Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	great_a	heaven_n	know_v	2,359	5	3.7515	3	false

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

either God hath done or ever may do in or by the nature of all things yea also God himself with all his goodness as he is without me and cometh to me doth not make me blessed but as he is within me and is known loved felt and perceived by me CHAP. X. Of the desire of those who be illuminated NOw it is to be observed that those that be illuminated with that true light do know that whatsoever they themselves can desire or make choice of or whatsoever hath been desired chosen or known at any time of any creature at all as it is a creature is nothing if it be compared to that eternal good Again forsaking all desires and choice they do commit and refer themselves and all their actions to the eternal good then there remaineth in them a desire to advance and bring themselves nearer to the eternal good that is to a nearer knowledg and more ardent love and a more ready submission and to an entire subjection and obedience So that every illuminate man may be able to say of this manner I could wish I were the same to the eternal good that a mans hand is to himself And such men do always fear that they are not become sufficiently subject unto it they do also desire the salvation of all men and yet are they free from this desire neither do they challenge it to themselves as understanding sufficiently that this desire belongeth not to man but to the eternal good for whatsoever is good that no man ought to arrogate to himself because it belongeth to the eternal good Besides these kind of men live in freedom so that without fear either of punishment or hell or hope of reward or of the Kingdom of Heaven they do live in meer subjection and obedience of the eternal good and that with a free love This was perfectly in Christ and is in his followers in some more in some less It is a miserable thing that whereas the eternal good doth furnish and stir us up to that which is most excellent we are unwilling to entertain it for what is more excellent then true spiritual poverty and yet when it is set before us we will none of it We would be as I may so speak over-wily so that if we but feel a delicate taste sweetness and pleasure in our selves we think it is well with us and that we love God but if this be wanting we are in sorrow and do forget God and think we are undone which is a great fault an ill sign for a true lover doth as much love God and the eternal good in want as in plenty alike in bitterness as in pleasure and so in the rest Let every man examine himself in these things CHAP. XI Of Hell and of the Kingdom of Heaven THe Soul of Christ was to descend into Hell before it could ascend into Heaven and the same must befall the soul of man But consider how this must be done This then comes to pass when a man knoweth and beholdeth himself and findeth himself so evil as that he is unworthy of all comfort and good that might befall him from God or the creature Further he thinketh nothing else of himself but that he is perpetually damned and lost and that to be less then he is worthy of Further he thinks himself worthy of more calamities then can befall him in this life and that it is right and just that all things should fall cross upon him and bring grief and torment to him all which is less then he deserveth yea he supposeth it to be just that he should be damned for ever and become the footstool of all the Devils in Hell all which notwithstanding is less then he is worthy of Neither will he nor can he conceive any comfort or deliverance either from God or from the creatures but is willing to want comfort and deliverance neither doth he way wardly bear damnation and pain for that it is equal just and not contrary to God but agreeing to Gods will therefore he doth love it and take it in good part not bearing unwillingly any thing but his own sin and ungodliness because that is unjust and contrary to God this doth grieve and trouble his mind this is called the true penitence for sin and he that doth in this life so come into Hell the same man after this life doth come into the Kingdom of Heaven and in this life doth attain such a taste as passeth all the joy and pleasure as either hath or can befall a man in this life from any temporal thing and as long as a man is thus in Hell neither God nor the creature can comfort him even as it is written In Hell there is no redemption of this thing one said I perish I die I live without comfort being damned both within and without I desire of none that I may be delivered Now God hath not forsaken man in this Hell but taketh him to himself so as man desireth nothing but the eternal good and understandeth the eternal good to be above measure good and this is his pleasure peace joy rest and satisfaction and when man doth not regard nor desire any thing but the eternal good and nothing in or concerning himself it comes to pass that the peace joy rest pleasure and all such like things as do belong to the eternal good become mans and so man is in the Kingdom of Heaven This Hell and this Kingdom of Heaven are two good and safe ways for man in this life which whosoever doth find out rightly and well is happy for this Hell hath an end but this Kingdom of Heaven doth remain for ever Besides man must mark that whilst he is in this Hell nothing can comfort him neither can he think that ever he shall be delivered or comforted again When he is in this Kingdom of Heaven there is nothing can hurt or object him neither doth he beleeve that he can be hurt or discomforted and yet after this Hell he is comforted and delivered and after this Heaven he is troubled and deprived of comfort Now this Hell and this heavenly Kingdom doth befall man so as that he knoweth not when it cometh neither can a man by his own means do or omit any thing whereby they should either come or depart from him neither can man give or take away from himself either of these or take or lose them but it comes to pass here as it is written John 3.8 The wind or spirit bloweth where it listeth and thou hearest the sound thereof that is when it is present but knowest not whence it cometh nor whither it goeth And when man is in either of these he is in good case and he may be as safe in Hell as in the Kingdom of Heaven and so long as a man is in this life he may often pass out of the one into the other yea within a day and a night and sometimes oftner

