THE PEARL OF PERFECTION SOUGHT AFTER By CHARLES odingsell's, Doctor of Divinity.  GEN. 17.1. 
I am the Almighty God, walk before me, and be thou perfect.  
LONDON, Printed by M.D. for john Williams, at the sign of the Crane in Paul's Churchyard. 1637.   

TO THE MOST REVEREND FATHER in GOD, RICHARD, Lord Arch bishop of York his Grace, Primate of ENGLAND and Metropolitan; And one of his MAJESTY'S most Honourable Privy Council.  
THere are not a few, who with NAAMAN the Syrian take greater delight in Abana and Tharpar, rivers of Damascus, than in jordane, wherein our Saviour was baptised, than in the waters of Israel, the holy waters of Sailo, which run gently; than in the living waters of the Sanctuary; 
Ezek. 47 9  which given 〈…〉 to them which move therein. These are they who after the vulgar estimation, preposterously judge the fine meal of pure literature to be course bran, and their own course bran of humane knowledge and observation to be fine meal: who with Aesop's Cock refuse the pearl, and choose the barley corn. Such I desire not to please, but those who are meliore luto, of a better mould and temper, of sounder resolution and judgement. The argument of perfection, worthy to be entreated of, is handled by me, not as I would, much less as it requireth, but so as by reason of my bodily infirmities and other defects I could. I have propounded this brief indigest work, as a short model and brief draught to be curiously polished and embellished by some others, to whom God hath been pleased to give a greater measure of knowledge, with more health and strength of body, and withal a richer Library, a special help not in the last place requisite. For surely as in other Sciences and arts, so also in our transcendent Science of Theologie, the Philosopher's rule is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Arist. polit. li. 3. ca 12.  He that shall excel in his work, must have excellent tools to work withal.  
In the mean time, I am bold to present unto your Grace this imperfect work of perfection, in token of my dutiful and humble respect to your Lordship, our most worthy Metropolitan and Diocesan. To whom we under your Grace's jurisdiction do by good right own all canonical obedience and observance: unto whom I in particular do earnestly desire and wish all spiritual and corporal happiness here on earth; and after, everlasting fruition of eternal glory and felicity in the Heavens.  
Your Graces in all humble duty to command, CHARLES odingsell's.   

A Table of all the principal things contained in the several Chapters of this Book.  

Chapter. 1. THE Proem to perfection Folio. 1  
Chapter. 2. The etymology of perfection Folio. 3  
Chapter. 3. The diverse kinds of perfection. Folio. 4  
Chapter. 4. Of Spiritual perfection. Folio. 5  
Chapter. 5. Of perfection in the state of grace. Folio. 7  
Chapter. 6. Concerning knowledge. Folio. 9  
Chapter. 7. Concerning knowledge supernatural. Folio. 12  
Chapter. 8. Of the knowledge of God by affection, and not bare apprehension only. Folio. 15  
Chapter. 9 Of the knowledge of God in Christ. Folio. 16  
Chapter. 10. Concerning Christ's Incarnation. Folio. 18  
Chapter. 11. Concerning Christ's Passion. Folio. 20  
Chapter. 12. Concerning Christ's Resurrection. Folio. 22  
Chapter. 13. Concerning Christ's Intercession. Folio. 24  
Chapter. 14. Of our union with Christ. Folio. 26  
Chapter. 15. Of the knowledge of ourselves necessary to perfection. Folio. 28  
Chapter. 16. Of the further knowledge of ourselves. Folio. 31  
Chapter. 17. Of righteousness perfecting the will Folio. 33  
Chapter. 18. Of righteousness imputed. Folio. 35  
Chapter. 19 Of imputed righteousness made ours by faith. Folio. 37  
Chapter. 20. Of the different participating of imputed righteousness by faith. Folio. 39  
Chapter. 21. Of righteousness inherent, and first of righteousness according to moral Philosophy. Folio. 43  
Chapter. 22. How Christian inherent righteousness differeth from moral righteousness. Folio. 45  
Chapter. 23. Of the nature of inherent righteousness. Folio. 48  
Chapter. 24. Of the fruits of inherent justice. Folio. 49  
Chapter. 25. Of the nature and quality of good works. Folio. 52  
Chapter. 26. That no man by his own righteousness keepeth the Law, and is without sin. Folio. 56  
Chapter. 27. Of the growth and increase of inherent righteousness. Folio. 61  
Chapter. 28. Of spiritual sloth, an enemy to perfection. Folio. 64  
Chapter. 29. Of three evil qualities in spiritual sloth. Folio. 67  
Chapter. 30. What perfection of inherent righteousness is attainable in this life. Folio. 70  
Chapter. 31. Of perfect righteousness in this life more punctually and plainly. Folio. 73  
Chapter. 32. Concerning Perseverance. Folio. 76  
Chapter. 33. Of perfection in Glory. Folio. 80  
Chapter. 34. Of perfection by immortality in Glory. Folio. 87  
Chapter. 35. Of different perfection in Glory. Folio. 91    

THE PEARL OF PERFECTION.  

CHAP. I. The Proem to Perfection.  
THE generations of men had been multiplied upon the face of the earth, above five thousand years before the mines of gold were found out in the Western Indies. And no marvel, seeing the spiritual gold of the Sanctuary, the saving Truth of God in Christ, was not discovered unto the Gentiles, to Kingdoms, and Nations, until the world had continued in blindness and ignorance well-nigh four thousand years. But as humane truth, which with Gollins is temporis filia, 
Gell. noct. art. lib. 12. cap. 11  the daughter of time, though she be long buried deep below, yet remains not always in the dark night of obscurity, but cometh at length to light. So the divine and heavenly truth was not always to be concealed from the miserable lapsed progeny of Adam but by the providence of God was in due time revealed; even in plenitudine temporis, 
Gal. 4.4.  in the fullness of time, in the accepted time, 
2 Cor. 6.2.  in the day of salvation. Then the Messiah, the Life and the Truth came into the world; then the desire of the Nations, the bright morning Star appeared in our flesh, full of grace and truth. And He, He set men's hearts on fire, inflaming them with the love of truth: He excited and stirred up the minds of men to a diligent enquiry and searching after her, that so having found her, they might go, and sell all, to buy her, that they might deny themselves and their own carnal wisdom; that they might renounce the world, lightly esteeming of transitory pleasures, profits, and preferments, the world's three minions and darlings, and all, to purchase the pearl of true perfection, a pearl most precious and of inestimable value. Which now shineth and giveth a bright lustre in the militant Church by grace: but hereafter shall be more admirably polished and adorned by glory in the triumphant Church, in heaven, in the Kingdom of God, in that Kingdom, whereof, according to St. Augustine, 
Aug. Marcel●no epist. 5.  The King is Verity, The Law is Charity, the measure is Eternity.   

CHAP. II. The Etymology of Perfection.  
PErfection is in Latin perfectio, and this from the verb perficere, compounded of per and facere; and it signifieth to do a thing throughly and absolutely, to make a thing complete and entire without defect. Perfection in the Greek 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 means tending to that end; which being found out and put in execution, the desired end is attained, and the work perfected: whereupon this kind of end is called the end of perfection, by way of excellency to distinguish it from the end of privation, consumption, or term. And thus according to the sense of the word both in the Greek and Latin tongue, we say, Natura facit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doctrina dirigit, usus perficit, nature frameth, doctrine and instruction directeth, and use or practice perfecteth.   

CHAP. III. The diverse kinds of Perfection.  
PErfection primarily and originally belongeth to God the fountain thereof, in whom is all virtue, grace, glory, excellency, after a most perfect, infinite and incomprehensible manner, therefore he only 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 several kinds.  
Now (to omit transcendental perfection of metaphysical speculation) this derivative participated perfection, really found in the creatures is of three sorts, natural, moral, spiritual. In natural 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 essential parts, or natural properties and qualities flowing from them.  
Moral perfection, according to humane morality, is attained by the practice of intellectual and moral virtues, and is called by the philosopher in his Ethics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, felicity or happiness, which he saith is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, 
Arist. Eth. 1.6  The operation of the soul according to the best and perfectest virtue in a perfect life. Natural perfection in the creature is from God as author of nature. Moral perfection is acquired by frequent actions, according to the rules of humane Philosophy.  
But Spiritual perfection is from God as the donor and giver of grace, and fountain of all good. For, every good gift, 
jam. 1.17.  and every perfect gift is from above, and cometh down from the Father of Lights.   

CHAP. FOUR Of Spiritual Perfection.  
Spiritual perfection, is that precious pearl which God bestowed on man in the state of innocence, with which he doth in rich and endow the Saints now in the state of grace, wherewithal, he will adorn them more abundantly in the state of glory.  
When the Lord God created Adam and said, 
Gen. 1.26.  Let us make man in our image after our likeness: man so created was perfect, not only by perfection of nature, but also of grace, of original righteousness essential to the integrity of nature. He had a singular light of understanding to apprehend things easily, clearly, without error, obscurity, difficulty, yea that which is more observable: when God brought Eve newly created unto 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 original righteousness, the cornucopia or treasury of all virtues. In his affections resided a perfect love of God, and virtue, 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 privileges, 1. In intellectu, non errandi. 2. In voluntate, non peccandi. 3. In corpore, non moriendi. That is; with the privilege of not erring in his understanding; with the privilege of not sinning in his will; with the privilege of not dying in his body. Such dignity and excellency had man in his creation, that his understanding was without error, his will without prevarication and obliquity; and so continuing, his body was to be immortal, 
Aug. Enchir. ad Laur. cap. 105.  immortalitate minore, as Sr. Augustine speaks, by a lesser and inferior immortality 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 marvel, if the sweet Singer of Israel in admiration hereof cry out: 
Psal. 8.4.  What is man, that thou art mindful of him? And the Son of man that thou visitest him? For thou hast made him a little lower than the Angels, and hast crowned him with glory and honour. Thus man created in the image and after the likeness of God, was glorious and perfect, until he transgressed that one command of his creator. And this the Lord himself, in express terms intimates by his Prophet Ezekiel saying, 
Ezek. 23.  thou wast perfect in thy ways from the day thou wast created until iniquity was found in thee. Which the Preacher of jerusalem 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 himself, and his posterity of that excellent perfection, wherewith he was endowed in the state of integrity; it remaineth, that we now search after such spiritual 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 spiritual perfection attaineable in this life is evident: by that command of Christ, Be ye therefore perfect, 
Mat 5.48.  even as your Father which is in heaven is perfect. Saint Paul exhorteth the Hebrews hereunto Therefore leaving the principles of the doctrine of Christ, 
Heb. 6.1.  let us go on unto perfection, &c And there be perfect ones in the Church, as the same Apostle plainly insinuateth saying, Howbeit we speak wisdom amongst them that are perfect. 
1 Cor. 2.6.  And again, Let us therefore as many as be perfect, be thus minded. 
Philip. 3.15.  This spiritual perfection attainable in this life is the perfection of grace. And grace is a divine light flowing down from God into the soul; displaying the beams thereof in the powers and faculties of the soul, enlightening them with divers virtues.  
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 righteousness, thirdly in perseverance. For knowledge perfecteth the understanding righteousness and perseverance perfecteth the will.   

CHAP. VI Of Knowledge.  
IN the soul of man there is a double power to receive knowledge. First, Natural, to apprehend and know things within the compass of nature. The second, obediential, which being actuated by grace, is apt to apprehend and know things above, and beyond the circuit of nature. From the first ariseth natural knowledge: from the second supernatural knowledge. Natural knowledge is but an handmaid, waiting and attending on knowledge supernatural, which after an eminent manner beautifieth and adorneth the understanding.  
Now as well-being supposeth a being, and grace supposeth nature; so supernatural knowledge findeth man furnished with some knowledge of things natural, before his conversion to God, but this knowledge cannot perfect the understanding of man with spiritual perfection.  
In the Cimmerian darkness of heathenish ignorance, some were famous professors and admirers of knowledge attained by the light of nature; who by laborious speculations and industrious practice and observation, made great improovement of the common notions, and law of nature left in man. Such were the Priests of Egypt, the Druids of Germany, the Gymnosophistae of India, the Magis of Persia, and the Philosophers of Greece, who were eminent above the rest; amongst these were Socrates, Plato and Aristotle, and Pythagoras of Samos, of whom Marcus Aurelius noteth, that at the gates of his school 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, than he hath need of, is a man amongst brute beasts. He that knoweth all that may be known, is a God amongst men.  
Now these great Masters of humane science walked in the owl-light of natural knowledge only, of whom the Trumpet of grace saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
Rom. 〈…〉  professing themselves to be wise, they became fools. Who so much admired of them as Socrates? Plato deemed himself happy for being borne in his time: and the Athenians doisied him after his death; yet from him came that profane Apophthegm, Quod supra nos nihil ad nos; that which is above us doth nothing pertain unto us. 
Last. div. in●it. li. 3. ca 20.  This Lactantius in detestation thereof observed in his divine institutions.  
Solomon 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 etc.  And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the Sea-shoare. And salomon's wisdom excelled the wisdom of all the children of the East Country, and all the wisdom of Egypt. For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Chalcol, and Darda the sons of Mahol. And vers. 33. He spoke of trees from the Cedar tree that is in Lebanon, even unto the Hyssop that springeth out of the wall. He spoke also of beasts, and of foul, and of creeping things, and of fishes. Such, so great was the wisdom of Solomon in the knowledge of nature!  
But we conceive Adam to have excelled Solomon and other men in largeness, in certainty, in constancy of knowledge, both by reason of his natural 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 thirty years. 
Gen. 5  But now there be many things that hinder us, and make us despair of attaining so great knowledge, and they be especially five: First weakness of body. Secondly, shortness of life. Thirdly, want of things necessary. Fourthly, perturbation of affections. Fiftly and lastly, temptations by evil Angels.   

