Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	sweet_a	3,320	5	6.9211	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

nature pas into another nature as when the Image is united to its truth for it cannot then be said to bee altered but rather to goe backe from its alterity because it is united unto its proper truth which is inalterability it selfe Nor canst thou O sweet Jesu be said to be a middle nature betweene divine and humane when as betweene them there cannot be any middle nature partaking of both for the divine nature is not partakeable being wholly absolutely most simple Nor couldst thou then O blessed Iesus be either God or man But I see thee O Lord Iesus one supposition above all understanding because thou art one Christ after the same manner that I see thy one human soule in which as in the soule of any man I see there was a corruptible sensible nature which did subsist in an incorruptible intellectuall nature Nor yet was that soule compounded of corruptible and in corruptible neither did the sensible soule coinside with the intellectuall but I see an intellectuall soule to be united to the body by a sensible power quickning the body And if the intellectuall soule should cease to Quicken and Enlighten the Body though it were not separated from the body yet would that man be dead because his life would cease notwithstanding the body were not separated from life being the understanding is the life thereof As when a man intellectually labours and seeks by the meanes of his sight to discerne one that is comming and yet being carried away with other considerations his attention ceaseth about that inquirie though his eyes be still fastened upon it his eye is not separated from the Soule though it bee separated from the discretive or discerning attention of the Soule But if that rapture should not only cease from the discretive quickning but also from the sensitive quickening that eye were dead because it were not quickened Yet for all that it were not separated from the intellective forme which is the form giving being As a dry hand is united to the forme which unites the whole body There are sound men as Saint Augustine relates which can retract or draw back the vivifying spirit and so they appeare dead and feele nothing supposing it to be so In this close the intellectuall nature would remaine united to the body which body would not be under any other forme than it was before nay it would have the same forme and remaine the same body neither would the quickening force cease to be but would remaine in union with the intellectuall nature although actually it did not extend it selfe into the body I see that man truly dead because hee wants the vivifying life for death is the want of the quickner and yet that body would not be dead separated from the life which is the Soule thereof After the same manner most mercifull Iesus I do behold absolute life which is God inseparably united to the humane understanding and by it into the body for that union is such a one that a greater cannot be and a separable union is much inferior to such a union as cannot be greater Therefore it was never true nor ever shall be that thy divine nature was separated from thy humane consequently neither from the soule nor the body which are those things without which humane nature cannot be although it bee most true that thy Soule ceased to quicken thy body and that thou didst truly suffer death and yet wast never separated from the truth of life If that Priest whom Saint Augustine mentions had whatsoever power it were to take vivification out of his body by drawing it up unto the soule as if a candle that enlighteneth a Chamber were alive and should draw up those beames by which it enlightens the Chamber into the Center of its light and its drawing up were nothing but a ceasing to inflame what marvell is it if thou Iesus being the most free and living light hast power to lay downe and to take up thy quickinnig soule and when thou wouldest take it up thou sufferedest death and when thou wouldst resume it by thine owne thou didst rise againe Now an intellectuall nature is called a humane soule when it quickens or animates a body And the soule is said to be taken away when … ane understanding ceaseth to quicken for when the understanding ceaseth from the Office of quickening and in this respect separateth it selfe from the body it is not therefore simply separated These things thou inspirest o Iesus that thou mightest shew thy selfe to most unworthy mee as far as I am capable and that I may in thee contemplate that mortall humane nature hath put on immortality that all men of the same humane nature may in thee attaine resurrection and divine life What then can bee sweeter what more pleasant then to know this that in thee O Iesu we finde all things that are in our nature which only canst do all things and givest most liberally and up bradest no man O inexpresible mercy and pity thou God which art goodnesse it selfe couldst 〈◊〉 satisfie thy infinite clemency and bounty except thou gavest us thy selfe Neither could this be don more conveniently for us that are the receivers then that thou shouldest assume our nature because we could not approach unto thine so thou camest to us and art named Iesus the Saviour blessed for evermore How Iesus is the word of life CHAP. 24. THy gift thy best and greatest guift inables me to contemplat thee my Jesus preaching the words of life and bountefully sowing the Divine seeds in the hearts of the hearers And I see them go away which receved not the things of the spirit But I see thy Disciples abiding it which began to tast the sweetnesse of that Doctrine which quickneth the soule for all whom that first and chiefest of all the Appostls Peter confest that thou Iesus hadst the word of life and wondered that they which seeke life would go from thee Paul heard from thee Iesus in a rapture the words of life and then neither sword nor famine of body separate him from thee No man could ever forake thee that had tasted the words of life who can separate a Beare from Hony after hee hath once tasted the sweetnesse of it How great is the sweetnesse of truth how most delectable a life doth it give above all bodily sweetnesse for it is absolute sweetnesse from whence floweth all that by any tast is desired What is stronger than love by which every lovely thing hath to bee loved If the knot or Bond of contracted love be sometimes so great that the feare of death cannot breake it what a knot is there of that love rasted from whence is all love I wonder not that all cruelty of paines was accounted nothing by other of thy Souldiers of Jesus to whom thou gavest thy selfe the life to be tasted aforehand O Jesus my love thou hast sowed the seed of life in the field of beleevers and watered it with the

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