mentioned by them understand good workes done of faith as we doe 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 doe through faith of the grace of God good workes to which God hath promised and will render a reward To use the word in this sense wee will not condemne Wherein we wholly agree with St. Bernard who explaineth the matter thus Bern. de Gra. lib. Arb. Those which wee call our merits if they be properly called are certaine seminaries of hope incentiues to charitie signes of secret predestination presages of future felicitie the way to the kingdome not the cause of raigning there Now correspondent to our good workes in this life shall our eternall reward be in the other life Math. 16.27 For the Sonne of man shall come in the glory of his Father with his Angels and then shall he reward every man according to his workes This our blessed Saviour the truth hath taught us and after him his chosen vessell of mercy and trumpet of grace hath delivered unto us the same infallible veritie 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 vertues and good workes be here such shall our happinesse and felicitie be there Let us then not be weary of well doing knowing that in due season we shall reape if we faint not All that shall be judged worthy in Christ to enter into the heavenly Paradise shall haue perfection of all parts and essentialls of glory aquè non aequaliper one as well as another not equally in degree one with weather All who haue faithfully laboured in Christ Vineyard shall at the end of the day receiue their penie aqualem mercedem vita non glaâ—ia Ambr. in Lus. cap. 15. an equall reward of life not of glory according to St. Ambrose for suppose faith he there is not grace one reward diversum tanâ—â—n braâ—iuâ—â— violeriâ—â— est yet the prize of victory is diverse It is true that in respect of the object participated one is not more blessed than another all beholding one God the fountaine of life But in regard of the disposition of the subjects participating one shall be more happie than another because one shall see God more clearely than another one shall loue 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 Sonne another of the Moone and another of the â—â—ines for one starre differeth from another starre in glory So is the resurrection of the dead They that be wise shall shine as the brightnesse of the firâ—â—â—â— at Dam. 12.3 and they that turne many unto rightenasnesse as the starres for ever and ever Now although every starre be perfect in it selfe 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 it selfe yet may such compared to others more glorious want perfection not of parts or essentialls but of degrere of glorie But all shall be perfect all according to their proper measure and capacitie shall bâ—fully fâ—â—led with glorie none shall want all 〈◊〉 enough Prosp de vita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. cap. 4. all shall haue sufficient Quia singulie prampia suasufficientia erunt capere amplâ—◠〈…〉 am perfecti non pâ—terint Every 〈…〉 shall be sufficient for them and being 〈◊〉 perfect they shall not be able to receiue any more saith St. Prosper As many vessels of diverse quantities dipt into the Ocean will all be filled but every one according to their proper quantitie Or as divers guests at a feast are fully satiated and filled yet all doe not eat alike and receiue the same quantitie but every one according to the strength and measure of their stomacke So shall it be with the Elect in the kingdome of God in the day of the Sonne of man that day of glorie all shall haue satietie of heavenly delights and pleasures but every one according to their capacitie and measure During their pilgrimage on earth they walked on patiently in the way of good workes they hungred and thirsted after righteousnesse but then shall they be satisfied with life righteousnesse and glory How 〈◊〉 redeemed them with his sacred bloud will now satiate them with the bread of life and inebriate them with the wine of his loue And as the sweet singer of Israel speaketh Psal 36.8 9. He will abundantly satisfie them with the fatnesse of his house and will make them drinke of the â—â—â—er of his pleasures for with him is the fountaine 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 haue an end For they shall ever behold Him who is the light and the life who is all perfection all glory all felicitie all eternitie who is all in all To that all sufficient being who is his owne eternall being and the being of all other 〈…〉 who is Alpha and Oâ—â—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 fountaine of loue which hath loved us with an ever lasting loue in Christ the sonne of his loue To the Father of mercies the God of all grace peace and consolation be ascribed of us all goodnesse wisedome power prayse honour glorie adoration thankesgiving for all his blessings in Iesus Christ now and in all ages for ever Amen FINIS Perlegi Librum hâ—nc dignumque judico qui typis mandetur Tho. Weekes R. P. Epo Lond. Capel domest