CHAP. VII. Of Knowledge supernatural.  
ALthough humane knowledge may serve as an handmaid to divine: although it may whet the understanding, and make it more acute and sharp; and enlarge it for the apprehension of things of an higher nature, yet can it not perfect it. Only supernatural knowledge addeth true perfection to the mind. The author or inspirer hereof is God, 
job 32.8.  for, the inspiration of the almighty giveth understanding. The object thereof is Holy things, 
Prov. 9.10.  for, The knowledge of holy things is understanding. Such knowledge cometh to man either by virtue of some extraordinary supernatural light, as in old time by dreams 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 canonical Scriptures, through operation of the Spirit and Ministry of the Church. For Christ ascending upon high, gave gifts unto men; and as it is written, 
Ephes. 4.11.  He gave some Apostles; and some Prophets; and some Evangelists; and some Pastors and Teachers: for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: till we all come into the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness 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, ourselves. God that we may believe in him, love him and enjoy him. Ourselves, that we may fear God and serve 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 fare as he can be known. Secondly, quantum nos ejus cognoscitivi sumus, to know him so much and so fare as we are able to know him.  
In the first degree, God only knoweth himself. 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 himself, he himself knows.  
Man a finite creature cannot possibly comprehend Him, who is infinite and incomprehensible. For such apprehension is supra modum receptivitatis suae, above the measure and model of his capacity. We cannot come to know God à priori, by the cause, for he only is absolutus à causa; seeing he is causa causarum, the cause of all other causes; all other depend on him, but he only is independent, and before all other. But we may come to the knowledge of God à posteriori by his works and effects. Therefore he said unto Moses, thou shalt see my back parts, 
Exod. 33.23.  but my face shall not be seen.  
Now we attain to the knowledge of GOD five ways. 
●jo●r m●in Re. cap. 1.  First, by natural 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 known of God is manifest in them, 
Rom. 1.19.  for God hath showed it unto them. Thirdly, by working of miracles, for he only can produce an effect above 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 only doth wondrous things. Fourthly, God maketh himself known unto us by infusion of grace, enlightening us with the knowledge of him by his Spirit; for it is written, The Spirit searcheth all things, 
1. Cor. 2.10.  even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the deep things of God. Lastly, by divinerevelation out of the canonical Scriptures, which are the mouth of God, speaking unto man. There he makes himself known, 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 works. There we read those words of joy and consolation, which are so pleasant to our taste, yea sweeter than honey or the honeycomb. St. Ambrose ravished with the delight he found in the green gardens of the Scriptures, saith, 
Amb. ep. 31. lib. 4. ep.  Nunc deambulat in paradiso Deus cum divinas scripturas lego, When I read the divine Scriptures, God is walking up and down in paradise.   

CHAP. VIII. Of the Knowledge of God by affection, and not bare apprehension only.  
BY the heavenly Oracles in GOD'S Book, we learn to know that GOD is one in nature and essence, but three in personal subsistence; The Father, the Son, the Holy Ghost. And they are distinguished by personal properties, called opera quoad intra, the inward works of the blessed Trinity; So the Father begetteth, the Son is begotten, the Holy Ghost proceedeth from them both. We distinguish them also per opera quoad extra, by their outward works, when we say, the Father createth, the Son redeemeth, the Holy Ghost sanctifieth. Although to speak properly, all outward works extending to the creatures are wrought by all the three persons, but after a different manner of working.  
All this theological knowledge of God may be found in them who are altogether imperfect. For it is not the knowledge of bare apprehension, which addeth true spiritual perfection to the soul; for this is to be found in evil Angels and wicked men. But it is the knowledge of affection and affiance; 
Bern. de con sid. li. 5. ●a. 3  or as Saint Bernard speaks the knowledge of faith whereby we believe in God, love him, and delight in him. In which sense our Saviour saith, This is eternal life, 
john 17.3.  that they might know thee the only true God, and jesus Christ whom thou hast sent. And the Evangelicall Prophet Esay prophesying of Christ: 
Esay 53.11.  By his knowledge shall my righteous servant justify many, for he shall bear 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 jesus. To wit, that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them. Here we see God not as a lawgiver upon his throne of justice, 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 souls, and joy of our hearts; which constrained the Trumpet of grace to say, 
I halip. 3.8.  Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ jesus my Lord.  
We do behold the glory of the Deity through the veil of Christ's humanity; 
Col. 2.9.  for in him dwelleth all the fullness of the Godhead bodily. Therefore said Christ to Philip, 
john 14.9.  He that hath seen me hath seen the Father: and he himself gives the reason hereof in another place, saying; 
john 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 lantern of wisdom. And dost thou now O sorrowful sinner desire to know thy Saviour jesus, to find him out and see him, whom thy soul loveth and so longeth after? Behold he is in the flowery gardens of the Scriptures, Ibi pascit, ibi cubat in meridie, there he feeds, there he rests at noon day; there he shows himself the same yesterday, and to day, and for ever. From thence he graciously invites thee to seek him, and calleth unto thee, saying, 
john 5.39.  Search the Scriptures, for in them you think to have eternal life, and they are they which testify of me. As if he should have said, O ye careless children, O ye foolish ones, why wander ye in the crooked paths of sin and death, why rather come ye not unto me? If ye would not err, lo I am the way; if ye would not be deceived, lo I am the truth; if ye would not die, behold, I am the life.  
For, I am the way th● truth, and the life. 
john 14.6. Aug. in joantract. 22.   
Nonest quò eas nisi ad me, non est quà eas nisi per me, there is no whither for you to go but unto me, there is no way for you to go by but by me. O come unto me then, Come unto me all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy and my burden is light.   

CHAP. X. Christ's 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 jesus Christ, is his Incarnation, or assuming of our nature in the womb 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 mystery kept secret, and hidden from the world, from men and Angels, until it was revealed to the blessed Virgin Marie by the message of an Angel. And then the Eagle soaring upon high could say, 
john 1.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Word was made flesh: And the trumpet of grace proclaiming the great mystery of godliness, begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God was manifested in the flesh. 
1 Tim. 3.16.  Thus the Son of God by nature, voluntarily and graciously became the son of man; that the sons of men might in him become the sons of God by grace.  
In this most mysterious work of Christ's 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 contrariety, there be in Christ three essences and one person. Which three essences are his reasonable soul, his humane flesh, his Deity. 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 heretic 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 extraordinary individual humane nature, which never had any subsistence in itself or for itself, but in divino supposito, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Word, in the Son of God. And it is an extraordinary individual humane nature, because altogether without sin. First, without original sin, which is propagated from Adam by the Father; but our Saviour had no such earthly Father, and consequently no original sin. Secondly, without actual sin; in that the humane nature in the first moment of conception, was by Hypostatical union of the Deity perfectly sanctified, & made impeccabilis free from any power or possibility of sinning. Hence by way of excellency, he is that son of man, 
2 Cor. 3.28.  who knew no sin.  
Now our blessed Saviour in regard of his two natures, was medius inter Deum & hominem, a mean betwixt God and man, as participating of both: but a Mediator, in respect of his office of reconciliation and redemption. For there is one God and one Mediator betwixt God and men, 
1 Tim. 2.5.  the man Christ jesus. And it is to be observed that the Apostle, saith not God, but the man Christ jesus. For God could not die, unless 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 womb, 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 took that of thee, wherein he might die for thee.   

CHAP. XI. Christ's Passion.  
SIN according to St. john's description is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 john 3.4.  a transgression of the Law, a privation of righteousness commanded therein. Now a privation is minimae entitatis sed maximae efficaciae, of the least entity, but of the greatest efficacy. Which is most true in sin: 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 speaks,  aeternus moreretur: that he who is eternal should die, but only sin? And that not his own, but ours; our profaneness, our cruelty, pride, luxury, covetousness, intemperance, our lies, our oaths, our innumerable sins.  
All which were made his, not by inherence, but by imputation. And he took them all upon him not subjectiuè, but expiatiuè, not subjectively, but by way of expiation, to satisfy the justice, and appease the wrath of his Father for them. For by shedding his blood on the Cross for our sins, he canceled the fearful bond, and put out the hand-writing against us. And so, as the Apostle testifieth, in him have we redemption through his blood, even the forgiveness of our sins, 
Ephes. 1.7.  according to the riches of his grace.  
Our most gracious Saviour in that bitter agony of his most dolorous passion upon the Cross, might well complain with jeremy the son 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 Cross most truly say, behold and see, if there be any love like unto his love, who so loved us that he laid down his life for us; who so loved us that he gave himself for us? Here is love without measure; unparallelled charity without any example. 
john 15.13.  Greater love hath no man than this, that a man lay down his life for his friends. Yea but the love of jesus exceeded the love of men, it passed the love of Damon and Pythias, of David and jonathan, it surpassed the love of women. For as the chosen vessel of mercy noteth, God commendeth his love towards us, in that while we were yet sinners Christ died for us, Rom. 5.8. and in the tenth verse following more emphatically he intimateth, that when we were enemies, we were reconciled unto God by the death of his Son, much more being reconciled, we shall be saved by his life. O most wonderful death! O most meritorious work of supenerogation, wherein stands our righteousness and everlasting salvation! O most happy death, bringing to man eternal 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 died that I might live.   

CHAP. XII. Christ's Resurrection.  
LEt us now pass from the Cross of our Lord jesus, and walk unto his sepulchre in the garden of josseph of Arimathea, and see whether his most sacred body be there. But lo we have the voice of an Angel telling us, He is not here, 
Math. 28.6.  for he is risen. Here our blessed Saviour's resurrection is proclaimed by an Herald from Heaven, by an Angel. Whereby we know that he is a perfect Mediator 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 shameful death of Christ on the Cross: supposing to have kept him under the chains of darkness. 
Aug. serm. 1. in fest. ascens.  But as St. Augustine writeth, Muscipula Diaboli crux Christi, esca quâ caperetur, mors Christi, the Cross of Christ was the Devil's trap, the bait whereby he was taken; was the death of Christ. So the deceiver was deceived, the subtle Serpent was beguiled: for it was not possible, that he should keep 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 sins, so he was also raised again for our justification. Here you see that our most gracious and mighty Redeemer was as Gorran saith, Pugil in morte, victor in resurrectione, 
Gorran. in Ro. cap. 1.  a Champion in his death, a conqueror in his resurrection. For now He triumphed over the grave and death: declaring to the world, to men and Angels, that he was perfectly just: otherwise he could never have risen unto Glory, had he been unclean, had he been any way polluted and defiled with sin; for into the heavenly jerusfalem such shall in no wise enter. Yea, He rose again for our justification, to show himself a justifier of all that believe in him; to show that he had taken away their sins, the wages whereof is death; that so they might at the last day rise again unto eternal life.  
The resurrection and glorification of our Lord jesus Christ, 
August. desurrect. dom. & Cant. Allelujah.  according to St. Austin, do show what life we are to receive, when he shall come to render digna dignis, evil to the evil and good to the good: then all the members of his mystical body shall rise up in Him their head, and so live 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 jesus, shall raise up us also by jesus. And when Christ, 
Coloss. 3.4.  who is our life shall appear, then shall we appear also with Him in glory.   

CHAP. XIII. Christ's Intercession.  
WHen the son of God had suffered his most dolorous and bitter agony on the Altar of the Cross; when he had victoriously triumphed over the grave in his most glorious resurrection: He ascended upon high, and led captivity captive, 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 again, and performed so great things for us: there we sinners have an Advocate with the Father, 
1 john 2.1.  even jesus Christ the righteous, and he is the propitiation for our sins: 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 above the Heavens; He maketh intercession for thee who on earth died for thee. Who shall lay any thing to the charge of God's 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 have we in our pilgrimage, than to know and believe that the Lord jesus is our most faithful Advocate, who intercedeth for us day and night? who as St. Ambrose speaks, 
Amh. in. ca 8. ad Rom.  Semper causas agit nostras apud patrem, perpetnally pleads our causes before the Father. Who as the Apostle saith, maketh intercession for the Saints according to the will of God.  
He only intercedeth for all Saints, and none of all the Saints intercede for him. So he is our only true, perfect Mediator. He intercedes with the Father for us, merito suo, by virtue of his own merit. The Saints on earth intercede for others, but merito Christi, through Christ's merit; for all their holy requests for others, all their pious intercessions are offered upon the Golden Altar, and do sweetly ascend up unto the throne of grace, 
Apoc. 8.3.  per jesum Christum Dominum nostrum, through jesus Christ our Lord.   

CHAP. XIIII. Our union with Christ.  
WHat will it avail us to know the merit of Christ's death, the power of his resurrection, the benefit of his intercession, unless we participate of so great blessings? But participate of them we cannot, unless we have communion with Christ, unless we be of him and in him, as the branches are in the Vine, unless we be members of his body, flesh of his flesh, and bone of his bones. And this is a great mystery concerning Christ and the Church: 
Eph. 5.32.  which to understand in some measure is most necessary, but to have a spiritual sense and feeling of it, is even an unspeakable fountain of joy and consolation.  
As we are of and in Adam by nature; so are we of and in Christ by grace. And Christ who cannot be had by portions, is whole in the whole Church, and whole in every faithful member of the Church. And thus he communicates himself unto us by his Spirit, for the same Spirit which giveth life unto the Head, quickeneth and enliveneth the members also; for if any have not the Spirit of Christ, 
Rom. 8.9  he is none of his: and therefore in john 14.19. he saith to his Apostle, Because I live, ye shall line also. And all this proceeds from our union with him, which he insinuateth in the twentieth verse following; At that day shall ye know, that I am in my Father, and you in me, and I in you. This holy Spirit whereby we are united to Christ, is the seed whereby we are borne of God, and the sons of God. Because ye are sons, saith the Apostle, God hath sent the Spirit of his Son into your hearts, crying Abba Father. 
Obscuro.  For our spiritual subsisting in Christ is correspondent to his personality and subsistence, whereby he is the Son of God; So in him we also are the sons of God; He is such by nature, we only through him by adoption and grace.  
Hence is it that St. Peter saith, We are partakers of the divine nature, 
2 Pet. 1.4.  which is communicated to all the three subsistences in the blessed Trinity; and consequently to the Son, and in him to us. This Christ prayed for, and was heard in that he requested and desired for the faithful, in those words, That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. 
john 17.21  And St. john intimateth as much, saying, Truly our fellowship is with the Father, and with his Son jesus Christ. 
1 john. 2.3.   
Entreating here of the union of the Church with Christ, I was drawn to speak of our adoption through Christ. For by one and the same Spirit we are adopted in Christ, and united unto him. He unites himself to us by grace, we are united to him by faith. And so the whole person of the faithful is united to the whole person of Christ, first to his flesh, then through his flesh to the Word, which was made flesh. And this union is wrought after a spiritual, not corporal manner; after a supernatural, not after a natural manner. And therefore difficult to understand, and hard to utter. But by this union we are in Christ, and Christ in us, we live in Christ, and Christ in us, we are made one with Christ, and Christ with us: that so by degrees we may be conformed unto him, first, by grace, after by glory.   

