the Eagle soaring upon high could say Iohn 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Word was made flesh And the trumpet of grace proclaiming the great mysterie of godlinesse beginnes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was manifested in the flesh 1 Tim. 3.16 Thus the Sonne of God by nature voluntarily and graciously became the sonne of man that the sonnes of men might in him become the sons of God by grace In this most mysterious worke of Christs in carnation St. Bernard observeth Bern. de consid li. 5. c. 9. that as in GOD there are three persons and one essence so by a most convenient contrarietie there be in Christ three essences and one person Which three essences are his reasonable soule his humane flesh his Deitie Now the two former essences make up the humane nature in Christ for although there be three essences yet are there but two natures And though there be two natures yet is there but one person and not two as Nestorius the hereticke taught Now although the humane nature in Christ be not a person yet is it individually and numerically distinguished from the particular humane nature in Moses and Peter and each other man But it is individnum extraordinarium it is an extraordinarie individuall humane nature which never had any subsistence in it selfe or for it selfe but in divino supposito 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word in the Sonne of God And it is an extraordinary individuall humane nature because altogether without sinne First without originall sinne which is propagated from Adam by the Father but our Saviour had no such earthly Father and consequently no originall sinne Secondly without actuall sinne in that the humane nature in the first moment of conception was by Hypostaticall union of the Deitie perfectly sanctified made impeccabilis free from any power or possibilitie of sinning Hence by way of excellency he is that sonne of man 2 Cor. 3.28 who knew no sinne Now our blessed Saviour in regard of his two natures was medius inter Deum hominem a meane betwixt God and man as participating of both but a Mediatour in respect of his office of reconciliation and redemption For there is one God and one Mediatour betwixt God and men 1 Tim. 2.5 the man Christ Iesus And it is to be observed that the Apostle saith not God but the man Christ Iesus For God could not die unlesse he had been man But God was made man that he might die for man and so reconcile man unto God Hereupon Fulgent serm de dupl nativ Domini Fulgentius saith Conceptus in utero factus est particeps mortis nostrae being conceived in the wombe he was made partaker of death with us And Saint Augustine to the same purpose saith Aug. in Psal 148. Accepit exte unde moreretur prote He tooke that of thee wherein he might die for thee CHAP. XI Christs Passion SINNE according to St. Iohns description is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3.4 a transgression of the Law a privation of righteousnesse commanded therein Now a privation is minimae entitatis sed maximae efficaciae of the least entitie but of the greatest efficacie Which is most true in sinne For what was there in the whole world in heaven or earth that could cause the death of the Son of God or as St. Augustine speakes Vt aeternus moreretur that he who is eternall should die but onely sinne And that not his owne but ours our prophanenesse our crueltie pride luxurie covetousnesse intemperance our lies our oaths our innumerable sinnes All which were made his not by inherence but by imputation And he tooke them all upon him not subjectivè but expiativè not subjectiuely but by way of expiation to satisfie the justice and appease the wrath of his Father for them For by shedding his bloud on the Crosse for our sinnes he cancelled the fearefull bond and put out the hand-writing against us And so as the Apostle testifieth in him haue we redemption through his bloud even the forgiuenesse of our sinnes Ephes 1.7 according to the riches of his grace Our most gracious Saviour in that bitter agonie of his most dolorous passion upon the Crosse might well complaine with Ieremie the sonne of Hilkiah Behold and see Lam. 1.12 if there be any sorrow like unto my sorrow And may not all that by faith embrace him crucified on the Crosse most truely say behold and see if there be any loue like unto his loue who so loved us that he laid downe his life for us who so loved us that he gaue himselfe for us Here is loue without measure unparalleled charitie without any example Iohn 15.13 Greater loue hath no man than this that a man lay downe his life for his friends Yea but the loue of