Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	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

none are present for they are all true and indeed one thing But if there be any such things by the help whereof you may obtain that this might grow and live in man you ought to cleave unto it and to no other thing and whatsoever doth hinder it that you ought to leave and forsake And if any man could obtain it in the holy Sacraments he should obtain Christ truly and well and the more that you obtain of this the more you obtain of Christ truly and the less of this the less also of Christ CHAP. XLIV ☞ To be content with God IT is said That he who is contented with God hath sufficient which is true and he which is content with any thing else which is this or that is not contented with God but he that is content with God is content with nothing else but only with one which is neither this nor that and yet it is all things for God is one and God is all things and it is necessary that he should be all things Again whatsoever is and is not one that is not God and whatsoever is and is not all and above all that is not God for God is one and all and above all whosoever therefore is content with God is content with one And he to whom all things are not one and one all things and unto whom something and nothing are not of like value and are one and the same he cannot be contented with God But in whom this is in him it is found that he is contented and no where else The like is also to be here understood He that will shew and approve himself holy conformable and obedient to God must necessarily be conformable and obedient only in suffering and neither resist help nor defend himself he that doth not so conform himself become wholy obedient both to men and all things obeying in one and as in one he is not conformable nor doth obey God This we may see in Christ To the end therefore that man may suffer God and have a will so to do it is necessary that he suffer all things in one as in one and that he do not in any sort resist any thing that is contrary to him This Christ also performed And he that resisteth those things which are cross to him guardeth himself against them neither will nor can suffer God This is thus to be understood Resistance ought not to be made against any thing or creature by force or war by will or work yet it is lawful without committing sin to foresee avoyd and fly those things which are hurtful to us Therefore he that goeth about or willeth love to God loveth all things in one as in one and one in all things as all things in one Also he that loveth any thing this or that otherwise then in one and for one he loveth not God because he loveth something which is not God and therefore he loveth something more then God He then that loveth any thing more then God or loveth any thing besides God loveth not God for God will and ought to be only loved and nothing ought truly to be loved but God And in what man soever the true light and true love is there is nothing loved of him saving God for God is there loved as God and for God and all that is good as one and one as all for all things are truly one and one is all in God CHAP. XLV Whether sin is to be loved HEre ariseth a question since that all things are to be loved whether sin ought to be loved I answer No for when all is mentioned that only is to be understood which is good and every thing is good in that it is The Devil is good in that he is and in this manner nothing is evil or not good But it is sin to will desire or love otherwise then God doth and to will this is not to be and therefore it is not good Briefly there is nothing good but so far forth as it is in God now all things are that which they are in God and that a great deal more then in themselves therefore all things are good so far forth as they are and if there were any thing whose essence were not in God that that thing were not good but to will or desire any thing which is against God is not in God for God cannot desire or will any thing against God nor otherwise then God doth therefore it is evil and not good or rather it is nothing at all God also loveth works but not all manner of works What work doth he love Surely such as proceed from the teaching and discipline of the true light and from true love whatsoever proceedeth from these and is done therein in spirit and truth the same belongeth to God as is pleasing to him but that which proceedeth from the false light and false love all that is evil and especially that which proceedeth cometh to pass is done or left undone or is suffered to be done by or from any otherwil or desire or any other love then from the will or love of God All this I say is and cometh to pass without God and against God and is also against the work of God and is sin CHAP. XLVI That Faith bringeth forth Knowledg CHrist said He who doth not or cannot or will not beleeve is lost and damned this is true For what man soever comes into this life neither hath knowledg not can attain to it except he first beleeve and he that will needs know before he beleeve never comes to true knowledg These things are not to be understood of the chief points of Christian Faith for all and every Christian of the common people doth beleeve them the wicked as well as the innocent the evil as well as the good These are to be beleeved else no man can come to the knowledg of the other These things are to be understood of the occasions belonging to truth which may both be known and found out these must be beleeved before they be known or found out else it is impossible to come to true knowledg And of this Faith Jesus Christ speaketh CHAP. XLVII Of mans own proper will IT is said That in Hell nothing aboundeth so much as self-will and this is true for there is none other but self-will and if it were not so there would be neither Hell nor Devil Whereas it is said That the Devil fell down from Heaven and averted himself from God c. it it nothing else but that he would have his own will and not be of the same will with the eternal will The like befell Adam also in Paradise And where mention is made of self-will then that is understood to be it which willeth otherwise then the simple and eternal will would or willeth But what is Paradise It is whatsoever is for whatsoever is is good and pleasant and also pleasing to God and

