Selected quad for the lemma: knowledge_n
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A08457
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The pearle of perfection sought after by Charles Odingsells, Doctour of Divinitie
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Odingsells, Charles, d. 1637.
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1637
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STC 18782; ESTC S113411
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51,839
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106
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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
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