Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	judge_v	true_a	1,473	5	4.6391	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

liveth whethersoever he goeth as thy sight never forsakes any man And as long as a man lives thou ceasest not to follow him and by sweet and internall admonitions to stirre him up to cease from his errors and to be turned to thee that hee may live happily Thou Lord art the Companion of my pilgramage whithersoever I goe thy eyes are alwayes upon mee And thy seeing is thy moving therefore thou art moved with me and ceasest not from motion as long as I am moved If I rest thou art with me also if I ascend thou assendest if I descend thou discendest whithersoever I turne my selfe thou art present Neither dost thou forsake me in the time of tribulation as oft as I call upon thee thou art neere for to call upon thee is to turne my selfe to thee and thou canst not be wanting to him that turns himselfe to thee neither can any man be turned to thee except first thou be present for except thou wert present and diddest sollicit me I should not know thee at a●l and then how should I be turned to thee whom I did not know Thou art therefore my God that seest all things And for thee to see is to worke therefore thou workest all things Not unto us therefore O Lord not unto us but unto thy great name which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe I sing eternall glorrie for I have nothing that thou dost not give neither could I hold that which thou givest except thou thy selfe didest keep it thou therfore ministrest all things unto me thou art the Lord powerfull and pitifull which givest all things thou takest care of all things thou art the dispencer that dispencest thou preservest all things And all these things dost thou which art blessed for evermore work by thy only and most simple sight and beholding Of the seeing face to face or the seeing of Gods face CHAP. 6. RIght gratious Lord and God the longer I looke upon the countenance the more sharply it doth seeme unto mee that thou bendest the edge of thine eyes towards mee And thy looking upon me makes me consider how this Image of thy face is therfore thus sensibly figurd because a face could not be painted without colour nor is colour without quantity But I see not with those fleshly eyes that beholds this thy Picture but with the eyes of my minde and understanding the inevitable truth of thy face which is here represented by a contracted shadow which true face of thine is free from all contraction for it is neither subject to quantity nor qualitie nor time nor place being the absolute forme which is the face of faces When I consider therfore how that face is the truth and most adequate measure of all faces I am amazed at it for the face which is the truth of all faces is not subject to quantitie therefore neither greater nor lesse yet it is not equall to any one because it hath no quantity but is absolute and superexalted It is therefore the truth which is equality exempt from all quantity So therefore I comprehend that thy face O Lord goes before every face formable and is the exemplaty truth of all faces and that all faces are the Images of thy incontractible and imparticipable face Therefore every face that can behold thy face sees nothing other or diverse from it selfe because cause it sees its own truth or the truth of it selfe Now the exemplar tru●h cannot bee other or diverse but those things are accidents to the Image in as much as it is not the true examplar As therefore whilst I look upon this painted face from the East it appeares to looke upon mee so also And in like manner if from the West or South it seemes accordingly to looke upon me And howsoever I change my face or posture the face seemes still to be turned towards mee So is thy face turned to all the faces that behold thee Thy sight O'Lord is thy face he therefore that beholdeth thee with an amyable face shall finde no other but that thy face looks aymeably upon him and how much more aymeably he shall studie to looke upon thee so much more aymeably shall he finde thy face towards him Hee that shall look upon thee angerly shal likewise finde thy face such towards him and so hee that lookes upon thee cheerfully For as this fleshly eye looking through a Redde Glasse or Greene Glasse thinke all it sees of the same colour so every eye of the minde that is muffled up in contraction and passion judgeth thee that art the object of the mind according to the nature of contraction and passion Man can judge but like a man for when a man Attributs a face unto thee he seekes not for it out of the latitude of the species or nature of men because his judgement is contracted within beneath humane nature and so in judging exceeds not the passion of this contraction So if a Lion should ascribe thee a face hee would give thee none but a Lions face an Oxe an Oxes an Eagle an Eagles O Lord how admirable is thy face which if a young man should conceive he would imagine it young if an old man aged if a man manly who could conceive this only examplar or patterne of all faces most true and most adequate to be so of all faces as that it is neverthelesse of every one and so perfectly of every one as if it were so of none other certainly he must needs out goe and passe beyond all formes and figures of all formable faces And how could hee conceive a face when he must transcend all faces and all likenesse and figures of all faces and al conceptions that can be made of a face and all Colour Ornament and beauty of all faces Therefore who so faine would see thy face as long as hee conceives any thing at all is farre from the sight of it for every possible conception of a face is lesse then thy face O Lord and every beauty and fairenesse which can be imagined is lesse than thy beauty every other face hath beauty but is not beauty it selfe but thy face O Lord hath beauty and this having it is to be it there fore it is absolute beauty which is the forme that gives being to every beauteous forme O face most comely whose buty all things that hath the happinesse to see it are not sufficient to admire In all faces is the face of all faces seene but under a veile or covering in a dark shadow but revealed not it is not seene untill above all faces we enter into a secret and hidden silence where there is neither knowledge nor conception of a face for this Mist Cloud Darknesse or ignorance into which the seeker of thy face enters when hee surmounts all knowledge and conception is that beneath which the face cannot be seene otherwise then under a veile but the mist it selfe reveals that there is thy face above all veiles or Coverings As