Iesus exceeded the loue of men it passed the loue of Damon and Pythias of David and Ionathan it surpassed the loue of women For as the chosen vessell of mercy noteth God commendeth his loue towards us in that while wee were yet sinners Christ dyed for us Rom. 5.8 and in the tenth verse following more emphatically he intimateth that when wee were enemies we were reconciled unto God by the death of his Sonne much more being reconciled wee shall be saved by his life O most wonderfull death O most meritorious work of supenerogation wherein stands our righteousnesse and everlasting salvation O most happie death bringing to man eternall life Mors Christi mors est meae mortis quoniam ille mortuus est ut ego viverem Bernard ad Milit. rempl cap. 11. saith holy Bernard The death of Christ is the death of my death for he dyed that I might live CHAP. XII Christs Resurrection LEt us now passe from the Crosse of our Lord Iesus and walke unto his sepulcher in the garden of Iosseph of Arimathea and see whether his most sacred body be there But loe we haue the voice of an Angell telling us He is not here Math. 28.6 for he is risen Here our blessed Saviours resurrection is proclaimed by an Herald from Heaven by an Angell Whereby we know that he is a perfect Mediatour betwixt God and us tam merito quà m efficaciâ as well by the merit of his passion as by the power and efficacy of his resurrection Satan the Serpent thought he had strangled the fruit of our redemption by procuring that ignominious and shamefull death of Christ on the Crosse supposing to haue kept him under the chaines of darknesse Aug. serm 1. in fest ascens But as St. Augustine writeth Muscipula Diaboli crux Christi esca quâ caperetur mors Christi the Crosse of Christ was the Devills trap the baite whereby he was taken was the death of Christ So the deceiver was deceived the subtile Serpent was beguiled for it was not possible that he should keepe him under death who is the Lord of life John 11.25
to doe a thing throughly and absolutely to make a thing compleate and entire without defect Perfection in the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end because in all things agible our understanding first intendeth and propoundeth the end and then deliberateth of the most apt and direct meanes tending to that end which being found out and put in execution the desired end is attained and the worke perfected whereupon this kinde of end is called the end of perfection by way of excellencie to distinguish it from the end of privation consumption or terme And thus according to the sense of the word both in the Greeke and Latine tongue we say Natura facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrina dirigit vsus perficit nature frameth doctrine and instruction directeth and use or practise perfecteth CHAP. III. The divers kindes of Perfection PErfection primarily and originally belongeth to God the fountaine thereof in whom is all vertue grace glorie excellencie after a most perfect infinite and incomprehensible manner therefore he onely is simpliciter absolutè perfectus simply and absolutely perfect All perfection found in Angels or men or any creature is from God by communicating participating of his perfection and so are said to be perfect secundùm quid in suo genere in some respects after their severall kindes Now to omitte transcendentall perfection of metaphysicall speculation this derivative participated perfection really found in the creatures is of three sorts naturall morall spirituall In naturall science the Philosopher describeth perfection in the concrete or subject saying perfectum idest Arist de caelo lib. 1. cap. 4. extra quod nihil eorum qua ipsius sunt accipi potest That is perfect to which nothing is wanting of those things which belong unto it That is which lacketh nothing requisite either in the first or second moment of nature nothing belonging to the essentiall parts or naturall properties and qualities flowing from them Morall perfection according to humane moralitie is attained by the practice of intellectuall and morall vertues and is called by the philosopher in his Ethickes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is felicitie or happinesse which he saith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Arist Eth. 1.6 The operation of the soule according to the best and perfectest vertue in a perfect life Naturall perfection in the creature is from God as author of nature Morall perfection is acquired by frequent actions according to the rules of humane Philosophie But Spirituall perfection is from God as the doner and giver of grace and fountaine of