Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95692	Theologia Germanica. Or, Mysticall divinitie : a little golden manuall briefly discovering the mysteries, sublimity, perfection and simplicity of Christianity, in belief and practise. Written above 250 years since in high Dutch, & for its worth translated into Latine, and printed at Antwarp, 1558. Whereto is added definitions theologicall and philosophicall. Also a treatise of the soul, and other additions not before printed.	Randall, Giles, translator.	1648 (1648)	Wing T858; Thomason E1162_2; ESTC R210095	77,165	196

help man and bring him to that which is best and of it self the best for man but that this should come to pass it is necessary that all self-will should cease as before hath been said and thus God would willingly help man but as long as man doth seek that which is best for himself he doth not seek that which should be best for him and therefore he never findeth it for it both is and were best for man neither to seek nor embrace himself nor that which is his which God both teacheth and saith If then any man desire to be helped by God to that which both in it self is best and also best for man let him follow the sayings Doctrines and Cōmandments of God so shall he receive help so is he now helped there is no other means Now God teacheth and saith That man ought to forsake himself and all that he hath and follow him for whosoever loveth his own soul that is himself and will be saved and defended id est he who hath a care of himself and his own in these matters he shall lose his soul but he who regardeth not his soul and loseth both himself and all things belonging to him he shall save his soul and preserve it to eternal life CHAP. XXXIII Of true humility and spiritual poverty ANd now that which is proper unto God in a deified man is a true inward and sincere humility and where that is not there is not a deified man this Christ both taught in his Word and Works and Life and hence proceeded this humility because such a man perceiveth by the true light that which indeed every thing is and that to be to live to know to be able and the like do belong only to the true God and not to the creatures For a creature as it is a creature is nothing and hath nothing of it self and as soon as it turneth it self aside from the true God by its own will works c. there is nothing but unrighteousness found in it and therefore this also is very truth indeed that a creature as it is a creature of it self is worthy of nothing and hath right 〈◊〉 nothing neither doth any ow it any thing either God or the creature but by right it ought to obey and be subject to God And this is the chiefest matter and especially to be regarded therefore that which ought and will be obedient and subject unto God ought also and must be subject to all creatures and that as I may briefly speak not in action but in sufferings or else it is false and from this last matter and from this last sentence proceedeth true humility which if it were not truly so and if this true and Divine Justice were not the best things Christ would never have either taught it by his Word or performed it by his Life And in this consisteth true confession and is true after this manner that the creatures ought in regard of divine grace and for justice sake become subject to God and all creatures and nothing ought to be subject or to obey the creature it self yea all the creatures have right and claim against it and unto it whereas it self hath right to nothing or against any thing and is indebted to all nothing being indebted to it and this by suffering and sometimes also by doing And from hence ariseth spiritual poverty of which Christ saith Blessed are the poor in spirit for theirs is the Kingdom of Heaven All these things Christ taught in words and practised in life CHAP. XXXIV That sin only is contrary to God BUT here something is to be observed It is said that something is and may be done against God and that there is somewhat which doth grieve him and make him sorrowful we must know that there is no creature against God or which can procure his grief or sorrow in that it is or in that it liveth knoweth or can do any things whatsoever are of this kind are not contrary to God That the Devil or man liveth is and the like all this is good and proceeds from God for God is every way all these things essentially and originally God I say is the essence of all things which are the life of every thing that liveth and the wisdom of all that are wise for all things have their being their power their life and more truly in God then in themselves otherwise God were not all good and therefore all things are absolutely good Now that which is good is beloved of God and he will have it and therefore it is not contrary to him What then is grievous and contrary to God nothing but sin and what is sin no other thing but that the creature willeth otherwise then God willeth yea contrary to the will of God Every man may perceive this in himself after this manner he that willeth otherwise then I do or contrary to that which I do he is mine enemy and he that willeth the same that I do he is my friend and dear unto me After the same manner it is with God You have here what sin is and what is contrary to God and what doth grieve and make him sorrowful he therefore that willeth otherwise then I do or contrary to that which I do whatsoever he doth or leaveth undone whether he speak or hold his peace all that is contrary and grievous unto me and so in like manner it is with God he that willeth otherwise or contrary to God whatsoever he doth or doth not or whatsoever he taketh in hand is contrary to God and is sin and whatsoever willeth otherwise then God the same is contrary to the will of God For Christ saith He that is not with me is against me the meaning whereof is this he that willeth not the same thing and is not of the same mind with me he is of a will contrary to me By these things a man may perceive whether he doth commit sin or no and what sin is by what means or after what manner sin may or ought to be corrected or amended And this is that will which is said to be contrary to God and it is termed Disobedience Adam Egoity and Selfness our own will sin the old man to turn from God and to separate our selves from him all these are one and the same thing CHAP. XXXV That God in himself is impatiable in man he is patiable NOw this is to be observed That pain trouble and displeasure doth not fall upon God as he is God and yet God is troubled for the sin of man And because this cannot come to pass in God without the creature it is necessary that it be done where God is man id est in a deified man But here sin bringeth so great sorrow and grief unto God that God would willingly be tormented and endure corporal death so as by that means he might but extinguish the sin of one man And if it should be demanded whether