CHAP. XV. Of the knowledge of ourselves necessary to perfection.  
THe old precept in the school of the Grecian Philosophers, may deserve a due place amongst us in the school of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know thyself. For this knowledge is necessary unto perfection, and directeth us to it. 
Plin. Nat. Hist. li. 2. cap. 1.  Whereupon Pliny the Pagan cries amain, Furor profectò furor egredi etc. 'tis madness, 'tis madness for a man to go out of himself, and as if he knew all within, to pry and search into all things without, as if he could measure any thing, who knows not how to measure himself. Now if thou wouldst wisely measure thyself, take St. Bernard's counsel, who adviseth thee seriously to consider three things: 
Bern. de consid. ad Eug. li. 2. cap. 4.  first, Quid sis, secondly, quis sis, thirdly, qualis sis; first, What thou art in regard of nature; secondly, who thou art. in respect of thy person; thirdly, What an one thou art in regard of thy manners. Wouldst thou know what thou art by nature? I will not instruct thee out of the store-house of nature; no, let God himself teach thee, let him instruct thee out of Paradise, saying, dust thou art and to dust shalt thou return. Here he who is α and ● tells thee thy beginning and thine ending, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all is dust; earth the meanest, the lowest, the basest of all the elements is predominant in tho●: thou comest into the world clad with clay, with tears, and weeping mournfully; thou goest on with labour, and shame, irk somely, thou goest our with pain and anguish dreadfully; A woeful entrance, a miserable continuance, a fearful Catastrophe.  
And wouldst thou further understand what thy life is here on earth? Surely thy days are no better than jacobs' were, few and evil. 
Gen. 47. v. 9   
And joh tells thee, that thou art of short continuance and full of trouble. The shortness of thy life is such, as David compares it to an hand breadth; St. james to a vapour; others to a shadow, to a dream; or the dream of a shadow; and nothing can be found so transitory to be a perfect Emblem of our short continuance. 
Wisd. 5.9.  As soon as we were borne, we began to dram towards our end, saith the Wiseman. 
Ambr. de voc. gent. li. 2. ca 8.  Nec priùs incipit augeri atas nostra, quàm minui; neither doth our age begin to increase, before it begin to decrease, saith St. Ambrose. O then let us consider, let us seriously consider, that this breve suspirium, this short sigh, this momentany life is momentum illud unde pendet eternitas, that moment whereon depends eternity either eternal woe, or everlasting felicity. O thou creator of men, thou knowest our frame, thou remember'st that we are but dust; O teach us so to number our days, that we may apply our hearts unto wisdom;  
Our life for the quantity is vain and momentany; and for the quality thereof it is evil and full of trouble, afflicted with many perturbations of mind, wi●● innumerable crosses from ourselves and from others, with infinite distractions and vexations of spirit. So that Scaliger might well say; Hominis vita non hac est, sed via ad vitam; this is not the life of man, 
Scalig. exerc. 205. Sect. 2.  but the way unto life. Here is nothing but labour and shame and sorrow; So that our life is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a weak miserable life, or rather no life, no time thereof is truly pleasing and delight some to us. 
Flor. Granat. parr 1. cap. 15.  Quod praeterijt, dolet; quod praesens est affligit; quod futurum est, turres: We sigh and sorrow for that which is past; we are afflicted and discontent with that which is present, and we are afraid of that which is to come. We are afraid to be unclothed, to put off our tabernacle of clay, to be resolved into dust; 
Arist. Eth. 3. cap. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, death is a thing most fearful, saith Aristotle; this nature cannot brook, abhorret à non esse, she abhors a not being; Grace may correct, but not change and take away nature. Hoc habet humanus affectus; quoniam diligit vitam, odit mortem: 
Pet. Lombar. sent. 3. dist. 17  man's affection is such, that he loveth life, and hateth death, saith Peter Lombard. Now consider how many distempers from the elements, from our meats and drinks are we subject unto; how many casual accidents from evil Angels, and men, and other creatures are we daily exposed unto, so that we have cause perpetually to be in expectation of death, yea to complain and cry out with the chosen vessel of mercy; O wretched man that I am, who shall deliver me from the body of this death, Who (shall as Gorran glosseth upon it) deliver me à corpore hoc mortifero, samp; mortali, 
Gorran. in Rom. 7.24.  sub cujus dominio captivus sum, in quo declino ad mortem naturae, per quod inclinor ad mortem culpae; in quo horreo montem Gehenna? Who shall deliver me from this mortiferous and mortal body, under whose dominion I am held captive; wherein I decline to the death of nature, by which I am inclined to the death of sin; wherein I abhor the death of Hell? Such, so variable and mutable, so transitory and mortal is the state of man, than whom, as Pliny notes, 
Plin. not. hist. 2.7.  nothing is more proud, and nothing more miserable.   

CHAP. XVI. Of the further knowledge of ourselves.  
HAving considered what thou art by nature; if thou wilt go on to perfection, thou must also consider, who thou art in person, and what an one in quality. After our general calling of Christianity, there be many particular callings and states of men both in Church and Commonweal, whereby they are distinguished one from another; and hence ariseth the distinction, and difference of the persons of men; whereby they are obliged and bound to perform certmine offices, services, and ministeries for the good of others.  
Now thou must consider what person thou art, whether a King, or a subordinate Magistrate, or an inferior subject; whether a Bishop or a Priest or a lay man; whether a Divine, or a Physician, or a Lawyer, whether a Soldier, or a Merchant, or an artificer, or an husbandman, or a labourer, or whatsoever calling thou art of. And herein thou must employ thy endeavours to the glory of God, and the common good of men, following that excellent rule of St. Augustine; 
Aug. in joan. tract. 10.  Fac quicquid potes, pro persona quam portas & perficis, zelus domus tuae comedit me; Do what in thee lieth correspondent to the person thou sustainest, and then thou dost perfectly perform that, the zeal of thy house hath eaten me up.  
In the next place consider what an one thou art, whether pious or profane, cruel or merciful, humble or proud, covetous or liberal temperate or intemperate: in a word, thou must consider wherein thou dost swerve from the rule of obedience, and transgress God's law. For nisi ad regulam, 
Seneca ad Lucil. ep. 11.  pratia non couriges, saith Seneca: thou wilt not correct that which is amiss, but by the rule. But if thou strictly examine thyself by that rule, it is to be feared, thou wilt find thyself a great sinner, a grievous sinner, perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of measure sinful: thou wilt see thy prevarications und aberrations multiplied super numerum, to be as David complained, innumerable, more than the hairs of thy head. Oh, but the slnggish sinner will not look into that clear glass, to see his festered sores, his otting corrupting Uicers, lest the sight thereof should trouble and torment him For he thinks it true which the Preacher saith, He that increaseth knowledge, 
Eccles. 1.18.  increaseth sorrow: which St. Jerome expounds thus, 
Hieron. lib. 2. advers. Pelag.  he understands that he wants perfection, and knows by that which he doth know, how much it is which he doth not know.  
But the carnal sinner expounds it otherwise; by searching into the Law and the several branches of obedience therein contained, he discovereth the multitude of his sins and transgressions, and consequently the guilt of many foul and monstrous aberrations, for as that holy Father Fulgentius saith, 
Fulgent. de gra. & incarn. Dum nosi●●●●s. Christi.  Quantum ignorantta peccati minuitur, tantum reatus peccatorum augetur: as much as the ignorance of sin decreaseth, so much the guilt of sin increaseth. Now the guilt of sins increaseth the sight of God, justice; and the extreme malediction, or curse of the Law, cause remorse of conscience, & increase sorrow. But if this sorrow be seasoned and sanctified with grace and faith in Christ jesus, it is not that sorrow in moral Philosophy, which is affectus destructivus subjecti, an affection or passion destroying the subject; but it is affectus perfectivus & salvativus subjecti, an affection perfecting & preserving the subject; for it is a pious, a profitable sorrow, or as the Apostle speaks, 
2 Cor. 7.10.  a godly sorrow which causeth repentance unto salvation not to be repent of.   

CHAP. XVII. Of righteousness perfecting the will.  
IN the day when Adam was created, he was perfect in his understanding and will, but by disobedience he became imperfect in both, and so was cast out of that earthly Paradise. Now unless we be renewed in Christ after the image of God, and regain such or greater perfection than Adam had in science and sanctity, in knowledge and righteousness, we shall never enter into the paradise of heaven.  
What knowledge is especially necessary unto perfection is formerly discovered. So that in the next place it remaineth to inquire what righteousness is requisite to perfect us and prepare us for the kingdom of heaven. Which before we come to, let us still remember, that as I intimated heretofore, there is a double perfection compatible to man.  
The first is absolute, proper to the glorified once in the Church triumphant, and not to be found in any of the children of men, so long as they be here in earthly tabernacles and mortal bodies of clay.  
The second, not absolute, but correspondent to the state of this life; and this is that, which by all means we must strive and endeavour to attain unto, whilst we are members of the militant Church, whilst we are as yet strangers and pilgrims, and way-faring men on earth.  
This then premised, consider we the righteousness, whereby we are perfected according to the state of this present life. And it is twofold, the first is the righteousness of another, but imputed unto us, called therefore imputed righteousness. The second is our own righteousness, which is wrought in us by God through the sanctification of his Spirit, called inherent righteousness.  
And first we will treat of that righteousness which being without us is imputed unto us of God, and so made ours: otherwise we could never be perfect disciples in the school of Christ.   

CHAP. XVIII. Of righteousness imputed.  
THe righteousness which is without us, and not our own, but imputed unto us, as being the righteousness of another, is the righteousness of jesus our Mediator; now his righteousness is of two sorts: first, the righteousness of his person, wherewith he himself is clothed and adorned; secondly, the righteousness of his merit, whereby he doth cloth and adorn us, poor, naked, miserable sinners, and that of his mere grace, free bounty and goodness.  
The righteousness of Christ's merit is that meritorious obedience which in our nature he performed for us, to appease God's wrath conceived against us for our sin, to satisfy his severe justice: that we being absolved from sin by his death, might be reconciled unto God, and so become heirs of eternal life. This meritorious righteousness of our blessed Saviour, without which we are altogether imperfect, is in itself most perfect: and it pleaseth God to account it unto us as our righteousness, and to impute it unto us, as done by us. For Christ sustaining and bearing all our persons in his death, by the will and determinate counsel of the Father died for us all. So that, that righteousness which he performed for us in our name, may not unfitly be said to be ours as done by us. For as St. Gregory saith; 
Greg. Moral. expos in job. lib. 24. cap. 7.  justitia nostra dicitur, non quae ex nostro nostra est, sed quae divina largitate fit nostra; it is called our righteousness, not which is ours of our own, but which is made ours by God's bounty. 
●erem. 23.6.  And in this regard the son of Hilkia by the spirit of prophecy might well entitle him, jehovam justitiam nostram, the Lord our righteousness. And thus much the trumpet of grace proclaimeth, 
1 Cor. 1.30.  teaching us that jesus ●hrist is of God made unto us wisdom, and righteousness, and sanctification, and redemption.   

CHAP. XIX. Of imputed righteousness made ours by faith.  
GOD of his mere grace gives unto us the meritorious obedience of his Son, accounting it unto us as ours, and withal, by the same grace gives us faith to apprehend it and apply it to ourselves. For by this hand of faith we clasp and embrace, and lay fast hold on Christ's righteousness, and so make it ours. Now this faith is a principal beam of that grace which enlighteneth all the faculties of the reasonable foul, and is partly in the understanding, and partly in the will; for it is not a bare assent given to the object, seeing that such may be in evil Angels and reprobates; and in that sense St. james saith, 
jam. 2.19.  Daemons credunt & contremiscunt, the devils believe and tremble. but it is 
* Or rather an affiance in Christ the redeemer for pardon of sin, grounded on the promise of the Gospel.  a fiducial assent to the promise of saving grace in Christ. And as it is an assent, it hath place in the understanding; as it is fiducial, it hath place in the will. A bare assent to the object, is too slender a setting forth of the formal cause of justifying faith, and too weak to support that which is the life of a Christian, who saith with the Apostle, 
Galat. ● 20.  I live by the faith of the Son of God, who loved me, and gave himself for me.  
Cornelius' Bishop of Bitonto, 
Corn. Bitont. apud Whitak. Conc. ult.  upon the first to the Romans saith, that faith is not a bare credulity, but a trust and confidence, and includes some operation of the will. God indeed as the principal predominant, efficient cause worketh faith in man; this is the work of God, 
john 6.29.  that we believe on him whom he hath sent: but man in whom faith is wrought, formally believeth, and that willingly, not against his will. 
Aug. de Spir. & lit. ca 34.  All this St. Augustine plainly insinuateth, saying, Voluntas, qua credimus dono Dei tribuitur; the will whereby we believe is ascribed to the gift of God. So then it is necessarily inferred out of the precedent grounds, that both the will, and whole person of a Christian is singularly perfected by the righteousness of faith in Christ jesus, whereby we, who were enemies, become well pleasing, and acceptable to GOD: and therefore the chosen vessel of mercy desired this, 
Philip. 3.9.  and only this he desired, that he might be foundin Christ, not having his own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God through faith.   

