Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bad_a	good_a	see_v	1,466	5	3.4614	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76951	XL. questions concerning the soule· Propounded by Dr. Balthasar Walter· And answered, by Jacob Behmen. Aliàs Teutonicus Philosophus. And in his answer to the first question is the turned eye, or, philosophick globe. (Which in it selfe containeth all mysteries) with an exposition of it. VVritten in the Germane language. Anno. 1620.; Viertzig Fragen von der Seelen Urstand, Essentz, Wesen, Natur und Eisenschafft. English	Böhme, Jakob, 1575-1624.; Böhme, Jakob, 1575-1624. Clavis. English.; Sparrow, John, 1615-1665?.; Walther, Balthaser, 1586-1640.; Simons, Matthew, d. 1654, printer.	1647 (1647)	Wing B3408A; ESTC R172808	191,083	216

while till their brethren were accomplished which should be killed for the witnesse of Jesus 18. But the soules of the wicked have another place viz. in the most u the innermost is the utter Darknesse innermost which also is the most uttermost of all Darknesse they dare not goe up and downe they remaine meerely with the body in their x Essence or workes substance yet not in this world neither doe they touch the Earth 19. It hath indeed power enough over the Earth it can open it without y Essence and feeling substance and perceptibility But it hath not the outward Principle it hath not power enough over the outward Spirit yet it can for a time make z Shew jugling tricks Apparitions in the a Or Spirit of the Aire sydereall Spirit 20. As many appeare againe in the Astrall Spirit and seeke b Or Rest Abstinence and make many afraid with keeping a racket in houses all which they doe by the Astrall Spirit till that be consumed and then their c Or Pompe and shew trickes lie in the Darknesse and they expect the last Judgement 21. Our Babell saith it is the Devill which goeth up and downe in the shape of the soule indeed the damned soule hath enough of the Devill but it is not the very Devill he is in the Abysse and tormenteth the soule in the time of the body willingly in the Abysse of the soule 22. Neither doth he altogether want a cloake for his knavery for he can put on an outward cloake to seduce or terrifie men in 23. But this complaint we have against Babell that she is so extreme blinde and hath so little knowledge of God she hath cast away Magick and Philosophie and received the Antichrist now she hath lost her understanding she hath a kinde of Art still but her understanding quite faileth her she hath broken the Glasse and peereth through the holes of the Spectacles 24. What shall we say The world is blind-folded it is led by a string and taken captive and it seeth it not yet it were at liberty if it did but see it once the snare wherewith it is bound is malicious Knavery thou shalt soone be made to see It is broad day-light doe but awake thou Keeper of Israell 25. Thus my beloved friend know that there is a difference of Places where soules are according to that whereinto the soule is entred if it be Holy and Regenerate then it hath a d The body of Christ Body which expecteth onely the e Or workes Wonders of the body at the last Day it hath f Conceived or formed comprehended them already in the Will but at the Day of Judgement it must stand before the Judgement 26. All soules good and bad shall every one receive their Sentence and Reward The Holy shall be set in the presence of the wicked that they may see and g Or taste feele the cause of their h Or source paine 27. If any should feigne a peculiar Residence or place where they should consort or sit together that contradicts the Rule of the Magia Every soule is in its owne Country and not bound to the place of the body but it may be where it will wheresoever it is it is either in God or in Darknesse 28. God is every where and Darknesse is every where the Angels also are every where each in its owne Principle and in its owne i Or soure Property 29. The Fiction of outward Reason without the knowledge of the Principles is k Or a false Glasse a Conceit as a fighting with a shadow If I should aske a thousand times and should alwayes be told somewhat from God himselfe and yet were but in flesh and bloud I should looke upon it as Babell doth which supposeth that the soule flyeth into a Heaven above the Starres I know not that Heaven they speake of and I desire not to come there 30. Heaven is indeed above but there are the Angelicall Ptincipalities and Thrones This Eye of the l Skies Mansions or Spheares Aether is our Principality and Kingdome 31. The same is with them above which is with us but our Creation and Essence is in our Aether A soule may come to them if it earnestly desireth and the Angels of God will lovingly entertaine it 32. For the same Essence of God which is with