Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	flesh_n	soul_n	13,044	5	5.6631	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30114	Man in paradise, or, A philosophical discourse vindicating the soul's prerogative in discerning the truths of Christian religion with the eye of reason	Bunworth, Richard.	1656 (1656)	Wing B5475; ESTC R176545	21,633	105

himself conceiving although he be essentially the same The Soul whose property it is to try all things and by discourse either to reduce her superficial conceits into impossibilities and so pass them by as phantasmes or else to prove them necessary and then to retain and embrace them as eternal Truths doth by such-like preceding discourse prove an absolute necessity of the eternal being of one God whose every action is but one action and that eternal in which eternal action which is also himself who is actus purus he hath eternally subsisted personally three in which personal subsistency he hath eternally created the World The Soul having contemplated the World in fieri comes now to take a survey thereof as it doth exsist in facto esse In this place she doth not consider it as consisting of such and such parts or containing such and such particular creatures but she onely looks upon it as a finite being contradistinct to infinity and first she discourseth the nature of time defining it according to common Philosophy to be mensura motûs Coeli per prius posterius But being jealous lest she should impose upon her self by a paralogism and so be mistaken in the finding out of that most precious Jewel which she so earnestly seeks after viz. Truth she rests not contented with this definition but convinceth her self of the nature of time by comparing it with Eternity Eternity is a duration without either beginning or ending having neither priority nor posteriority but indivisible Time is a duration having both beginning and ending and is in it self divisible into priority and posteriority Time as time whether we look upon all time or the least particle thereof doth consist of these two essential parts viz. the later and the former which have their dependence upon a point or moment in the midst thereof If then before all time there was one onely infinite being who by the position of his Word in time caused time to be the rational Soul collects from hence together with what is premised that the Word of God was in the fulness or midst of all time to impose a period to the former and a commencement to the later time or to constitute the essential parts of time viz. priority and posteriority by being in the midst thereof And seeing it is that middle point which doth by dis-joyning duration give a being to priority and posteriority we must necessarily conclude that the Word of God which is the second Person in the Trinity not onely in his eternal essence but also in his existence in the fulness of time was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God Now the Soul comes to examine the nature of place which saith she is that determinate and circumscrib'd ubi wherein a body is contain'd which can neither be named nor rightly understood without the presupposition of a body * Corpus a Philosophis dicitur esse in loco bifariam sc vel circumscriptive quatenus ab alio corpore extrinsecus ambiente continetur vel repletive quateuus sua m●le occupat replet certum spatium locale Priori modo quicquid est corporum excepto Caelo supremo localitatem habet Posteriori autem modo de omni cor●ore simpliciter localitas praedicatur Omne enim corpus est quantum quatenus quantum est extensum in longum latum profundum quatenus est extensum habet certum situm distantiam partium ac proinde certum spatium locale replet ac occupat insomuch that it is impossible there should be a body which is not in place as also that there should be place which doth not contain a body so that a body and place have a relative convertibility the one to the other and are so mutually reciprocated that the one being granted the other is necessarily presupposed The Soul from hence collects that if the Word of God did so exist in place as to give a being thereto the Word of God did assume a body which being from eternity conceived in the minde of God as the onely Idea and platform of the whole creation must necessarily be of the nature of the perfectest of bodies which is flesh The Soul is now arrived to the incarnation of the Word The Word saith she became flesh and dwelt amongst us yet in such a Tabernacle as might be the patern of the great Temple the World as also of other living Temples of the Holy Ghost Here she conceiveth that though flesh in the general be the perfectest of bodies yet not any manner of flesh could make a fit Tabernacle for the Word to dwell in but such onely as should contain all the variety of the whole world which is the humane nature Here the Soul contemplates the Word incarnate to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man having a perfect humane body and rational Soul personally united with his Divinity This personal Union of the divine and humane nature of the Word must necessarily be the immediate act of God and consequently that body which the Word did assume although as it was perfectly humane it should necessarily consist of flesh and blood other such essential parts as do constitute an absolute humane body could not be produced by generation according to the will of man having no need of seminality to contribute unto it its plastick or formative virtue not onely in that it was eternally conceived in the minde of God as the Idea of the whole Creation but also in that it did exist in the fulness of time which is the beginning of all time according to the true notion thereof In this moment or middle point which gave time a being which doth divide and couple time with eternity and doth dis-joyn and unite priority with posteriority which is in a several respect both time and eternity I say in this both temporal and eternal duration was the light created in this fulness of time was the Word incarnated which Word incarnate is both God and Man the image of God and the light of Man and Man is the image or shadow of that light This at the first view may seem mysterious and profound yet after a more inward scrutiny it squares with the humane intellect being pure quintessentiated and sublim'd reason for time is so included in interwoven with and as it were strung upon eternity that eternity is both the centre and the circumference the poles and the axle-tree of all time and according to the notion we have of time together with its dependence upon and connexion with eternity we must necessarily grant some duration to be both time and eternity wherein we imagine the first act of the Creation to have been performed Which first act of the Creation the rational Soul demonstrates to have been the incarnation of the Word as a cause and the Creation of light or the angelical nature under the notion of an immediate effect for even as the Word