THE PEARLE OF PERFECTION SOVGHT AFTER By CHARLES ODINGSELLS Doctour of Divinitie GEN. 17.1 I am the Almightie God walke before me and be thou perfect LONDON Printed by M.D. for Iohn Williams at the signe of the Crane in Pauls Church-yard 1637. TO THE MOST REVEREND FATHER in GOD RICHARD Lord Arch bishop of Yorke his Grace Primate of ENGLAND and Metropolitane And one of his MAIESTIES most Honourable Privie Councell THere are not a few who with NAAMAN the Syrian take greater delight in Abana and Tharpar rivers of Damascus than in Iordane wherein our Saviour was baptized than in the waters of Israel the holy waters of Sailo which run gently than in the living waters of the Sanctuarie Ezek. 47 9. which given 〈…〉 to them which mooue therein These are they who after the vulgar estimation preposterously judge the fine meale of pure literature to be course bran and their own course bran of humane knowledge and observation to be fine meale who with Aesops Cocke refuse the pearle and choose the barley corne 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 intreated of is handled by me not as I would much lesse as it requireth but so as by reason of my bodily infirmities and other defects I could I haue propounded this briefe indigest worke as a short modell and briefe draught to be curiously polished and embellished by some others to whom God hath beene pleased to giue a greater measure of knowledge with more health and strength of bodie and withall a richer Librarie a speciall helpe not in the last place requisite For surely as in other Sciences and arts so also in our transcendent Science of Theologie the Philosophers rule is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist polit li. 3. ca. 12. He that shall excell in his worke must haue excellent tooles to worke withall In the meane time I am bold to present unto your Grace this imperfect worke of perfection in token of my dutifull and humble respect to your Lordship our most worthy Metropolitane and Diocesan To whom wee under your Graces jurisdiction doe by good right owe all canonicall obedience and observance unto whom I in particular doe earnestly desire and wish all spirituall and corporall happinesse here on earth and after everlasting fruition of eternall glorie and felicitie in the Heavens Your Graces in all humble dutie to command CHARLES ODINGSELLS A Table of all the principall things contained in the severall Chapters of this Booke Chapter 1. THE Proeme to perfection Folio 1 Chapter 2. The etymologie of perfection Folio 3 Chapter 3. The divers kindes of perfection Folio 4 Chapter 4. Of Spirituall perfection Folio 5 Chapter 5. Of perfection in the state of grace Folio 7 Chapter 6. Concerning knowledge Folio 9 Chapter 7. Concerning knowledge supernaturall Folio 12 Chapter 8. Of the knowledge of God by affection and not bare apprehension onely Folio 15 Chapter 9. Of the knowledge of God in Christ Folio 16 Chapter 10. Concerning Christs Incarnation Folio 18 Chapter 11. Concerning Christs Passion Folio 20 Chapter 12. Concerning Christs Resurrection Folio 22 Chapter 13. Concerning Christs 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 our selues Folio 31 Chapter 17. Of righteousnesse perfecting the will Folio 33 Chapter 18. Of righteousnesse imputed Folio 35 Chapter 19. Of imputed righteousnesse made ours by faith Folio 37 Chapter 20. Of the different participating of imputed righteousnesse by faith Folio 39 Chapter 21. Of righteousnesse inherent and first of righteousnesse according to morall Philosophie Folio 43 Chapter 22. How Christian inherent righteousnesse differeth from morall righteousnesse Folio 45 Chapter 23. Of the nature of inherent righteousnesse Folio 48 Chapter 24. Of the fruits of inherent justice Folio 49 Chapter 25. Of the nature and qualitie of good workes Folio 52 Chapter 26. That no man by his owne righteousnesse keepeth the Law and is without sinne Folio 56 Chapter 27. Of the growth and increase of inherent righteousnesse Folio 61 Chapter 28. Of spirituall sloath an enemy to perfection Folio 64 Chapter 29. Of three evill qualities in spirituall sloath Folio 67 Chapter 30. What perfection of inherent righteousnesse is attainable in this life Folio 70 Chapter 31. Of perfect righteousnesse in this life more punctually and plainly Folio 73 Chapter 32. Concerning Perseverance Folio 76 Chapter 33. Of perfection in Glorie Folio 80 Chapter 34. Of perfection by immortalitie in Glorie Folio 87 Chapter 35. Of different perfection in Glorie Folio 91 THE PEARLE OF PERFECTION CHAP. I. The Proeme to Perfection THE generations of men had been multiplyed upon the face of the earth above five thousand yeares before the mines of gold were found out in the Westerne Indies And no marvaile seeing the spirituall gold of the Sanctuarie the saving Truth of God in Christ was not discovered unto the Gentiles to Kingdomes and Nations untill the world had continued in blindnesse and ignorance well-nigh foure thousand yeares But as humane truth which with Gollins is temporis filia Gell. noct art lib. 12. cap. 11 the daughter of time though shee be long buryed deepe below yet remaines not alwayes in the darke night of obscuritie but commeth at length to light So the divine and heavenly truth was not alwayes to bee concealed from the miserable lapsed progenie of Adam but by the providence of God was in due time revealed even in plenitudine temporis Gal. 4.4 in the fulnesse of time in the accepted time 2 Cor. 6.2 in the day of salvation Then the Messias the Life and the Truth came into the world then the desire of the Nations the bright morning Starre appeared in our flesh full of grace and truth And He He set mens hearts on fire inflaming them with the loue of truth Hee excited and stirred up the mindes of men to a diligent enquiry and searching after her that so having found her they might goe and sell all to buy her that they might deny themselues and their owne carnall wisedome that they might renounce the world lightly esteeming of transitory pleasures profits and preferments the worlds three minions and darlings and all to purchase the pearle of true perfection a pearle most precious and of inestimable value Which now shineth and giveth a bright luster in the militant Church by grace but hereafter shall bee more admirably polished and adorned by glorie in the tryumphant Church in heaven in the Kingdome of God in that Kingdome whereof according to St. Augustine Aug. Marcelâ—no epist 5. The King is Veritie The Law is Charitie the measure is Eternitie CHAP. II. The Etymologie of Perfection PErfection is in Latine perfectio and this from the verbe perficere compounded of per and facere and it signifieth