us is with them this onely is the difference that they have among them Angelicall workes wholly pure without blemish and we have the great wonders and therefore they long to be with us and besides they are our servants during the life of the body and withstand the Devill 33. Now if the Angels be in this world in the Holy Principle whither then shall the soule flie first might Babell thinke perhaps into Pride as Lucifer did O no! they continue in humility and looke m What God doth upon Gods Wonders as Gods Spirit moveth so doe they The two and twentieth Question What doth every Soule doth it rejoyce till the last Judgement Day 1. THis Question containeth the exceeding joyfull Gate of Glory leading to the knowledge of the n Or Triumphant victorious Garland of the soule 2. When a Darling-Sonne travelleth a farre off into a strange Countrey for Art and Honour he often thinkes of home and of the time when he shall enjoy his Parents and friends he rejoyceth at the thought of that Day and expecteth it with inward joy and Longing also he plyeth himselfe hard in his businesse that he may get Arts and skill wherewith he may make his Parents kindred and friends rejoyce 3. Thinke of this similitude and take it into consideration It is just so with the soule the soules without o The body of Christ body have a great inward Joy and waite for the last Day with great inward Desire when they shall againe receive its faire and Holy Body with its p Or workes which it did here Wonders 4. Also their Ornament is in their will where they behold their workes after the manner of the Eternall Abyssall Magick which they shall then first receive at the last Day in the Figure with the new body out of the Old 5. Also we know and q Or fully highly perceive yet in the Spirit onely according to its knowledge that the blessed soules doe rejoyce in the labour which they tooke here and exceedingly recreate themselves in their wonders which they see Magically for they that have led many to Righteousnesse they have their Reward in the Magia in the will before their Eyes 6. They that have suffered much Persecution for the Truthes sake they see their bright r Or Crowne of Victory Triumphant Garland which at the last Day they shall put on upon the New body 7. They that have done much Good they see that plainely shining in the will 8. They who have been scorned contemned persecuted and slaine for Christs Doctrine honour

lay the foundation of his Philosophie in such grounds and Principles as are undeniable to him that doth but consider what is in his owne thoughts These and some others in their kind have gone as farre as the Naturall facultie of mans outward reason can reach this Author Jacob Behmen esteemeth not his owne outward reason but acknowledgeth to have received a higher gift from God freely bestowed upon him and left it in writing for the good of those that should live after him And in his writings he hath discovered such a Ground and such Principles as doe reach into the deepest Mysteries of Nature and lead to the attaining of the highest powerfull naturall wisdome such as was amongst the ancient Philosophers Hermes Tris-megistos Zoroaster Pythagoras Plato and o●her deep men conversant in the operative Mysteries of Nature and the moderne Trevisanus Raymundus Lullius Paracelsus Sendivogius and others by which men will be satisfied that not onely they have gotten but that wee also may get that Lapis Philosophorum the Philosophers stone indeed Those Principles doe also lead to the attaining such wisdome as was taught in Egypt in all which Learning Moses had skill to the wisdome also which was taught in Babylon among the Caldeans Astrologians and wisemen or Magi with whom Daniel was brought up also to that wisdome of the East from whence came the three Magi Matth. 2.1 who saw the Starre that lead them to Jerusalem and to Bethlem where they saw the child Jesus and worshipped and so returned with whom God himselfe vouchsafed to speake and direct them what to doe The Ground and Principles in his writings leade to the attaining the wisdome which excelled the wisdome of the East 1 Kings 4.30.31 which Solomon had and wrote in the Proverbs and in a Booke which hath not yet been extant with us in Europe but is reported to be found in the East Country some few yeares since wherein he wrote of all Plants from the Cedar to the mosse that groweth upon the wall and of all living creatures 1 Kings 4.33 His ground discovereth the way to attaine not onely the deepest Mysteries of Nature but Divine wisdome also Theosophie the wisdome of Faith which is the substance of things hoped for and the evidence of things not seene with the outward eyes this wisdome bringeth our inward eyes to see such things as Moses saw in the Mount when his face