all good For every good gift Iam. 1.17 and every perfect gift is from above and commeth downe from the Father of Lights CHAP. IIII. Of Spirituall Perfection SPirituall perfection is that precious pearle which God bestowed on man in the state of innocencie with which he doth in rich and endow the Saints now in the state of grace where-withall he will adorne them more abundantly in the state of glorie When the Lord God created Adam and said Gen. 1.26 Let us make man in our image after our likenesse man so created was perfect not onely by perfection of nature but also of grace of originall righteousnesse essentiall to the integritie of nature He had a singular light of understanding to apprehend things easily clearely without error obscuritie difficultie yea that which is more observable when God brought Eve newly created vnto Adam He said of her proplietically this is now bone of my bones and flesh of my flesh Gen. 2.13 she shall be called woman because she was taken out of man In the will of Adam was seated originall righteousnesse the cornucopia or treasurie of all vertues In his affections resided a perfect loue of God and vertue with a perfect delight in them And it is rightly observed that the father of the world was honoured of God in Paradise with three eminent priviledges 1. In intellectu non errandi 2. In voluntate non peccandi 3. In corpore non moriendi That is with the priviledge of not erring in his understanding with the priviledge of not sinning in his will with the priviledge of not dying in his body Such dignitie and excellencie had man in his creation that his understanding was without error his will without prevarication and obliquitie and so continuing his body was to be immortall Aug. Enchir. ad Laur. cap. 105. immortalitate minore as Sr. Augustine speakes by a lesser and inferiour immortalitie in that earthly paradise where feeding on the tree of life he might renew his strength as the eagle and never dye These things considered it is no marvaile if the sweete Singer of Israel in admiration hereof cry out Psal 8.4 What is man that thou art mindfull of him And the Sonne of man that thou visitest him For thou hast made him a little lower then the Angels and hast crowned him with glorie and honour Thus man created in the jmage and after the likenes of God was glorious and perfect untill hee transgressed that one command of his creatour And this the Lord himselfe in expresse termes intimates by his Prophet Ezekiel saying Ezek. 23. thou wast perfect in thy wayes from the day thou wast created untill iniquitie was found in thee Which the Preacher of Ierusalem explicateth in other words saying Lee this have I found Eccles. 7.29 that God made man upright but they have sought out many inventions CHAP. V. Of Perfection in the state of grace ADam by transgression having deprived himselfe and his posteritie of that excellent perfection wherewith he was endowed in the state of integritie it remaineth that wee now search after such spirituall perfection as may be found here in the militant Church in the state of grace expecting and hoping to have the same refined hereafter with a more eminent perfection in the state of glory That there is a spirituall perfection attaineable in this life is evident by that command of Christ Be yee therefore perfect Mat 5.48 even as your Father which is in heaven is perfect Saint Paul exhorteth the Hebrewes hereunto Therefore leaving the principles of the doctrine of Christ Heb. 6.1 let us goe on unto perfection c And there be perfect ones in the Church as the same Apostle plainly insinuateth saying Howbeit wee speake wisedome amongst them that are perfect 1 Cor. 2.6 And againe Let us therefore as many as be perfect be thus minded Philip. 3.15 This spirituall perfection attainable in this life is the perfection of grace And grace is a divine light flowing downe from God into the soule displaying the beames thereof in the powers and faculties of the soule enlightning them with diverse vertues Now though this perfection of grace be of very large extent yet may it summarily be comprehended in these three things First in knowledge secondly in
