bernard . What is God ? Bern. de consid . ad Eug. li. 5. ca. 11. to the world he is the end , to the elect , salvation ; what he is to himselfe , he himselfe knowes .

Man a finite creature cannot possibly comprehend Him , who is infinite and incomprehensible . For such apprehension is supra modum receptivitatis suae , aboue the measure and modell of his capacitie . Wee cannot come to know God à priori , by the cause , for he onely is absolutus à causa ; seeing he is causa causarum , the cause of all other causes ; all other depend on him , but he onely is independent , and before all other . But we may come to the knowledge of God à posteriori by his workes and effects . Therefore he said unto Moses , thou shalt see my backe parts , Exod. 33.23 . but my face shall not be seene .

Now we attaine to the knowledge of GOD fiue wayes . ●jo●r m●in Re. cap. 1. First , by naturall reason ; for as the Orator observeth , there is no Nation so savage or barbarous , which doth not acknowledge a GOD , Nature dictating this unto them . Secondly , by consideration of the creatures , for herein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is written , that which may be knowne of God is manifest in them , Rom. 1.19 . for God hath shewed it unto them . Thirdly , by working of miracles , for he onely can produce an effect aboue the power of Nature ; as the sweet singer of Israel noteth , Psal. 72.18 . Blessed be the Lord God , even the God of Israel , which onely doth wondrous things . Fourthly , God maketh himselfe knowne unto us by infusion of grace , enlightning us with the knowledge of him by his Spirit ; for it is written , The Spirit searcheth all things , 1. Cor. 2.10 . even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deepe things of God . Lastly , by divinerevelation out of the canonicall Scriptures , which are the mouth of God , speaking unto man . There he makes himselfe knowne , that he is the creator of all things , that he is most good and gracious , that he is loving to every man , and that his mercy is over all his workes . There we reade those words of joy and consolation , which are so pleasant to our taste , yea sweeter than honey or the honey-combe . St. Ambrose ravisht with the delight he found in the greene gardens of the Scriptures , saith , Amb. ep. 31. lib. 4. ep. Nunc deambulat in paradiso Deus cum divinas scripturas lego , When I reade the divine Scriptures , God is walking up and downe in paradise .

CHAP. VIII . Of the Knowledge of God by affection , and not bare apprehension onely .

BY the heavenly Oracles in GODS Booke , we learne to know that GOD is one in nature and essence , but three in personall subsistence ; The Father , the Sonne , the Holy Ghost . And they are distinguished by personall properties , called opera quoad intra , the inward workes of the blessed Trinitie ; So the Father begetteth , the Sonne is begotten , the Holy Ghost proceedeth from them both . We distinguish them also per opera quoad extra , by their outward workes , when wee say , the Father createth , the Sonne redeemeth , the Holy Ghost sanctifieth . Although to speake properly , all outward workes extending to the creatures are wrought by all the three persons , but after a different manner of working .

All this theologicall knowledge of God may be found in them who are altogether imperfect . For it is not the knowledge of bare apprehension , which addeth true spirituall perfection to the soule ; for this is to be found in evill Angells and wicked men . But it is the knowledge of affection and affiance ; Bern. de con sid. li. 5 . ●a . 3 or as Saint Bernard speakes the knowledge of faith whereby we beleeue in God , loue him , and delight in him . In which sense our Saviour saith , This is eternall life , Iohn 17.3 . that they might know thee the onely true God , and Iesus Christ whom thou hast sent . And the Evangelicall Prophet Esay prophecying of Christ : Esay 53.11 . By his knowledge shall my righteous servant justifie many , for he shall beare their iniquities .

CHAP. IX . Of the knowledge of God in Christ .

FRom the precedent discourse , we learn by the testimony of Christ , and the Prophet Esay , that the most excellent knowledge of God tending to perfection and salvation , is to know him in Christ Iesus . To wit , that God was in Christ reconciling the world unto himselfe , not imputing their trespasses unto them . Here we see God not as a law-giver upon his throne of Iustice , propounding unto us the covenant of works , but as a Saviour sitting on the mercy-sear , making with us a new covenant , the covenant of grace and peace in Christ . This knowledge is the very life of our soules , and joy of our hearts ; which constrained the Trumpet of grace to say , I halip . 3.8 . Yea doubtlesse , and I count all things but losse , for the excellency of the knowledge of Christ Iesus my Lord .