and he saluted him in this sort God give you good morrow my friend The poor man answered him Sir I do not remember that ever I had an evil morrow The Doctor said unto him God give you a good and happy life Wherefore say you that quoth the Beggar unto him for I was never unhappy Which the Doctor not understanding said unto him again God bless you my friend I pray you speak a little more clearly for I know not what you mean Then the poor Beggar answered him Good master Doctor I shall do it willingly You know you bade me good morrow whereunto I replyed that I had never any evil morrow for when I have hunger I praise God If it freeze hail snow rain be it fair or foul I give praise to God though I be poor miserable and despised of each one I give thanks unto God and therefore I never had any evil morrow You did wish unto me also a good and happy life whereunto I made you answer that I was never unfortunate because I have learned always to resign my self unto the will of God being certain that all his works cannot be but very good by reason whereof all that happeneth unto me by his permission be it prosperity or adversity sweet or sowre I receive it as from his own hand with great joy and comfort and therefore I was never unfortunate for I never desired any thing but the good pleasure of God which the poor man having said The Doctor answered But what would you say my friend if God would damn you If God would damn me said the poor man verily if he would use me so hardly I have two Arms to embrace him The one whereof is a profound humility by the which I am united unto his holy humanity The other is love and charity which joyneth men unto his Divinity by which I would embrace him in such sort that he should be constrained to descend with me into Hell And I had rather without comparison be in Hell with God then to be without him in Paradise The Doctor learned in this Communication That a true resignation accompanyed with profound Humility of heart is the shortest way to attain unto the love of God After that he asked of him again from whence he came unto whom he made answer that God had sent him The Doctor enquired yet of him Where he had found God I found him quoth he so soon as I had renounced and forsaken all creatures And where didst thou leave him replyed the Doctor I left him answered the Beggar with the pure and clean hearts and amongst men of good will But who art thou my friend said the Divine unto him The poor man made him answer That he was a King And he asking him where his Kingdom was it is quoth he in my soul For I can so well rule and govern my senses as well outward as inward that all my affections and passions do obey unto REASON which Kingdom is without doubt more excellent then all the Kingdoms of this world Moreover the aforesaid Doctor demanded of him who it was that had brought him to so great perfection It was silence answered the poor man and mine high and lofty meditation and the union which I had with God I could take no repose nor comfort in any creature of the world by the means whereof I found out my God who will comfort me world without end Amen Laus Deo De Anima The Soul is 1. absolutely An intellectual substance enlightened by God A bodiless form framing and ruling the body and created of nothing 2. By relation 1. To the creatures a similitude of all things because it comprehendeth all things 2. To God a form of God because it is after his likeness a breath of life because it was breathed into us to give us life 3. To his end a spirit ordained to felicity The Soul was supposed to be of Plato number moving it self Aristotle the motive and form of the body Pythagoras a harmony of elements Hypocrates a subtile spirit Rabanus light Democritus a Composition of Sunny motes Aconomius a fire Parmenides a Compound of fire and earth Epicurus a mixture of ayr and fire Gallenus a Blood Hermogenes a water or humid vapour The Soul hath divers names in respect of his divers operations It is called Anima as it quickeneth the body Mens as it understandeth Animus as it willeth Ratio as it judgeth Spiritus as it giveth breath Sensus as it feeleth Memoria as it remembreth Voluntas as it consenteth to the thing willed There is a Soul both 1. Vegitable which giveth growth and being this soul is in all plants 2. Sensible which giveth being and sense and this with the vegitable also is in beasts 3. Reasonable which giveth being sense and reason and this with the vegitable and sensible is also in man yet are there not divers souls in man but divers faculties and one reasonable Soul The Vegitable Soul hath power to 1. Beget and make generation for the preservation of the Kind 2. To nourish and sustain the Kind produced 3. To increase and augment the Kind nourished The nourishing part of the Vegitable Soul hath power 1. Attractive to draw into it self necessary food 2. Digestive to dispose and concoct that food 3. Retentive to hold in the strength of that food 4. Expulsive to send the superfluity of this food into the Draught The sensible Soul hath power 1. Apprehensive to conceive and comprehend withal and that either Outwardly as the 5. outward Senses Sight Hearing Smelling Taste Touch. 2. Inwardly as the inward Senses Common sense Imagination Estimation Phantasie Memory 2. Motive to move the 1. Appetite Concupiscible to all desires Irascible to all passions as joy grief hope fear in this is contained Sensuality 2. Faculty Natural which from the liver doth stir all the humors of the body by the vital which from the heart doth move the pulses by the Arteries Animal which from the head doth move the members of the body by the nerves and sinews The object of Sight is Colour his organ is the Eye Hearing is Sound his organ is the Ear. Smell is Odour his organ is the Nose Taste is Savor his organ is the Tongue Touch is every tangible thing his organ is the whole body The common Sense is the 1. Fountain whence all outward senses flow 2. End whither all outward senses are directed 3. Judg that determineth the object of every outward sense and it is called the common Sense because it is the head and guider of all the outward Senses alike His place is in the fore-part of the brain whither the Senses in their operations have recourse The Imagination Doth preserve those Impressions which the common Sense receiveth Doth defer to the estimation those forms reserved His place is in the fore part of the brain whither the the common Sense tendeth and devolveth his Impressions The Estimation 1. Apprehendeth natural intentions of those