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
departure from them and comming againe unto them he saith Joh. 14. v. 29. and this haue I told you before it is come to passe that when it is come to passe yee might beleeue Now wee may not thinke that the Apostles beleeved not before because Christ said that yee might beleeue but as St. Augustine expounds it Aug. in Ioan. tract 79. Creditur autem hoc non â—â—de nova sedaucta this is beleeved not by a new faith but by saith increased For in every vertue 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 fulnesse and perfection Faith is begun in spirituall babes or infants growes and increaseth in proficients is full and perfect in men of ripe yeares who dare boldly considently say as it is written Let us draw neere with a true heart in full assurance of faith Hebr. 10.22 having our hearts sprinkled from an evill conscience and our bodies washed with pure water CHAP. XXI Of righteousnesse inherent and first of righteousnesse according to morall Philosophie THat I may treat of this argument with more perspicuitie to be better understood it is not amisse to follow that old Pule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that will teach well must first looke 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 coÌ„meth to passe that there be many names equivocall signifying more things than one whereby the understanding is apt to be deceived Wherefore it is necessary to consider what is meant by that righteousnesse whereof I am now to speake In the schoole of humane philosophie wee are taught that there be three things in the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is passions powers habits Arist eth 2.4 Now it is not of passions or powers but of habits that we are called vertuous or vicious good or evill And amongst habits is ranked Righteousnesse by which men worke righteousnesse desiring and doing those things that are just And this is taken ambiguously either for a particular vertue or a generall for a particular vertue as when it is made one of the foure cardinall vertues and so distinguished from prudence temperance and fortitude Cicero Offic. 1. as you haue it in the Oratour and in St. Bernard Bern. de confid ad Eug. li. 1. cap. 8. saying Modum justitia quaerit prudentia invenit fortitudo vendicat temperantia possidet justice seekes mediocritie prudence findes it fortitude challengeth it temper ance possesseth it Otherwhile it is taken for a generall vertue a panarie or cornucopia of vertues Whereupon Aristotle saith Arist Eth. 5. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not a particular kinde of vertue but an universall vertue according to that of Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousnesse all vertue is summarily comprised The consideration hereof mooved the Philosopher to magnific it and adorne it with that encomium Arist Eth. 5. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is the glorious evening starre nor Lucifer the bright morning starre so wondered at and admired of men as the vertue of righteousnesse which if wee could behold with mortall eyes it would ravish and bewitch us with the loue of it So greatly so highly did the pagan Philosopher extoll the morall vertue of righteousnesse CHAP. XXII How Christian inherent righteousnesse differeth from morall righteousnesse CHristian righteousnesse excelleth morall righteousnesse as much as supernaturall things things naturall as heavenly things earthly as the spirit the flesh Morall righteousnesse coÌ„meth short of Christian inherent righteousnesse two wayes 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 fountaine flowes humane righteousnesse Surely from humane instruction humane motiues meanes and industrie But our inherent righteousnesse flowes from GOD the onely fountaine of all true good and is by him infused into our hearts through the powerfull operation of his sanctifying Spirit What was the end which the pagan Philosophers aimed at in the exercise of morall righteousnesse Was it any other than that of the vaine-glorious Pharisees in the Gospell the praise of men and their owne glorie But the end which we aime at in our good works is the true end Finis ultimus ultimatus the last end even Gods glory the very butte and marke whereat we shoote the arrowes of all our pious endeavours and holy actions according to that most excellent rule of the Apostle 1 Cor. 10.31 Whether yee eate or drinke or what soever you doe doe all to the glorie of God Againe Christian inherent right cousnesse is notably distingnished from morall righteousnesse for morall righteousnesse 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 righteousnesse inherent it is farre otherwise for the habit is first infused of God not acquired by man or humane meanes then from the habit so infused flow many subsequent acts of righteousnesse even all good workes The man must be righteous before his worke be righteous we must be arbaresy ustitis Esay 61.3 trees of righteousnesse before wee can bring forth the fruits of righteousnesse Math. 7.17 the good tree bringeth forth good fruit but a corrupt tree emill fruit from hence our Saviour inferres this conclusion Wherefore by their fruits you shall know them Now inherent righteousnesse complies with morall righteousnesse in this that it is some times taken for a partioular vertue respecting onely our neigh bour 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 ungodlinesse and