Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	scripture_n	write_v	8,544	5	5.9050	4	true

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

by existing in time and place did give a being thereto and by assuming a most compleat and perfect body which being both elementary vegetative sensitive c. he did contribute essence to the Elements Vegetables living Creatures c. even so by the personal union and perfect conjunction of his divine and humane nature which personal union is to be considered before the humane nature alone or those other subordinate natures comprehended in it viz. sense vegetation corporeity he hath created the Angels which are a middle nature betwixt God and Man so that the whole Creation seems to be a most perfect Scheme Image or Shadow of the Word incarnate and all the variety thereof in each particular analogically received from his fulness Although quoad nos the Word incarnate may seem to be the second Adam who may seem to us to have existed in the world before him yet quoad Deum he is the beginning of the Creation of God and the protoplast of mankind after whose image Man was made Who by the conjunction of his divine and humane nature is the Supporter and Bearer of the whole world to whom each Creature ows its being by whom as an efficient cause by whom as a final cause and by whom as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world was made and whithout whom in each of these respects was not any thing made that was made Who in his divine nature is ubiquitary and in his humane nature was in the midst of time generally taken conversant in the midst of the then habitable world and in the very midst of time strictly taken did without doubt locally descend together with all the immateriate powers of the humane nature into the bottom centre or midst of all circumference which could not be * Si unum corpus per aliud penetraret sequoretur corpus non esse corpus sed substantiam incorpoream quantitatis expert●m quod absurdum est manifestam implicat contradictionem Quemadmodum Damascenus l. 1. Orthodoxae fidei cap. 3. ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except he should have put off the material and corporeal part of his humanity not reassuming the same until his assent from the infernal pit Now such must necessarily have been the * Rationi consentaneum est eam fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis illius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut si omnia ossa ejus fracta fuissent statim conglutinarentur Probabile autem est tam balsamica polluisse vi humores illius corporis ut vulnera in exterioribus inflicta mortem non conciliassent sed innato corporis balsamo humoribus sc illuc deflu●ntibus sanari potuissent Methodum igitur isthanc frustrancam frangendi ossa ejus omniscia recusavit providentia Et ad vulnera quod attinet previdit ut non tantum exteriora infligerentur sed ut ipsum cor lancea perfoderetur ita ut ex ipso corde sanguis efflueret ab ejusdem capsula sc pericardio aqua dimanaret exact crasis or temperament of that most perfect and compleat body which the Word did assume that it is conjecturable that it might suffer and be deprived of its form by solution of continuity rather then from any internal principles proceeding from a depraved habit or evil constitution and being deprived of its form it is probable it should be incapable of corruption in that it is impossible it should have been produced by generation The Soul is ravished with the contemplation hereof being not able to express a tythe of what she cannot but conceive being so oppress'd and overwhelm'd with reason that she cannot possibly utter her notions herein except she had cloven tongues to multiply her expressions For the Word incarnate is that All in All both of finity and infinity wherein are all the reasons of things together with their beings concentred whereby corruption hath a possibility to put on incorruption and mortality to put on immortality For as his being in the world caused the world to be so the perfect conjunction and personal union of his divine and humane nature which can never be disjoyned giveth an eternal precarium esse to the whole humane nature or a possibility to all man-kinde to enjoy an eternal being yet must the whole world besides necessarily return unto its first nothing whose existence is but as a parenthesis in infinity in which parenthesis the two extreams viz. Creation and Annihilation must necessarily be equally distant from that point in the midst wherein the Word did exist to give an absolutely finite being thereto At the dissolution whereof it is necessary that the Word incarnate do actually exist in the world to impose a period thereto whose commencement did depend upon his actual existence therein by recollecting into himself that scattered light which is tutelary to the world which was at first from him dispersed before whom the whole world must necessarily be collected together with the angelical nature which is the next and immediate supporter thereof and must be rolled up as a Book and then being deprived of its tutelary light must pass away as a Scheme the glory whereof shall no sooner be reassumed into the Word then reflected upon the humane ashes to revive the same into an incorruptible and eternal being After this manner doth the rational Soul ascribe the Creation of the World to God as the first efficient cause thereof which one God she doth demonstrate by reason to have subsisted personally three in the very act of Creation but in a more special manner she doth ascribe the Creation to the Word which is the second Person in the Trinity whose actual existence in the world gave a being thereto In the contemplation whereof she cannot but discern with the Eye of Reason that all those mysteries which the holy Scriptures hold forth unto us are not at all repugnant to Reason As that the Word was incarnated in the fulness of time having been eternally conceived by the Holy Ghost that he took upon him the humane nature that he died by a violent death that he descended into hell with many others Having found out in the Book of Nature those mysteries which are express'd in the Scriptures she comes in the next place to observe whether those things less mysterious in the Scriptures be not also written in the Book of Nature In the holy Scriptures which are the written Word of God the Soul conceives her self chiefly concerned as a rational creature for there is no other creature in the whole world except man alone to whom the Scriptures do properly belong before whom God hath set the way of good and evil upon the onely account of rationality having breath'd into him the breath of life whereby he became a reasonable Soul although all other inferior creatures do owe continual praises to God for their being whereupon they are commanded to observe the Sabbath which is by God an appointed time of thanks to