righteousnesse thirdly in perseverance For knowledge perfecteth the understanding righteousnesse and perseverance perfecteth the will CHAP. VI. Of Knowledge IN the soule of man there is a double power to receiue knowledge First Naturall to apprehend and know things within the compasse of nature The second Obedientiall which being actuated by grace is apt to apprehend and know things aboue and beyond the circuit of nature From the first ariseth naturall knowledge from the second supernaturall knowledge Naturall knowledge is but an handmaid waiting and attending on knowledge supernaturall which after an eminent manner beautifieth and adorneth the understanding Now as well-being supposeth a being and grace supposeth nature so supernaturall knowledge findeth man furnished with some knowledge of things naturall before his conversion to God but this knowledge cannot perfect the understanding of man with spirituall perfection In the Cimmerian darknesse of heathenish ignorance some were famous professors and admirers of knowledge attained by the light of nature who by laborious speculations and industrious practise and observation made great improovement of the common notions and law of nature left in man Such were the Priests of Aegypt the Druides of Germanie the Gymnosophistae of India the Magi of Persia and the Philosophers of Greece who were eminent aboue the rest amongst these were Socrates Plato and Aristotle and Pythagoras of Samos of whom Marcus Aurelius noteth that at the gates of his schoole was a stone whereon he wrote these sentences He that knoweth not 〈◊〉 Aurel. 〈◊〉 9. that he ought to know is a brute beast amongst men He that knoweth no more then he hath need of is a man amongst brute beasts He that knoweth all that may be knowne is a God amongst men Now these great Masters of humane science walked in the owle-light of naturall knowledge onely of whom the Trumpet of grace saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 〈…〉 professing themselues to be wise they became fooles Who so much admired of them as Socrates Plato deemed himselfe happie for being borne in his time and the Athenians doisied him after his death yet from him came that prophane Apophthegme Quod supra nos nihil ad nos that which is aboue us doth nothing pertaine unto us Last div inâ—it li. 3. ca. 20. This Lactantius in detestation thereof observed in his divine institutions Salomon in the knowledge of nature surpassed all the Sages among the Gentiles for by a singular and extraordinary gift from God he was wiser than all men as the Holy Ghost witnesseth in these words 〈…〉 9. c. And God gaue Salomon wisedome and understanding exceeding much and largenesse of heart even as the sand that is on the Sea-shoare And Salomons wisedome excelled the wisedome of all the children of the East Countrie and all the wisedome of Aegypt For he was wiser than all men than Ethan the Ezrahite and Heman and Chalcol and Darda the sonnes of Mahol And vers 33. He spake of trees from the Cedar tree that is in Lebanon even unto the Hyssop that springeth out of the wall He spake also of beasts and of foule and of creeping things and of fishes Such so great was the wisedome of Salomon in the knowledge of nature But we conceiue Adam to haue excelled Salomon and other men in largenesse in certaintie in constancy of knowledge both by reason of his naturall endowments by creation and also by reason of his long experience for he had indeed as Aristotle speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist 〈…〉 12. that eye of experience acquired by means of his long age amounting to nine hundred and thirtie yeares Gen. 5 But now there be many things that hinder us and make us despaire of attaining so great knowledge and they be especially fiue First weaknes of body Secondly shortnes of life Thirdly want of things necessary Fourthly perturbation of affections Fiftly and lastly temptations by evill Angells CHAP. VII Of Knowledge supernaturall ALthough humane knowledge may serue as an handmaid to divine although it may whet the understanding and make it more acute and sharpe and enlarge it for the apprehension of things of an higher nature yet can it not perfect it Onely supernaturall knowledge addeth true perfection to the minde The author or inspirer hereof is God Iob 32.8 for the inspiration of the almightie giveth understanding The object thereof is Holy things Prov. 9.10 for The knowledge of holy things is understanding Such knowledge commeth to man either by vertue of some extraordinary supernaturall light as in old time by dreames and visions and immediate inspiration to the Prophets and Apostles and holy men of God or as ordinarily now it doth by divine revelation out of the canonicall Scriptures through operation of the Spirit and Ministery of the Church For Christ ascending upon high gaue gifts unto men and as it is written Ephes 4.11 He gaue some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the ministerie for the edifying of the body of Christ till wee all come into the unitie of the faith and of the knowledge of the sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ The divine Oracles teach us to know two things that we may be perfect according to the state of this life First God secondly our selues God that we may beleeue in him loue him and enjoy him Our selues that we may feare God and serue him in humility and this humility causeth perfection as St. Bernard intimateth in his thirty-seventh Sermon upon the Canticles Now there are two degrees of knowing God the first is to know him quantum cognoscibilis est so much and so farre as he can be knowne Secondly quantum nos ejus cognoscitivi sumus to know him so much and so farre as we are able to know him In the first degree God onely knoweth himselfe Quidest Deus quod ad universum spectat finis est Quod ad electionem salus quod ad se ipse novit saith St. Bernard What is God Bern. de consid ad Eug. li. 5. ca. 11. to the world he is the end to the elect salvation what he is to himselfe he himselfe knowes Man a finite creature cannot possibly comprehend Him who is infinite and incomprehensible For such apprehension is supra modum receptivitatis suae aboue the measure and modell of his capacitie Wee cannot come to know God à priori by the cause for he onely is absolutus à causa seeing he is causa causarum the cause of all other causes all other depend on him but he onely is independent and before all other But we may come to the knowledge of God à posteriori by his workes and effects Therefore he said unto Moses thou shalt see my backe parts Exod. 33.23 but my face shall not be seene Now we attaine to the knowledge of
GOD fiue wayes â—joâ—r mâ—in Re. cap. 1. First by naturall reason for as the Orator observeth there is no Nation so savage or barbarous which doth not acknowledge a GOD Nature dictating this unto them Secondly by consideration of the creatures for herein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written that which may be knowne of God is manifest in them Rom. 1.19 for God hath shewed it unto them Thirdly by working of miracles for he onely can produce an effect aboue the power of Nature as the sweet singer of Israel noteth Psal 72.18 Blessed be the Lord God even the God of Israel which onely doth wondrous things Fourthly God maketh himselfe knowne unto us by infusion of grace enlightning us with the knowledge of him by his Spirit for it is written The Spirit searcheth all things 1. Cor. 2.10 even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deepe things of God Lastly by divinerevelation out of the canonicall Scriptures which are the mouth of God speaking unto man There he makes himselfe knowne that he is the creator of all things that he is most good and gracious that he is loving to every man and that his mercy is over all his workes There we reade those words of joy and consolation which are so pleasant to our taste yea sweeter than honey or the honey-combe St. Ambrose ravisht with the delight he found in the greene gardens of the Scriptures saith Amb. ep 31. lib. 4. ep Nunc deambulat in paradiso Deus cum divinas scripturas lego When I reade the divine Scriptures God is walking up and downe in paradise CHAP. VIII Of the Knowledge of God by affection and not bare apprehension onely BY the heavenly Oracles in GODS Booke we learne to know that GOD is one in nature and essence but three in personall subsistence The Father the Sonne the Holy Ghost And they are distinguished by personall properties called opera quoad intra the inward workes of the blessed Trinitie So the Father begetteth the Sonne is begotten the Holy Ghost proceedeth from them both We distinguish them also per opera quoad extra by their outward workes when wee say the Father createth the Sonne redeemeth the Holy Ghost sanctifieth Although to speake properly all outward workes extending to the creatures are wrought by all the three persons but after a different manner of working All this theologicall knowledge of God may be found in them who are altogether imperfect For it is not the knowledge of bare apprehension which addeth true spirituall perfection to the soule for this is to be found in evill Angells and wicked men But it is the knowledge of affection and affiance Bern. de con sid li. 5 â—a 3 or as Saint Bernard speakes the knowledge of faith whereby we beleeue in God loue him and delight in him In which sense our Saviour saith This is eternall life Iohn 17.3 that they might know thee the onely true God and Iesus Christ whom thou hast sent And the Evangelicall Prophet Esay prophecying of Christ Esay 53.11 By his knowledge shall my righteous servant justifie many for he shall beare their iniquities CHAP. IX Of the knowledge of God in Christ FRom the precedent