worldly lusts wee should liue soberly righteously and godly in this present world There righteousnesse towards man is distinguished from prery towards God and sobrietie in our selues Sometimes it is taken for a generall vertue comprehending many vertues in it so Moses useth it saying Deut. 6.25 And it shall be our righteousnesse if wee obserue to doe all these Commandements before the Lord our God as He hath commanded us Where righteousnesse hath for the proper adequate object thereof God man and our selues Thus St. Peter taketh it after he had said that God is no respecter persons he addes this proose Act. 10.35 But in every Nation he that feareth God and worketh righteousnesse is accepted with him So our blessed Saviour seemes to take it Math. 6.33 Secke yee first the kingdome of God and the righteousnesse thereof and so St. Iohn If yee know that he is righteous 1 Ioh. 2. v. 29. you know that
we that dath righteousnesse is borne of him and in the same Eplistle He that doth righteousnesse is righteous as He is righteous In this fense the Trumpet of grace teâ—â—eth the Law the Law of righteousnesse saying of the Iewes Rom. 9.31 〈◊〉 Israel which followed after the Law of righteousnesse hath not attained unto the Law of righteousnesse So God by Ezechiel Ezech. 18.20 The righteousnesse 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 liue Where he implies all duties of obedience injoyned in the Law to be the way unto life according to that of Moses Levit. 18. â—â— He that doth them shall line in them CHAP. XXIII Of the nature of inherent righteousnesse AS the will of man was depraved and became imperfect through the losse of originall righteousnesse in the state of innocency so it must be in some measure perfected by inherent righteousnesse beforeman be fitted and prepared to passe from the stare of grace unto the state of glorie Inherent righteousnesse called sometimes by Divines regeneration or renovation or inchoation of a new life in us is a supernaturall gift and singular endowment powred into our hearts by God through the operation of his Spirit And by meanes of this habituall endowment wee are inclined and disposed to doe well to obey Gods will to doe those things that are just to be fruitfull in good workes and to worke all righteousnesse And so by degrees we haue Gods image renewed in us and put on the coate which Adam put off for by this meanes wee put on that new man which after God is created in right cousnesse and true Holinesse Ephes 4.24 Now by this righteousnesse we are truely and really just though imperfectly and it is called our owne righteousnesse to distinguish it from the imputed righteousnes of Christ Iesus which is every way most perfect and absolute The chosen vessell of mercie calls it our owne righteousnesse Zanch. in cap. 3. ad Philop. And this he doth as Zanchic observeth for two causes First because it is really and truely infused into our hearts of God by his Spirit and so is made ours Secondly because the actions of pietie equitie temperance and all righteousnesse flowing from it are performed by us For God by his grace giues us a will and desire to serue him and feare him and to doe righteously but it is we that will and desire it is we that serue God and feare him and doe the workes of righteousnesse CHAP. XXIIII Of the fruit of inherent Iustice IF we would goe on still unto perfection we must bring forth the fruit of inherent justice we must walke in the way of actuall righteousnesse and be ever found in the practise of vertue and exercise of good workes we must not suffer the heavenly fire enkindled in our hearts to goe out and die but blow it up daily by vertuous operations and actions Habituall righteousnesse is that roote of grace the branches whereof are holy desires and endeavours and the fruits growing on them are good workes wherein wee must labour to abound that so as St. Peter saith 2 Pet. 1 1â— An abundant entrance may be ministred unto us into the everlasting kingdome of our Lord and Savlour Iesus Christ Now as we see the Rose growing on the branches and crop it for the fragrant smell and other uses but the roote in the ground is hid and wee see it not So the roote of righteousnesse is hid in the heart and seene onely of God who onely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understander of the heart before whom all things are naked and bare even the thoughts of men and Angells but the fruit of good workes is seene 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 practise and exercise of good workes Math. 5.16 saying unto them Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven If wee be living branches abiding in thetrue Vine let us giue eare unto the Vine saying unto us Joh. 15.7.5.8 I am the Vine and yee 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 yee beare much fruit so shall you be my Disciples Here Christ insinuateth that if wee be in him we must bring forth fruit yea much fruit many good workes laying up in store for our selues a good foundation against the time to come 1 Tim. 6.18 that we may lay hold on eternall life We must not verbally only but really professe Christ we must not say Lord Lord but doe what he bids us Marcus Aurelius observeth that the old Greekes were wont to speake much Mar. Auret cap. 8. and doe little but the ancient Romanes were wont to speake little and doe much Let not us Christians be like the talkatiue Grecians but the actiue Romanes 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 least we be no better than the figge treegrowing betweene Hierusalem and Bethany which bare leaues and no fruit and therefore was accursed of Christ It is not suitable to be called Christians and in our liues 