CHAP. XX. Of the different participating of imputed righteousness by faith.  
THE righteousness of Christ's merit, which is the material cause of our justification, is equally communicated to all that have it; so that in regard of it, one is not more righteous than another. For it is entirely imputed, unto whom it is imputed, and entirely embraced by all who participate of it. But because we apprehend and apply it to ourselves by a spiritual instrument or organ, namely, faith; hence it comes to pass, that all do not equally apprehend and apply it to themselves, for all have not one degree or measure of faith. But it is according to one degree, in one, and according to another degree, in another, in some weaker, and in others stronger: and yet all have true faith, and sufficient to embrace Christ's righteousness. For if we consider faith secundùm rationem specificam, in the essential form, whereby it is specified and differenced from other habits and virtues, so it is in all right believers alike; for every essential form is constituted in indivisibili, and doth not admit latitude, as not being capable of division by more or less. But if we consider it secundùm rationem individualem, as it is inherent in diverse subjects, so it is in some more, in others less, and doth admit very great latitude. And so there may be one degree of faith in St. Peter another in St. Paul, and another in St. Luke, and another in Onesimus. Hence was it that our Saviour said to the Centurion in Capernaum, 
Math. 10.8.  I have not found so great faith, no not in Israel. And to the woman of Canaan, O woman great is thy faith! 
Math. 15.28.   
Aquinas aptly noteth, 
Aqui. 11. ●ae. qu. 112. art. 4.  that an habit is said to be great two ways; First, in respect of the end and object, as being ordained to sime greaet good; secondly, in respect of the subject, which doth less or more participate of the inherent habit. Now faith, as all other gifts and graces, comes down from the Father of lights, and is dispensed and distributed to us by his Son, 
Ephes. 4.7.  for to every one is given grace according to the measure of the gift of Christ. So God is said to deal to every ma the measure of faith Rom. 12.3. and in the fixed verse following, He that prophesieth, must prophesy according to the proportion of faith. 
Aqui. in Rom. cap. 12. lect. 1.  Whereupon Aquinas commenteth, Nonsolùm alias gratias gratis datas dat Deus mensuratè, sed etiam ipsam sidem quae per dilectionem operatur; God doth not only give by measura; other graces freely given, but also faith itself which worketh by love.  
Now although Almighty God doth give unto every man in his first conversion a certain measure of faith: yet doth he not always give unto every man that full measure, which he shall after attain unto; but he shall go on from one degree to another, and still receive further increase and improvement of his faith, until that measure allotted him be accomplished. Eor even as plants when they first bud, and herbs in the garden, when they first put forth, are not adorned with that beauty, stature, and perfection, which they shall after have; so neither are graces and virtues given of God to men at the first, such, so great and perfect as afterward they shall be. 
Ambr. de voc. gent. lib. 2. cap. 3.  Semina charisonatum plantaeque virtutnus non in omni agrecordis humani totum hoc pariter quod futurae sunt, nascuntur; nec facilè reperitur in exordio maturitas, & in inchoatione perfectio. Exerit quidem frequenter potens & misericors Deus mir abiles istes suae operationis effectus & quibusdam mentibus, non expectatâ profectuum morâ, totum simul, quicquid collaturus est invehit: The seeds of graces (saith St. Ambrose) and plants of virtues, do not in every field of man's heart spring up at the first, all that which they shall after be: neither is ripeness easily found in the beginning, and perfection at the first. God mighty and merciful doth indeed ofttimes show forth these wonderful effects of his operation, and puts into some minds, at once, all that he bestoweth of them, not expecting any delay of proficiency. Thus some have their proper measure of faith fully measured out unto them at the first, but others are to labour and pray for proficiency to receive further increase and augmentation of their faith, saying or rather praying with the blessed Apostles unto the Lord, increase our faith. 
Luk. 9.5.  And with the Father of him that was possessed with the dumb spirit; Lord I believe, 
Mark. 9 v. 24  help thou mine unbelief. This man believed, yet prayed he for decrease of unbelief; the Apostles believed, yet prayed they to the Lord for increase of Faith. When as our gracious Saviour had spoken to his Apostles of his departure from them, and coming again unto them he saith, 
Joh. 14. v. 29.  and this have I told you before it is come to pass, that when it is come to pass ye might believe. Now we may not think that the Apostles believed not before, because Christ said that ye might believe; but as St. Augustine expounds it, 
Aug. in joan. tract. 79.  Creditur autem hoc non ●●de nova, sedaucta: this is believed not by a new faith, but by saith increased. For in every virtue and consequently in faith there be three things remarkable: First, initium, secondly, incrementum, thirdly, complementum. First, the beginning, secondly, the growth or increase, thirdly, the fullness and perfection. Faith is begun in spiritual babes or infants, grows and increaseth in proficients, is full and perfect in men of ripe years, who dare boldly & confidently say, as it is written, Let us draw near with a true heart in full assurance of faith, 
Hebr. 10.22.  having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.   

CHAP. XXI. Of righteousness inherent, and first of righteousness according to moral Philosophy.  
THat I may treat of this argument, with more perspicuity to be better understood; it is not amiss to follow that old Pule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that will teach well, must first look into the names of those things, whereof he treateth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. 2. cap. 7.  For seeing there are more things, than names, and consequently many things without names; hence it comes to pass, that there be many names equivocal, signifying more things than one, whereby the understanding is apt to be deceived.  
Wherefore it is necessary to consider what is meant by that righteousness, whereof I am now to speak.  
In the school of humane philosophy we are taught; that there be three things in the soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, passions, powers, habits. 
Arist. eth. 2.4  Now it is not of passions, or powers, but of habits, that we are called virtuous or vicious, good or evil. And amongst habits is ranked Righteousness, by which men work righteousness, desiring and doing those things that are just. And this is taken ambiguously, either for a particular virtue, or a general; for a particular virtue, as when it is made one of the four cardinal virtues, and so distinguished from prudence, temperance, and fortitude: 
Cicero Offic. 1.  as you have it in the Orator, and in St. Bernard, 
Bern. de confid. ad Eug. li. 1. cap. 8.  saying, Modum justitia quaerit, prudentia invenit, fortitudo vendicat, temperantia possidet, justice seeks mediocrity, prudence finds it, fortitude challengeth it, temper ance possesseth it.  
Otherwhile it is taken for a general virtue, a panarie or cornucopia of virtues. Whereupon Aristotle saith, 
Arist Eth. 5. cap. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not a particular kind of virtue, but an universal virtue, according to that of Theognis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In righteousness all virtue is summarily comprised. The consideration hereof moved the Philosopher to magnific it, and adorn it with that encomium, 
Arist. Eth. 5. cap. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neither is the glorious evening star, nor Lucifer the bright morning star, so wondered at and admired of men, as the virtue of righteousness; which if we could behold with mortal eyes, it would ravish and bewitch us with the love of it. So greatly, so highly did the pagan Philosopher extol the moral virtue of righteousness.   

CHAP. XXII. How Christian inherent righteousness differeth from moral righteousness.  
CHristian righteousness excelleth moral righteousness, as much as supernatural things, things natural, as heavenly things earthly, as the spirit the flesh.  
Moral righteousness comes short of Christian inherent righteousness two ways: First, Quoad rectum principium; secondly, quoad debitum finem: first, in respect of the procreant cause; secondly, in regard of the due end. Out of what fountain flows humane righteousness? Surely from humane instruction, humane motives, means and industry. But our inherent righteousness flows from GOD the only fountain of all true good, and is by him infused into our hearts through the powerful operation of his sanctifying Spirit. What was the end which the pagan Philosophers aimed at, in the exercise of moral righteousness? Was it any other, than that of the vainglorious Pharisees in the Gospel, the praise of men, and their own glory? But the end which we aim at in our good works is the true end, Finis ultimus & ultimatus, the last end even God's glory, the very butt and mark whereat we shoot the arrows of all our pious endeavours and holy actions, according to that most excellent rule of the Apostle, 
1 Cor. 10.31.  Whether ye eat or drink or. what soever you do, do all to the glory of God.  
Again, Christian inherent right cousnesse, is notably distingnished from moral righteousness, for moral righteousness is acquired by many precedent acts of ventue, according to 〈◊〉 Act les Rule; 
Arist. Eth. li. 2. cap. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habits are gotten by semblable acts and operations. But in righteousness inherent it is fare otherwise; for the habit is first infused of God, not acquired by man, or humane means; then from the habit so infused, flow many subsequent acts of righteousness, even all good works. The man must be righteous before his work be righteous; we must be arbaresy ustitis, 
Esay 61.3.  trees of righteousness, before we can bring forth the fruits of righteousness: 
Math. 7.17.  the good tree bringeth forth good fruit, but a corrupt tree emill fruit; from hence our Saviour infers this conclusion, Wherefore by their fruits you shall know them. Now inherent righteousness complies with moral righteousness in this, that it is some times taken for a partioular virtue respecting only our neighbour, as the proper object thereof, and so the Apostle hath it, Tit. 2.12. where he saith; The Grace of God, that bringeth salvation, hath appeared to all men, teaohing us that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world. There righteousness towards man is distinguished from prery towards God, and sobriety in ourselves. Sometimes it is taken for a general virtue, comprehending many virtues in it; so Moses useth it, saying, 
Deut. 6.25.  And it shall be our righteousness if we observe to do all these Commandments, before the Lord our God, as He hath commanded us. Where righteousness hath for the proper adequate object thereof, God, man, and ourselves. Thus St. Peter taketh it, after he had said that God is no respecter persons, he adds this prose: 
Act. 10.35.  But in every Nation, he that feareth God and worketh righteousness is accepted with him. So our blessed Saviour seems to take it, 
Math. 6.33.  Sack ye first the kingdom of God, and the righteousness thereof and so St. john, If ye know that he is righteous, 
1 joh. 2. v. 29.  you know that we that doth righteousness is borne of him and in the same Eplistle; He that doth righteousness, is righteous, as He is righteous. In this fence the Trumpet of grace te●●eth the Law, the Law of righteousness, saying of the jews, 
Rom. 9.31.  〈◊〉 Israel which followed after the Law of righteousness, hath not attained unto the Law of righteousness. So God by Ezechiel; 
Ezech. 18.20  The righteousness of the righteous shall be upon him: and after speaking of the reformed penitent, vers. 22. In his rightenousnesse that he hath done he shall live. Where he implies all duties of obedience enjoined in the Law to be the way unto life, according to that of Moses, 
Levit. 18. ●●.  He that doth them, shall line in them.   

CHAP. XXIII. Of the nature of inherent righteousness.  
AS the will of man was depraved, and became imperfect through the loss of original righteousness in the state of innocency; so it must be in some measure perfected by inherent righteousness, beforeman be fitted and prepared to pass from the stare of grace unto the state of glory.  
Inherent righteousness (called sometimes by Divines regeneration, or renovation, or inchoation of a new life in us) is a supernatural gift, and singular endowment poured into our hearts by God through the operation of his Spirit. And by means of this habitual endowment, we are inclined and disposed to do well, to obey God's will, to do those things that are just, to be fruitful in good works, and to work all righteousness. And so by degrees, we have God's image renewed in us, and put on the coat which Adam put off, for by this means, we put on that new man which after God is created in right cousnesse and true Holiness. 
Ephes. 4.24.  Now by this righteousness we are truly and really just though imperfectly, and it is called our own righteousness to distinguish it from the imputed righteousness of Christ jesus, which is every way most perfect and absolute. The chosen vessel of mercy calls it our own righteousness. 
Zanch. in cap. 3. ad Philop.  And this he doth as Zanchic observeth for two causes. First, because it is really and truly infused into our hearts of God by his Spirit, and so is made ours. Secondly, because the actions of piety, equity, temperance, and all righteousness flowing from it are performed by us. For God by his grace gives us a will and desire to serve him, and fear him, and to do righteously, but it is we that will and desire, it is we that serve God, and fear him, and do the works of righteousness.   

CHAP. XXIIII. Of the fruit of inherent justice.  
IF we would go on still unto perfection, we must bring forth the fruit of inherent justice, we must walk in the way of actual righteousness, and be ever found in the practice of virtue and exercise of good works: we must not suffer the heavenly fire, enkindled in our hearts, to go out and die, but blow it up daily, by virtuous operations and actions.  
Habitual righteousness is that root of grace, the branches whereof are holy desires and endeavours, and the fruits growing on them are good works, wherein we must labour to abound, that so as St. Peter saith, 
2 Pet. 1. 1●.  An abundant entrance may be ministered unto us into the everlasting kingdom of our Lord and Saulour jesus Christ. Now as we see the Rose growing on the branches, and crop it, for the fragrant smell, and other uses, but the root in the ground is hid, and we see it not: So the root of righteousness is hid in the heart, and seen only of God, who only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the understander of the heart, before whom all things are naked and bare, even the thoughts of men and Angels; but the fruit of good works is seen of men, and is profitable to the doers, and to them that see them. Yea by them we are declaratorily justified before men, and reputed just in the judgement of the Church, as Zacharie and Elizabeth were in the Synagogue. 
Act. 1.6.  For this cause our blessed Saviour stirreth up and exhorteth his Disciples to the practice and exercise of good works, 
Math. 5.16.  saying unto them, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.  
If we be living branches, abiding in thetrue Vine, let us give ear unto the Vine, saying unto us, 
Joh. 15.7.5.8.  I am the Vine, and ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit. And after, Herein is my Father glorified, that ye bear much fruit, so shall you be my Disciples. Here Christ insinuateth that if we be in him, we must bring forth fruit, yea much fruit, many good works, laying up in store for ourselves a good foundation against the time to come, 
1 Tim. 6.18.  that we may lay hold on eternal life. We must not verbally only but really profess Christ, we must not say, Lord, Lord, but do what he bids us.  
Marcus Aurelius observeth that the old Greeks' were wont to speak much, 
Mar. Auret cap. 8.  and do little; but the ancient Romans were wont to speak little and do much. Let not us Christians be like the talkative Grecians, but the active Romans, let not us be good speakers, and ill doers, like unto the Philosopher in Gellius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
A. Gell. li. 17. cap. 19  factis procul, verbis tenus, all words and no deeds, lest we be no better than the fig treegrowing between Jerusalem and Bethany, which bare leaves and no fruit, and therefore was accursed of Christ. It is not suitable to be called Christians, and in our lives to imitate pagans. Non sufficit nobis nomen Christianum, 
Amb. in serm. de ascen. Dom.  quod accepimus, si non opera bona Christiani fecerimus, saith St. Ambrose, the name of Christian, which we have taken on us, is not sufficient for us, unless we do the good works of a Christian. What shall the name avail us without works correspondent? Nomenhabes, & factum non habes, saith St. Augustine, 
Aug. in 1. ep. joan. c. 3. v. 17  thou hast the name, but not the deed; thou sayest well and dost ill, thou wearest Christ's livery, and vauntest of the cognisance of his name, but indeed thou servest Satan, and dost the works of the Devil, and dost the works of the Devil, and art unless thou repent to be ranked amongst those miserable, for lost hypocrites, of whom St. Paul writes to the Bishop of Crete, saying, They profess they know God, 
Tit. 2.16.  but in works they deny Him, being abominable and disobedient, and unto every good work reprobate.   