discourse we learn by the testimony of Christ and the Prophet Esay that the most excellent knowledge of God tending to perfection and salvation is to know him in Christ Iesus To wit that God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them Here we see God not as a law-giver upon his throne of Iustice propounding unto us the covenant of works but as a Saviour sitting on the mercy-sear making with us a new covenant the covenant of grace and peace in Christ This knowledge is the very life of our soules and joy of our hearts which constrained the Trumpet of grace to say I halip 3.8 Yea doubtlesse and I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord. We do behold the glory of the Deitie through the vaile of Christs humanitie Col. 2.9 for in him dwelleth all the fulnesse of the Godhead bodily Therefore said Christ to Philip Iohn 14.9 He that hath seene mee hath seene the Father and he himselfe giues the reason hereof in another place saying Iohn 10.30 Aug. in Psal 138. I and the Father are one Hence is it that St. Augustine saith Lucerna sapientiae caro Christi the flesh of Christ is the lanterne of wisedome And doest thou now O sorrowfull sinner desire to know thy Saviour Iesus to finde him out and see him whom thy soule loueth and so longeth after Behold he is in the flowrie gardens of the Scriptures Ibi pascit ibi cubat in meridie there he feedes there he rests at noone day there he shewes himselfe the same yesterday and to day and for ever From thence he graciously invites thee to seeke him and calleth unto thee saying Iohn 5.39 Search the Scriptures for in them you thinke to haue eternall life and they are they which testifie of me As if he should haue said O yee carelesse children O yee foolish ones why wander yee in the crooked paths of sinne and death why rather come yee not unto mee If yee would not erre loe I am the way if yee would not be deceived loe I am the truth if yee would not die behold I am the life For I am the way thâ— truth and the life Iohn 14.6 Aug. in Ioantract 22. Nonest quò eas nisi ad me non est quà eas nisi per me there is no whither for you to goe but unto me there is no way for you to goe by but by me O come unto me then Come unto me all yee that labour and are heavie laden and I will giue you rest Take my yoke upon you and learne of me for I am meeke and lowly in heart and yee shall finde rest unto your soules For my yoke is easie and my burden is light CHAP. X. Christs Incarnation SEeing Christ doth so graciously invite and call us to him let us earnestly desire to know him that we may be united to him and made conformable to his image and so perfected in him For as St. Augustine saith Aug. in praefat in Psal 54. Christus perfectio nostra est in illo enim perficimur quoniam ipsius capitis membra sumus Christ is our perfection In him we are perfect because we are members of him the head Now the first thing we are to know concerning our Saviour Iesus Christ is his Incarnation or assuming of our nature in the wombe of the Virgin Which St. Ambrose calleth Sacramentum incarnationis Amb. in Symbot the Sacrament of his Incarnation the first visible foundation of our redemption A mysterie kept secret and hidden from the world from men and Angells untill it was revealed to the blessed Virgin Marie by the message of an Angell And then
who is the resurrection and the life And therefore as by the will of the Father Rom. 4.25 He was delivered to death for our sinnes so he was also raised againe for our justification Here you see that our most gracious and mightie Redeemer was as Gorran saith Pugil in morte victor in resurrectione Gorran in Ro. cap. 1. a Champion in his death a conquerour in his resurrection For now He triumphed over the graue and death declaring to the world to men and Angells that he was perfectly just otherwise he could never haue risen unto Glory had he beene uncleane had he beene any way polluted and defiled with sinne for into the heavenly Ierusfalem such shall in no wise enter Yea He rose againe for our justification to shew himselfe a justifier of all that beleeue in him to shew that he had taken away their sinnes the wages wherof is death that so they might at the last day rise againe unto eternall life The resurrection and glorification of our Lord Iesus Christ August desurrect dom Cant. Allelujah according to St. Austine doe shew what life we are to receiue when he shall come to render digna dignis evill to the evill and good to the good then all the members of his mysticall body shall rise up in Him their head and so liue ever with him Fulgent serm de dupl nativ Christi for as Fulgentius saith