shone like the Sunne that it could not be beheld such things as Gehazi saw when his Master Elisha had prayed that his eyes might be opened his inward eyes for his outward were as open before if not more then any of ours being he was servant to so great a Prophet so they were opened and he saw Angels fighting for Israel such things as Steven who saw Jesus sitting at the Right hand of God when his face shone like the face of an Angel at his stoning and Paul who saw things inutterable in Paradise when his outward eyes were struck blind such wisdome as this seeth and knoweth all Mysteries speaketh all Tongues of men and Angels that Tongue which Adam named all the Creatures by in Paradise also it can doe all Miracles for the enjoying whereof men would give all their goods unto the poore nay give their bodies to be burned so d●sireable a thing it is to enjoy it in this life but while corruption sticketh to the soule it must have Charitie or else this seed of Faith will not beare the fruit of eternall Life in Paradise for ever where there is nothing but an eternall Miracle of which all Miracles on Earth are but in part but when that which is perfect is come then that which is imperfect shall be done away This is the wisdome by which Moses wrought his wonders above nature and all the Prophets after him to Christ and it is that which our Saviour Jesus Christ himselfe taught to his Apostles and Disciples and which the Comforter doth continually teach the Holy servants of God ever since and by what is written by this Author it may be beleeved that both the same wisdome may be attained now and the same power of the Holy Ghost by which they spake and wrought their Miracles and the cause discerned why scarce any hath been wrought for so long a while yes men will beleeve that greater things shall be done as our Saviour tells the Apostles then they saw him doe for it will appeare that the power in one Man even of one thought in a Man is able to change the whole universe in a moment this Power was in part in the Prophets and Apostles who could raise the dead and when the time appointed is come that all the dead shall rise that Power will doe it though it should be but as a graine of mustard-seed in One Man and restore the whole Creature to the glorious Libertie of the sonnes of God surely it will be worth our paines to find such wisdome as this By the study of these writings men may come to know every one according to his condition propertie and inclination how all the reall d fferences of Opinions of all sorts may be reconciled even the nicest differences of the most learned Criticks in all Ages that which seemeth different in the writings of the profound Magicall Mysticall Chimick Philosophers from that which wee find in the experimentall Physicians Philosophers Astronomers Astrologers and Mathematicians may be reconeiled by considering what this Author teacheth that the Names which were given to the seven Planets doe signifie the seven Properties of the Eternall Nature and are the cause of all those things which are by experimentall men accounted the first and deepest causes of all Also thereby the differences in Religion may be so reconciled that the minds and Consciences of all doubting persons may bee satisfied about Predestination Election Creation corruption Salvation and Restoration so cleerely that all will love one another and that hard lesson to love our Enemies will bee readily learnt and men will quietly contribute to the studying that one necessarie thing that treasure hid in the field that gold of the Kingdome of Heaven that precious Pearle that All in All Faith and Love and Christ and God when they shall perceive that all this lyeth hid in everie soule in one measure or other and may be found and the way set downe so plaine that every soule may find it Thereby the writings of all men will be understood even the very darkest Mysteries contained in the writings of the Prophets and Apostles will be made plaine and easie to the simplest thirstie soule and then when that appeareth which is now hidden that excellent glorie every one will not onely see it but walke in the way that leadeth to it and so attaine it in the highest Degree of every ones capacity and capability While this Wisdome is growing it will so reforme the Lawes by degrees in every Nation that at length the whole world will be governed in