CHAP. XXV. Of the nature and quality of good works.  
Manual Artists do by a certain rule try and examine their work, whether it be right or wrong; even so in Religion, we try and examine our moral actions by the Law of GOD as an infallible rule. If they err from this rule, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transgressions, evil works: if they accord with the rule, and are conformable to the moral Law, they are so fare forth to be judged good works. Now in a good work, two things are remarkable; first, as it is a work; secondly, as it is good; for as it is a work, it is from nature; as it is good, it is from grace: and as it is a good work, both from nature and grace; and all from God, who is the only author of nature, and donor of grace.  
God doth not only give us our being, and preserve us in it, but supports and sustaineth us by his concurrence in all our actions. For he as universal and supreme agent, hath his influence into all the actions and operations of inferior agents, so that in him we both live and move and have our being, and without him we neither move nor work, we can do nothing; yet in that by his concurrence we immediately do this or that work, it is said to be from us; but if it betruely good, the goodness of it is immediately from God's grace working in us, both to will it, and to do it of his good pleasure.  
We must always lay this for a ground, that good works must flow from the fountain of faith, without which it is impossible to please GOD; 
Omne etenim pietatis opus, 
Prosp. in Epigram.  nisi semine recto exoritur fidei, peccatum est.  
Every pious work is sin, if it grow not out of the right seed of faith.   
In the next place we are to consider, that the goodness of a moral act depends of two things: First, the object; secondly, the circumstances. 
Pet. Soto de instit. sac. part. 2●. lect. 4●.  The object is some duty of obedience commanded in the Law, the circumstances are the end, time, place, etc. but the chiefest is the end intended, for this according to Aquinas doth qualify and specify the act, for actus exterior, saith he, informatur ex voluntate, 
Aqui. in Rom. ca 14. lect. 2●. Rom. 2.14.  the outward act is form by the will, that is, intending such an end. Now when the Gentiles, which have not the Law, do by nature the things contained in the Law, their works are morally good in respect of the object. But because they intent not God's glory, but their own, they fail in the circumstance, their intention is evil, and consequently their works. Whereupon St. Augustine considering, that they neither proceeded of faith, nor aimed at the right end, removes all goodness from them, saying, 
Aug. praesas. in Psal. 31.  Vbi fides non erat, bonum opus non erat, bonum enim opus intentio facit, intentionem fides dirigit: where there was no faith, there was no good work, for intention makes the work good, and faith directs the intention. And after, Non valde aspicias quid facit homo, sed quid, cum facit, aspiciat; Do not greatly observe what a man doth, but what he aimeth at, when he doth it.  
And indeed heathens and hypocrites do good works, quoad genus operis, but not quoad intentionem mandantis, they do the work contained in the Law, but not according to the intention of the Commander, who intendeth his own glory. And so their works, although they seem glorious and specious to men, yet are they but like an earthen pot guilded over, which seems gold, and is not, or like grapes curiously painted on the wall which the birds fly to, but cannot feed on them. Sunt opera saith St. Augustine, 
Aug. in joan. tract. 25.  quae videntur bona, sine fide Christi, & non sunt bona, quia non referuntur ad eum finem ex quo sunt bona; there be works which seem good without faith in Christ, and are not good, because they are not referred to that end, whereby they are good. Hence is it that according to that trite and usual distinction both the works of pagans and hypocrites are deemed good sesundùm substantiam actus, non secundùm modum requisitum, in regard of the substance of the act, but not in regard of the manner requisite to such an act. For to honour their parents, to relieve the poor, and such like, may be good in the substance of the act, and yet come short in the circumstance, and fail in the manner. Whereas we know that God looks not so much to our doing, as to our well-doing, and as it hath been observed by Divines; 
Flor. Granat. parte 6. ca 4.  Deus non tam remunerat verba quàm adverbia; God doth not so much reward verbs as adverbs, not so much doing, as well-doing; 
Rom. 2.7.  for as the Apostle saith, He will render to them who by patiented continuance in well-doing, seek for honour and glory, and immortality eternal life.  
Moses said unto the house of Israel, 
Deut. 6.25.  it shall be our righteousness if we observe to do all these Commandments before the Lord our God, as he hath commanded. Not only that which he hath commanded us, but in such manner as he hath commanded: For that which is good loseth the beauty and glory of the goodness of it, when it is not done after a good manner. Men spend a part of their life idly, doing nothing; another part carelessly, in doing that which concerns them not, and another part wickedly in doing ill. But we that are Christians must endeavour to spend all our days in doing well, and strive to imitate our gracious Saviour, of whom it is said, 
Mark. 7.37.  He hath done all things well.  
The son of Amos exhorteth us to learn this lesson, saying, Cease to do evil, learn to do well. 
Esa. 1.16, 17.  And the Lord God himself in the beginning of times said unto Cain, the second man in the world, If thou dost well, shalt not thou be accepted? 
Gen. 4.7.  if thou dost not well, sin lieth at the door. O let us then be diligent in well-doing, painful labourers in Christ's Vineyard; let us be fruitful in good works, committing the keeping of our souls unto God in well-doing, as unto a faithful creator.   

CHAP. XXVI. That no man by his own righteousness keepeth the Law, and is without sin.  
THe moral Law, is a rule of obedience, telling us what we ought to do, not teaching us what we are able to do. As long as we are in this body of death, the remainder of the old Adam, the part unregenerate, 
Galat. 5.17.  the flesh fighteth against the Spirit, and the Spirit against the flesh. So that we cannot do what we would; and consequently we cannot keep the Law, as we would.  
Upon this unavoidable Supposition I may conclude, that it is a vain and needless speculation, to dispute of man's possibility to keep the Law; and so to be without sin if he will. And thus much St. Hierome intimates, 
Hieron. li. 1o. adv. Pelag.  Posse hominem esse sine peccato, si velit, aut verum est aut falsum; si verum est ostende quis fuerit, si falsum est, quicquid falsum est, nunquam fieri potest: That is, for a man to be able to be without sin if he will, is either true or false, if it be true, show who it is, if it be false, what soever is false can never be done. As if he had said to Critobulus, either show me a man that is without sin and keepeth the Law, or else your disputing is de impossibili, of a thing impossible, and therefore vain and frivolous. It is said of no man but the man Christ jesus, who is also God, that he did all things well; that he did no sin; 
Mar. 7.37. 1 Pet. 2.22.  in his mouth there was no guile. It was his incomparable privilege and unparallelled prerogative, to be agnus immaculatus, a Lamb without blemish, and without spot, as he is called by St. Peter. 
1 Pet. 1.19.  As for us, we have all gone astray like sheep, we all have been as an unclean thing, and all our righteousness is as filthy rags; and there is none just on earth that doth good and sinneth not. God in the beginning enriched us with grace, and enabled us to do his will; but we by transgression are become bankrupts, unable to perform our due obedience. So that when we look ourselves in the glass of the Law, we espy our manifold stains and spots of sin, we see our miserable infirmity and disability to good, which causeth us to implore the divine aid, and assistance of grace. And indeed to this end, as St. Augustine notes, The Law was given, 
Aug. de Sp. & lit. ca 19  that grace might be sought for; and grace was given, that the Law might be fulfilled: for it was not through the fault of the Law that it was not kept, but through the fault of the wisdom of the flesh; which fault, was to be revealed by the Law, and healed by grace. Whence we gather, that, 
Rom. 8.3.  that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 8. vers. 3. doth accrue unto it from us, in quo infrim abatur per carnem, in as much as it was weakened through the flesh.  
So that during the combat of the Spirit and the flesh, and the contrariety of these two in us, posito hoc, our condition being this, as the Apostle saith, We cannot do the things we would; 
Gal. 5.17.  but we would keep the Law, 
Rom. 7.22.  for we delight in the Law of God after the inner man. Yet upon a new supposal of the impediment remooved, St. Augustine grants a possibility of keeping the Law, 
Aug. de Sp. & lit. ca 3.5.  saying, Behold how that perfect righteousness is without example in men, and yet it is not impossible: for it might be, if so great a will was applied, as is sufficient to so great a thing. And it would be so great, if we were ignorant of none of those things which pertain to righteousness, and those things did so delight our mind, that, that delight did overcome whatsoever other impediment of pleasure or sorrow. Which that it is not so, it is not in respect of impossibility, but God's judgement.  
So much St. Augustine grants, upon a supposal which by the judgement of God shall not be, and he said a little before, 
Aug. ubi supra.  Neminem tam perfectae justitiae in hac vita fuisse, velesse, vel futurum esse, that none in this life hath been so perfectly righteous, or is or shall be.  
When God gave the Law in Mount Sinai, he knew man's weakness, how unable he was to keep it; 
Bern. in Cant. serm. 50.  Nec latuit praeceptorem, praecepti pondus hominum excedere vires, Neither was the Commander ignorant, that the weight of his commandment exceeds the powers of men. But he did it to throw down the wisdom of the flesh, which is an enemy to God and his Law; he did it to cause man to see his own vileness, his spiritual poverty and weakness. 
Bern. ubi supra.  For, Mandando impossibilia, non praevaricatores homines fecit, sed humiles: by commanding things impossible, he made not men sinners but humble, saith St. Bernard. He thought it behooveful, that man should be admonished of his insufficiency, that so he might seek and thirst after a Mediator, that he might more ardently desire grace, by praying to him, who is all-sufficient, who is nigh to all that call upon him, to all such as call upon him faithfully.  
God's commandments imply perfection, and he commands us to be perfect, but to this end, that we seeing and acknowledging our own wants and imperfections, may vehemently desire to be perfected by his grace. And here we are to observe that golden rule of St. Prosper, worthy to be observed of all.  
In Omnibus menitis Dei, atque mandatis, 
Prosp. ep. ad Demet. ☜  una eademque ratio est & divinae gratiae, & humanaaes abedientiae: nec ob aliud unquam datur praeceptum, nisi ut quaeratur praecipientis auxilium: In all God's admonitions and commands, there is one and the same reason, both of God's grace and of man's obedience: neither is the commandment at any time given for any other thing, but that the help of him that commandeth may be sought for. So much obedience, as the Law requireth of us, so much grace we stand in need of, and this are we to obtain by prayer from him, who is the fountain of grace. We and our Fathers have done amiss, we have turned aside, every one to his own way; we all have sinned, and come short of the glory of God, and so all do greatly stand in need of his grace. 
Prov. 20.9. job 25.4.  Who can say, I have made my heart clean, I am pure from my sin? or how can he be clean that is borne of a woman?  
We read in holy Writ, that there was one Lot in Sodom, whose righteous soul they vexed with their uncleanness; of two amongst all the thousands in Israel, who were vouchsafed as worthy to enter into the land of Canaan, the land flowing with milk and honey, josuah the son of Nun, and Caleb the son of jephunnch, yea we read of three, who might deliver their own souls from temporal judgements by their righteousness, Noah, job, and Daniel. These and many other we read of in holy Writ, who were righteous in man's judgement, and in God's gracious acceptation: but we read not that any one of them did perfectly keep the Law, and was without sin. 
Ambr. apol. 1. David. ca 4.  Whereupon St. Ambrose saith; Da mihi aliquem sine prolapsione delicti? Show me any one without the fault of sin? Such an one would be a rare miracle, worthily to be admired of all. But alas! such an one is like the mountain of gold, or the Philosopher's stone, or the second intentions in Logic, which have no real absolute existence; and indeed are nothing, save only in the theory, and operation of the understanding: In scholastical speculation, you may hear the noise of such an one, but you shall not sooner find him than the echo in the Poet, Quem non invenis usquam, esse putes nusquam, whom you find not any where, you may suppose to be no where. For St. Hierome, averreth the truth when he saith, Solus Deus est in quem peccatum non cadit, 
Hiero. Damaso, de prod. fl.  it is God only, who is not subject to sin; in like manner, St. Bernard saith, Non peccare, 
Bern. in Cant. serm. 23.  Dei justitia est, hominis justitia indulgentia Dei: not to sin is God's righteousness, man's righteousness is God's indulgency. So that we must all acknowledge our imperfection, we must confess with St. james, In many things, we offend all. And with him that leaned on the breast of our Saviour, drinking thence of the streams of grace, with him also we must comesse all, and say; 
1 john 1.8.  If we say that we have no sin, we deceive ourselves, and there is no truth in us.   

CHAP. XXVII. Of the growth and increase of inherent righteousness.  
THe vegetative faculty in man, after he is form never ceaseth to work by augmenting and increasing the body, until it have attained due dimensions of length, breadth, and height, in that just quantity, which is allotted as proper and peculiar to every particular man; whereby he is in that respect perfected. And this augmentative faculty, as Scaliger hath it, ceaseth by Law of nature, 
Exerc. 282.  the thirtieth year, lest she should affect infiniteness. For that was to usurp the prerogative of her Creator, who is natura naturans, the former and creator of nature, and who only is actually infinite.  
This just quantity is not acquired at once, but by degrees; so we increase in our infancy, more in our childhood, yet more in our youth, never ceasing, until we have attained nature's perfection. In like manner, in the spiritual estate of the sanctified regenerate man, there is a measure of perfection allotted to every particular man by God, which is not ordinarily given at once, but attained by degrees. First, we are infants, than proficients, and after perfect men in Christ. We are infants of what age soever we be, when we are borne a new by the laver of regeneration: for then, 
Barthol: Car. sum. Concil. Concil. Vien.  as the council of Vienna defineth, we received informing grace and virtues infused in respect of the habit, though not of use, in regard of the time. After that we begin to produce those habits in actual exercising of righteousness, holiness, and other virtues, profiting and growing up into Christ who is the head; till at length by degrees we come unto a perfect man, unto the measure of the stature of the fullness of Christ. 
Ephes. 4.13.   
Our blessed Saviour received the Spirit without measure: 
John 3.34.  that He as the head might by the influence of grace convey and distil sense and motion into all the members of his my sticall body. But every member receiveth grace according to the measure of the gift of Christ. 
Ephes. 4.7.  Therefore whereas Christ received the Spirit without meafore, 
Aug. in joan. tract. 74.  St. Augustine saith, Ceteris ad mensuram datur, & datus additur, donec unicuique pro modo suae perfectionis propria mensura compleatur: To the rest he is given by measure, and being given, is increased, until every man's proper measure be fulfilled, according to the model of his perfection. Now every man's proper measure of perfection is unknown to him, and known only to God: to the end that every one of us should strive and contend by all means to attain it, here in observing that of the Greeks', 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aspire to the highest, and thou shalt attain a mediocrity, a measure befitting thee.  
Now this is not attained at once, but by degrees, Is qui summum locum ascendere nititur, gradibus, vel passibus, non autem saltibus elevatur: He (saith St. Gregory) who strives to ascend up a most high place, is raised by degrees, 
Greg. ep. l. 9 ep. 71.  by steps and paces, not by jumps and leaps. We must by little and little aspire with the wings of prayer, and ardent desire of perfection; and although almighty God delay us and put us off, yet we must not give him over, but importune him with the Widow in the Gospel; 
Luke 18. ☜ Aug. in 1. op. joan. 3.  for as St. Augustine excellently noteth, Deus differendo extendit desiderium, desiderando extendit animum, extendendo facit capacem; God by differing us, extends the desire, by desiring, he enlargeth the mind and by enlarging it, He maketh it capable, that is, able to receive such a measure of perfection, as he is pleased to give us. And we must with all diligence and devotion await the time when he will be pleased to do it. For as he doth not presently reward our works with eternal life, but in due time: so saith Aquinas, he doth not presently enercase grace, 
Aqui. 1●. 2●. qu. 114. art. 8.  but in his time when we shall be sufficiently disposed to the receiving of increase of grace. And for this (to use the Prophet David's phrase) shall every man that is godly prey unto him in a time when he may be found; which time, that we may find, 
Luk. 18.1.  our Saviour directs us by a parable, teaching us, always to pray, and not to faint. And hereunto the chosen vessel of mercy exciteth us in that brief exhortation, 
1 Thes. 5.17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pray without ceasing.   