Resurgens è sepulcro fecit nos participes vitae suae by rising out of the sepulchre He made us partakers of his life And we know as the Scripture teacheth us 2 Cor. 4.14 that He who raised the Lord Iesus shall raise up us also by Iesus And when Christ Coloss 3.4 who is our life shall appeare then shall we appeare also with Him in glorie CHAP. XIII Christs Intercession WHen the sonne of God had suffered his most dolorous and bitter agony on the Altar of the Crosse when he had victoriously triumphed over the graue in his most glorious resurrection He ascended upon high and led captivity captiue and is set on the right hand of God continually making intercession for us there he ever presents unto the Father his humane nature wherein He died and rose againe and performed so great things for us there we sinners haue an Advocate with the Father 1 Iohn 2.1 even Iesus Christ the righteous and he is the propitiation for our sinnes whereupon St. Augustine saith Aug. in Psal 94. Sacerdotem si requiras supra caelos est interpellat prote qui in terra mortuus est prote if thou require a Priest He is aboue the Heavens He maketh intercession for thee who on earth died for thee Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth Rom. 8. v. 33.34 it is Christ that died yea that is risen agaìne who is even at the right hand of God who also maketh intercession for us What greater comfort and consolation haue we in our pilgrimage than to know and beleeue that the Lord Iesus is our most faithfull Advocate who intercedeth for us day and night who as St. Ambrose speakes Amh. in ca. 8. ad Rom. Semper causas agit nostras apud patrem perpetnally pleades our causes before the Father Who as the Apostle saith maketh intercession for the Saints according to the will of God He onely intercedeth for all Saints and none of all the Saints intercede for him So he is our onely true perfect Mediatour He intercedes with the Father for us merito suo by vertue of his owne merit The Saints on earth intercede for others but merito Christi through Christs merit for all their holy requests for others all their pious intercessions are offered upon the Golden Altar and doe sweetly ascend up unto the throne of grace Apoc. 8.3 per Iesum Christum Dominum nostrum through Iesus Christ our Lord. CHAP. XIIII Our union with Christ WHat will it availe us to know the merit of Christs death the power of his resurrection the benefit of his intercession unlesse we participate of so great blessings But participate of them wee cannot unlesse we haue communion with Christ unlesse we be of him and in him as the branches are in the Vine unlesse we be members of his bodie flesh of his flesh and bone of his bones And this is a great mysterie concerning Christ and the Church Eph. 5.32 which to understand in some measure is most necessary but to haue a spirituall sense and feeling of it is even an unspeakeable fountaine 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 faithfull member of the Church And thus he communicates himselfe unto us by his Spirit for the same Spirit which giveth life unto the Head quickeneth and enliveneth the members also for if any haue not the Spirit of Christ Rom. 8.9 he is none of his and therefore in Iohn 14.19 he saith to his Apostle Because I liue yee shall line also And all this proceeds from our union with him which he insinuateth in the twentieth verse following At that day shall yee know that I am in my Father and you in me and I in you This holy Spirit whereby wee are united to Christ is the seede whereby we are borne of God and the sonnes of God Because yee are sonnes saith the Apostle God hath sent the Spirit of his Sonne into your hearts crying Abba Father Obscuro For our spirituall subsisting in Christ is correspondent to his personalitie and subsistence whereby he is the Sonne of God So in him we also are the sonnes of God He is such by nature we onely 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 Trinitie and consequently to the Sonne and in him to us This Christ prayed for and was heard in that he requested and desired for the faithfull 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 Iohn 17.21 And St. Iohn intimateth as much saying Truely our fellowship is with the Father and with his Sonne Iesus Christ 1 Iohn 2.3 Entreating here of the union of the Church with Christ I was drawne to speake of our adoption through Christ For by one and the same Spirit we are adopted in Christ and united unto him He unites himselfe to us by grace we are united to him by faith And so the whole person of the faithfull 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