Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	know_v	son_n	spirit_n	19,914	5	5.9742	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87711	Ophthalmos aplois or the single eye, entituled the vision of God wherein is infolded the mistery of divine presence, so to be in one place finitely in apperance, as yet in every place no lesse present, and whilst Hee is here, Hee is universally every where infinitely himselfe. Penned by that learned Dr. Cusanus, and published for the good of the saints. By Giles Randall.; De visione Dei. English.	Nicholas, of Cusa, Cardinal, 1401-1464.; Randall, Giles.	1646 (1646)	Wing K395; Thomason E1212_1; ESTC R208815	54,077	203

unto the truth and the truth it selfe then art both the way unto the life of the understanding and the life it selfe Thou art the odour of the food of gladnesse and also the taste that maketh glad Be thou therefore O sweet Iesu blessed for ever more That without Jesus therei is no possible felicity CHAP 21. IEsu the end of all in whom as in the last of their perfection all Creatures rest thou art utterly unknowne to all the wise men of this world because of thee we affirme contradictories to be most true thou being both the Creator and the Creature the attracting and the attracted the finite and also the infinite they say it is folly to beleeve this possible They flye thy name therefore and receive not that light wherewith thou hast enlightned us but thinking themselves wise they continue fooles and ignorant and blinde for ever But if they would beleeve that thou Christ God and man and would receive and entertain the words of the Gospell as the words of so great a Master then would they clearly see that all things in comparison of that light that there is hid in the simplicity of thy words are most thick and palpable darknes and ignorance Therefore only the little ones that beleeve do obataine this most gratious and quickening Revelation for there is hid in thy most sacred Gospell which is the heavenly food all desireable sweetnesse which cannot be tasted but by him that beleeveth and eateth And if any man beleeve and receive it hee shall finde it most true by experience that thou camest downe from Heaven and art the only Master of truth O good Iesu thou art the tree of lif in the Paradice of delights for no man can be fed with desirable life but from thy fruit Thou O Iesu art the forbidden food to all the sons of Adam which being expulsed out of Paradice doth seek their living in the earth in which they labour It behoveth every one therefore to put off the old man of presumption and put on the new man of humility which is according to thy selfe if he hope ever to tast of the food of life within the Paradice of delights There is a nature of the new and old Adam but it is in the old Adam animall and in the new Adam spirituall because in thee Iesus it is united to God which is a spirit Every man therefore must as by humane nature common to him and thee so in one spirit be united to thee O Iesus that so in his nature which is common to thee O Iesus hee may come to God the father which is in Paradice To see God the Father therefore and Iesus Christ his Son is to be in Paradice and Glory Ioy everlasting because hee that is without Paradice cannot have such a vision seeing neither God the Father nor thou O Iesus art to be found without Paradice every man therefore hath attained felicity which is united to thee O Iesus as a member to the head no man can come to the Father except hee be drawne by the Father Thy Father therefore O Iesus drew thy humanity by his Son and by thee O Iesus the Father deaweth all men As therefore thy manhood O Iesus is united to the son of God the Father as to a meane by which the Father drew it so every mans humanity is united unto thee O Ies●s as to the only meane by which the Father drawes all men Thou art therefore Iesu without whom it is impossible that any man should attaine felicity Thou art O Iesu the Revelation of the Father for the Father is invisible to all men and only visible to his Son and next thee to him who shall by thee and thy Revelation bee found worthy to see him Thou art therefore hee that unitest every blessed man and every blessed man subsisteth in thee as the united with the uniting Not one of the wise men of this world is capable of happinesse not knowing thee No happie man can see the Father but with thee O Iesus within Paradice Of the happie contradictories are verified as of thee O Iesus seeing he is united unto thee in a reasonable naturall and one spirit for every happy spirit subsists in thine as the quickned in thee quickning Every happy spirit sees the invisible God in thee O Iesus is united unto the unapproachable and immortall God and so in thee the infinite is united to the Infinite and the incomprehensible is comprehended by eternall fruition which is the most pleasant felicity that can never bee wasted nor spent have mercy upon me O Iesus have mercy upon me and grant that I may revealedly see thee and then my soule is safe How Iesus seeeth and worketh CHAP. 22. Never can the