We do behold the glory of the Deitie through the vaile of Christs humanitie ; Col. 2.9 . for in him dwelleth all the fulnesse of the Godhead bodily . Therefore said Christ to Philip , Iohn 14.9 . He that hath seene mee hath seene the Father : and he himselfe giues the reason hereof in another place , saying ; Iohn 10.30 . Aug. in Psal. 138. I and the Father are one . Hence is it that St. Augustine saith , Lucerna sapientiae caro Christi , the flesh of Christ is the lanterne of wisedome . And doest thou now O sorrowfull sinner desire to know thy Saviour Iesus , to finde him out and see him , whom thy soule loueth and so longeth after ? Behold he is in the flowrie gardens of the Scriptures , Ibi pascit , ibi cubat in meridie , there he feedes , there he rests at noone day ; there he shewes himselfe the same yesterday , and to day , and for ever . From thence he graciously invites thee to seeke him , and calleth unto thee , saying , Iohn 5.39 . Search the Scriptures , for in them you thinke to haue eternall life , and they are they which testifie of me . As if he should haue said , O yee carelesse children , O yee foolish ones , why wander yee in the crooked paths of sinne and death , why rather come yee not unto mee ? If yee would not erre , loe I am the way ; if yee would not be deceived , loe I am the truth ; if yee would not die , behold , I am the life .

For , I am the way th● truth , and the life . Iohn 14.6 . Aug. in Ioantract . 22.

Nonest quò eas nisi ad me , non est quà eas nisi per me , there is no whither for you to goe but unto me , there is no way for you to goe by but by me . O come unto me then , Come unto me all yee that labour , and are heavie laden , and I will giue you rest . Take my yoke upon you , and learne of me ; for I am meeke and lowly in heart : and yee shall finde rest unto your soules . For my yoke is easie and my burden is light .

CHAP. X. Christs Incarnation .

SEeing Christ doth so graciously invite and call us to him , let us earnestly desire to know him that we may be united to him , and made conformable to his image , and so perfected in him . For as St. Augustine saith ; Aug. in praefat. in Psal. 54. Christus perfectio nostra est , in illo enim perficimur , quoniam ipsius capitis membra sumus : Christ is our perfection : In him we are perfect , because we are members of him the head .

Now the first thing we are to know concerning our Saviour Iesus Christ , is his Incarnation , or assuming of our nature in the wombe of the Virgin .

Which St. Ambrose calleth Sacramentum incarnationis , Amb. in Symbot . the Sacrament of his Incarnation : the first visible foundation of our redemption . A mysterie kept secret , and hidden from the world , from men and Angells , untill it was revealed to the blessed Virgin Marie by the message of an Angell . And then the Eagle soaring upon high could say , Iohn 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Word was made flesh : And the trumpet of grace proclaiming the great mysterie of godlinesse , beginnes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God was manifested in the flesh . 1 Tim. 3.16 . Thus the Sonne of God by nature , voluntarily and graciously became the sonne of man ; that the sonnes of men might in him become the sons of God by grace .

In this most mysterious worke of Christs in carnation , St. Bernard observeth , Bern. de consid . li. 5. c. 9. that as in GOD there are three persons and one essence , so by a most convenient contrarietie , there be in Christ three essences and one person . Which three essences are his reasonable soule , his humane flesh , his Deitie . Now the two former essences make up the humane nature in Christ ; for although there be three essences , yet are there but two natures . And though there be two natures , yet is there but one person , and not two , as Nestorius the hereticke taught . Now although the humane nature in Christ , be not a person , yet is it individually and numerically distinguished from the particular humane nature in Moses and Peter , and each other man . But it is individnum extraordinarium , it is an extraordinarie individuall humane nature , which never had any subsistence in it selfe or for it selfe , but in divino supposito , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Word , in the Sonne of God . And it is an extraordinary individuall humane nature , because altogether without sinne . First , without originall sinne , which is propagated from Adam by the Father ; but our Saviour had no such earthly Father , and consequently no originall sinne . Secondly , without actuall sinne ; in that the humane nature in the first moment of conception , was by Hypostaticall union of the Deitie perfectly sanctified , & made impeccabilis free from any power or possibilitie of sinning . Hence by way of excellency , he is that sonne of man , 2 Cor. 3.28 . who knew no sinne .

