Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	according_a	body_n	life_n	5,604	5	4.5482	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

that which is perfect will be found and perceived to be boundlesly infinitely and innumerably more excellent and better then whatsoever is imperfect and in part also the eternal more then the transitory and the fountain and beginning more then all things which flow or can proceed from it and so that which is imperfect and in part shall be unpleasant and become abolished This observe to the end that that which is excellent and the best may be also held the dearest it is requisite that this be done CHAP. VII Of the two Eyes of Christ WE must consider that which is read and said that the Soul of Christ had two eyes the one the right the other the left In the beginning when things were created the right eye did turn it self into Eternity and Divinity and there stood unmoveable in perfect contemplation and use of divine Nature and divine perfection and remained unmoved free from all falling labour motion grief pain and torment which happen to the outward man with his left eye he beheld things created and did know the difference and did understand what was better and worse more noble and more base and in this manner the outward man of Christ was framed Thus stood the inward man of Christ according to the right eye of his Soul in the perfect use of the divine nature in perfect pleasure and joy but the outward man and the left eye of the Soul was with him in pain and calamity and perfect labour and so it came to pass that that inward or right eye remain'd unmoved not hindred free from all labour pain and torment which happened to the outward man It is said that when Christ was whipped at the pillar and did hang on the Cross according to the outward man his soul or his inward man did stand according to the right eye in perfect use of the divine nature and in as high a condition of pleasure and joy as after he ascended into Heaven and is now Also that his outward man or his soul according to the left eye in this work in all things which did belong unto him as concerning outward things was not hindred or damnified by the internal neither of them depending on the other Now the created soul of man it hath also two eyes the one in the power of beholding eternity the other in looking upon time and things created to know the difference as before hath been said and to give life to the body But these two eyes of the soul of man cannot do their work together for that the soul with the right eye might behold eternity it is necessary that the left eye do abate all his works and so carry it self as if it were dead Also that the left eye might perform all his work and be employed in outward things and is in pain and things created it is necessary that the right eye be employed in contemplation CHAP. VIII Whether in this life eternal life may be tasted IT is a question whether the soul whilst it is in the body may proceed so far as to behold eternity and receive a taste of eternal life and everlasting happiness Usually it is denyed and so it is true if you understand it after this manner So long as the soul doth behold the body and those things that belong to the body as time and things which are created and doth conform and mingle himself with them this cannot be for to the end the soul may discern or behold eternity it is necessary that it be pure and free from all resemblances and from all things created and especially that it be separated from it self And this thing never befell in this life But S. Dennis thinks it may be done as may be gathered out of his words to Timothy which ar● these To behold Divine secrets it is necessary that thou abandon thy sences and whatsoever can be perceived by the senses reason also and the actions of reason and whatsoever can be perceived and known by reason whether it be created or uncreated and that thou go and pass out of thy self and from the knowledg of all these things which I have mentioned and so come into that one unity of him who is above all nature and knowledg thus far he Now if this could not befall man why doth he teach it or why doth he speak to man in this life Yea further know that a certain Master saith upon these words of Dennis That it doth come to pass that it doth often befall man that he verily thinketh that he doth see and behold it as often as he will and there is no such aspect but that it is more excellent dearer to God and more worthy then whatsoever all things created as created can perform CHAP. IX That good except it be in man cannot make men happy VVE must especially observe and know that no creature no good no not the good it self which is God doth make man or the soul indued with vertue good or blessed so long as it is without the soul and the same we must think of sin or malice and therefore although it be a good thing to enquire search and also to know what good men have done or suffered how they have lived and what God in them or by them hath done or willed yet it is a hundred times better that a man should search know what and of what kind the state of his own life is and what God is and would and doth in him and in what thing God is willing or unwilling to use him Therefore this also is true which is said that it is never so good to go abroad but it is better to remain at home This also is to be known that eternal happiness is in that only one and none other and that man or his soul should either be or become blessed It is necessary that that only thing should be in the soul Some will ask what is that one good I answer it is good or to be made good and yet it is neither this nor that good which can be named known or shewed but all and above all neither is it needful that it should now again enter into the soul for it is already in it though unknown When it is said that it is meet we should come unto it and that it should come into the soul it is as much as if you should say we ought to seek it have the seeking of it and smell it out And because it is but one unity and simplicity is better then multitude for blessedness is not placed in many and multitude but in one and unity neither is it in many things created or in the work of any created thing that I may speak briefly but blessedness is only placed in God and his work wherefore I ought to have respect to God and his work only and to relinquish all natural things with their works and chiefly my self yea further all works or miracles which

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