and maketh a peculiar Principle wherein the Majesty appeareth 82. Thus the great Anguish ariseth in the bitter suffering and yet nothing is there neither that can suffer but it is thus in it selfe and it is its owne Life and if this were not the t Or glance splendour of the Majesty would not be the one is the cause of the other for the flash is in the Darknesse and the Light with the Majesty is in the Liberty 83. And this onely is the u Or differencing divorce that the Liberty is a still Nothing which receiveth the Light into it and maketh the Darknesse materiall and yet there is no comprehensible x Or Substance Essence but a darke Spirit and power a filling of the Liberty in it selfe that is within the desire and not without it for without it is the Liberty 84. Therefore God is the most hidden and the most manifest and that is the * Or Mysterium magnum Great Mystery and the Abysse is hidden and yet manifest as the Darknesse is to our fight But the source is unsearchable till the Will sinke downe into it and then it will be found and felt when the Will loseth its y Or Life Light And herein lieth the Ground of True Faith let this be told you yee Teachers in Babel 85. Seeing then there is an Abysse which in regard of the impression of the darknesse is called Ground wherein the source is a cause of the life for the wrathfull flash is the awakening of the life although it be nothing there but in it selfe and it is also a Desiring and that desiring is a seeking and yet it can find nothing but a glasse and a similitude of the darke wrathfull source wherein Nothing is 86. For it is a Figure of the Earnest wrathfull flash and of the sharp and z Sterne severe power which is Gods according to which he calleth himselfe a consuming Fire and an Angry a Or zealous Jealous God 87. And this glasse is also without Ground without beginning and without End and yet hath an Eternall beginning and an Eternall End and is the only Cause that the Abysse is blew dusky and fierie It is the cause of the Starres and Elements for the Firmament is a second Glasse proceeding from this 88. As there is a Threefold source in every thing and each is alwayes the Glasse begetter and cause of the other nothing excepted all things are according to the Essence of the Ternarie 89. Seeing then there is a Glasse in the Abysse in which the source beholdeth it selfe so it is also a figure and Image of the source which standeth before the source and doth or bringeth forth nothing but is a Virgin of the source wherein the wrathfulnesse of the Flash b Or discovereth it selfe discerneth it selfe infinitely without number and alwayes openeth its wonders therein by the bitter Spirit of the c Or rigling stirring Essences 90. Which hath its life in the flash so that it flieth more swiftly then a Thought and even the thoughts of the Creatures are and proceed herein also the Spirits of all living creatures are herein with their root each life according to its Principle 91. And in this Spirit of the Fire-flash consisteth the Great Almighty Life for it is consuming as the flash consumeth the Darknesse and as the Fire consumeth all things and yet remaineth a Life in it selfe yet it is an Hunger and Thirst and must have d Substance Essentiality or else it remaineth a darke Hungry Fire a will to devoure and to enjoy nothing a will to Rage and sting and to finde Nothing but it selfe whence Essentiality viz. the water and also * Or Substantiality or Earth Sulphur is begotten and begetteth it selfe from Eternity to Eternity 92. And here my beloved friend seek the first root of the soule in the Fire life and the second in the life of the Light in the Majesty and so you shall finde Gods Image and likenesse and the Greatest e Or hidden secrets Mysteries of the Deity lying therein 93. And although there be such an Eye of the wrathfulnesse wherein the Earnest f Or strong or sterne severe Fire life taketh its Originall yet it is not at all g Or rent sever'd from the life of the Light but is one only life that hath two Principles for it burneth in two sources which are within one another and it is one onely Spirit having two differences and two wills one will dwelling in the Fire and the other in the Light 94. And know certainly for a Truth that the darke Fire-life is the Abysse of Hell for it is the h Or sterne or fierce severe Anger of God 95. But doe not you seeke as Babell that great City of confusion upon Earth hath sought which wee blame not for any thing but her negligence and carelessenesse and for seeking her Owne Glory and power and by that meanes hath ensnared her selfe in the wrathfull Anger of God which hath a long time subjected her under its wonders and drawne many soules into its source Consider this 96. In the third Booke of our writings this is set downe at large and that booke is somewhat easier to be understood then this is but in this is the deepest ground of Eternity so farre as a spirit can conceive for it cannot beare more well may it be described more largely but not more deeply for it is comprehended in the Abysse in both the Principles for the soule ariseth in the Abysse in both Principles and in the spirituall will in the