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

Impressions 2. Determineth what is to be followed and what avoyded His seat is the middle part or Cell of the brain whither the Imagination stretcheth his Impresses The Phantasie compareth Forms with forms as black with white Forms with Intensions as the form of a wolf with the flight of a wolf Intention with Intention as the feeding of her own with the rejecting of another His seat is betwixt the Memory and the Estimation because is concerns them both for it is enlightened by Estimation maintained by Memory Led by Phantasie Creatures Make them caves and nests Provide them sustenance a far off Know and distinguish this to be this Choose and refuse this and that Memory Doth receive the operations of all the Senses from the Common Sense Doth reserve the things receive as Imagination doth the Intents His seat is in the hinder part of the head Memory is Artificial got by litteral observation and practise Natural instilled in our composition The Reasonable Soul hath 1. Inbred Powers 2. Acquired Habits 3. Inferred Passions The inbred powers of the Soul are 1. Understanding Speculative to contemplate withall Practick to exercise and this is the Cogitative part of the Soul which apprehendeth withall 2. Will Natural which is directed by instinct Deliberative which is guided by reason and this is the Motive part of the soul which produceth all the operations both of body and mind The Soul Knoweth the good by the speculative understanding Affecteth the good by practick understanding Discerneth good and evil by Reason Chooseth the good from evil by free-will Consenteth to chosen good by rectified will Inventeth means to accomplish it by will Raiseth it self to vertue by the motive of the Conscience This is the order and degree of Understanding 1. Sense perceiveth 2. Imagination representeth 3. Understanding formeth 4. Wit deviseth 5. Reason judgeth 6. Memory preserveth 7. Intelligence apprehendeth 8. Contemplation perfecteth The Soul knoweth things Present by Sense Absent and to come by Imagination Absent and past by Memory It self by reflection upon it self God by elevation above it self Creatures by humiliation of it self The Soul is immortal 1. Because it is capable of felicity which is eternal 2. Because it is made after Gods similitude which is immortal 3. Because it hath no contrariety to corrupt it A Spirit doth unite the Soul unto a body whose Flesh bones are made of earth Humors to wit Blood Phlegm Choller and Melancollick are made of water Lights are made of ayr to cool the heat of the heart Heart containeth fire to temper the moisture of the brain The members of the body are 1. Radical wherein is the root of life as in the Liver Heart Brain Tests 2. Serviceable to convey the natural animal and vital spirits as the Veines Nerves Arteries 3. Official to perform the offices of the body as the Eyes Hands Feet The Soul was united to the body 1. To teach us the union of our Soul and God 2. To accomplish and perfect the work of God For as God made one creature meerly spiriritual as the Angels and one meerly corporal as the World so he hath made one both spiritual corporal which is Man The acquired habits of the Soul be 1. Vertues 2. Habitual Customs got by industry and use Vertues proceed from grace 1. Incoative which begetteth them 2. Continuing which maintaineth them 3. Perfecting which consummates and acteth them Vertue in respect of the 1. Giver is the operation of God in man 2. Subject is the habitation of a well-governed mind 3. Working is a habit bringing us to Mediocrity 4. End is a disposition to the best perfection 5. Quality a good faculty whereby we live well All Vertues consist in 1. Understanding hard matters 2. Enduring adverse crosses 3. Abstaining from pleasures The measure of Vertue is placed in Doing 1. Doing neither above Measure nor under Measure but in Measure 2. Having neither Excess nor Defect 3 Bearing Prosperity with hūblenes Adversity with patience The tree of Vertue hath his 1. Seed Fear 2. Irigation Grace 3. Root Faith 4. Bud Devotion 5. Growth Desire 6. Strength Charity 7. Greenness Hope 8. Leaf Heed 9. Flourish Discipline 10. Fruit Doctrine 11. Maturity Patience The condition of Vertue is to 1. Remove tentations this setles Vertue in the Root 2. Multiply vertuous actions this is the flower of Vertue 3. Delight in goodness this the fruit of Vertue There be four mother Vertues 1. Faith to conceive them 2. Charity to bring them forth 3. Wisdom to dispose and order them 4. Humility to sustain and uphold them Men are more inclinable to one vertue then to another 1. Because they have the gift of that special vertue 2. Because their complexion inclineth to that vertue 3. Because use exerciseth them in that vertue 4. Because that vertue is not suppressed by his contrary vice Vertues are 1. Intellectual conducing to God 1. Wisdom which ruleth our affections and will 2. Intelligence which guideth cogitations and understandings 3. Knowledg of the Spirit which governeth both the will and understanding 2. Consuetudinal to converse with men as 1. Honesty to order our private actions 2. Liberality to benefit our neighbours Consuetudinal vertues are 1. Moral to inform our manners 2. Oeconomical to dispose our family 3. Political to order Kingdoms and Cities Mans life is guided by seven Vertues By 3 Theological 1. Faith whereby we know God as Verity 2. Hope whereby we trust in God as in Eternity 3. Charity wherby we love God as the only Bonity 4 Cardinal 4. Prudence which rectifieth Reason 5. Fortitude which tempereth Anger 6. Temperance which moderates desire 7. Justice which confirmeth all our powers 1. Faith is either Historical to believe the histories of Scripture Miraculous to believe in Christ for Miracles Diabolical to confess of necessity without Hope Justifying to believe and confess with full Hope 2. Hope is either for Pardon Grace Glory 3. Charity is refered Naturally to our self this is called Love To our Parents this is called Piety To our Neighbours this is called Dilection To our follows which is called Friendship and contains 1. Familiarity 2. Society 3. Benevolence 4. Benignity To our Enemies which is called Exitation Love of Innocency To God which is properly called Charity 4. Prudence 1. Loveth all things by the line of Reason 2. Neither willeth nor doth any thing otherwise then right Prudence must be in the Heart to guide our thoughts and intents Mouth to order our speech Works to grace our actions Prudence may be divided into Intelligence to understand things present Prudence to guess at things to come Remembrance to recal matters past 5. Temperance 1. Brings the appetite under the Rule of Reason 2. Never exceedeth the Laws of Moderation Temperance may be divided into 1. Continency which refrain and restrain pleasures 2. Charity 3. Clemency which appeaseth anger 4. Sobriety which avoydeth excess in Eating Drinking 5. Modesty which escheweth vain-gloriousness in our words