Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	beget_v	father_n	son_n	2,639	5	5.8349	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12093	Mans last end the glorious vision and fruition of God. By Richard Sheldon Doctor in Divinity, one of his Maiesties chaplines	Sheldon, Richard, d. 1642?	1634 (1634)	STC 22396; ESTC S102411	66,288	126

or left hand of the passenger that goeth by it Accordingly if this formall happinesse should not be inhaerently intrinsecally in the beatified soules then should they not formally but on●ly extrinsecally be denominated happy thereby how 〈◊〉 shall they be found to be happy really and in verity Surely they should be onely as really happy by such a manner of happinesse as a poore man may be really releeved by such a manner of releefe as St. Iames describeth 〈◊〉 2. 25. 16. in his Epistle I conclude then this point as most cleare adding this reason further and above to weet this formall happinesse beeing a union i● is meerely impossible it should bee such unlesse it be found to be at last inhaerent i● on of the extreames or parts which are united which manner of inhaerency cannot be in God it must the●efore of necessity be in the glorified creature No 〈◊〉 substantiall reall union possible betwixt G●d and his creatu●● then persona●● Secondly I suppose that betwixt God and any of his creatures there is no other substantiall reall and intrinsecall union possible then that which is personall which manner of union was truely sound in Christ whereby the Word Ioh 1. 14. was made flesh that is subsistentially and personally dwelt amongst us full of grace and truth as the 〈◊〉 1. 12. onely begotten Sonne of the Father I say no other substantiall reall union possible then that which is personall and substantiall for by the very principles of Philosophy it is most manifest that God cannot neither as a substantiall part be informed as matter is nor substantially informe as the forme doth foreither of them to informe or to bee informed includeth imperfection Of which kind in God who is a most pure and perfect essentiall act there can be no sort nor degree at all I am not ignorant that some excellent witts have affirmed that Gods act of intellection and understanding wherewith Apud Captolum in 3. dist 14. 9. 1. et Greg. Arimin in 1 dist 7. 9. art 2. conclu 3. he beholdeth himselfe may bee yea and is really united unto the understandings and intellective parts of the beatified Soules and that they by the very same act of intellection wherewith God beholdes himselfe do see and behold God as he is in himselfe So that God and the Beatified with one and the same iutellection do behold God as he is in himselfe God beholding himselfe and comprehending himselfe with an infinite action but the beatified with the same infinite action beholding and seeing him finitely and by participation onely These men though they seeme to have many great reasons whereby they endeavour to shew such an union to be as possible as the union personall in Christ or the union that is face to face in the beatified and blessed is yet doubtlesse they are greatly mistaken as by sundry reasons may appeare As first thus that if the very vision and intellection of God were so united as they dreame to the soules of the beatified yet they should not therewith be able intuitively to see God for it implyeth that the power intellective The beatified cannot see god by the same act of intellection and knowledge wherewith God seeth and beholdeth himselfe of the soule or the power volitive of the will of the Soule should know or understand will or desire by any other actions then such as are efficiently from themselves which without impiety cannot be affirmed of the intellection of God as though it could be efficiently from them To confirme this An action vitall of life doth essentially depend of a power of life that power vitall which useth it and is and must also bee essentially immanent if as an action in the same power which useth and produceth it Againe it is not possible to declare how the action of God as an action should be united to the understanding power of the beatified Againe how is it possible for them to distinguish and shew how the Beatified themselves do see and behold God in different degrees of vision if they all see and behold him with one and the same intellection and yet most certeine it is that the Saints differ each from other in degrees of glory as the starres in the firmament 1 Cor. 15. 41. 42. do differ from each other in degrees of clarity Againe how is it possible that the Beatified should not comprehend God by seeing asmuch in God as God himselfe doth if they see and behold God with the same vision intellection wherewith God seeth and beholdeth himselfe Againe how should the happinesse of the beatified be onely a partaking and participation of Gods owne happinesse as all the Ancients have affirmed and Councells have determined if one and the same action should be one and the same formall happinesse of God and the creatures May wee not here apply to our purpose those words which the sixth generall Synod used in like case against Eutyches Neither will wee allow in any thing or respect one and the same naturall operation of God and the Cr●ature that neither we may elevate that which is Created into the devine essence neither depresse downe that which is excellent in God to the state and condition of the creature I conclude this point affirming this opinion of these Schoolemen An erronious opinion of certeine Schoolemen to be so greatly against the glory and majesty of God wherein they affirme that one and the same vision of God is the formall beatitude happinesse both of God and of the creatures that it is rather to be reputed an error or heresy then an opinion to be tolerated Thirdly I suppose that the last felicity and happinesse of man must be so full and compleat that it must beatifie and make happy the very nature of the soule which is estentially life and all the powers of the soule which as powers of life are essentially vital naturally apperteining to life and essentially depending of or emaning from the life of the soule which being so wee must of necessity find out how or by what union The soules beatified must of necessity bee happy by some formall and vitall actions and of her selfe or guift the very soule in her owne nature how and by what union or guift the very powers of the soule are in themselves immediately intimely united to God thereby made happy Touching the second point no doubt can be made for it is confessed by all that the vitall conversant and exercised about God Psa ●6 10. Co●●● 1. 12. 〈◊〉 ●2 5. 2 C●r 13. faculties and powers of the soule to weet the will understanding and memory are not onely united to God by glorious habites to weet the understanding by the light of wisdome the will with and by the light of glorified Charity though it be the same essentially with the charity of this life the memory with a glorious h●bitt of fruition for the tention and possession of