Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	alive_a	dead_a	life_n	5,787	5	5.0987	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87710	The idiot in four books. The first and second of wisdome. The third of the minde. The fourth of statick experiments, or experiments of the ballance. By the famous and learned C. Cusanus.; Idiota. English.	Nicholas, of Cusa, Cardinal, 1401-1464.	1650 (1650)	Wing K394; Thomason E1383_1; ESTC R202666	78,826	217

turned themselves with all their power there they finde sorrow and death for infinite wisdome is the never fayling food of life of which our spirit lives eternally which can love nothing but Wisdome and truth for every understanding desires being it s being is living its living is understanding its understanding is to be fed with wisdome and truth whereupon it followeth that the understanding which tasteth not clear wisdome is as an eye in darknesse for it is an eye but it sees not because it is not in the light and because it wants the delightfull life which is in seeing it is therefore in paine and torment and this is death rather then life so the understanding being turned to any other thing then the food of eternall wisdome shall finde it self without or besides life wrapped up in the darkeness of ignorance rather dead then alive and this is the interminable torment that the understanding should have a being and yet never understand for it is onely the eternall wisedome in which every understanding can understand Orator Thou tellest me things both good and rare now proceede I pray thee to shew how I may be lifted up to some manner of taste of eternall wisdome Idiot The eternall wisdome is tasted in every tastable thing it is delight in every delightfull thing It is the beauty in every thing beauteous It is the appetite in everyappetible thing so say of all desirable things how can it choose then but be tasted is not thy life pleasant to thee when it is according to thy desire Orator Yes nothing more Idiot Seeing then this thy desire is not but by the eternall wisdome in which and of which it is and this happy life likewise which thou desirest is not but from the same eternal wisdome in which it is and without which it cannot be hence it followeth that in all the desire of intellectuall life thou desirest nothing else then the eternall wisdome which is the complement of thy desire the beginning middle and end thereof If therefore this desire of immortall life that thou mayest live eternally happy be sweet unto thee thou doest already finde within thy selfe a certaine fore-taste of the eternall wisdome for there is nothing desired that is utterly unknowne as among the Indians there are apples whose foretaste because we have not we do not desire them but being we cannot live without nourishment nourishment we desire of nourishment we have a certaine fore-taste that we may live sensibly therefore a childe having a certaine fore-tafte of milke in his own nature when he is hungry is moved unto milke for we are nourished by those things of which we are So the understanding hath its life from the eternall wisdome and of that it hath such as it is a certaine fore-taste whereupon in all feeding which that it may live is necessary unto it it is not moved but to be fed from thence from whence it hath this intellectuall being If therefore in all thy desire of intellectuall life thou wouldest marke from whom the understanding is by what it is moved and to what thou wouldest finde in thy selfe that it is the sweetnesse of eternall wisdome which makes thy desire so sweet and delightfull unto thee that thou art carried with an unspeakeable affection to the comprehension of it as unto the immortality of thy life And if thou looke upon the example of iron and the load-stone thou shalt finde that the iron hath in the load-stone a certaine beginning of his effluence or flowing out And whilest the load-stone by its presence stirres up the heavy and ponderous iron the iron with a wonderfull desire is carryed contrary to the motion of nature by which for its heavinesse it ought to presse downwards is moved upwards by uniting it selfe to its principle for except there were in iron a certaine naturall fore-taste of the load-stone it would no more be moved to the load-stone than to any other stone and except there were in the stone a greater inclination to iron than to copper there would not be that attraction and drawing Our intellectuall spirit hath accordingly from the eternall wisdome a principle or beginning of being so intellectually which being is more conformable unto wisdome than any other not intellectuall being Hence the irradiation or immission into a holy Soule is in the stirring up a desirefull motion for he that by an intellectuall motion seeketh wisdome he being inwardly touched to the fore-tasted sweetnesse forgetting himselfe it is received in the body as if he were without the body the weight of all sensible things cannot hold him untill he unites himselfe to the attracting wisdome and this makes the soule that by an amazing admiration forsakes the sense growes so mad that it makes no account of ought else besides that wisdome and to such a one it is sweete to leave this world and this life that they may the more readily be carried into the wisdome of immortality This foretaste makes that which appeareth delightfull abominable to holy men who the sooner to attaine unto it do most evenly and patiently beare all corporall torments It instructeth us that this our spirit being turned unto it can never faile for if this our body cannot by any sensible ligament or tie hold the spirit but that letting go all performance of dutyes to the body it is most greedily carried to that eternall wisedome then surely though the body faile it can never faile for this assimilation and likenesse which is naturally in our spirit by which it is not quieted but in that wisdome it selfe is as it were the lively image thereof for the image is not quieted but in that whereof it is the image and from which it hath the beginning midst and end now the living image by its life doth of it selfe put forth motion towards the Sampler in which onely it resteth for the life of the image cannot rest in it selfe being but the life of the life of truth and not its owne hereupon it is moved to the sampler as to the truth of its being If therefore the sampler be eternall and the image have life in which it fore-tasteth its sampler and so be desirefully moved unto it and seeing that motion if it be vitall or lively cannot reft but in the infinite life which is eternall wisdome hence it followeth that that spirituall motion can never cease which doth never infinitely reach or touch infinite life for it is alwaies with a most pleasant desire moved to reach it which because of the delightfulnesse of the attraction is never loathed for wisdome is the most s avoury meat which so satisfieth that it never diminisheth the desire of taking it so that the delight of that eternall feeding never ceaseth Orator I doe assuredly understand that thou hast very well spoken onely I see there is a great deale of difference betweene the taste of wisdome and whatsoever can be said of the sense of tasting Idiot