Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	life_n	work_n	7,030	5	6.3476	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28534	Signatura rerum, or, The signature of all things shewing the sign and signification of the severall forms and shapes in the creation, and what the beginning, ruin, and cure of every thing is ... / written in High Dutch, MDCXXII, by Jacob Behmen, aliàs Teutonicus Phylosophus.; De signatura rerum. English	Böhme, Jakob, 1575-1624.; Ellistone, John, d. 1652.	1651 (1651)	Wing B3419; ESTC R19165	213,124	234

26. What is the Heaven created out of the midst of the Water and what is the Separation of the Water above the Firmament from the Water underneath the Firmament 27. What is the Ground of the Male and Female Kind in the Essence of this World whence is the Conjunction and Desire arisen could not the same be effected in one only Ground without distinction of Sex 28. What are the Principles in the Spirit of this World from the uppermost to the lowermost Being 29. What is the Sperm of the Generation of all things 30. What is the difference of the Sperm betwixt Metals Stones and Vegetables viz. Herbs Trees and earthly things 31. How is the same Copulation and Conjunction of the Female and Male nature effected whence their Seed and Growth ariseth 32. What is the Tincture in the Spermatick Nature whence the Growth and Lustre ariseth 33. Out of what are all the Creatures of the mortal Life sprung forth and created 34 What was the Archeus and Separator of their Nature and Property which formed them and still to this day formeth them ' 35. What are the six work-days of the Creation and the Sabbath 36 What is the difference of the mortal Creatures and what is their Chaos wherein each Kind liveth and wherein they are distinct and Severed one from another 37. To what End or wherefore were the mortal Creatures created 38. Whence was man Created as to the Body 39 What was the Inspiration whereby man became a living Soul ' 40. What is the Immortal Life in Man and what is the outward Life of this World in him 41. What is the IDEA or exact Image of God in Man wherein God worketh and dwelleth 42. What was Parad●se wherein God created Man Is the same changeable and a Creature or doth it stand in the Eternal Ground 43. Wherefore did God create at first but one man and not forthwith a man and woman together as he did the other kinds of Creatures 44. Was the first man in such Habit created to eternal Life or to Alteration 45. In what Image or Likeness was Adam before his Eve In what form and fashion was he when he was neither Husband nor wife but both 46. Had Adam before his Eve Manlike members and such bones stomack guts teeth and all that we now have 47. If that Adam was such a one as we are now how should he in such manner and condition have been able to Stand without Suffering and Corruption 48. What should have been Adam's Eating and Drinking in a Paradissical manner without care distress and sorrow if he had stood out the Tryal 49. Should Adam in Paradise have eaten such fruit as the Heavenly Eating shall be after this time or of what should he have been Able to eat Where should the same have continued seeing all the Beings of this World are earthly and transitory and he only was an eternal heavenly Image and needed not the Vanity 50. Did four Elements also rule in Adam in his Innocency or but one only in the likeness of the four Elements did he also before he fell feel Heat and Cold 51. Should any thing have been able to have killed or destroyed Adam 52. What should have been Adams condition and estate upon the Earth what should he have eaten if he had continued in Paradise ' 53. What was the Earth with its fruits before the Curse when it was called a Paradise 54. Should the Propagation have been effected without Man and Woman seeing in the Resurrection of the dead they shall not be man nor woman but like to the Angels of God in Heaven Mat. 22. 30. 