therefore both is and is rightly called Paradise Paradise is also said to be the threshold or suburbs of the Kingdom of Heaven so also whatsoever is may be well termed the suburbs of the eternal or of the eternity chiefly that which may be perceived or known in this life from temporary things in the creatures and out of the creatures of God and eternity For the creatures are a demonstration and way which leadeth to God and eternity therefore they are called a threshold and suburbs of eternity and he may well be said to be the Paradise In this Paradise all things were granted which were in it except one tree and the fruit thereof which is thus to be understoud There is nothing forbidden of all things which are there nor contrary to God saving one thing which is our own proper will or that man should will otherwise then the eternal will willeth This is to be weighed God saith unto Adam id est to every particular man whatsoever thou dost or dost not that is lawful and not forbidden so as it be done not out of thy will nor according to the same but out of mine and after mine for whatsoever is done out of thy will that is wholy contrary unto the eternal will not because all works so done are contrary unto the eternal will but saving only when they are done with another will or otherwise then out of the eternal will CHAP. XLVIII Why God did create mans own will seeing it is contrary to the eternal will HEre some will ask seeing that this Tree id est our own proper will is so contrary to God and the eternal will why did God create and make it and also place it in Paradise Unto which I thus answer If any man or creature desire to search into and know the hidden Counsel and Will of God as longing to understand why God did any thing or left it undone or such like this man desireth the same that Adam and the Devil did and whilst this desire lasteth the matter is never known neither is this man any other but such a one as Adam and the Devil for this desire seldom proceeds from any other motion then that thou takest pleasure and gloriest therein which is meer pride A truly humbled and illuminated man doth not desire of God to have his secrets revealed to him as if he should ask why God did do or delay to do this or that c. But on the contrary part desireth only that himself might be annihilated in himself and that his own will might perish and the eternal will live and prevail in him remained unhindered of any other wils and that he himself and all that is in him might satisfie the eternal will yet something else might be said in answer to this question after this wise There is nothing so excellent and pleasing in all creatures as knowledg or reason and will which two are so joyned together that where the one is there is the other also and if these two were not then would there be no reasonable creature at all but only bruit beast and bruitishness which would be a great fault Neither would God as it is said formerly said obtain his own nature or the nature of those who are his by acting which not-notwithstanding is fit to be done and appertaineth to perfection Now this knowledg and created reason was given with the will to the end it might both instruct the will and it self that neither the knowledg nor the will was of it self and that neither of them had part of themselves nor ought to serve themselves nor their own will and that neither of them ought to be profitable to it self or to the use of it self but to be of his of whom they had their Being and to obey and flow back again into him and in themselves that same is to be turned into nothing in their own selfness CHAP. XLIX Why God created the will HEre again is something especially to be observed concerning the will the eternal will which is in God originally and essentially without any work or action the same will is likewise man and all other living things both doing and willing for the nature and property of the will is to will for what other things should it do for it should not be at all if it had no action and this cannot be effected without living creatures Therefore it is necessary that there should be creatures and God wil have such to the end that this will might have and do its own work in them which otherwise is in God without work and yet cannot but be Therefore there is a will in living creatures which is called a created will no less belonging to God then the eternal will is not appertaining to the creature And because God cannot will with action and motion without living creatures therefore he will do it in and with the living creatures Wherefore living things ought not to will any thing by this very will but God ought and will by action will together with the will which is in man and yet is the will of God which if it were any where or that this were in man absolutely or wholly then men should will nothing but only God and there I say will should not be self-will neither should that man will otherwise then God willeth for God should there exercise his will and not man and there the will of man should be the same with the eternal will as having flowed into the same And in man there would be and remain love and sorrow pleasure and pain with such like For where the will doth will willingly there is love or sorrow wheresoever those things are put in execution which the will willeth there is love but if other things be done then the will willeth there is sorrow and this sorrow is not mans but Gods for whose the will is his also is the love and sorrow and this love and sorrow is not mans but Gods but the wil is not the wil of man but of God therefore the love and sorrow is his also neither is there any thing blamed saving that which is contrary to God neither is there any joy or pleasure conceived but what proceedeth from God and from that which is Gods and belongeth to God Therefore as it is with the will so it is with knowledg reason power love and all things which are in man id est that they all belong to God and not to man And if it should come to pass at any time that the will were wholly forsaken then all other things would likewise be abandoned and by this means God should obtain all things appertaining unto him and will should be no more self-will Thus did God create will but not that it should be our own CHAP. L. How the Devil and Adam challenge will to themselves NOw cometh the Devil and Adam id est false nature and challengeth unto himself this will making it his own