CHAP. XXVIII. Of Spiritual sloth an enemy to perfection.  
Spiritual sloth in Christians is a main obstacle to their growth in Christianity, a mighty impediment hindering their proficiency in grace and virtue. For many are so stupefied and benumbed with a careless negligence of their estate, that they pass on their days from week to week, from month to month, and from year to year, never seriously considering with themselves, whether they grow better or worse in their spiritual estate and course of virtue, whereas indeed nothing is more true, than that of old, Non progredi est regredi, not to go forward, is to go backward in the way of piety. And surely he was never good, who doth not desire and endeavour to be better; and he that endeavoureth not to be better, will soon grow worse, soon learn to go backward with the Crabfish in Pliny: Profectò nolle proficere, deficere est, indeed to be unwilling to grow better, 
Plin. nat. hist. lib. 9 cap. 31. Bern. ep. 254. ad Garin.  is to grow worse: with St. Bernard, Let us not delude and dereive ourselves, for as that holy Father tells us in the same place, inter profectum & defectum in hoc statu mortalis vitae nihil medium invemitur; In this state of mortal life, there is no middle course betwixt proficiency and deficiency, betwixt going backward and going forward in grace. And there the same Father speaking of the just and righteous saith; 
Bernard. ub● suprà.  justus nunquam arbitratur se comprehendisse; nunquam dicitsatis est, sed semper esurit sititque justitiam; The just man never supposeth that he hath comprehended, never saith it is enough: but always hungreth and thirsteth after righteousness. So that if he might live always, he would always, as much as in him lieth, strive to be more righteous. But as the emptiest bladders are most filled with wind, so the poorest Christians have many times the greatest conceit and opinion of their own sufficiency; they think they have enough, when as in truth they have a great deal too little. Omnia illi desunt, 
Bern. de consid. l. 2. ca 7.  qui nil sibi deesse putat, he wants all things, who thinketh he wanteth nothing, saith holy Bernard. When our Saviour rehearsed the precepts of the second Table to the young man; he answered presently, All these things have I kept from my youth up: 
Mat. 19 v. 20, 21.  what lack I yet? but the wisdom of GOD threw down his pride, and stopped his mouth with a, Si vis esse perfectus, etc. If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven. This was a corrosive to his stomach, a pill which he could not well digest. And yet there ought to be in every one of us such a measure of perfection, as that through effectual charity, and love of God, we should be ready and willing upon just occasion, actually to relinquish father and mother, wife and children, our goods, our lands, our lives, and all things, for the asserting of GOD'S glory, and for the testimony of jesus. This history of that young man in the Gospel teacheth us, how forcible a remora the love of the world and worldly things is, to stay the ship of the Christian soul, saying on in her voyage unto perfection and felicity. Whereupon the Apostle St. john cries amain unto us, 
1 john 2.15.  Love not the world, nor the things of the world, for if any man love the world, the love of the Father is not in him.   

CHAP. XXIX. Of three evil qualities in spiritual sloth.  
ACarelesse negligence of our estate in piety, is attended with three evil properties: First, it is cold and remiss in proficiency; secondly, it is heavy and dull in going on to perfection; thirdly, it is a waster and destroyer of grace, and so a main enemy to perfection: Wherefore this spiritual sluggishness is by johannes de sancto Geminiano aptly compared to Saturn, the highest planet, for three things: First, He is infrigidativus, of a cold quality; 
joan. de Sanct. Gem. de exempl. & Simile rerum. lib. 1. cap. 2.  secondly, He is tardè incessivus, of slow motion; thirdly, He is faetuum mortificativus, a destroyer of young ones.  
First, as Saturn is of a cold cooling quality, causing coldness in the inferior bodies, and exciting melancholy: So spiritual sloth makes a careless Christian become cold and remiss in charity, in the love of God and man; for he neither so loveth GOD objectiuè, as to will more good to Him than to any creature, neither doth he so love Him appretiatiuè, as to value Him at a higher rate or price than the whole world, or his own life; Nedum intensiuè, much less doth he love God with a greater and more ardent degree of love, than his own life or any other creature. And seeing the love of our neighbour is the reflection of God's love in out hearts, this being so remiss, that other of necessity must be very cool, and so cool as that he neither loveth his neighbour as himself, after the rule of the Law, nor as Christ loved us, which is the rule of the Gospel. So that whereas inward perfection consists in the love of God and our Neighbour, saith Aquinas, 
Aquin. in Heb. cap. 6. lect. 1.  the spiritual sluggard must needs come short of perfection, being so cold and defective in this golden virtue of Charity, which is Vinculum perfectionis, 
Col. 3.14.  the very bond of perfection.  
Again, as Saturn is of a slow motion, finishing his course through the Zodiac in no less than thirty years: so the spiritual sluggard, is very slow in the use of grace, and exercise of good works, going so slowly on unto perfection; as that he doth scarce formicinum gradum movere, move as fast as the pismire, and stands in need to be brobd with salomon's goad, and set on his way with a Vade ad formicam piger etc. Go to the Ant thou sluggard, 
Prov. 6.6.  consider her ways and be wise: which having no guide, overseer or ruler, provideth her meat in the summer, and gathereth her food in the harvest.  
Lastly, as Saturn is destructive to young ones lately brought forth; so spiritual drowsiness and remissness even slay the fruits of grace and virtue, when they begin to spring up. If any pious motions to good, be lately engendered in the heart, either by reading the word of life, or hearing it read, preached or expounded, or by private admonition, or any good means, by and by this pestilent vice is ready to strangle them in the birth. Children borne under the dominion of Saturn, are not vital, many times die within a few days, as the Astrologers say, so good motions begun in the spiritual sluggard, oft die as soon as they be borne, and so never come to perfection. So that (whereas Fulgentius saith of Saturn, Filios verò suos comedisse fertur; 
Fulg. Myth. ad Catum. l. 1. in Fab. Sat.  quòd quodcunque tempus gignit, consumit; He is said to devour his sons, because whatsoever time begetteth, it consumeth) this spiritual sloth doth it not in a long tract of time, but in the nativity or soon after; for this common pernicious vice is like the red Dragon in the Apocalyps, 
Apoc. 12.4.  which stands before the woman ready to be delivered, for to devour her child as soon as it is borne. But we must shake off this pestiferous Viper, we must be vigilant, and stand upon our watch every hour, lest whilst we sleep the enemy come, and sow tares amongst the good seeds of grace sown in our hearts. When the fire of the Spirit is begun to be enkindled in us, let us not quench it, and put it out again with the cold water of careless remissness and negligence: but as the Trumpet of grace exhorteth, let us with all diligence and holy endeavour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 1.6.  blow up the sparks of grace already sparkling in our souls, let us by all means nourish them, but not extinguish them, that so we may grow up into Christ our head, unto a perfect man, following the most wholesome counsel of the great Apostle St. Peter, concluding his last Epistle with this heavenly exhortation, Grow in grace, and in the knowledge of our Lord and Saviour jesus Christ: to him be glory both now and for ever, Amen.   

CHAP. XXX. What perfection of inherent righteousness is attainable in this life.  
MOst absolute and infinite perfection of righteousness is only in God, who is that light in whom there is no darkness at all; of whom the sweet singer of Israel could say, 
Psal. 145.17.  The Lord is righteous in all his ways, and holy in all his works. But that righteousness which is in man is finite and limited, and such is all the perfection he can attain in it: and both accrue unto him by participation, from him who is the fountain of righteousness and perfection. Now that perfection compatible to man, 
Aquin. in Phil. cap. 3. lect. 2.  is twofold, first, Viae, secondly, Patriae: the first incident to man in the state of grace, whilst he is as yet a way-faring pilgrim and stranger on earth: the second belonging to man when he comes into his heavenly Country, and is a member of the triumphant Church in the state of glory. What perfection of righteousness we may attain in the way of this life, we are now to inquire of: and in searching it out, we shall find all our perfection attended with much imperfection. Haec hominibus sola perfectio, si imperfectos esse se noverint: 
Heron. adv. Peti. li. 1o.  This is the only perfection in men, if they acknowledge themselves imperfect.  
But how shall we know and acknowledge ourselves imperfect, but by finding out in ourselves the defect and want of those things whereby we should be perfected? and by what other means can we possibly be perfected, than by knowing God, and believing in God, and loving God, and obeying God For by such knowledge, faith, charity, and obedience, Christian perfection is attained. But alas, as the Apostle saith, 
1 Cor. 13.9.  we know in part, and so we believe in part, and love God in part, and obey him in part. St. Gregory therefore knits the four links of this chain, by the first and the last with a tantò quantò, saying, tantò quis operatur, quantò Deum noverit: 
Greg. in Ezek. hom. 22.  so much as we know God, so much we obey him in our works; such as our knowledge is of him, such is our obedience to him, such is our righteousness; and hereupon St. john saith, Hereby we know, 
1 john 2.3.  that we know him, if we keep his Commandments. Now we cannot keep his Commandments, unless we love him, for this is the love of God, 
1 joh. 5. v. 3.  that we keep his Commandments; and we cannot love him, unless we believe in Him, 
Gal. 5.6.  for faith worketh by love, and we cannot believe in Him, unless we know him, and can say with the Apostle, Scio cui credidi; 
2 Tim. 1.12.  I know whom I have believed.  
That we may be perfect, we must have perfection two ways, 
Aquin. in Heb, cap. 5. lect. 2.  saith Aquinas: First, secundùm intellectum, in our understanding, by being able to discern and judge aright of things: secondly, secundùm affectum, in our affection, by charity, cleaving wholly to God. For charity is in a sort of as large extent as inherent righteousness, being the fulfilling of the Law, the mother of obedience and every good work.  
We are perfect in that we have faith, hope, and other virtues truly in some measure: but in that we have them not in full measure, we are imperfect. and so our perfection, though true, is still imperfect. St. Paul said of himself he was not perfected, Phil. 3.12. after in the fifteenth verse he calls himself perfect: 
Fulg. de praedestin. ad Monimum. li. 10.  Whereupon Fulgentius saith of him; He was perfect by expectation of reward, imperfect through wearisomeness of the combat; He was perfect, in that with his mind he served the Law of God, he was imperfect, in that with his flesh he served the Law of sin. Thus it was in the chosen vessel of mercy; much more in us in whom all our perfection is ever attended with many imperfections.   

CHAP. XXXI. Of perfect righteousness in this life more punctually and plainly.  
AS all the lines in a Circle passing from the Circumference through the mediate meet in the Centre; So all the righteous works of the Saints proceeding from grace through faith are terminated and mee●e in the Centre of God's glory; 
1 Cor. 10.31.  according to that precept of the Apostle, Do all to theglorie of God: and surely to do so is true perfection.  
Now every thing is perfect, saith Aquinas, 
Aquin. in Philip. cap. 3. lect. 2.  in such sort, as it doth adhere to the perfection thereof; but our ultimate perfection is God and his glory; now to refer all our actions totally and actually to God and his glory, is perfectio patriae, the perfection of our heavenly Country, and not to be found in any man on earth, save in Christ only, who in the days of his flesh was both Viator and Comprehensor, both in the state of grace and state of glory. But, 
Aquin. ●b● supra.  as Aquinas saith again, to apply our hearts in nothing unto that which is against God, and refer our whole life habitually unto God, is perfectio viae, that perfection of us way-faring pilgrims, 
☞  ad quam omnes tenentur ex necessitate salutis; whereunto all are bound upon necessity of salvation. No man doth actually refer his whole life unto God and his glory; 
Eccles. 7.20. James 3.2.  for there is noman just an earth, which doth good and sinneth not: and in many things we all offend. David and St. Peter, and other holy men of God had their faults and errors, and yet were habitually righteous; therefore remarkable is that excellent observation of St. Ambrose, Divina justicia Denitune justi, 
☞ Ambr. in Luc. cap. 1.  ex mantir habitu, non aliquo factor 〈…〉 God 〈…〉 measare the 〈◊〉 of the righteous, by 〈…〉 mind, not by some event of works. 〈…〉 none could be righteous, none would 〈…〉 none could expect the reward of glory: it is the triumphant Church, which is all fair, and there is no ●●●●●ish in hen. There fore howsoever the perfectists con●●●iue of it, it is most true which St. Augustine writeth; 
Aug. de eccl. dogm. cap. 85.  Nullus sanctus & justus caret peceato, thee tamen hoc desinit esse sanctus & justus, 〈…〉: no just and holy man is 〈…〉 sildae; never the less he doth nick cease to be holy and just, setting in affection he retains sanctitis. So that still a man may be habitually righteous, who is not without all error and actual prevarication.  
To love and affect holiness is a degree of holiness; as to desire and endeavour to be perfect is a degree of perfection according to that in St. Bernard, 
Bern. ad Garin. Abb. ep. 254.  Studere perfectioni perfectio est, to study to be perfect is perfection. Luther writes of one Staupitius, a godly learned man, that he vowed a thousand times, 
Luther in Gal. cap. 5.  that he would become a better man; yet after all his vows he perceived no impreovement or bettering of himself. Now in that he was not better, he was imperfect, but in as much as be desired earnestly, and endeavoured to be a better man, he was perfect. 
Bern. uhi supro.  For as Saint Bernard saith, Indefessum proficiendi studium & jugis conatus ad perfectionens perfectio reputatur: An indefatigable desire of profiting and continwall endeavouring to be perfect is perfection. We desire to be virtuous holy and good, but are not such as we desire to be, and therefore St. Augustine saith, 
Aug. 1. cp. joan. ca 3.  Tota vita boni Christiani sanctum desiderium est, the whole life of a Christian is an holy desire; but if there be in us a desire, a ready and willing mind, God will accept of that from us, which he himself hath wrought in us. If through 〈…〉 of Christ sanctifying of us and renewing 〈…〉 Gods image, we bring forth the fruits of the Spirit, 
Rom. 7.6.  walking in newness of Spirit, and not in the oldness of the Letter, then are we perfect according to the state of this life.  
If we walk in the Spirit, 
Gal. 5.16.  striving against sin and the flesh, wrestling with Satan and the world, obeying the secret motions and sweet invitations of grace; then are we perfect, 
Aug. de doct. Christ. 3.39.  quanturn in hac vita, as St. Augustine speaks, with such a measure of perfection as is attaineable in this life.  
If so be then we refer our whole life to God and his glory, if we endeavour and study to walk in the Spirit, and to bring forth abundantly the fruits of the Spirit, then are we perfect, for we keep the Law, seeing the righteousness of the Law is fulfilled in them, 
Rom. 8.3.  who walk not after the flesh, but after the Spirit. And if we do this, what is it but to do the will of God, but to please God, but to hearken unto the voice of God speaking to Abraham the. Father of the faithful, and in him to all that be of the faith of Abraham, 
Ger. 17.1.  saying; I am the almighty God, walk thou before me and be thou perfect.   

