Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	angel_n	glory_n	jesus_n	1,324	5	5.7068	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08457	The pearle of perfection sought after by Charles Odingsells, Doctour of Divinitie	Odingsells, Charles, d. 1637.	1637 (1637)	STC 18782; ESTC S113411	51,839	106

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 gla●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 tan●●n bra●iu●● violeri●● 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 ●●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 fir●●●● 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 b●fully f●●led with glorie none shall want all 〈◊〉 enough Prosp de vita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. cap. 4. all shall haue 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 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 ●●●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 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 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 h●nc dignumque judico qui typis mandetur Tho. Weekes R. P. Epo Lond. Capel domest

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