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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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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
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