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 haue taken on us is not sufficient for us unlesse wee doe the good workes of a Christian What shall the name availe us without workes correspondent Nomenhabes factum non habes saith St. Augustine Aug. in 1. ep Ioan. c. 3. v. 17 thou hast the name but not the deede thou sayest well and doest ill thou wearest Christs liverie and vauntest of the cognisance of his name but indeede thou servest Satan and doest the workes of the Devill and doest the workes of the Devill and art unlesse thou repent to be ranked amongst those miserable for lorne hypocrites of whom St. Paul writes to the Bishop of Crete saying They professe they know God Tit. 2.16 but in workes they denie Him being abhominable and disobedient and unto every good work reprobate CHAP. XXV Of the nature and qualitie of good workes MAnuall Artists doe by a certaine rule trie and examine their worke whether it be right or wrong even so in Religion wee trie and examine our morall actions by the Law of GOD as an infallible rule
If they erre from this rule they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressions evill workes if they accord with the rule and are conformable to the morall Law they are so farre forth to be judged good workes Now in a good worke two things are remarkeable first as it is a worke secondly as it is good for as it is a worke it is from nature as it is good it is from grace and as it is a good worke both from nature and grace and all from God who is the onely author of nature and doner of grace God doth not onely giue us our being and preserue us in it but supports and sustaineth us by his concurrence in all our actions For he as universall and supreme agent hath his influence into all the actions and operations of inferiour agents so that in him we both liue and moue and haue our being and without him wee neither mooue nor worke wee can doe nothing yet in that by his concurrence wee immediatly doe this or that worke it is said to be from us but if it betruely good the goodnesse of it is immediatly from Gods grace working in us both to will it and to doe it of his good pleasure We must alwayes lay this for a ground that good workes must flow from the fountaine of faith without which it is impossible to please GOD Omne etenim pietatis opus Prosp in Epigram nisi semine recto exoritur fidei peccatum est Everie pious worke is sinne if it grow not out of the right seede of faith In the next place wee are to consider that the goodnesse of a morall act depends of two things First the object secondly the circumstances Pet. Soto de instit sac part 2◠lect 4◠The object is some dutie of obedience commanded in the Law the circumstances are the end time place c. but the chiefest is the end intended for this according to Aquinas doth qualifie and specifie the act for actus exterior saith he informatur ex voluntate Aqui. in Rom. ca. 14. lect 2◠Rom. 2.14 the outward act is formed by the will that is intending such an end Now when the Gentiles which haue not the Law doe by nature the things conteined in the Law their works are morally good in respect of the object But because they intend not Gods glorie but their owne they faile in the circumstance their intention is evill and consequently their workes Whereupon St. Augustine considering that they neither proceeded of faith nor aimed at the right end remoues all goodnesse 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 worke for intention makes the worke good and faith directs the intention And after Non valde aspicias quid facit homo sed quid cum facit aspiciat Doe not greatly obserue what a man doth but what he aimeth at when he doth it And indeed heathens and hypocrites doe good works quoad genus operis but not quoad intentionem mandantis they doe the worke conteined in the Law but not according to the intention of the Commander who intendeth his owne glorie And so their workes although they seeme glorious and specious to men yet are they but like an earthen pot guilded over which seemes gold and is not or like grapes curiously painted on the wall which the birds flie to but cannot feede on them Sunt opera saith St. Augustine Aug. in Ioan. tract 25. quae videntur bona sine fide Christi non sunt bona quia non referuntur ad eum finem ex quo sunt bona there be workes which seeme 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 usuall 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 relieue the poore and such like may be good in the substance of the act and yet come short in the circumstance and faile in the manner Whereas we know that God lookes not so much to our doing as to our well-doing and as it hath beene observed by Divines Flor. Granat parte 6. ca. 4. Deus non tam remunerat verba quà m 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 patient continuance in well-doing seeke for honour and glorie and immortalitie eternall life Moses said unto the house of Israell Deut. 6.25 it shall be our righteousnesse if we obserue to doe all these Commandements before the Lord our God as he hath commanded Not onely that which he hath commanded us but in such manner as he hath commanded For that which is good loseth the beautie and glory of the goodnesse of it when it is not done after a good manner Men spend a part of their life idely doing nothing another part carelesly in doing that which concernes them not and another part wickedly in doing ill But wee that are Christians must endeavour to spend all our dayes in doing well and striue to imitate our gracious Saviour of whom it is said Mark 7.37 He hath done all things well The sonne of Amos exhorteth us to learne this lesson saying Cease to doe evill learne to doe well Esa 1.16 17. And the Lord God himselfe