Now our blessed Saviour in regard of his two natures , was medius inter Deum & hominem , a meane betwixt God and man , as participating of both : but a Mediatour , in respect of his office of reconciliation and redemption . For there is one God and one Mediatour betwixt God and men , 1 Tim. 2.5 . the man Christ Iesus . And it is to be observed that the Apostle , saith not God , but the man Christ Iesus . For God could not die , unlesse he had been man : But God was made man , that he might die for man , and so reconcile man unto God . Hereupon , Fulgent . serm. de dupl. nativ . Domini . Fulgentius saith ; Conceptus in utero , factus est particeps mortis nostrae , being conceived in the wombe , he was made partaker of death with us . And Saint Augustine to the same purpose saith , Aug. in Psal. 148. Accepit exte , unde moreretur prote : He tooke that of thee , wherein he might die for thee .

CHAP. XI . Christs Passion .

SINNE according to St. Iohns description is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Iohn 3.4 . a transgression of the Law , a privation of righteousnesse commanded therein . Now a privation is minimae entitatis sed maximae efficaciae , of the least entitie , but of the greatest efficacie . Which is most true in sinne : For what was there in the whole world , in heaven or earth that could cause the death of the Son of God ; or as St. Augustine speakes , Vt aeternus moreretur : that he who is eternall should die , but onely sinne ? And that not his owne , but ours ; our prophanenesse , our crueltie , pride , luxurie , covetousnesse , intemperance , our lies , our oaths , our innumerable sinnes .

All which were made his , not by inherence , but by imputation . And he tooke them all upon him not subjectivè , but expiativè , not subjectiuely , but by way of expiation , to satisfie the justice , and appease the wrath of his Father for them . For by shedding his bloud on the Crosse for our sinnes , he cancelled the fearefull bond , and put out the hand-writing against us . And so , as the Apostle testifieth , in him haue we redemption through his bloud , even the forgiuenesse of our sinnes , Ephes. 1.7 . according to the riches of his grace .

Our most gracious Saviour in that bitter agonie of his most dolorous passion upon the Crosse , might well complaine with Ieremie the sonne of Hilkiah , Behold and see , Lam. 1.12 . if there be any sorrow like unto my sorrow . And may not all that by faith embrace him crucified on the Crosse most truely say , behold and see , if there be any loue like unto his loue , who so loved us that he laid downe his life for us ; who so loved us that he gaue himselfe for us ? Here is loue without measure ; unparalleled charitie without any example . Iohn 15.13 . Greater loue hath no man than this , that a man lay downe his life for his friends . Yea but the loue of Iesus exceeded the loue of men , it passed the loue of Damon and Pythias , of David and Ionathan , it surpassed the loue of women . For as the chosen vessell of mercy noteth , God commendeth his loue towards us , in that while wee were yet sinners Christ dyed for us , Rom. 5.8 . and in the tenth verse following more emphatically he intimateth , that when wee were enemies , we were reconciled unto God by the death of his Sonne , much more being reconciled , wee shall be saved by his life . O most wonderfull death ! O most meritorious work of supenerogation , wherein stands our righteousnesse and everlasting salvation ! O most happie death , bringing to man eternall life ! Mors Christi , mors est meae mortis , quoniam ille mortuus est ut ego viverem , Bernard . ad Milit. rempl . cap. 11. saith holy Bernard : The death of Christ , is the death of my death , for he dyed that I might live .

CHAP. XII . Christs Resurrection .