Eternity 97. And yet if it be not wary and circumspect the Devill may easily ride in its Chariot viz. in its Will but if it be circumspect and doe cast it selfe into the will of the Majesty of God then the Holy Ghost rideth in its Will and it is his Chariot 98. And herein you may now finely search the Ground of Heaven and Hell of Angels and Devills of Evill and Good of Life and Death if you seeke as wee shall further direct you The sixt Forme of Fire 99. Seeing then two Principles are so in one Essence as no man with Reason can speake against it for every life consisteth in venome and in Light each in its owne principle and according as it hath the source so hath it also its Light therefore we must search what that is which sustaineth the life that it be not starved and what driveth forth its source that it can endure for ever 100. This now also hath two differences for the Light-life hath its owne source and driving and the Fire-life also its source and driving each in it selfe but the Fire-life is the cause of the Light-life and the Light-life is Lord of the Fire-life and herein lyeth the i Mysterium Magnum Great Mysterie 101. For if there were no Fire there would be no Light and also no Spirit and if there were no Spirit to

blow up the Fire it would be smothered and Darknesse would be and the one would be a Nothing without the other therefore they belong both together and yet divide themselves one from another but without any k Or removing fleeing and yet there is a fleeing of the Spirit 102. You may understand it by this looke upon the glowing Fire first there is the Matter from whence it burneth viz. the harsh attracted bitter substance which hath an Anguish source and is a l Corpus Opacum darke Body whether it be wood or any such thing 103. Now when it comes to be kindled you see Three Principles first the wood in the Darknesse with the Externall m Property and Condition or Quality source of this world which also hath its owne Life or else it would not take fire 104. Now the Fire hath a wrathfull harsh strong bitter desiring n Quality source which begetteth thirst a devouring and consuming and the great bitternesse is its right Spirit an Enrager and awakener which hath all Essences of the Life in it and it is the power of the life and of the driving otherwise there would be no burning 105. That maketh the great anguish-seeking after the Liberty and in the Fire it attaineth the Liberty for it consumeth the darknesse in the wrathfulnesse and also the Matter of the Fire from which it burneth 106. And thereby wee know that one Spirit which divideth it selfe into two Principles into two Spirits but not o Inseparabiliter severedly and yet fleeing one before another and the one catcheth or apprehendeth not the other and the one is the life and cause of the other 107. And therefore they are two Principles seeing they have a twofold source and life and yet there is but one roote from whence they proceed and one of them affordeth life and the other affordeth food for that life This is a wonder and yet no wonder for there is nothing that can wonder at it for it selfe is All things in one only Essence 1. Fire 2. Seeking 3. Desiring attraction 4. Substantiality or Corporality 5. Sting 6. Anguish 7. Liberty 108. Now the fire in it selfe is first a seeking to draw into it selfe and that is the substantiality the Phur for the seeking maketh it in the Desiring by its attraction or else there were Nothing and the Attraction is the bitter sting a destroyer which the substantiality cannot endure and will not suffer and that not willing to suffer is an anguish a will to overcome the substantiality with the bitter sting and the anguish pierceth into it selfe and catcheth at the Liberty and the Liberty is a light in comparison of Darknesse 109. Now the Anguish is an horrible sharpnesse and thus the Liberty is taken and sharpned so that it becommeth a fire-flash and the Anguish-will in the sharpnesse of the bitter flash consumeth the Substantiality be it wood or any other thing 110. Now when this hath consumed it then the Anguish is a Darknesse againe and the flash remaineth hidden in it selfe againe and is an Extinguishing and the anguish is in the darknesse as at first before the flashing of the Fire and it remaineth onely in a terrible source where the bitternesse is alwayes made more terrible by the rough attraction 111. Now this is thus according to the Outward Principle of this world as we see undeniably by experience seeing then there is an alwayes enduring Essence in the Eternity we therefore demonstrate it thus behold and consider it deeply and reade this with diligence 112. The sinking of the anguish in the Eternall darknesse is an Eternall hunger and an Eternall thirst and an Eternall Desiring and