eye of the minde be satisfied with the sight of thee O Iesus because thou art the compl●ment and fulnes of all mentall beauty And in this Picture I guesse at the wonderfull and stupendious sight O more then bless●d Iesus for thou Iesus whilst thou didst walke in this sensible world didst use fleshly eyes like unto us for with them no otherwise than we do thou didest see one thing and one thing for there was in thine eyes a certaine spirit which was the forme of the Organ as the sensible soule in the body of a living wight In that spirit there was a noble discretive or discerning power by which O Lord thou didst clearely and distinctly see this thing coloured thus and that other thing otherwise And more highly yet by the figures of the face and eyes of the men thou sawest thou wast a true Iudge of the Passions of the soule anger gladnesse sorrow and yet more subtilly by a few signes didst thou comprehend that which lay hid in the minde of man for there is nothing conceived in the minde which is not in some sort signified in the face and principally in the eyes being the Messengers of the heart for in all these Iudicia or signes thou didst much more truely reach the inwards of the soule than any created spirit for from some one though very ●mal signe thou didst see the whole conception of a man as understanding men do by a few words see through a long preconceived speech which is to be explicated at length and as well learned men if they cast their eyes never so little upon a booke are able to recite the whole intent of the writer as though they had read it through In this kinde of seeing thou O Iesus didst far excell all the perfection swiftnesse and sharpnes of all men past present and to come and yet this vision was but humane which was not done without a Carnall eye neverthelesse it was stupendious and admirable for if there be men found that by long and subtill discussion are able to dicipher any Carracter and to read the minde of the writer in Characters and signes then newly invented and never seene before thou O Iesus didst certainly see all things under

to be loved which is a sonne in estimation and a father in knowledge art not thou most of all which in estimation exceedest a sonne and in knowledge a Father Thou God wouldest that filiall love should consist in estimation and thou wilt be esteemed liker then a sonne and be knowne more intimate then a Father because thou art love complicating and infolding aswell filiall as paternall delection Be thou therefore which art my sweetest love my God blessed for evermore That God except hee were infinite could not be the end of our desires CHAP. 16. O My God the fire ceaseth not to burne nor more doth the love of desire which is carried towards thee which art every desirable forme and that truth which in every desire is desired wherefore since I have begun from thy melliflous gift to tast thy incomprehensible sweetnesse which the more infinite it appeares is so much the more welcombe unto me I see that for this cause thou O God art unknowne to all Creatures that in this most sacred ignorance as in an in unmeasurable and inexhaustible treasure they may have the greater rest for much more joyfull is hee that findes such a treasure as hee knowes is utterly innumerable and infinite then hee that findes such a treasure as is but finite and may be numbred Hereupon this most sacred ignorance of thy greatnesse is the most desired and longed for food of my understanding especially when I finde such a treasure in my field and therefore the treasure is mine owne O fountaine of riches thou wilt bee comprehended in my possession yet remaine incomprehensible and infinite because thou art the treasure of delights whereof no man can desire an end how should the appetite desire not being for whether the will desire not being the appetite cannot rest but is caried into Infinitie Thou descendest O Lord that thou maist be comprehended thou remainest inunnumerable and infinite and didest thou not remaine infinite thou couldst not be the end of the desire for the intellectuall desire is not carried to that which can bee greater or more desireable But every thing on this side the infinite may be greater therefore the end of the desire is infinite Thou then O God art infinitie it selfe which alone I desire in all my desires and the knowledge whereof I can come no nearer than to know that it is infinite By how much more incomprehensible therefore I may comprehend thee my God so much more do I attaine unto thee because I do the more attaine the end of my desire whatsoever therefore I meete withall that labours not to shew thee incomprehensible that I cast away because it seduceth me My desire then is in that which leads me to thee because it casteth away all that is finite and comprehensible for in these it cannot rest being by thy selfe led unto thee as the beginning without beginning and the end without end Therefore is my desire led by the eternall beginning from whom it hath that it is a desire to the end without end and that is infinite That I therefore a poore