Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28541	The way to Christ discovered by Iacob Behmen ... ; also, the discourse of illumination, the compendium of repentance, and the mixt world, &c.; Weg zu Christo. English	Böhme, Jakob, 1575-1624.; Sparrow, John, 1615-1665?; Böhme, Jakob, 1575-1624. Selections. English. 1648.	1648 (1648)	Wing B3426; ESTC R19225	128,989	352

imagination and make it my own this it is to beleeve 90. The will must goe forth from the vanity of the flesh and willingly yeeld it selfe up to the suffering and death of Christ and to all the reproach of vanity which scorneth it because it goeth forth from its owne house wherein it was born and minds vanity no more but meerly desires love of God in Christ Jesus 91. In such a hunger and desire the will impresseth into it self the Spirit of Christ with his heavenly corporality that is its great hunger and desire taketh hold of and receiveth the body of Christ viz. the heavenly substantiality into its disappeared Image within which the word of the power of God is the working 92. The hunger of the soule bringeth its desire quite through the bruised property of its humanity in the heavenly part which disappeared in Adam which humanity the sweet fire of love in the death of Christ did bruise when the death of that heavenly humanity was destroyed 93. And so the hunger of the soule received into it into its disappeared corporality through the desire the holy heavenly substance viz. the heavenly corporality Christs heavenly corporality which filleth the Father all over and is high unto all and through all things And through that the disappeared heavenly body riseth in the power of God in the sweet name Jesus And this raised heavenly spirituall body is the member of Christ and the Temple of the holy Ghost a true mansion of the holy Trinity according to Christs promise saying we wil come to you and make our abode in you 95. That essence of that life eateth the flesh of Christ and drinketh his bloud For the Spirit of Christ viz. the Word which made it selfe visible with the humanity of Christ out of and in our disappeared humanity through the outward man of the substance of this world swalloweth its holy substance into its fiery every spirit eateth of its own body 96. Now if the soule eat of this sweet holy and heavenly food then it kindleth it selfe with the great love in the Name JESUS whence its fire of anguish becommeth a great triumph and glory and the true Sunne ariseth to it wherin it is born to another will 97. And here is the wedding of the Lamb which we heartily wish that the Titular and Lip-christians might once find by experience and so passe from the history into the substance 98. But the soule obtaineth not the pearle of the Divine power and vertue for its proper own during the time of this life because it hath the outward bestiall flesh sticking to its outward man 99. The power of which espouseth it selfe in the wedding of the Lamb sinketh it selfe down into the heavenly Image viz. into the substance of the heavenly Man who is the Temple of Christ and not into the fire-breath of the soul which is yet during this whole lifes time fast bond to the outward Kingdome to the bond of vanity with the breath of the aire and is in great danger 100. It darteth its beames of love indeed very often into the soul whereby the soule receiveth light but the Spirit of Christ yeeldeth not it self up to the fire-breath in this lifes time but to the breath of light onely which was extinguished in Adam in which the Temple of Christ is for it is the true and holy heaven 101. Understand aright now what the New-birth or Regeneration is and how it commeth to passe as followeth The outward earthly mortall man is not born anew in this lifes time nor the outward flesh nor the outward part of the soule they continue both of them in the vanity of their wills which awaked in Adam they love their mother in whose body they live viz. the Dominion of this outward world and therein the birth of sin is manifest 102. The outward man in soule flesh we mean the outward part of the soule hath no Divine will neither doth he understand any thing of God as the Scripture saith The naturall man perceiveth nothing of the Spirit of God c. 103. But the Fire-breath of the inward world if it be enlightned once understandeth it It hath a great longing sighing hunger and thirst after the sweet fountain of Christ it refresheth it selfe by hungring and desiring which is the true faith in the sweet Fountain of Christ from his new body from the heavenly substantiality as a hungry Branch in the Vine Christ. 104. And the cause why the fiery soule cannot attain to perfection during this lifes time is because it is fast bound with the outward bond of vanity through which the Devill continually casteth his venemous Rayes of influence upon it and so fifteth it that it often biteth at his bait and poysoneth it selfe from whence misery and anguish ariseth so that the Noble Sophia hideth her selfe in the Fountain of Christ in the heavenly humanity for she cannot draw neere to vanity 105. For she knew how it went with her in Adam when she lost her Pearle which is of grace freely bestowed again upon the inward humanity therefore she is called Sophia viz. the Bride of Christ. 106. Here she faithfully calleth to the fiery soule viz. to her Bridegroom and exhorteth him to repentance and to the unburthening of himselfe or going from the abomination of vanity 107. Here warre assaulteth the whole man wherein the outward fleshly man lusteth against the inward spirituall man and the Spirituall against the fleshly and so man is in continuall warfare and strife full of trouble misery anguish and care 108. The inward saith to the fiery soule O my soule O my love turne I beseech thee and goe forth from vanity or else thou losest my love and the noble Pearle 109. Then saith the outward Reason viz. the bestiall soule Thou art foolish wilt thou be a foole and the scorn of the world Thou needest the outward world to maintain this life beauty power and glory is thy chiefest Treasure wherein onely thou canst rejoyce and take delights Why wilt thou cast thy selfe into anguish misery and reproach Take thy● pleasure which will doe both thy flesh and thy ●mind good 110 With such filth the true man is often defiled viz. the outward man defileth himselfe as a Sow in the mire and obscureth his Noble Pearle For the more vain the outward man groweth the more dark the inward man cometh to be till at length it disappeareth together 111. And then the faire Paradificall Tree is gone and it will be very hard to recover it again for when the outward light viz. the outward soule is once enlightned so that the outward light of Reason is kindled by the inward light then the outward soule commonly useth to turn hypocrite and esteem it selfe divine and though the Pearle be gone which sticks hard to many a man 112. And so the tree of Pearle in the Garden of Christ is often spoyled concerning which the Scripture maketh a hard knot or conclusion