the darknesse in it selfe attaineth nothing in the Eternity that p Or Liberty it can satiate it selfe withall out of the q Understand by this the sinking of the hunger and thirst of Hell and of Anger Eternity therefore it is rightly and truly the hunger and thirst of the Abysse of Hell and of the anger of God 113. But the will in the anguish because it can attaine or finde nothing therefore it maketh a figure and a similitude to it selfe in the desiring with the eager attraction and the eager harsh bitter darke Essence is the Materiall similitude it selfe it eateth it selfe and is it selfe the matter of the Fire that so the Eternall flash may alwayes continue and the wrath is alwayes an Eternally continuing burning and burneth Eternally out of the Darknesse and hath its owne Life in it selfe viz. the bitter sting of the Anguish which rageth and raveth and is the r Rigling stirring and originall of the Life and that is Å¿ Or Principium A Principle 114. And understand hereby the Eternall desiring seeking an Eternall Coveting and yet having nothing but it selfe an Eternall Envious Enmity a seeking of the Essences when the innumerable and Groundlesse multitude is alwayes borne in the Will and an Eternall craftinesse a continuall rising in the hunger an Eternall finding of the similitude of its owne desire the similitude of the Essences in the Will and this is manifest in the flash for the flash elevateth it selfe ever above the darknesse and the Essences are in the flash and are continually brought into the Will 115. Thus the Fire-will is a t Sucking or attraction seeking of the high swelling Pride and a Contempt of the darknesse it contemneth its owne roote it is covetous and would devoure more then it hath or more then it should it hath all lusts for the desiring Essences are manifest in the Fire and thence it cometh to passe that in each Will each Essence is againe a Centre of a whole substance 116. And this is the cause of the Creation of this world viz. that the Modell hath appeared from Eternity as in a Glasse and was in the Eternal Essences in the figure as in a virgine without bringing forth and was seene in the light of God and hence cometh the Matter of the Earth Starres and Elements also All Arts wit and subtlety deceit falshood covetousnesse haughtinesse in the Creatures of this world 117. For this world is a Materiall seeking comes from the Eternall u Viz. seeking and is become materiall and perceptible in the Creation viz. in the word x Verbum Fiat Let there be as Fiat Lux. Genesis 1. Let there be light Fiat by the Heaven of the waters as may be seen in Earth and stones and the Firmament together with the Elements is yet this y Or attraction seeking and still it seeketh the Earthy for it cannot reach back againe into the Eternall 118. For all substances goe forward in their progresse so long till the End findeth the beginning and then the beginning swalloweth up the End againe and is as it ever was but that the z Figure or Idea Modell remaineth for the Modell did proceed from the Eternall from which the Creation came forth into a substance as

well that if the fire had no Aire to blow it up it would be smothered as all fires are smothered when they have no Aire and yet they produce Aire 135. The Aire is the life of the fire and the Aire hath its Originall from the Anguishing bitter stirring source of the Essences out of the Will Now you see also very well that fire must have fewell to burne or else it is a Darknesse and although it devoure it selfe by its eager attraction yet that fire is nothing but a source in the Darknesse which we understand to be the Abysse of the Anger of God which is not manifest in God but is onely as a cause of the Life in the Kingdome of God 136. You see that all fire must have q Substance matter or else it will not burne understand it thus the fire produceth Aire and in the Aire water and it mightily attracteth the Aire with the water into it selfe againe whereby the source of the fire is so allayed that it shineth 137. For without water no fire shineth if no water can be procured in a thing in that thing the fire will not shine but glimmer as for example in r Glowing a red hot stone which hath the source of the fire and no shining but a glimmering and hardly that but in Iron it shineth wherein the fire hath water and therefore Iron at length cometh to be consumed and getteth Rust but a stone doth not This is thus according to the Outward Principle of this World but according to the inward viz. the Kingdome of God it is as follometh observe it 138. The Eternall fire burneth Eternally yet it is a Spirit but not manifested according to the wrathfulnesse in the Kingdome of God understand it thus the flash maketh a shining which ariseth from the fire and yet