55. How could it have bin possible that a man woman should have continued Eternally will God change these Creatures of men seeing in the Life eternal they shall be like to the Angels was Adam also in the beginning created in the same Angelical Form or in another Form or Image then he shall arise in and live for ever 56. What were the Trees in Paradise which were pleasant to behold and good to eat 57. What was the Tree of Life and the Tree of the Knowledg of Good and Evil each in its Power Essence and Property 58. Wherefore did God create this Tree seeing He knew well that man would offend thereby 59. Wherefore did God forbid man that Tree what was the cause 60. Wherefore should man upon the Earth Rule over all the Beasts how and to what End could that have been 61. Wherefore did God say It is not good that man should be alone whereas in the beginning he lookt upon all his works and said They are very good yet of man he saith 'T is not good that this man should be alone wherefore was it not good 62. Wherefore caused God a deep sleep to fall upon Adam when he built a woman out of his Rib what doth it mean 63. How was the woman made out of Adam what doth the Rib taken out of his side signifie of which God made his wife as Moses writeth 64. Did Eve also receive a Soul and Spirit from Adams Soul and Spirit or a new strange one peculiarly given of God 65. How was the parting of Adam into the woman effected 66. Why did Adam presently take his Eve to him and said that she was his flesh how could he know her 67. What was the Serpent on the Tree of the Knowledg of Good and Evil which deceived Eve 68. Why did the Serpent perswade Eve and not Adam to the Lust to eat of the fruit what was the fruit whereby they did both eat Death 69. What was the Sin and how came it to be a Sin that the same is an Enmity of God 70. Why did not God hinder it from being effected being he did forbid it them 71. How were the eyes of Adam and Eve opened that they saw they were naked which before they knew not 72. What was Adams and Eves shame that they hid themselves behind the Trees of Paradise whence came their fear and terror 73. How did Adam and Eve really dye in the Fall to the Kingdom of Heaven and Paradise and yet live naturally to this world 74. What was the Voyce of God in the Word when the day grew cool How did God recall Adam how is this to be understood 75. What is the Seed of the Woman and the bruising of the Serpent what did God speak again into them was the same nothing else but an outward Promise or an Incorporation of the effectual working Grace 76. What is the Curse of the Earth what is thereby brought to pass 77. How was Adam and Eve cast out of Paradise into this world what was the Cherub with the Naked Sword before Paradise 78. Wherefore was the first man born of a woman a Murtherer 79. What was Cains and Abels offering wherefore did they offer what did they Do thereby 80. Wherefore was Cains Murther for the offering sake what is the ground of it what

consumes the Body and puts it into the eternal Darkness 15. This Hunger desireth nothing but the Mercy of God that he might be freed from the Anguish of Hell but this he cannot obtain of himself for he is shut up in the Anger of God and his dear Mother which nursed him in the beginning is also shut up in Death but if God sheweth his Grace and gives him again of his Love then the Anger is dismayed at the Love and this is a Flagrat of great Joy for he again tasteth the sweetness of his dear Mother and then he knoweth full well that he hath been so vile and wicked and repenteth of his Iniquity and will turn and mortifie the old Adam and cast it away from him 16. So the Artist taketh him presently away with the old Adam from the strange Anger and layeth him in a soft bed for the old Adam is sick and will dye and then his own Faber in the old Adam is in the Love of God which destroyed the Anger and will make a young childe and rejoyceth in the childe and the old Adam grows sick and weak wholly dark and swart and dyeth and the four Elements go out from him with their colours so the Faber gives him even Leave to go and continually laboreth on the new Body which shall arise from Death and none seeth his labor for he worketh in the dark 17. But the Artist takes no care about the work but giveth the Faber his own food till he seeth that a Vegetative Life appeareth in the dark Death with a new colour out of the black and then when the new Man is ready the Artist cometh and brings the Soul and gives it the Faber at which the Faber is dismayed that another Life cometh into him and he puts the Soul into the new Body and goeth inwardly in the Anger Thus the new Man ariseth in great Power and Glory from Death and bruiseth the Head of the old Serpent in the Anger of God and passeth through the Anger and the Anger can do him no harm at all Whoe'er thou art that hereunto art born Thou hast a chosen work no way for lorn CHAP. VI. How a Water and Oyl is generated and of the difference of the Water and Oyl and of the Vegetable Life and Growth 1. ALl Life Growth and Instigation consist in two things viz. in the Lubet and then in the Desire the Lubet is a free Will and as a Nothing in comparison to Nature