every signe and figure If it be read that there was sometimes a man found which by whatsoever signes of the eye ●aw the thought of him that asked him although hee sang some verse or meeter in his minde Much better O Iesus didst thou apprehend and understand every conception by every motion of the eye My selfe saw a deafe Woman which by the motion of her Daughters lippes which shee saw did understand what soever shee said aswell as if shee had heard her If this by long custome be thus possible in them that are deafe and dumbe and the Religious which speake to one another in signes much more perfectly didst thou O Iesu which didst actually know whatsoever was to be known as a Mr. of Masters give judgement true and in fallible of the heart and its conceptions in the least and to us invisible becks and nods or signes But to this thy humane and most perfect vision though infinite and contracted to the Organ was the absolute and infinite vision united by which vision as God thou sawest all things and every thing at once aswell absent as present aswell past as to come Thou therefore O Iesus didst by thy humane eye see visible accidents but by thy absolute divine sight the substance of things Never any man besides thee O Iesus saw the substance or quoditie of things whilest hee was in the flesh Thou only didst truely see the soule and the spirit and whatsoever was in man For as in man the intellective power is united to the animall visive power so that man sees not only as a living Wight but also discernes and judges of a man So absolute seeing was in the Iesus united to the humane intellectuall power which is discretion or descerning in the animall sight The animall visive power in man subsists not in it selfe but in the reasonable soule as in the forme of the whole so the visible intellectuall power subsists not i● it selfe but in thee O Iesus th● absolute visive power O thy admirable sight most sweet Iesus we finde some times by experiences how with our eye wee see somebody passing by but because wee took no heed to discerne who it was we cannot tell him that asketh us the name of him that passeth by though we know him well enough and knew there was some body passed by Wee did see him therefore animally but not humanely or wee saw him as we were living wights but not as we were men because we did not apply our discretive or discerning power By which we finde that the nature of the powers although they be united in the one forme of a man yet they remaine distinct and have distinct operations So in thee O Iesus I see after a certaine like manner the humane intellectuall nature united to the divine nature and that accordingly as man thou didst many things and as God many wonderfull things above man I see O most mercifull Iesus the intellectuall nature in respect of the sencible absolute and not as the sencible is finite and tyed to the Organ as the sensible visive power is tyed to the eye but unproportionably more absolute is the divine power above the intellectuall For the humane understanding to the end it may be but unto act hath neede of phantasmata or appearances in the phantasie and they cannot be had without sences and sences subsist not without a body and therefore the power of humane understanding is contracted and small needing the aforesaid things But the divine understanding is necessity it selfe not depending nor needing any thing but all things need it without which they cannot be I do more attentively consider how there is one discursive power which by reasoning discourseth and seeketh and another which judgeth and understandeth for we see a Dog discourse and seeke his Master and discerne him and heare his calling and this discourse is in the nature of Animalitie in the degree of the specificall perfection of a Dogge and there are yet other living wights found of a more cleare discourse according to the more perfect species or kinde and this discourse in man comes neerest to the intellectuall power that it may bee the supreamnesse of sensible perfection containing under the intellectuall many and innumerable degrees of perfection as the species or kindes of living wights do make plaine unto us for there is no species or kinde which hath not the degree of perfection proper unto it selfe and moreover every one of the degrees hath its latitude within the which we see the individuals of the species pertake it diversly But the intellectuall nature in like manner under the Divine hath innumerable degrees of sensible perfection so in the divine nature are complicated all degrees of intellectuall perfection of sensible likewise and all other things So in thee my Iesus I see all perfection for being most perfect man I se in thee the understanding united to the rational or discursive power which is the supreamnesse of the sensitive power And so I see the understanding in reason as the thing placed in its place as a Candle in the Chamber which enlightens the Chamber and all the Walls and the whole building yet according to the degree of distance more or lesse I see next the divine word united to the understanding in its supreamenesse and the understanding it selfe to the place where the word is received as we finde in our selves the understanding to be the place where the word of the Mr. is received as if the light of the Sun should be joyned with the aforesaid Candle For the word of God illuminateth the understanding as the light of the Sun doth this world In thee therefore my Iesus I see the sensible life illuminated by that intellectuall light I see the intellectuall life to be a light enlightning and enlightned and I see the divine life illuminating or enlightning only For I see the fountaine of light in that intellectuall light to wit the word of God which is the truth enlighting every understanding thou therefore art only the light of all Creatures because thou art so a creature that thou art also the blessed Creator How Jesus dyed and yet the Vnion with life remained CHAP 23. IEsus the most savorie food of the minde how admirable dost thou appeare unto mee when I behold thee within the Wall of Paradice for thou art the word of God humanified and man deified and yet thou art not as it were compounded of God and man For amongst those things that compound proportion is necessary without which there can be no composition but betweene finite and infinite there is no proportion Nor art thou the confidence of the Creature and the Creator in such sort as the Coincidence makes one thing to be another for the humane nature is not the Divine nor contrary wise for the divine nature is not changable or alterable into another nature being eternity it selfe nor doth any nature whatsoever because of its union to the divine