man should not be contracted with thee my God if I had knowne comprehensible proceeds from hence because I am led by thee unto thy selfe incomprehensible and infinite I see thee O Lord my God in a certaine mentall rapture because if the sight be not satisfied with seeing nor the Eare with hearing then much lesse is the understanding with understandding Therefore that which it understandeth doth not satisfie the understanding neither is it the end thereof nor can that on the other side satisfie it which it understandeth not at all but only that which it understandeth in not understanding for that intelligible which it knoweth doth not satisfie nor that which it knoweth doth not satisfie nor that which it knoweth not all but that which it knowes so intelligible that it can never bee fully understood that only can satisfy As hee that hath an insatiable hunger cannot be satisfied with a little meate nor with that meat though never so much that he cannot come at but only with that meate which hee can both come at and which though hee continual●y swallow yet can it never be all swallowed being such as in swallowing is not diminished because it is infinite That God cannot perfectly bee seene except he be seene unitrine or one in three CHAP. 17. FAire and amyable hast thou shewne thy selfe unto me O God that more thou canst not be for thou art infinitly lovely O my God therefore thou canst never be loved by any thing as thou art worthy of love but by an infinite lover for except there were an infinite lover thou wert not infinitly amiable for thy amiablenesse which is to be inpossibility of being infinitely loved is because there is a possibility of loving infinitely from which and the possibility of being infinitely loved arriseth an infinite bound of love of the infinite lover and the infinite amiable and is not multiplicable Thou therefore O my God which art love art the love loving and the love amiable and the love which is bond of the love loving the love amiable I see in thee my God a love loving and a love amiable And in that I see in thee a 1. loving love and an 2. amiable love I see the 3. bond of either love and this is nothing else but what I see in thy absolute unity in which I see a unitie uniting a unity that may be united and the union of both And whatsoever I see in thee my God that thou art Thou art therefore that infinite love which without the loving and the amiable the Bond of both cannot to me seeme naturall and perfect love for how can I conceive the most perfect and naturall love without the loving and the amiable and the union of both for that love should be loving and amiable and the bond of both I finde is contracted love that it is of the essence of perfect love And that which is of the essence of perfect contracted love cannot bee wanting to absolute love from whence contracted love hath all its perfection and how much more simple love is so much the more perfect but thou my God art most perfect and simple love therefore thou art to most perfect and simple and naturall essence of love for hence it followeth that in thee being love three is not one thing that loves and another that is loved and another that is the Bond of love but the same even thou thy selfe O my God because therefore in thee the lovely coincides with the loved and it is all one to bee loved and to love certainly the bond of Coincidence is an essentiall Bond for there is nothing ●n thee which is not the essence it selfe Therefore they which seeme unto me to be three namely the loving the lovely and the Bond are the most simple absolute essence therefore they are not three but one That essence of thine O my God

loved Thou therefore O my God art by the bond of love united unto al things because housprea dest abroad thy love upon every Creature of thine but every rationall spirit is not united unto thee because it bestowes not its love upon thy lovelinesse but upon some other thing whereunto unto it is united and knit Thou hast espoused every reasonable soule by thy loving love but not every spouse loveth thee her husband but for the most part some other whereunto she cleaveth but how could the soule of man thy spouse O my God attaine thy end except thou wert lovely that so by loving thee that art lovely shee might reach the bond and most happie union Who therefore can deny thee to be God three in one when hee sees that thou wert neither a noble naturall nor perfect God nor his spirit had free will nor himselfe could come to the fruition of thee and his owne happinesse except thou wert three and one For because thou art the understanding that understandeth the understanding intelligible and the Bond of both therefore the understanding created may attaine in thee its intelligible God union with thee and felicity So being thou art the love lovely the created loving will may in thee its lovely God attaine union and felicity for hee that receiveth thee God the reasonable receptible light may come to such a union of thee that he may be united to thee as a Sun to his Father I see O God by thy illumination that a