CHAP. XXXII. Of Perseverance.  
PErseverance is a stable and firm continuance in grace and righteousness. And it is a singular gift of God not to be acquired by humane means or merits. It is a rare and admirable virtue, which the old Philosophers and Sages of the world could not well understand; and no marvel, seeing Adam adorned with such ornaments of grace did not learn it in Paradise. Now this singular gift and rare endowment is necessarily required to the consummating of our perfection by inherent righteousness. This the first Adam wanted, this the second Adam in whom is the fullness of all grace, freely conferreth and bestoweth on us; and therefore Fulgentius saith well, Per illum amisimus priorem gratiam, peristum recepimus ampliorem; 
Fulg. ferm. de dup. nat.  By him (the first Adam) we lost the former grace: by this (the second Adam) we have received more ample grace.  
Although Adam was perfect and righteous in the day he was created, yet for want of perseverance he became imperfect and unrighteous: whereupon St. Augustine noteth thus much; Etsi peceatum in solo libero arbitrio erat constitutum; 
Aug. Ench. ad Laur. cap. 106.  〈◊〉 temen retinen dae justitiaesufficie●at solum liberu●● arbitrium, nisi participatione immu●abilis boni divinam adintorium praberetur; Although sin stood in the free will alone; yet the free will alone was not sufficient to retain righteousness, unless divine aid was aff●●●ded by partaking of the unchangeable good. So that as without perseverance we cannot hold on our way and retain righteousness; so neither without it can we be perfected and consummate in righteousness.  
Hell is full of good purposes, but no performances of good be there: therefore now let us not be weary of well-doing, for in due season we shall reap an eternal reward. Let us not be like to pope Eugenius, to whom St. Bernard saith, 
Bern. de consid. ad Eug. li. cap. 1.  Vbi incipis, ibi desicis, where thou beginnest, there thou endest. When we purpose to ascend up into the tabernacle of the Lord, and climb up the craggy rock of virtue, we must not delay and confer with flesh and blood, or stand to parley with the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is no fit time to sit down and demur; for as St. Ambrose saith, Dum cunctaris & dubitas, iter quod ingressus es perdidisti, whilst thou delayest and doubtest, 
Ambr. in sest. Cathedrae Sd Petri.  thou hast lost thy journey, which thou didst begin.  
The traveller by holding on his way with patience, at length cometh to his inn; the little bird carrying at he bill a little clay or straw, and such like matter, by little and little at length sinisheth her nest; the Merchant patiently holding on his course amids many stornes and tempests, and other dangers at Sea, at length cometh to the Haven where he would be; the painful Mason by laying stone upon stone, in continding his labour, at length erects a stately and goodly building. Now if diligent perseverance be able to do these things, being assisted by nature, how much more powerful shall he be in spiritual affairs, being assisted by grace. Oh let us be constant, , always abounding in the works of righteousness; let us not faint nor fail in doing well, that we may obtain an inheritance which faileth not: let us by patiented continuance in well doing, seek for honour and glory and immortality, 
Rom. 2.7.  then shall God render unto us eternal life. Christ is the forerunner, Heb. 6.20. we must with the Apostle, Philip. 3. ver. 12. follow after, and that with all diligence and constant perseverance; 
Bern. ep. 254.  for as St. Bernard saith, Quid prodest Christum sequi, si non contingat rensequi? What will it avaite us to follow after Christ, if happily we overtake him not?  
Though thou run never so, if thou continuest not unto death, saith he, Bravium non apprehendis, Bravium Christus est: thou layest not hold on the prize, the prize is Christ. Wherefore if he running on, thou makest a stand, thou comest not nearer unto him, but setrest thyself further off from him. Surely the faithful and zealous follower will run and not be weary; the righteous will hold on his way, saith job, 
job 17.9.  and he that hath clean hands shall be stronger and stronger. But you have need of patience, saith the Apostle, that after you have done the will of God, you might receive the promise:  perseveret is in agonè, 
Amb. in Heb. cap. 10. v. 36.  do. nec recipiatis coronam condignam labori vestro, saith S. Ambrose, you have need of patience, that ye may persevere in the combat, until ye receine a crown meet for your labour.  
Perseverance immediately beginneth to attend on grace, the mother of all virtues, when it is first infused, but is not complete until death, until the infusion of final grace, which perfectly extinguisheth all evil concupiscence, and is the utter deletion or taking away of all sin and sinfulness.  
As the Crown on the King's head giveth an eminent splend our and lustre to his royal robes, and other 〈◊〉 ornaments: so the grace of perseverance is the glorious compliment & crown of all other virtues, and is an infallible guide to lead us into the kingdom of glory. Therefore our Saviour saith not, he that shall begin, 
Math. 24.13.  but he that shall endure unto the end shall be saved. And to the Angel in the Church of Smyrna, he saith, Be thou faithful unto death, and I will give thee a crown of life. 
Apoc. 2. ●0.   
We are now in our spiritual course and race, we must so run, that we may obtain, we are now in the combat, we must so fight that we may over come. Which that we may do, we are to implore and desire by fervent and incessant prayer, that God would prevent and follow us with grace all the days of our life; that so at the end of our days, we may confidently and comfortably say with the chosen vessel of mercy, I have fought a good fight, 
2 Tim. 4. v. 7, 8.  I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not unto me only, but unto them also which love his appearing.   

CHAP. XXXIII. Of perfection in glory.  
SAint Paul the chosen vessel of mercy and trumpet of grace, 
Rom. 8.30.  uniteth and maketh up the golden chain of our salvation with four links. First, Predestination: secondly, Vocation: thirdly, justification: fourthly, Glorification. Where he expresseth not our sanctification, as being included in our glorification; according to the exposition of Aquinas, 
Aquin. in cp. ad Rom. cap. 8.  saying, Glorificamur in hac vita per prefectune virturis & gratia: in futura per exaltationem gloria: We are glorified in this life by proficiency of virtue and grace: in the life to come, by exaltation of glory. And indeed grace is glory inchoate or begun; glory is grace consummate and perfected: and our imperfect perfection by grace here is a previous preparing and disposing of us unto that absolute perfection which we shall have, being clothed and adorned with the stole of glory. For even in this life we are freed in part from those four evils which are main impediments to our absolute perfection: and this freedom is merely from grace in Christ jesus.  
The first evil hindering our perfection, is error in the understanding, from which we are freed in part by the Spirit of grace, leading of us into all truth, and teaching us all things necessary unto salvation.  
The second evil, a let to perfection, is sin in the will, from which we are also partly freed by grace in Christ, and that two ways; First, 
Rom. 6.14.  from the dominion of it, For sin shall not have dominion over you, because ye are not under the Law, but under grace, saith the Apostle; secondly, from the condemnation of sin, seeing, 
Rom. 8.1.  there is no condemnation to them, which are in Christ jesus, which walk not after the flesh, but after the Spirit.  
The third evil hindrance of our perfection, is misery and afflictions, from which by faith and spiritual fortitude we are freed in part, that they may not swallow us up, that the floods of great waters, the overflowings of fear and despair may never prevail against us, never over whelm us. In the world you shall have tribulation; but be of good cheer, saith Christ, I have overcome the world.  
The last evil letting our perfection, is death. And from this also we are freed in part by grace, not only from spiritual and eternal death, but even from corporal in two respects: First, from the sting thereof, 
1 john 1. v. 7.  which is sin, 1 Cor. 15.56. for by the blood of Christ we are cleansed from all sin. Secondly, in regard of dominion, for death shall not tyrannize over us for ever; for in the resurrection at the sound of the Trumpet, 
1 Cor. 15.52.  we shall be raised incorruptible, and never die any more. Whereas the bodies of the unjust shall rise, but from corporal to eternal death, wherein they shall be ever dying, but never dead, which moved holy Bernard to cry out, 
Bern. de consid. li. 5. ca 12.  Alas, saith he, quis det illis semel mori, ut non moriantur in aternum? who might grant them once to die, that so they might not die for ever?  
Thus are we freed in part by grace from these four evil impediments of perfection. But in the stare of glory, we shall be wholly and entirely exempted from the in for then shall we be free from all darkness of error, obliquity of sin, from all of stictive misery and destroying death. Yea, we shall be free from them after a more excellent mother, than Adam was in Paradise in the state of innocency. For it pleased the omnipotent goodness and wisdom (who bringeth light out of darkness, life out of death, and good out of evil) even by the fall of man to raise him up in Christ to a more eminent and high state of perfection.  
It is true that Adam in his integrity had power not to err, not to sin, not to suffer misery, not to die: but it is also true that he had power to err, to sin, to suffer misery, to die, which by woeful experiment he brought into act, by disobeying the command of his creator. Ever since the poison and contagion of disobedience hath tainted and corrupted all the veins of his rebellious children and miserable posterity.  
Now in the state of glory in that heavenly Paradise, we shall obtain such a transcendent degree of perfection, as that we shall have no power in our understanding to err, in our will to sin, no power to suffer misery and devouring death.  
In that ineffable glory we being perfectly changed into the image of the Lord, the knowledge of all things shall be seen of us, not by parts, but wholly and at once, as St. Prosper saith. 
Prosp. de vita contemplate. li. 1. cap. 6.  We shall see all things clearly without error, by beholding him who is all truth: Now we see through a glass darkly that incomprehensible light; we behold him now through a threefold glass; First, of the creatures, secondly, of his works of justice and mercy, thirdly, of the holy Scriptures: But then we shall see him perfectly, clearly, face to face, with unspeakable joy and delight: and herein confists our essential, alsufficient blessedness, therefore Philip said unto Christ, Lord show us the Father and it sufficeth. 
john 14.8.   
Now we know God but imperfectly, enigmatically; but then we shall know him, with a perfect, clear Meridian knowledge; we shall know him as we are known of him, and as he is known of the Angels in Heaven.  
The man which was called by the Lord jesus in a Vision, the man which was taken up into the third heaven, and saw things not to be uttered, hath revealed this unto us in those words, 
1 Cor. 13.12.  Now we see through a glass darkly, but then face to face: now I know in part, but then shall I know, even as I and known. 
Aquin. in 2 Cor. 3.18.  What is knowledge, but assimilatio cognoseentis ad cognitum, a making of the subject knowing, like to the object which is known. So by knowing God perfectly, we are made perfectly like unto him: and being made perfectly like unto him, we know him perfectly. So the Virgin-Apostle and Prophet of the New Testament divinely argueth, saying, but we know, that when He shall appear, 
1 john 3.2.  we shall be like him: for we shall see him as he is.  
As touching perfection in the will, the estate of the Saints in heaven shall fare excel that of Adam in Paradise; for he in his innocency there, as St. Bernard notes, 
Bern. de gra. & lib. arb.  had but an inferior freedom, Posse non peceare, a power not to sin; whereas the glorified ones in heaven shall have a superior freedom, Non posse peccare no power to sin. For they shall always behold God, the chief good, the fountain of good, who maketh all them blessed, who so behold him: and that blessedness is such as includes all sufficient good, and excludes all deficient evil from them that have it. Seeing they are now free Denizens and glorious Citizens of that holy jerusalem, whereof St. Gregory saith, 
Greg. in sept. Psal. paen. in fine.  In eam nullus ingreditur impius, nullus habitat iniquus, nullus intrat immundus, None that is ungodly goeth into it, none that is unjust dwelleth in it, none that is unclean entereth into it. There is no impiety, no inquiry, no impurity: no evils, no sins approach thither; for as St. Prosper saith, Nec peccata ibi ulla, 
Prosp. de vita contempl. li. 1. cap. 4.  nec peccatores erunt, & qui ibi fuerint, jam peccare non poterint, There shall neither be any sins, nor sinners, and they that shall be there, shall now have no power to sin. For they can will nothing but that which is good, seeing they be now necessarily good, not by any iron necessity of compulsion or coaction, for there is no such thing there; but by a golden necessity of immutability, which never altereth, never changeth. Such shall be the ineffable felicity of the glorified Saints in heaven, being now blessed with Angelical perfection, being made like unto the Angels in heaven.  
God is righteous, and therefore blessed, we are now unrighteous, and therefore miserable: but then being conformed to the image of God, we shall be righteous, and therefore blessed, and consequently free from all misery, both in soul and body. For whereas Adam had in this also, 
Bern. de Gra. & lib. Arb.  an inferior freedom, Posse non turbari, a power not to be troubled; We shall then have, as St. Bernard noteth, a superior freedom, a non posse turbari, no power to be troubled, to suffer any afflictive misery whatsoever. Our souls shall be free from any distemper, passion, and perturbation. 
Aquin. in 1 Cor. cap. 15. lect. 6.  Our bodies shall be qualified with four endowments like to the Sun. First, clarity, secondly, agility, thirdly, subtility, fourthly, impassibility. But what did I say, like to the Sun? nay, rather like to the son of God, for we shall be like him in corporis gloria, 
Ambr. in ca 6. add Roman.  non in divinitatis natura, in the glory of his body, not in the nature of his divinity, saith St. Ambrose. For in the resurrection He will change us in a moment: then as the Apostle teacheth us, 
Phil. 3.21.  He shall change our vile body, that it may be fashioned like to his glorious body. So that we shall be free from all misery, as he is free in his body. Our senses and other faculties shall not be subject to any offence or hurt. Our bodies shall no more be exposed to wounds, maims, defects, no distemper or pain, no disease or infirmity shall annoy them. All tardity and slowness of the moving faculty shall be taken away, for the body being now spiritual, shall go without any delay, 
Prosp. de vita contempt. lib. 1. cap. 11.  hindrance, or difficulty, Quecunque ire voluerit Spiritus angelicae beatitudinis aqualitate perfectus, whither soever the Spirit will go, being perfect in equality, with Angelical blessedness, as St. Prosper saith.  
Thus where the cause is taken away, the effect must needs cease: the evil of punishment shall always be absent, where the evil of sin is never present. For how is it possible that any misery should be there, where there is perfect charity without dissimulation or hatred, perfect peace without dissension or discord, perfect health without languor or infirmity: where there is nothing but eternal happiness and everlasting felicity.  
And the reason of all this is given by St. john, saying, for the Lamb, 
Revel. 7.17.  which is in the midst of the throne, shall feed them, and lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.   