in the beginning of times said unto Cain the second man in the world If thou doest well shalt not thou be accepted Gen. 4.7 if thou doest not well sinne lieth at the doore O let us then be diligent in well-doing painfull labourers in Christs Vineyard let us be fruitfull in good workes committing the keeping of our soules unto God in well-doing as unto a faithfull creatour CHAP. XXVI That no man by his owne righteousnesse keepeth the Law and is without sinne THe morall Law is a rule of obedience telling us what we ought to doe not teaching us what we are able to doe As long as wee are in this bodie 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 wee cannot doe what we would and consequently wee cannot keepe the Law as we would Upon this unavoidable Supposition I may conclude that it is a vaine and needlesse speculation to dispute of mans possibilitie to keepe the Law and so to be without sinne 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
there the same Father speaking of the just and righteous saith Bernard ub◠suprà Iustus 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 alwayes hungreth and thirsteth after righteousnesse So that if he might liue alwayes he would alwayes as much as in him lieth striue to be more righteous But as the emptiest bladders are most filled with winde so the poorest Christians haue many times the greatest conceit and opinion of their own sufficiency they thinke they haue enough when as in truth they haue a great deale 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 haue I kept from my youth up Mat. 19. v. 20 21. what lacke I yet but the wisedome of GOD threw downe his pride and stopped his mouth with a Si vis esse perfectus c. If thou wilt be perfect goe and sell all that thou hast and giue to the poore and thou shalt haue treasure in heaven This was a corrosiue 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 effectuall charitie and loue of God we should be readie and willing upon just occasion actually to relinquish father and mother wife and children our goods our lands our liues and all things for the asserting of GODS glorie and for the testimony of Iesus This historie of that young man in the Gospell teacheth us how forcible a remora the loue of the world and worldly things is to stay the shippe of the Christian soule saying on in her voyage unto perfection and felicitie Whereupon the Apostle St. Iohn cryes amaine unto us 1 Iohn 2.15 Loue not the world nor the things of the world for if any man loue the world the loue of the Father is not in him CHAP. XXIX Of three evill qualities in spirituall sloath ACarelesse negligence of our estate in pietie is attended with three evill properties First it is cold and remisse in proficiency secondly it is heavie and dull in going on to perfection thirdly it is a waster and destroyer of grace and so a maine enemie to perfection Wherefore this spirituall sluggishnesse is by Iohannes de sancto Geminiano aptly compared to Saturne the highest planet for three things First He is infrigidativus of a cold qualitie Ioan. de Sanct. Gem. de exempl Simili◠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 Saturne is of a cold cooling qualitie causing coldnesse in the inferior bodies and exciting melancholy So spirituall sloath makes a carelesse Christian become cold and remisse in charitie in the loue of God and man for he neither so loveth GOD objectivè as to will more good to Him than to any creature neither doth he so loue Him appretiativè as to value Him at a higher rate or price than the whole world or his owne life Nedum intensivè much lesse doth he loue God with a greater and more ardent degree of loue than his owne life or any other creature And seeing the love of our neighbour is the reflection of Gods loue in out hearts this being so remisse that other of necessitie must be very coole and so coole as that he neither loveth his neighbour as himselfe after the rule of the Law nor as Christ loved us which is the rule of the Gospell So that whereas inward perfection consists in the loue of God and our Neighbour saith Aquinas Aquin. in Heb. cap. 6. lect 1. the spirituall sluggard must needs come short of perfection being so cold and defectiue in this golden vertue of Charitie which is Vinculum perfectionis Col. 3.14 the very bond of perfection Againe as Saturne is of a slow motion finishing his course through the Zodiacke in no lesse than thirtie yeares so the spirituall sluggard is very slow in the use of grace and exercise of good workes going so slowly on unto perfection as that he doth scarce formicinum gradum movere mooue as fast as the pismire and stands in neede to be brobd with Salomons goade and set on his way with a Vade ad formicam piger c. Goe to the Ant thou sluggard Prov. 6.6 consider her wayes and be wise which having no guide over-seer or ruler provideth her meate in the summer and gathereth her food in the harvest Lastly as Saturne is destructiue to young ones lately brought forth so spirituall drowsinesse and remissenesse even slay the fruits of grace and vertue when they begin to spring up If any pious motions to good be lately engendred in the heart either by reading the word of life or hearing it read preached or expounded or by private admonition or any good meanes by and by this pestilent vice is readie to strangle them in the birth Children borne under the dominion of Saturne are not vitall many times die within a few dayes as the Astrologers say so good motions begunne in the spirituall sluggard oft die as soone as they be borne and so never come to perfection So that whereas Fulgentius saith of Saturne Filios verò suos comedisse fertur Fulg. Myth ad Catum l. 1. in Fab. Sat. quòd quodcunque tempus gignit