Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	life_n	name_n	write_v	18,504	5	6.4426	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44666	The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...	Howe, John, 1630-1705.	1668 (1668)	Wing H3015; ESTC R19303	281,960	488

glory of God Your hearts being bent thitherward and made willing to run through whatsoever difficulties of life or death to attain it Do not think that Christ came into the world and dyed to procure the pardon of your sins and so translate you to heaven while your hearts should still remain cleaving to the earth He came and returned to prepare a way for you and then call not drag you thither That by his Precepts and Promises and Example and Spirit he might form and fashion your Souls to that glorious state And make you willing to abandon all things for it And low now the God of all grace is calling you by Jesus Christ unto his eternal Glory Direct then your eyes and hearts to that marke the Prise of the High calling of God in Christ Jesus 'T is ignominious by the common suffrage of the civiliz'd world not to intend the proper business of our Callings To your Calling to forsake this world and mind the other make hast then to quit your selves of your entanglements of all earthly dispositions and affections Learn to live in this world as those that are not of it that expect every day and wish to leave it whose hearts are gone already 'T is dreadful to dye with pain and regret To be forced out of the Body To dye a violent death and go away with an unwilling refluctant heart The wicked is driven away in his wickedness Fain he would stay longer but cannot He hath not power over the Spirit to retain the Spirit nor hath he power in death He must away whether he will or no. And indeed much against his will So it cannot but be where there is not a previous knowledge and love of a better state where the Soul understands it not and is not effectually attempered and framed to it O get then the lovely Image of the future glory into your minds keep it ever before your eyes Make it familiar to your thoughts Imprint daily there these words I shall behold thy face I shall be satisfied with thy likeness And see that your souls be inrich't with that righteousness Have inwrought into them that holy rectitude that may dispose them to that blessed state Then will you dye with your own consent and go away not driven but allur'd and drawn You will go as the redeemed of the Lord with everlasting joy upon their heads As those that know whether you go even to a state infinitely worthy of your desires and choice and where 't is best for you to be You will part with your souls not by a forcible separation but a joyful surrender and resignation They will dislodge from this earthly Tabernnacle rather as putting it off then having it rent and torn away Loosen your selves from this body by degrees as we do any thing we would remove from a place where it sticks fast Gather up your spirits into themselves Teach them to look upon themselves as distinct thing Inure them to the thoughts of a dissolution Be continually as taking leave Cross and disprove the common maxime and let your hearts which they use to say are wont to dye last dye first Prevent death and be mortifi'd towards every earthly thing beforehand that death mave have nothing to kill but your body And that you may not die a double death in one hour and suffer the death of your body and of your love to it both at once Much less that this should survive to your greater and even incurable misery Shake off your Bands and Fetters the terrene affections that so closely confine you to the house of your bondage And lift up your heads in expectation of the approaching Jubilee the day of your redemption when you are to go out free and enter into the glorious liberty of the Sons of God When you shall serve and groan and complain no longer Let it be your continual song and the matter of your daily praise that the time of your happy deliverance is hastening on that ete long you shall be absent from the body and present with the Lord. That he hath not doom'd you to an everlasting imprisonment within those closs and clayie walls wherein you have been so long shut up from the beholding of his sight and glory In the thoughts of this while the outward man is sensibly perishing let the inward revive and be renewed day by day What Prisoner would be sorry to see the walls of his Prison House so an Heathen speaks mouldering down and the hopes arriving to him of being delivered out of that darkness that had buried him of recovering his liberty and injoying the free air and light What Champion inur'd to hardship would stick to throw off rotten rags rather expose a naked placid free body to naked placid free air The truly generous soul to be a little above never leaves the body against its will Rejoyce that it is the gracious pleasure of thy good God thou shalt not always inhabit a Dungeon nor lie amid'st so impure and disconsolate darkness that he will shortly exchange thy filthy Garments for those of Salvation and Praise The end approaches As you turn over these leaves so are your days turned over And as you are now arrived to the end of this Book God will shortly write Finis to the Book of your Life on Earth and shew you your names written in Heaven in the Book of that Life which shall never end FINIS Senec. * Pruritus disputandi scobies Ecclesia * Ut ulcera quaedam nocituras manus apoetunt tactu gaudent faedam corporum scabiem delectat quicquid ●x●sper●t Non alitè● dixerim his m●ntibus in quas voluptates velut mala ulcera crupê unt voluptati esse laborem vex●tionemque S●n. de tranquillitate an●●● Sen de Brev. vit * Nihil est Deo similius aut gratius quam vir animo perfectè bonus c. Apul. de Deo So●●atis * Inter bonos viros ac Deum amicitia est conciliante virtute amicitiam dico etiam necessitud● similitud● c. Sca de prov * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Min●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dyonys Halicar Antiq. Rom. lib. 8. Rom. 2 6 7 8 9. * Rom. 16 18. Phil. 3. 19. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The v●lgar Latine E●oautem 〈…〉 appa●c●o ●o●spectui 〈◊〉 satiabo● 〈◊〉 ●●p●●u●ri● glo●ia tua Exactly following the Seventy as doth the Ethiopique the Chaldee Paraphrase disagrees little the Arabique lesse the Sy●i●ck mistook it seem● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read that word saith which we read likenesse Hieronymus juxta Hebr. reads the words exactly as we do Ego in justi●iâ vi●●bo faci●m tuam implebor cum evigilavero similitudine tua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seems best to be rendered here by or through righteousness as by the condition