CHAP. XXXIIII. Of perfection by immortality in glory.  
THe first act of our essence is life, without which, we have no motion or sense, no understanding, willing, or working. Hereupon blessedness, which consisteth in act, is properly ascribed to life, and to that life which is eternal and immortal. Many of the old Philosophers held immortality of the soul, but not of the body, that was an idle fancy, gross, and absurd with them. But we know by the Christian verity, and steadfastly believe, that our bodies in the resurrection shall rise incorruptible, and live ever. For although the bodies of reprobates shall me again and live ever, Quead substantiam vivendi, in respect of the substance of life, yet quoad qualitatem vivendi, in regard of the quality of life, they being in perpetual horror and torments, are rightly said to perish and die eternally. 
Aug. 〈◊〉 cap. 92.  Seeing as St. Augustine saith, Vera vita non est, nisi ubi faliciter vivitur, It is not true life, but where there is an happy life.  
Neither may it seem strange that a body glorified should be immortal, seeing the body of Adam in the state of innocency in that earthly Paradise was immortal. For as St. Augustine affirmeth, that the body of Adam before sin, was both mortal and immortal; 
Aug. in Gen. ad lit. lib. 6. cap. 25.  mortal, quia poterat mori, because it had a power to die, and immortal, quia poter at non mori, because it had a power not to die.  
Adam no doubt had temperamentum absolutè temperatissimum, a temperament absolutely most temperate, such as none but he and the Second Adam are supposed to have: yet that was not sufficient to immortality. And therefore by God's gracious indulgence he might freely feed on the tree of life; by means whereof he might be preserved from decaying by age or any other cause, and that through some natural virtue in the tree, or rather Gods blessing, or both. And thus Adam was mortal, 
Aug. ubi suprd.  conditione corporis animalis, by the condition of a natural body, but immortal, beneficie conditoris, by the benefit of his creator, as St. Augustine excellently explaineth it. If so be that Adam had not sinned, yet fuisset mortalis, he should have been mortal; nevertheless, if he had not sinned, 
Valles. sacra. Philos. c. 6.  fuisset nunquam moriturus, he should never have died, as Vallesius aptly noteth. So then no sin, 
Rom. 5.12.  no death; By one man sin entered into the world, and death by sin. Contrary to the heresy of Pelagius and Augustinus Steuchus, a Pontifician of later times. 
Whitak. de not. eccl. ca 7.   
If Adam then had not sinned, he had not died, but should have been immortal, Immortalitateminori, in qua posset mori, 
Aug. Ench. cap. 105.  with a lesser immortality, wherein he had a power to die, saith St Augustine-Quamvis major futura sit, in qua non possit mori, although a greater immortality be to come, wherein he cannot die. And this must be in Heaven, in the state of glory, where is no disobedience or sin, and consequently, no death; 
Rom. 6.23.  for as the Apostle saith, the wages of sin is death.  
Christ jesus is our life, 
Col. 3.4.  both here in the kingdom of grace, and there in the kingdom of glory. For He as head and fountain of life, communicateth life to all the members of his mystical body; He being the last Adam, who was made a quickening Spirit, 
1 Cor. 15.45.  enlivening us not only with natural, sensitive, and rational life, as our Creator, but also with spiritual life, as our Redeemer, and eternal life, as our Glorifier.  
Augustus' the Emperor in Romani nominis aeternitatem natus, borne to eternize the Roman name, 
Onuph. de imperat. Com. cap. 4.  according to Onnphrius, was wont many times as Suetonius writes in his life, to pray for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Sueton. in vita Augusti. cap. 99  for his friends and himself, not immortality, but aneasie death without pain. But our blessed Saviour did not only pray for, but doth also give unto his friends, his my sticall members, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immortality: for speaking of them, his Sheep, 
john. 10.28.  he saith, I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hands.  
Our life consists in the knowledge and love of Christ, saith Aquinas: we know Him, 
Aquin. in Colost. cap. 3. lect. 1.  and love Him in this world in part, and it is our spiritual life; we shall know him and love him in the other world perfectly, and that will be eternal life. As the first Adam brought death into the world, so the second Adam abolishing death, 
2 Tim. 1.10.  hath brought life and immortality to light. 
Aug. in joan. tract. 22.  Who according to St. Augustine, speaketh on this wise to thee, Wouldst thou not err? I am the way. Wouldst thou not be deceived? I am the truth. Wouldst thou not die? I am the life. 
john 14.6.  I am the way, the truth, and the life. So may I say unto thee, Wouldst thou not have thy body perpetually detained under the power of darkness and dominion of the grave: 
john 11.25.  Lo, He saith, I am the resurrection and the life. Believe on me, let me be thy spiritual food, feed on me by faith; for He that eateth my flesh, and drinketh my blood, bath eternal life, and I will raise him up at the last day.  
If Christ dwell in us now by faith spiritually, 
Ephel. 3.17.  he will surely dwell in us hereafter by glory eternally: and that after an admirable manner, which now we know not; 
1 john 3.2.  For now we are sons of God, saith St. john, but it doth not yet appear what we shall be. It is not here revealed unto us, we are unworthy to know it, we are unable to comprehend it. Only thus much we are taught out of the divine Oracles, that in the stole of glory, we shall see God clearly, face to face, we shall with unspeakable joy and delight ever behold Him, who is the blessed life of man, saith St. Augustine; 
Aug de civet. Dei. lib. 19 cap. 26.  whom to behold is life, and the life is eternal.   

CHAP. XXXV. Of different perfection in glory.  
Spiritual gifts and graces are diversely dispensed by Christ, and given to the Saints on earth after a different manner: For to every one is given grace according to the measure of the gift of Christ. 
Ephes. 4.7.  Thus much the Apostle instancing in some particular graces, insinuateth touching faith, the prime cardinal virtue, he saith, 
Rom. 12.3, 6.  God dealeth to every man the measure of faith: and a proportion of faith: and entreating of chastity and continency, he said, Every man hath his proper gift of God, 
1 Cor. 7.7.  one after this manner and another after that. When as the Apostles said to our Saviour, if the case was such, it was not good to marry; He answered them, all men cannot receive this saying, 
Math. 19.11. Ambr. de voc. gent. li. 2. c. 3.  save they to whom it is given. Hereupon St. Ambrose saith, Multis modis & innumer abilibus differentijs, gratia opera & dona variantur; inque ipsis singulis generibus muneruns dissimiles sunt gradus & impares quantitates: The gifts and works of grace are varied after many manners and innumerable differences: and in the several kinds of gifts, there be unlike degrees and unequal quantities. Now as there are many different degrees of grace in the militant Church: so there be also many different degrees of glory in the triumphant Church, 
Ambr. de bon. mort. cap. 11.  according to that of St. Ambrose, Erit or do diversus claritatis & gloria, sicut erit meritorum: There shall be a different order of excellency and glory, as there shall be of merits. Hence it was that St. Augustine upon those words of Christ, 
Aug. in joan. cap. 14. v. 2.  in my Father's house are many mansions, saith, they are diversae meritorum in una vita aterna dignitates; divers dignities of merits in one eternal life. And St. Hierome saith, Multae sunt mansiones apud patrem, 
Hieren. advers. Pelag. li. 1.  quia & merita diversa; there are many mansions with the Father, because there are divers merits.  
Here note by the way that St. Ambrose, St. Augustine, St. Hierome, and other of the ancient Fathers, by merits so frequently mentioned by them, understand good works done of faith, as we do generally take them; So as Bucer professed in the conference at Ratisbon, 
Bucer. apud Cassand. Coufut. art. 6.  saying, If by to merit, the Fathers and others understand, to do through faith of the grace of God good works, to which God hath promised and will render a reward. To use the word in this sense, we will not condemn. Wherein we wholly agree with St. Bernard, who explaineth the matter thus: 
Bern. de Gra. & lib. Arb.  Those which we call our merits, if they be properly called, are certain seminaries of hope, incentives to charity, signs of secret predestination, presages of future felicity, the way to the kingdom, not the cause of reigning there.  
Now correspondent to our good works in this life shall our eternal reward be in the other life: 
Math. 16.27.  For the Son of man shall come in the glory of his Father with his Angels: and then shall he reward every man according to his works. This our blessed Saviour, the truth, hath taught us; and after him his chosen vessel of mercy and trumpet of grace, hath delivered unto us the same infallible verity, namely, 
Rom. 2.6.  that God will render to every man according to his deeds. So that such as our measure of grace is in this life, such shall our measure of glory be in the other world: such as our virtues and good works be here, such shall our happiness and felicity be there. Let us then, not be weary of well doing, knowing that in due season we shall reap, if we faint not. All that shall be judged worthy in Christ to enter into the heavenly Paradise, shall have perfection of all parts and essentials of glory, aquè, non aequaliper, one as well as another, not equally in degree one with weather. All who have faithfully laboured in Christ, Vineyard, shall at the end of the day receive their penny, aqualem mercedem, vita, non gla●ia, 
Ambr. in Lus. cap. 15.  an equal reward of life, not of glory, according to St. Ambrose: for suppose, faith he, there is not grace, one reward, diversum tan●●n bra●iu●● victories est, yet the prize of victory is divers.  
It is true that in respect of the object participated, one is not more blessed than another; all beholding one God the fountain of life. But in regard of the disposition of the subjects participating, one shall be more happy than another, because one shall see God more clearly than another, one shall love God more perfectly and ardently than another, and that in so large and ample latitude, as we are not now able to comprehend.  
The Apostleteacheth us, 
1 Cor. 15. ve. 41, 42.  that there is one glory of the Son, another of the Moon, and another of the ●●ines for one star differeth from another star in glory. So is the resurrection of the dead.  
They that be wise shall shine as the brightness of the fir●●●● at: 
Dam. 12.3.  and they that turn many unto rightenasnesse, as the stars for ever and ever.  
Now although every star be perfect in itself, yet in comparison of a greater it may want perfection, 
Hieron. advers. Pelag. lib. 1.  as St. Hierome notes: So although every glorified Saint shall be perfect in itself, yet may such compared to others more glorious want perfection, not of parts or essentials, but of degrere of glory: But all shall be perfect, all according to their proper measure and capacity, shall b●fully f●●led with glory, none shall want, all 〈◊〉 enough, 
Prosp. de vita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. cap. 4.  all shall have sufficient, Quia singulie prampia suasufficientia erunt, & capere ampl●● 〈…〉 am perfecti non p●terint. Every 〈…〉 shall be sufficient for them, and being 〈◊〉 perfect, they shall not be able to receive any more, saith St. Prosper.  
As many vessels of divers quantities dipped into the Ocean will all be filled, but every one according to their proper quantity. Or as diverse guests at a feast are fully satiated and filled, yet all do not eat alike, and receive the same quantity, but every one according to the strength and measure of their stomach: So shall it be with the Elect in the kingdom of God, in the day of the Son of man, that day of glory: all shall have satiety of heavenly delights and pleasures, but every one according to their capacity and measure. During their pilgrimage on earth, they walked on patiently in the way of good works; they hungered and thirsted after righteousness; but then shall they be satisfied with life, righteousness and glory. How 〈◊〉 redeemed them with his sacred blood, will now satiate them with the bread of life, and inebriate them with the wine of his love. And as the sweet singer of Israel speaketh, 
Psal. 36.8, 9  He will abundantly satisfy them with the fatness of his house: and will make them drink of the ●●●er of his pleasures: for with him is the fountain of life, and in his light shall they see light. They shall see the light which shall never decay, enjoy the life which shall never have an end. For they shall ever behold Him, who is the light and the life, who is all perfection, all glory, all felicity, all eternity, who is all in all.  
To that all sufficient being, who is his own eternal being, and the being of all other 〈…〉, who is Alpha and O●●ega, the beginning and the ending, the first and the last; To the Creator of the world, the glory of the Angels, the light and life of men; To that infinite fountain of love, which hath loved us with an ever lasting love in Christ the son of his love; To the Father of mercies, the God of all grace, peace and consolation, be ascribed of us all goodness, wisdom, power, praise, honour, glory, adoration, thanksgiving, for all his blessings in jesus Christ, now and in all ages for ever, Amen.  
FINIS.    

Perlegi Librum h●nc, dignumque judico qui typis mandetur.  
Tho. Weeks R. P. Epo. Lond. Capel. domest.