God had rather live sin remaining or not to destroy sin by his death he would answer that he would rather dye for the sin of one man is more grievous to God and troubleth him more then the torment and death of God himself Then if the sin of one man grieve him so much what grief shall we think that he undergoeth through the sins of men in general Here we may perceive after what manner man troubleth God by sinning and where God is man or in a deified man there is no complaint of any thing but of sin neither doth any thing else cause grief for whatsoever is or is done without sin that God would have and that should be But the complaint of sorrow which is for sin that is meet and fitting that it should remain in a deified man until the death of the body though he should live to the last day and for ever From hence did and doth arise the hidden sorrow of Christ which no man can either utter or know but only Christ and therefore it is both called and indeed is a hidden sorrow And surely this is a thing proper to God who will have it so and delighted therewith in man and is certainly appertaining to God for it doth not belong to man neither is it in mans power and where God can attain to this he holdeth it most dear and acceptable to him but to man it is most bitter and grievous All things which are here set down of the propriety of God which he will have in man in whom they are erected and exercised this I say the true light teacheth and it doth therefore teach that man upon whom it is bestowed and in whom it is exercised to this end might no more challenge it as his own then if himself were not at all for by this means at the length it doth appear that man is not able to do this neither ought it to be attributed to him CHAP. XXXVI That the life of Christ is to be loved for it self and not for reward THerefore wheresoever such a kind of deified man should be or is there also may be and is the best and excellentest life and most acceptable unto God of any that ever was or shall be hereafter and out of the eternal love which loveth God as good and for good and doth also love that in all things which is best and most excellent only for good this true and worthy life is so much beloved that it is never forsaken of that man in whom it is although he should live even to the last day yea and further it is unpossible that it should be forsaken although that man should dye a thousand deaths and all evils should befall him which can befall all creatures he would I say be more willing to endure all these things then forsake this excellent life although he could in exchange thereof obtain the life of an Angel And here answer is made to the question Where it is asked if a man by a Christian life obtain nothing more nor can raise any other profit what need is there then that he should do any thing This life is not followed to this end that thence profit ought to arise or any other thing be gained but only in the behalf of love and the excellency thereof also because it is dear and acceptable to God Now if any man will say or think that he hath gotten enough of it or that he may give it over this man doth neither feel nor know it for where it is truly found and felt it can never be forsaken but he that hath the life of Christ to this end that thereby he may attain or deserve something this man hath it as an hireling and not for love or rather he hath it not at all He that hath it not in love hath it not and although he thinks he have it he is deceived Christ had this life not for reward but for love and love makes this life easie and not grievous causing it to pass away cheerfuly and to be willingly born But he that doth not keep it for love but supposeth that he hath it for reward to him it is most grievous and he desires to be soon rid of it and this is the property of every hireling to desire and wish an end of his labor whereas a true lover taketh neither pain time nor labor in ill part for this cause it is written To serve God and to live to him is easie to him that doth it this indeed is true to him that doth all things in love but to him that doth them for reward it is grievous the same is to be held of all vertues and good deeds and also of integrity equity and the like CHAP. XXXVII That God is above all order IT is said and it is true that God is above all custom measure and order and giveth custom order and measure to all things which must be thus understood God is willing to have all these things but notwithstanding he cannot have them in himself without the creature for in God without the creature there is neither order nor confusion Rite nor Ceremony for this cause his will is that these things should be and that they may and ought to be done for where word work or action is there is necessity that these should be done either according to order custom measure or reason or without order Now order and reason are better and more excellent then these things which are contrary to them But now we must observe that there are four sorts of men who do hold Order Ceremony and Law Some do it neither for God nor for any other cause but only by compulsion and these indeed do it as little as they can and that which they do is bitter and grievous to them 2. Others do it for reward these are they who know no other thing but the same and do that men may and ought to obtain and deserve the Kingdom of God and eternal life after this manner and by no other means and that he who performeth the most of these things is blessed and he that doth omit or neglect any of them is damned and belongeth to the Devil and these men use great pains and diligence herein yet it is a bitter thing unto them 3. The third sort are evil and false spirits who think and say that they are perfect and that they stand in no need of these things and therefore hold them in scorn and derision 4. The fourth sort are such who are filled with a true light and do not these things for reward for they desire not to obtain any thing by them or to attain any thing by their help But whatsoever thing they perform concerning these they do it out of love And these men are not so careful how many of these things or how soon they do these or the like things but how well and that they may be done in peace and