multi ex scholasticis Palud in 4. dist 49. q. 1. Ar● 3. Corel 2. Thom. de A●gent q. 2. Art 1. Major q. 4. H●nr qu●●ibet 7. Zumel 1. p. q. 12. Art 5. disp 2. c●ncl 3. Ita O tuphr de virtute poe●tenti Whether there be any ve●bum creatum the product of intellection The Thomists are themselves divided Their more common opinion is that there is none as Ledesma assures us telling us also his reason why he conceives there can be none Beati no● forma●t verbum in videndo Deo sed plus vident quam verb● creato dicere p●ssunt nam beatus per visionem beatam quamvis non vi●eat infinitè videt tamen infinitum which is their great argument against any intelligible species he further addes sicut visio Dei quae est in ipso Deo h●bet pro principio specie intelligibili ipsam Divinam Essentiam protermino ips●m Divinam Essentiam visio beatorum est ità supernaturalis divini ordinis participatio divi●ae visionis ita perfecta ut ipsa etiam habeat pro principio specie intellig●bili divinâ Essen●iā p●otermino sive verbo producto ipsammet divinā Ess●ntiā So that the principle and term of this vision are own'd to be nothing else but the simple Divine Essence Concerning the formal act it self it is much disputed whether the creatures intellect do at all effectively concur to it or whether God himself be not the onely efficient or agent in this vision Some stick not to a●●irm the latter Marsil in 3. q. 1. Palud in 4. dist 49 q. 1. A●t 2. referente Led●s●â and say plainly that the action of the in●eriour agent wholly ceases and the superiour onely acts the same thing that D. M. Causabon in his Enthusiasm charges one M●ximus with who in a book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T●at the Soul taken into immediate union 〈◊〉 Go● loses all us k●owing power though this be not distinctively spoken of the state of glory And what doth this amount to but that while they are eagerly contending about the Saints blessednesse and too curiously labouring to explicate the manner of their seeing God they unawares destroy the subject of the question and deny that they see him at all and so upon the whole dispute themselves into a worse than P●ganish infidelity And even the rest that agree in the sense of the passages above recited will not be easily able to avoid the charge of as intollerable consequences which it is my businesse here onely to discover and not to determine any thing in this controversie whiles I tax the too much boldnesse of others who adventure it And here not to insist on the absurdity of what they say concerning the intelligible species in general let it be considered 1. That the Divine Essence is said to be united to the intellect of the blessed as an intelligible species 2. That the intelligible species in the businesse of intellection and the intellect become one another do not remain distinct things united but are identified 3. That hence in understanding God the intellect is deified and becomes God which naturally followes from the two former and is moreover expressely asserted in plain words What need is there to presse this Doctrine with hard consequencies or how can it look worse than it doth already with its own natural face Nor can I apprehend which way it should be made look better For should it lay claim to that favour to be understood acco●ding to the usual sense of the peripat 〈◊〉 m●xime Intellectus intelligendo sit omnia it will be found manifestly to have precluded it self That maxime is wont to be understood thus that the intellect becomes that which it understands 〈…〉 by putting on the species or likeness of its Object the representation of it For instance when I form in my mind the notion of a mountain my understanding becomes an Ideal or Spiritual mountain it becomes that species which is liable to more exception too than I shall now insist on and looks more like the language of a Poet than a Philosopher that is now formed there and not the material mountain it self But how shall this assertion The understanding by its act of understanding God becomes Go● be capable of that int●rpretation i. e. It becomes his likeness his Id●a his representation now formed in it when any such intervening likeness or representation is utterly denied and th●t supposed species is said to be the simple Divine essence it self and if the Divine essence it self be that species by which 't is understood will it not follow from that other Arist●t●●an axiome which with them must signifie as much as a Text from Saint Paul s●●bile 〈…〉 That our very knowledge of God must be God too or would they disown that maxime sure when once the faculty is supposed dei●ied the act immanent in it cannot be a created accident nor can that maxime understood of the 〈…〉 or the 〈…〉 denied by them And sure if the Saints k●owledge of God the likeness of him in their 〈◊〉 be God their holiness the likeness of him in their h●arts must be so too How absurd then would it be to use that Scripture language and speak of these under the names of Gods image or likeness when 〈◊〉 and 〈◊〉 are notion● so vastly disagreeing and since a Saints knowledge and holiness here and in heaven differ but in degree they can be here on earth nothing but God dwelling in them And supposing that Scotus have better defended than his adversaries impugned the real identity of the soul and its faculties that must be deified too However wh●t could be imagined more absurd than that the substance of the soul should be a creature and its faculty God Whence then do we think that modern familists have fetch their admired non-sense Whom have they had their original instructors or who have taught them that brave magnificent language of being Godded with God and Christed with Christ but these Nor sure need they blush to be found guilty of so profoundly learned inconsistencies or to speak absurdly after such Patrons And what should occasion these men so to involve themselves I cannot find or divine more than this that they were not able to fasten upon any more tolerable sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 12. 1 John 3. 2. but taking that in its highest pitch of significancy all their arguments are generally levelled at this mark to prove that no created species can possibly represent God sicuti est and thence infer that he cannot be seen by any created species in the glorified state where he is to be seen sicuti est But could we content our selves with a modest interpretation of these words and understand them to speak not of a parity but of a similitude only between Gods knowledge and ours nor of an absolute omni modous similitude