consumit He is said to devoure his sonnes because whatsoever time begetteth it consumeth this spirituall sloath doth it not in a long tract of time but in the nativitie or soone after for this common pernicious vice is like the red Dragon in the Apocalyps Apoc. 12.4 which stands before the woman readie to be delivered for to devoure her childe as soone as it is borne But wee must shake off this pestiferous Viper wee must be vigilant and stand upon our watch every houre least whilst wee sleepe the enemie come and sow tares amongst the good seeds of grace sowen 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 againe with the cold water of carelesse remissenesse and negligence but as the Trumpet of grace exhorteth let us with all diligence and holy endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 blow up the sparkes of grace already sparkling in our soules let us by all meanes nourish them but not extinguish them that so we may grow up into Christ our head unto a perfect man following the most wholesome counsell 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
Iesus Christ to him be glorie both now and for ever Amen CHAP. XXX What perfection of inherent righteousnesse is attainable in this life MOst absolute and infinite perfection of righteousnesse is onely in God who is that light in whom there is no darknesse at all of whom the sweet singer of Israel could say Psal 145.17 The Lord is righteous in all his wayes and holy in all his workes But that righteousnesse which is in man is finite and limited and such is all the perfection he can attaine in it and both accrew unto him by participation from him who is the fountaine of righteousnesse and perfection Now that perfection compatible to man Aquin. in Phil. cap. 3. lect 2. is two-fold 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 glorie What perfection of righteousnesse wee may attaine in the way of this life wee are now to enquire of and in searching it out wee shall finde all our perfection attended with much imperfection Haec hominibus sola perfectio si imperfectos esse se noverint Heron. adv Peti li. 1o. This is the onely perfection in men if they acknowledge themselues imperfect But how shall we know and acknowledge our selues imperfect but by finding out in our selues the defect and want of those things whereby we should be perfected and by what other meanes can wee possibly be perfected than by knowing God and beleeving in God and loving God and obeying God For by such knowledge faith charitie and obedience Christian perfection is attained But alas as the Apostle saith 1 Cor. 13.9 wee know in part and so wee beleeue in part and loue God in part and obey him in part St. Gregorie therefore knits the foure linkes of this chaine 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 wee know God so much wee obey him in our workes such as our knowledge is of him such is our obedience to him such is our righteousnesse and hereupon St. Iohn saith Hereby wee know 1 Iohn 2.3 that wee know him if wee keepe his Commandements Now wee cannot keepe his Commandements unlesse wee loue him for this is the loue of God 1 Ioh. 5. v. 3. that wee keepe his Commandements and wee cannot loue him unlesse we beleeue in Him Gal. 5.6 for faith worketh by loue and we cannot beleeue in Him unlesse wee know him and can say with the Apostle Scio cui credidi 2 Tim. 1.12 I know whom I haue beleeved That wee may be perfect wee must haue perfection two wayes Aquin. in Heb cap. 5. lect 2. saith Aquinas First secundùm intellectum in our understanding by being able to discerne and judge aright of things secondly secundùm affectum in our affection by charitie cleaving wholy to God For charitie is in a sort of as large extent as inherent righteousnesse being the fulfilling of the Law the mother of obedience and every good worke We are perfect in that wee haue faith hope and other vertues truely in some measure but in that we haue them not in full measure we are imperfect and so our perfection though true is still imperfect St. Paul said of himselfe he was not perfected Phil. 3.12 after in the fifteenth verse he calles himselfe perfect Fulg. de praedestin ad Monimum li. 10. Whereupon Fulgentius saith of him He was perfect by expectation of reward imperfect through wearisomenesse of the combat Hee was perfect in that with his minde he served the Law of God he was imperfect in that with his flesh he served the Law of sinne Thus it was in the chosen vessell of mercy much more in us in whom all our perfection is ever attended with many imperfections CHAP. XXXI Of perfect righteousnesse in this life more punctually and plainly AS all the lines in a Circle passing from the Circumference through the mediate meete in the Center So all the righteous workes of the Saints proceeding from grace through faith are terminated and meeâ—e in the Center of Gods glorie 1 Cor. 10.31 according to that precept of the Apostle Doe all to theglorie of God and surely to doe 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 referre all our actions totally and actually to God and his glorie is perfectio patriae the perfection of our heavenly Countrie and not to be found in any man on earth saue in Christ onely who in the dayes of his flesh was both Viator and Comprehensor both in the state of grace and state of glory But Aquin. â—bâ— supra as Aquinas saith againe to apply our hearts in nothing unto that which is against God and referre 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 necessitie of salvation No man doth actually referre his whole life unto God and his glorie Eccles 7.20 James 3.2 for there is noman just an earth which doth good and sinneth not and in many things wee all offend David and St. Peter and other holy men of God had their faults and errors and yet were habitually righteous therefore remarkeable 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 〈…〉 minde not by some event of workes 〈…〉 none could be righteous none would 〈…〉 none could expect the reward of glory it is the triumphant Church which is all faire and there is no â—â—â—â—â—ish in hen There fore howsoever the perfectists conâ—â—â—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 lesse he doth nick cease to be holy and just seting in affection he retaines sanctitis So that still a man may be habitually righteous who is not without all error and actuall prevarication To loue and affect holinesse is a degree of holinesse 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