but the Desire is as a Hunger in the Desire ariseth the moving Spirit viz. the Natural and in the Lubet the Supernatural which yet is Natures but not out of its own property but out of or from the property of the Desire 2. The Desire is the Instigation of the Essence viz. an Hunger and the Lubet is the Hungers Essence which it taketh into it self for the Desire is only an hungry Will and it is the natural Spirit in its Forms but the Lubet is out of the Liberty for God is desire-less as concerning his own Essence in so much as he is called God for he needeth nothing All is his and he himself is All. 3. But he hath a Lubet-will and he himself is the Will to manifest himself in the Lubet yet in the free affection-less Lubet no manifestation can be effected for it is voyd of Desire it is as if 't were nothing in respect of Nature and yet it is All but not according to the Desire viz. according to Nature but according to the satisfying of Nature it is the satisfying of the hungry Desire viz. of Nature it freely and willingly gives it self into the Hunger of Nature for it is a Spirit without Essence and Desire wholly free as a Nothing but the Desire doth essentialize or materiate it in it self and that according to two Properties viz. one according to the Eternal Liberty which is free from the Source and the other according to the Desire which giveth a vegetative Life viz. a growing or a giving forth it self 4. The Free Essence is and giveth an Oyl and the Desires property giveth a Life of the Oyl the Oyl is a Light and the Desires property giveth to the Light the Essence viz. the Fiery property so that the Light shineth as is to be seen in the Fire and Light and the free Lubet remaineth yet a free Will in it self but giveth its Meekness viz. a free Resignation into the Desire that it cometh to Essence and Lustre its Will is only good it hath no other Desire save only to be good meek and pleasant there is also no other possibility therein for it is as a Nothing wherein no disturbance or Source can be but it is the Meekness it self 5. But being it cannot be a Nothing by reason that it is a Cause and Beginning of the Desire therefore it giveth it self freely as the Sun-shine freely gives it self into every property and the Desire conceiveth or taketh this free Lubet viz. the Lustre or shine of the Abyss of Eternity into it self and makes it in it self into Essence according to its property so much property as is in the Desire so much also there is of Essence and we are to consider that when the free Lubet doth give in it self into the Hunger of the Desire that the Desire then maketh out of the free Lubets property a Similitude according to the Liberty which is as if 't were nothing and yet is this is a Water and Oyl 6. But seeing the Desire that is the Hunger is filled with the free Lubet it maketh its own property in the Essence of the Liberty also to Essence its Essence is Water and the Essence of the free Lubet is an Oyl Thus a two fold Property ariseth in one only Spirit viz. a fiery Property according to the property of the Desire and a joyful or Lucid Property according to the Liberty 7. The fiery giveth in its Essence viz. in its Water a sharpness from the austere Desire which is saltish or a Salt and from the fiery Anguish a Brimstone whence in the Impression and Creation of the World are made stones earth and metals so also the Elements and Stars all according to the forms in the Desire and the oleous property giveth its Meekness viz. a Love-Lubet wherein the fiery is impressed with the Desire and maketh Corporality and the oleous giveth it self out in its Meekness and maketh the Vegetable Life viz. a springing and growing in the fiery Impression whereinto the Fire must give its Essence and Instigation viz. the vehement Compunction in the Attraction of the Desire which is the Severator in the Corporality viz. the Distinguisher Carver and Causer of the Essence and Multiplicity or Variety 8. Philosophers have called this Form Mercurius from the anxious inciting Sphere which is the Cause of all Life and Motion and a Faber in the oyly and watry Property 9. Thus we are