LEt us now passe from the Crosse of our Lord Iesus , and walke unto his sepulcher in the garden of Iosseph of Arimathea , and see whether his most sacred body be there . But loe we haue the voice of an Angell telling us , He is not here , Math. 28.6 . for he is risen . Here our blessed Saviours resurrection is proclaimed by an Herald from Heaven , by an Angell . Whereby we know that he is a perfect Mediatour betwixt God and us , tam merito quàm efficaciâ as well by the merit of his passion , as by the power and efficacy of his resurrection . Satan the Serpent thought he had strangled the fruit of our redemption by procuring that ignominious and shamefull death of Christ on the Crosse : supposing to haue kept him under the chaines of darknesse . Aug. serm. 1. in fest. ascens . But as St. Augustine writeth , Muscipula Diaboli crux Christi , esca quâ caperetur , mors Christi , the Crosse of Christ was the Devills trap , the baite whereby he was taken ; was the death of Christ . So the deceiver was deceived , the subtile Serpent was beguiled : for it was not possible , that he should keepe him under death , who is the Lord of life , John 11.25 . who is the resurrection and the life .

And therefore as by the will of the Father , Rom. 4.25 . He was delivered to death for our sinnes , so he was also raised againe for our justification . Here you see that our most gracious and mightie Redeemer was as Gorran saith , Pugil in morte , victor in resurrectione , Gorran . in Ro. cap. 1. a Champion in his death , a conquerour in his resurrection . For now He triumphed over the graue and death : declaring to the world , to men and Angells , that he was perfectly just : otherwise he could never haue risen unto Glory , had he beene uncleane , had he beene any way polluted and defiled with sinne ; for into the heavenly Ierusfalem such shall in no wise enter . Yea , He rose againe for our justification , to shew himselfe a justifier of all that beleeue in him ; to shew that he had taken away their sinnes , the wages wherof is death ; that so they might at the last day rise againe unto eternall life .

The resurrection and glorification of our Lord Iesus Christ , August . desurrect . dom. & Cant. Allelujah . according to St. Austine , doe shew what life we are to receiue , when he shall come to render digna dignis , evill to the evill and good to the good : then all the members of his mysticall body shall rise up in Him their head , and so liue ever with him : Fulgent . serm. de dupl. nativ . Christi . for as Fulgentius saith , Resurgens è sepulcro fecit nos participes vitae suae , by rising out of the sepulchre , He made us partakers of his life . And we know as the Scripture teacheth us , 2 Cor. 4.14 . that , He who raised the Lord Iesus , shall raise up us also by Iesus . And when Christ , Coloss. 3.4 . who is our life shall appeare , then shall we appeare also with Him in glorie .

CHAP. XIII . Christs Intercession .

WHen the sonne of God had suffered his most dolorous and bitter agony on the Altar of the Crosse ; when he had victoriously triumphed over the graue in his most glorious resurrection : He ascended upon high , and led captivity captiue , and is set on the right hand of God , continually making intercession for us : there he ever presents unto the Father his humane nature , wherein He died and rose againe , and performed so great things for us : there we sinners haue an Advocate with the Father , 1 Iohn 2.1 . even Iesus Christ the righteous , and he is the propitiation for our sinnes : whereupon St. Augustine saith , Aug. in Psal. 94. Sacerdotem si requiras supra caelos est , interpellat prote , qui in terra mortuus est prote : if thou require a Priest , He is aboue the Heavens ; He maketh intercession for thee who on earth died for thee . Who shall lay any thing to the charge of Gods Elect ? it is God that justifieth , who is he that condemneth ? Rom. 8. v. 33.34 . it is Christ that died , yea that is risen agaìne , who is even at the right hand of God , who also maketh intercession for us . What greater comfort and consolation haue we in our pilgrimage , than to know and beleeue that the Lord Iesus is our most faithfull Advocate , who intercedeth for us day and night ? who as St. Ambrose speakes , Amh. in . ca. 8. ad Rom. Semper causas agit nostras apud patrem , perpetnally pleades our causes before the Father . Who as the Apostle saith , maketh intercession for the Saints according to the will of God .

He onely intercedeth for all Saints , and none of all the Saints intercede for him . So he is our onely true , perfect Mediatour . He intercedes with the Father for us , merito suo , by vertue of his owne merit . The Saints on earth intercede for others , but merito Christi , through Christs merit ; for all their holy requests for others , all their pious intercessions are offered upon the Golden Altar , and doe sweetly ascend up unto the throne of grace , Apoc. 8.3 . per Iesum Christum Dominum nostrum , through Iesus Christ our Lord .