had temperamentum absolutè temperatissimum a temperament absolutely most temperate such as none but he and the Second Adam are supposed to haue yet that was not sufficient to immortalitie And therefore by Gods gracious indulgence he might freely feede on the tree of life by meanes whereof he might be preserved from decaying by age or any other cause and that through some naturall vertue in the tree or rather Gods blessing or both And thus Adam was mortall Aug. ubi suprd conditione corporis animalis by the condition of a naturall body but immortall 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 haue beene mortall neverthelesse if he had not sinned Valles sacra Philos c. 6. fuisset nunquam moriturus he should never haue died as Vallesius aptly noteth So then no sinne Rom. 5.12 no death By one man sinne entred into the world and death by sinne Contrary to the heresie 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 haue beene immortall Immortalitateminori in qua posset mori Aug. Ench. cap. 105. with a lesser immortalitie wherein he had a power to die saith St Augustine-Quamvis major futura sit in qua non possit mori although a greater immortalitie be to come wherein he cannot die And this must be in Heaven in the state of glory where is no disobedience or sinne and consequently no death Rom. 6.23 for as the Apostle saith the wages of sinne is death Christ Iesus is our life Col. 3.4 both here in the kingdome of grace and there in the kingdome of glorie For He as head and fountaine of life communicateth life to all the members of his mysticall body He being the last Adam who was made a quickening Spirit 1 Cor. 15.45 enlivening us not onely with naturall sensitiue and rationall life as our Creator but also with spirituall life as our Redeemer and eternall life as our Glorifier Augustus the Emperour 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 himselfe not immortalitie but aneasie death without paine But our blessed Saviour did not onely pray for but doth also giue unto his friends his my sticall members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immortalitie for speaking of them his Sheepe Iohn 10.28 he saith I giue unto them eternall life and they shall never perish neither shall any man plucke them out of my hands Our life consists in the knowledge and loue of Christ saith Aquinas we know Him Aquin. in Colost cap. 3. lect 1. and loue Him in this world in part and it is our spirituall life we shall know him and loue him in the other world perfectly and that will be eternall life As the first Adam brought death into the world so the second Adam abolishing death 2 Tim. 1.10 hath brought life and immortalitie to light Aug. in Ioan. tract 22. Who according to St. Augustine speaketh on this wise to thee Wouldst thou not erre I am the way Wouldst thou not be deceived I am the truth Wouldst thou not die I am the life Iohn 14.6 I am the way the truth and the life So may I say unto thee Wouldst thou not haue thy body perpetually detained under the power of darknesse and dominion of the graue Iohn 11.25 Loe He saith I am the resurrection and the life Beleeue on me let me be thy spirituall foode feede on me by faith for He that eateth my flesh and drinketh my bloud bath eternall 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 Iohn 3.2 For now we are sonnes of God saith St. Iohn but it doth not yet appeare what we shall be It is not here revealed unto us we are unworthy to know it we are unable to comprehend it Onely thus much we are taught out of the divine Oracles that in the stole of glorie we shall see God clearely face to face wee shall with unspeakeable joy and delight ever behold Him who is the blessed life of man saith St. Augustine Aug de civit Dei lib. 19. cap. 26. whom to behold is life and the life is eternall CHAP. XXXV Of different perfection in glorie SPirituall gifts and graces are diversly 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 cardinall vertue he saith Rom. 12.3 6. God dealeth to every man the measure of faith and a proportion of faith and entreating of chastitie 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 receiue this saying Math. 19.11 Ambr. de voc gent. li. 2. c. 3. saue 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 workes of grace are varied after many manners and innumerable differences and in the severall kindes of gifts there be unlike degrees and unequall quantities Now as there are many different degrees of grace in the militant Church so there be also many different degrees of glorie 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 Ioan. cap. 14. v. 2. in my Fathers house are many mansions saith they are diversae meritorum in una vita aterna dignitates diverse dignities of merits in one eternall 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 diverse merits Here note by the way that St. Ambrose St. Augustine St. Hierome and other of the ancient Fathers by merits so frequētly