forth and manifest the internal Form of its Birth by its Body so doth the Eternal Being also 2. The Being of all Beings is a wrestling Power for the Kingdom of God consists in Power and also the outward World and it standeth especially in seven Properties or Forms where the one doth cause and make the other and none of them is the first or last but it is the Eternal Band therefore God hath appointed six days for man to work and the seventh Day is the Perfection wherein the six do rest it is the Centre unto which the Desire of the fix Days do tend therefore God calleth it the Sabbath or Resting Day for therein the six Forms of the working Power do rest it is the Divine Sound in the Power or the Kingdom of Joy wherein all the other Forms are manifest for it is the formed Word or divine Corporality by which all things are generated and come forth to a Being 3. This formed Word hath manifested it self with the motion of all Forms with this visible World as with a visible likeness so that the spiritual Being might be manifest in a Corporeal Comprehensive Essence as the Desire of the inward Forms hath made it self external and the internal Being is in the external the internal holdeth the external before it as Glass wherein it beholdeth it self in the property of the generation of all Forms the external is its Signature 4. Thus every thing which is generated out of the internal hath its Signature the Superior Form which is chief in the Spirit of the working in the Power doth most especially sign the Body and the other Forms hang unto it as is to be seen in all living Creatures in the shape and form of the Body and in the behaviour and deportment also in the sound voyce and speech and likewise in Trees and Herbs in Stones and Metals all according as the wrestling is in the power of the Spirit so is the Figure of the Body represented and so likewise is its Will so long as it so boyleth in the Life-spirit 5. But if the Artist taketh it in hand with the true Mercury then he may Turn the weakest Form to be uppermost and the strongest nethermost and then the Spirit obtaineth another Will according to the most Superior Form that which before must be Servant becometh now Lord and Master in the seven Forms as Christ said unto the sick Arise thy faith hath made thee whole and they arose And thus likewise it is here each Form hungereth after the Centre and the Centre is the Voyce of Life viz. the Mercury the same is the Faber or Former of the Power if this Voyce gives it self in to the Hunger of the meanest Form in the strong Combate then it doth lift up its property understand the property of that Form and thus its Desire or Faith hath saved it for in the Desire Mercury doth lift up or sublime it self and thus it was in Christs Patients 7. Sickness had taken possession of them and the Poyson of Death had gotten the upper-hand in Mercury but now the Form of Life in the Centre did set its Hunger as a famished and mean property after the Liberty to be freed from the Abomination but being the Mercury was revived in Christ in the divine Property therefore the weak Hunger entered into Christs strong Hunger after the Salvation of Man and so the weak Hunger received the strong in the Power and then the divine Voyce in Christ said Arise lift up thy self thy Faith that is thy Desire which thou hast introduced into me hath saved thee 8. Thus the Life prevaileth over the Death the Good over the Evil and on the contrary the Evil over the Good as came to pass in Lucifer and Adam and still dayly cometh to pass and thus every thing is Signed that Form which is chief receiveth the Taste and also the Sound in Mercury and figureth the Body after its property the other Forms do hang unto it as cohelpers and do also give their Signature thereto but very weakly 9. There are especially seven Forms in Nature both in the eternal and external Nature for the External proceed from the Eternal The ancient Philosophers have given Names unto the seven Planets according to the seven Forms of Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the Generation of all Essences there is not any thing in the Being of all Beings but it hath the seven Properties in it for they are the Wheel of the Centre the cause of Sulphur in which Mercury maketh the boyling in the Anguish-Source 10. The seven Forms are these viz. the Desire of the Impression is called Saturn into which the free Lubet of Eternity gives it self this in the Impression is called Jupiter by reason of its pleasant commendable Vertue for the Saturnine Power doth enclose and maketh hard cold and dark and causeth the Sulphur viz. the vital Spirit understand the moving vital Spirit viz. the natural and the Free Lubet maketh the Impression Long to be freed from the dark astringent Hardness and it is very rightly called Jupiter being a desire of the Understanding which openeth the Darkness and manifests another Will therein 11. In these two Properties is pourtrayed and exactly deciphered Gods Kingdom viz. the Original