stinking carcasse must be trimmed and decked with trappings and fooleries scortation and deflouring of Virgins is a high accomplishment with them they are a kind of people that can complement and behave themselves finely and so often procure the worme that groweth to awake in the heart and conscience of many a Mothers Daughter 10. These are they that are entrusted with Churches Schooles and Universities and ordained and accounted to bee the Shepherds of Christ and yet they lodge the Devill in their hearts these also are preferred to Civill Government and place of Authority in the Common-wealth and then they rule just as he that harboureth in their heart would have them And thus the Superiours commit the greatest wickednesse and the Infetiours learne of them the superiour deviseth how to get the goods or Estate of the Inferiour to himselfe with subtilty under pretence and colour of Law hee layeth Taxes and impositions and saith they are for the good of the Common-wealth he constraineth the poore and silly to take hard paines and be his slave to satisfie his owne Pride he threatens the simple with harsh and rugged words hee takes his sweat and labour from him and afflicteth his bodie hee bringeth all he can to be in bondage under him and yet himselfe hath nothing for his own but one only soule and is but a stranger and a sojourner in this world the needy must consume all his sweat for him and his pleasure there is no pity ease nor rest to be had from him his dog hath a better life then the needie soule under his roofe and all this he accounteth equall just and right though it be not grounded upon nature but in the Dark abysse or bottomlesse pit where one forme or property of Darkenesse afflicteth vexeth tormenteth and tortureth the other and where the life is an Enemie to it selfe 11. Such things the Inferiour learneth of his Superiour and maintaineth himselfe also with craft cozening covetousnesse and knavery for if he did not so he could not fill his belly in Righteousnesse and then his reason telleth him he is forced to doe so to exact more worke profit and commodity and so extort from his neighbour his sweat paines and care without love and Righteousnesse onely to fill his belly He learneth riotousnesse luxurie and Junketings of his Superiour and a true beastiall life But what the Superiour doth in state and delicacie that the Inferiour doth in a Beastiall swinish manner of life thus wickednesse is wrought by wickednesse and the Devill continueth Prince on Earth both over body and soule 12. How wilt thou bee able to subsist when God will judge the secrets of men in his zeale for then the cause of every thing that every wicked man hath had to doe with all shall appeare and curse him euery thing will set its owne cause before him and he shall feele it in his Conscience How wilt thou Superiour bee able to endure when thy Inferiour shall crie woe woe woe to thee for giving him occasion to be lewd and unrighteous and say thou hast bereft him of his sweat and so forced him to yeeld himselfe to doe unrighteously and to embrace vanity how wilt thou be able to render an account of thy Office wherein thou hast been set and placed that thou should'st hinder injurie and unrighteousnesse and keep the wicked in awe by reproofe correction and punishment but thou hast not regarded to prevent his wicked course thou hast onely regarded thy owne covetousnesse how thou might'st deprive him of his sweat thou hast not sought the good of his soule but his sweat and labour for in other things he might doe what hee would himselfe Thou hast gone before him in wicked examples so that hee hath looked upon thee liked thee and followed thy course cursing blaspheming Ambition and defying others hath been thy course and hee hath learned to doe so too and so continually blasphemeth the name of God but thou hast not regarded that thou hast looked after his money and not after the good of his soule 13. And when the severe Judgement of God shall appear and that all works shall bee manifested in the fierie essences when all things shall be tried in the fire what dost thou thinke shall not all such workes remaine in the fire And then the poore soule will crie out against its ungodly accursed labour words and workes and one will curse another for giving him occasion to doe such evill and the torment of falshood will boyle up in the soule and gnaw him for it will be great anguish to him that he hath fooled away so great a Glory for so frivolous vanitie and false delights sake 14. All malice scorne covetousnesse pride and deceit will boyle up in the soule and one torment will continually kindle and gnaw the other that caused it for example where Pride or Covetousnes have caused unrighteousnesse there the unrighteousnesse will gnaw teare and curse that which caused it and then the soule will consider if it were not for this abomination I might attaine Grace and when it shall throughly weigh and consider it selfe it will find that one abomination hath alwayes begotten and brough forth another and shall perceive that it selfe is nothing but a stinking loathsome abomination in the presence of God and then it will cast it selfe in its anguish and torment inwards into its Centre and curse God for having created it to be a soule and the deeper it desireth to throw it selfe the deeper its fall is and yet it must still bee in the place of its Abominations it cannot get out from thence the hellish Matrix wombe or mother holdeth it captive and so it must feed it selfe with aking anguish cursing abominations and bitternesse even with those things which the heart hath wrought here in this life in which at last it despaireth and that is its everlasting food 15 All earthly food and pleasure perisheth at the end of dayes or time and all return again into the Aether Sky Sea Abysse or Receptacle but the will and the desire in the will remaineth for ever 16 Therefore old and young Parents and children Superiours and Inferiours mark and observe you have filled the mother of Nature full of abominations or with all manner of wickednesse the fierce wrath of God is at hand the last judgement is at the doore God will purge or sweep the earth with fire and give every one his due reward the harvest commeth this crop shall not stand every thing will be gathered and carried into its proper Barn He that will take no counsell let him goe on he shall soon feele what the seventh Seale bringeth with it in its center or ●t the end thereof 17 When Reason looketh upon things it saith I doe not see that things are now otherwise then they formerly were besides the world hath alwayes had good and bad in it as histories tell us and men must doe as they doe or else they will be made