reasonable nature cannot attaine to a union with thee but because thou artaminable and intelligible wherefore mans nature is not possible to be united to thee a loving God for so thou art not his object but hee may bee united to thee as his lovely God because that which is lovely is the object of that which loveth So in like manner that which may be understood is the object of the understanding and wee call that the truth which is the object Wherefore thou my God because thou art the intelligible truth the created understanding may be united unto thee and so I see that mans reasonable nature may be united only to thy divine and amiable nature and that man receiving thee the receptible God passeth into that Bond which may for the strictnesse thereof bee called by the name of filiation or sonne-ship for then the Bond of filiation we know no stricter And if this Bond of union be the greatest then which a greater cannot be this must needs come to passe because if thou the lovely God canst be more beloved by a man then is that Bond come to the most perfect filiation that that filiation may be perfection complicating all possible filiation by which all sonnes do attaine their last felicity and perfection In which highest sonne filiation is as Art in the Master or the light in the Sunne but in others as Art in the Schollars or light in the Starrs How Iesus is the union of God and Man CHAP. 19. I Give unspeakeable thanks to thee my God the life and light of my soule for now I see the faith which by the Revelation of the Appostles the Catholike Church holdeth namely how thou a loving God begettest of thy selfe a lovely God and that thou the lovely begotten God att the absolute Mediator for by thee is every thing that is or can be for thou the willing or loving God in thy selfe the lovely God complicatest all things for every thing that thou O God willest or conceivest is complicated in thee the lovely God for there cannot bee any thing except thou will it to be All things therefore in thy lovely conception have their cause or reason of being neither is there any other cause of all things but because it so pleaseth thee nothing pleaseth the lover as a lover but the lovely Thou therefore a lovely God art the Son of God a loving father for in thee is all the complaisance of the Father So all being creatable is complicated in thee the lovely God Thou therefore a loving God when as of thee is a lovely God as the Sonne of the Father in as much as thou art God the loving Father of God thy lovely Son art the Father of all things that are for thy conception is thy Sonne and all things in him and thy union and thy conception is the Act and operation arising in which is the act and explication of all things as therefore of thee the loving God is generated the lovely God which Generation is conception So from thee the loving God and thy lovely conception begotten by thee proceeds thy act and thy conception which is the knot knitting and the God uniting thee and thy conception as to love unites the loving and the lovely in love and this knot is called the spirit for the spirit is as motion proceeding from the mover and the moveable consequently motion is the explication of the conception of the mover All things therefore are to be exp●icated in thee God the holy Ghost as they are conceived in thee God the sonne I see then because thou God dost so enlighten me how all things in thee God the sonne are God the Fathers as in the reason conception cause or samplar and have the sonne is the medium of all things as the reason or forme for by the mediation of reason and wisdome thou God the Father workest all things and the spirit or motion puts the conception of reason in effect as we finde by experience that the Arke in minde of the Artificer is put in effect by the mediation of the motive power which is in the hands Then I see O my God thy Son is the medium or mean of the union of all things that all things by the mediation of thy Son may rest in thee And I see blessed Iesus the son of man most Highly united to thy son and that the son of man could not be united to thee God the Father but by mediation of thy son the absolute Mediator Who is not most highly ravished that doth attentively consider these things Thou my God openest unto mee wretch such a secret that I see man cannot understand thee the Father but in thy son which is intelligible and the Mediator and that to understand thee is to be united unto thee Man may therefore be united unto thee by thy son which is the meane of the union and humane nature most highly united unto thee in what man soever in be cannot be more united to the meane then it is united for without the medium it cannot be united unto thee It is therefore most united to the meane yet it is not made the meane whereupon though it cannot be made the meane seeing it cannot be united unto thee without a meane yet it is so joyned to the absolute meane that betweene it and the sonne who is the absolute meane nothing can mediate for if any thing could mediate betweene mans nature and the absolute meane t●en