it dwelleth not in the wrath of the Fire but satia●eth the fire wholly and giveth light also out from the fire and is not comprehended nor retained by the fire but carrieth with it another source of its owne viz. ſ Amiablenesse or Friendlinesse Meeknesse and yet hath the Power t Wit reason or knowledge Wisdome and Art of the Fire for in the Light the Essences of the Source of the fire are first manifested 139. Now the light maketh no u Or paine source but it entreth into it selfe into a Meeknesse and yet is desiring which proceedeth from the source of the Fire and its desiring is an attraction of the Meeknesse and power into it selfe and so it maketh it selfe pregnant with Meeknesse 140. For the Light is a Fire also a very yerning fire a desiring fire and a perpetuall finding Fire which alwayes findeth what is generated in the Originall 141. All the Power which ariseth in the wrathfull fire is manifested in the Light and the Light desireth it in meeknesse for the wrathfulnesse of the Fire and the shining of the Light are two Principles of a twofold source each dwelling in it selfe and one comprehendeth not the other to Eternity and yet the one is the life and the cause of the other 142. And we must understand it thus we must consider that an horrible anguishing * Or paine source maketh a sinking into it selfe like Death wherein the limit of Separation is and yet the Anguish keepeth its source in it selfe but the sinking into it selfe as it were into Death entreth into its x Skie or receptacle Aether wherein the life of the Anguish is no more knowne for the sinkng breaketh forth from the anguish source as a dying and it is a dying and yet in the Eternity there is no dying but a kind of entring into another world of another Principle of another source 143. For the sinking entreth into the still Eternity viz. into the Liberty and as the source of the wrathfull Fire did remaine in it selfe in its life so the sinking is a going quite out from the fire-Life and yet it proceedeth from the fire-life but it hath not the source thereof for it is broken off from that in Death and the limit of the Separation is a Death so that the sinking Life pierceth through Death and sprouteth through Death forth in another world and hath another Substantiality viz. another water wherein the Light shineth and therein is no wrathfulnesse 144. For in the Eternity there is no Death to detaine any thing with but there is a kind of entring into severall Conditions for that which hath no beginning hath also no End nor no y Foundation or bottome ground and thus the Light ariseth from the source of the fire 145. For the Light dwelleth in the Fire and yet not in the Fire it is another world and it is another Fire called Love Power Wonder sweet milde pure and it is no substance also it is not Nature but z Extra without beyond Nature in another Principle 146. It is nothing but a Light flaming Powerfull Majesty and it hath its owne Spirit which bringeth the sinking through Death and which sinking out of the Anguish through Death maketh the sprouting forth through the Death 147. a The Spirit It is free in it selfe both from the fire and from the Light and it is not held or captivated by either of them both no more then the Fire detaineth the Aire It proceedeth from the Light from the power of the Light and openeth all whatsoever is either in the source of the Fire or in the source of the Light 148. Yet it hath no feeling of the Fire în it but it is a blower up of the fire of Light a producer of the Essences of Love in the desiring Power and an Opener of the Essences of Love 149. And that we might be understood speaking of the Essences of Love as of another Fire let it be observed behold when the light is so brought forth through the wrathfulnesse that one fire goeth forth through the other then the fire of Light desireth the wrathfulnesse no more for it is dead to the wrathfulnesse and it is a peculiar Fire in it selfe and it sendeth forth its life out of it selfe which is a sprouting for it is both desiring and attracting whence Essences proceed and it hath all formes in it as the fire-life hath also such a rising 150. And yet the Essences are borne out of the b Or Vertue power of the Light and when they fully taste one another there is a meere Desire and satiety and yet there is nothing that the Desire of Love can draw into it selfe but it attracteth it selfe into it selfe and maketh it selfe pregnant with the Power of the Majesty so that this Will becometh satiate and yet it is nothing but this Power which is an Image of the Wonders It is a similitude of the Birth and it is the power it selfe it is the Essence of the Spirit from whence the Spirit hath its food it goeth forth from the Image and c Moveth waveth floateth as the