worship me and be subject to me this he seeketh and desireth willingly receiveth from al the creatures and especially from man and in his own conceipt he is worthy of all these and thinketh that they are due unto him and he doth account al men as beasts and whatsoever is such as that it can yield unto his body flesh nature delight pleasure contentment and chearfulness he thinketh himself worthy of it all and that he seeketh and receiveth whensoever he can obtain it and he thinks all too little which he can obtain supposing that he is truly worthy of them all and all men that do serve him and are at his command although they be theeves and robbers yet he saith that they are noble and faithful hearts and faithful and charitable to the truth and towards poor men and he praifeth seeketh and followeth them wheresoever they are And if any man fail to reverence these proud fellows to obey them and to be subject unto their wills such a one is not commended of them but is contemned although he were as holy as S. Peter Therefore when this spiritual pride doth seem to it self to stand in need neither of Scripture-teaching nor the like It cometh to pass that it doth not scorn alone but also deride all Ceremonies Ordinances Precepts Laws and the very Sacraments of the holy Church also all those men who have these orders in use and do attribute any thing unto them hence it is easily perceived that both these sisters do dwell together Besides this rich man in his pride doth sometime imagine that he understandeth and knoweth more then all men whence it comes to pass that he is forward to speak and babble more then all other men and would have his sayings and talk only in request and to be heard and all other mens discourses to be held erronious or ridiculous and foolish CHAP. XXIV Who be poor in spirit BUt where spiritual poverty and true submission is there the matter is otherwise And this ariseth hence because that we truly find and know that man of himself and by his own means is nothing and can do nothing neither is fit for any thing nor hath any thing but vice and wickedness Hence it comes that man doth hold himself altogether unworthy of these things which can befall him from God or from all the creatures and that in the cause of God and all the creatures he ought both to suffer and sometimes to do for Gods sake so as of himself he hath truly right to nothing but out of the humility of his mind thus he speaketh It is meet and convenient that God and al the creatures should be mine enemies and should censure me and have right against me and I have right to nothing Hence it is that this man neither will ask nor regard any thing of God or the creatures but only things necessary and that very fearfully and as by free gift and not of right neither doth he afford his body or nature any more good or pleasure then necessity requireth neither doth he suffer or permit that any man should help or serve him but in case of necessity and that is not without fear because he hath no right to any thing and seemeth unto himself unworthy of all things This man thinketh that all his words and sayings are nothing else but folly and therefore he speaketh or talketh with no man in way of teaching except he be thrust on with divine love and even then he doth it with fear and that as sparingly as may be It is also discerned and found out in this spiritual poverty and humility that all men depend wholly and absolutely on themselues being prone and ready to commit any sin and wickedness therefore as it is necessary and behoveful that there should be Ordinances Ceremonies Laws and Precepts whereby their blindness may be discovered and their ungodliness reduced unto order which if it were not men would become worse and more disordered then dogs and other beasts Besides many men are drawn and converted to the truth by these Ceremonies and Ordinances which otherwise would not be drawn and surely few men attain to the truth who have not first received Ordinances and Ceremonies and exercised themselves in them whilst they knew no other nor better thing Hence it is that Laws and Ordinances are not dispised nor contemned in humility of spirit and spiritual poverty nor men who do use and handle them but out of love and mercy such a man doth complain and lament the case of other men with grief on this wise O God of truth I pour out my complaint before thee and thou thy self bewaylest that mans blindness vice and wickedness doth cause that to be needful and necessary to be done which notwithstanding in truth need not be nor ought to be done And here is a certain desire that men who know nothing better nor any other means to the truth might know and understand to what end all Laws and Ordinances are and were made and this poor man in spirit of whom I speak doth use all these things together with other men which know neither better nor any other things and is partaker of these with them by this means he may keep them from turning themselves unto evil things and that if it be possible he may bring them nearer Again whatsoever hath hitherto been spoken of poverty and humility that is truly so and may be made plain and evident by the life words of Christ who did exercise and perfectly work every act of the humility as it is found in his life and as he taught by his words saying learn of me because I am meek and lowly of heart he did not neglect or despise the old Law and Discipline nor the men who were subject to the Law yet he said that it was not sufficient but that we must go forward as it is true we ought S. Paul also did write that Christ took upon him the Law that he might free those that were under the Law that is bring them to nearer and better things Christ also said I came not to be served but to serve Briefly in all the deeds words and life of Christ there is nothing found but true humility and poverty And as I said before where God is man and where Christ is there it is necessary that this should be Therefore where pride of mind and spiritual riches and 〈◊〉 of a light mind is there neither is Christ nor his true Imitators Christ saith My soul is sorrowful even to the death speaking of the death of the body which came to pass because he was born of Mary until the death of his body and how this was hath been shewed before Christ said Blessed are the poor in spirit that is such as are truly humbled for theirs is the Kingdom of God so also saith the truth yet it is not written miserable and cursed are the proud in heart for theirs is the

measure And if by chance it happen that any of these or the like be neglected they do not therefore fall into despair for they know very wel that order reason are better and of more esteem then any thing that is done without reason therefore they will observe order and yet they know that happyness is not placed therein and therefore they are not so much troubled as others are and they are blamed contemned of all other Sects For the hirelings say these men do altogether neglect themselves and sometimes they say that they are wicked and the like others who are of a free spirit say in a scoffing manner that they behave themselves foolishly blockishly and the like But they themselves do hold that which is mean and the best for one lover of God is better and dearer to God then a hundred thousand hirelings and we ought to hold the like opinion of their works This also is to be observed that the Commandment Speech and all the Doctrine of God do tend to this purpose that the inward man may be joyned to God which when it comes to pass the outward man is so well ordered and instructed by the inner man that indeed he standeth not in need of any outward Precept or Doctrine but the Precepts and Laws of men belong to the outward man and are necessary where better things are unknown for these men are ignorant either what to do or what to leave undone so as if Discipline be wanting men become like to dogs and other beasts CHAP. XXXVIII The description of false light HAving made mention of a false light something must be spoken thereof as what it is and what properly belongeth to it Know therefore that whatsoever is contrary to the true light is belonging to the false It is a general property of the true light not to deceive nor to will that any should be deceived neither to be deceived it self But the false light doth deceive and is deceived for God will deceive no man neither can he be willing that any man should be deceived and so may you judg also of the true light Now mark this the true light is God and some divine thing The false light is men or some natural thing Now it is proper to God not to be this or that neither to will desire or seek this or that in a deified man but good as good and that for no other thing but for good the same is to be held of the true light Also it is proper to the creature and nature to be something this or that and to hold something in estimation and to desire it either this or that neither doth it love that which is meerly good as good and for good but for some other thing this or that And even as God and the true light is void of all egoity selfness and seeking it self so the property and nature of the natural false light is to be I my self me c. so as it seeks it self and its own in all things more then good as it is good this is proper to it and the nature of every each one Now let this be observed wheresoever this light is at the first deceived it doth not will nor choose any good as good and for good but it willeth and chooseth it self and its own as the best which is falshood and the first deceiving It doth also suppose that it is that which it is not for it doth suppose it self to be God being nothing but nature and supposing it self to be God it challengeth to it self that which is proper to God and not that which belongeth to God as God is man or as he is some deified man but it challengeth to it self that which belongeth to God and is proper to him as he is God and without the creature for ever and ever For as it is said before God is not poor neither wanteth he any thing he is free without business at liberty above all things c. All which are true he is also immoveable neither doth he challenge any thing to himself he is without Religion and whatsoever he doth is just After the same manner saith the false light will I also be for the liker any one is to God so much is he also the better wherefore it saith I will be like unto God nay I will be God and sit neer God I will I say be like unto him as Lucifer the Devil did God is everlastingly without pain passion and trouble so that nothing is or can be done which is grievous to him or can procure his pain but where God is man or in any deified man the matter is far otherwise Lastly Whatsoever can be deceived is deceived by this false light And seeing whatsoever is not God or Divine may be deceived and since that this light is nature it self it cometh to pass that it may be deceived therefore it is deceived and also deceived of it self Some will say how cometh it to pass that whatsoever can be deceived is deceived of it self This doth proceed from the great and unmeasurable craftiness thereof for it is so subtile deceitful and nimble of it self that it ascendeth and climbeth so high as to suppose it self to be above men that neither nature or any creature can possibly mount so high for this cause it supposeth it self to be God then therefore it doth arrogate to it self all things which belong to God and especially as God is in eternity and not as God is man For this cause it thinketh it self to be above all word work custom order and even above the corporal Life of Christ which he did lead in his humanity and therefore it refuseth to be touched of any creature or the works of the creatures whether they be good or evil or whether they be against God or otherwise all these it accounteth alike and will be freed from them as if it were the eternal God But all other things which are belonging to God and to no creature it doth arrogate to it self as if it were worthy of all things and as if it were meet and right that all the creatures should serve and be subject unto it Thus it comes to pass that there remaineth neither sorrow passions nor troubles for any other thing or cause but only the feeling of the body and sences which must remain until the death of the body and whatsoever pain can arise from thence Yea it doth say and 〈…〉 suppose that man is become higher then the corporal life of Christ and that he is and ought to be without pain and untouched as Christ was after his Resurrection There are many other and wonderful errours which do arise and proceed hence Seeing then that this false light is nature it hath the same property that nature hath that is to admire and seek it self and its own in all things and that which is the best and fittest most pleasant and sweet to nature it self in all