and also the Kingdom of Gods Anger viz. the dark Abyss which is a cause of the motion in Saturn viz. in the Impression the Impression viz. Saturn maketh the Nothing viz. the free Lubet moveable and sensible and also opposite for it causeth it to be Essence and Jupiter is the sensible Power proceeding from the free Lubet to manifestation out of the Nothing into Something in the Impression of Saturn and they are two Properties in the manifestation of God according to Love and Anger viz. a model of the Eternal Form and are as a wrestling Combate viz. an opposite Desire against each other one maketh Good the other Evil and yet it is all Good only if we will speak of the Anguish-Source and then also of the joyful Source then we must distinguish that the cause of each Source may be understood 12. The third Form is called Mars which is the fiery property in the Impression of Saturn where the Impression introduceth it self into great Anguish viz. into a great Hunger it is the Painfulness or the cause of feeling also the cause of the fire and consuming also of Enmity and Malignity but in Jupiter viz. in the free Lubet in the Nothing it causeth the fiery Love desire that the Liberty viz. the Nothing is desirous and introduceth it self into Sensibility viz. into the Kingdom of Joy in the Darkness it is a Devil viz. Gods Wrath and in the Light it is an Angel of Joy understand such a property for when this Source became dark in Lucifer he was called a Devil but while he was

be introduced into the Root of his Likeness for every Hunger receiveth its like into it self now the whole manifestation of Eternity with this Time is nothing else but an Hunger and Generation as the Hunger is so is also the Essence of its Satiating for with the Hunger the Creature took its beginning and with the Hunger it entereth into its eternal Being 46. In the Hunger the Spirit with the Body is generated and in the same Hunger it goeth into its eternal Being unless that it breaks its first Hunger and brings it self into another by Mortification else all is at its end so soon as it is born but Death is the only means whereby the Spirit may enter into another Source and Form if it dyeth to its Self-hood and breaketh its Will in Death then a new Twig springeth forth out of the same but not according to the first Will but according to the Eternal Will for if a thing entereth into its Nothing then it falleth again to the Creator who maketh that thing as it was known in the eternal Will before it was created to a Creature there it is in the right Aym or Limit of Eternity and hath no Turba for it is in Natures End 47. Whatsoever runneth on in Nature tormenteth it self but that which attains Natures End the same is in Rest without Source and yet worketh yet only in one Desire All whatsoever maketh Anguish and strife in Nature that maketh meer Joy in God for the whole Hoast of Heaven is Set and Tuned into one Harmony each Angelical Kingdom into a peculiar Instrument but all mutually composed together into one Musick viz. into the only Love-voyce of God Every string of this Melody exalteth and rejoyceth the other and it is only a meer ravishing Lovely and delightful Hearing Tasting Feeling Smelling and Seeing Whatsoever God is in himself that the Creature is also in its Desire in him a God-Angel and a God-man God All in All and without him nothing else As it was before the Times of this World in his Eternal Harmony or Voyce so also it continueth in the Creatural Voyce in him in his Eternity and this is the Beginning and the End of all Things CHAP. XVI Concerning the Eternal Signature and Heavenly Ioy wherefore all things were brought into Evil and Good 1. THe Creation of the whole Creation is nothing else but a Manifestation of the All-essential unsearchable God all whatsoever he is in his eternal un-inchoative Generation and Dominion of that is also the Creation but not in the Omnipotence and Power but like an Apple which groweth upon the Tree which is not the Tree it self but groweth from the Power of the Tree Even so all things are sprung forth out of the divine Desire and created into an Essence where in the beginning there was no such Essence present but only that same Mystery of the Eternal Generation in which there hath been an Eternal Perfection 2. For God hath not brought forth the Creation that he should be thereby Perfect but for his own Manifestation viz. for the Great Joy and Glory not that this Joy first began with the Creation no for it was from Eternity in the Great Mystery yet only as a spiritual Melody and Sport in it self 3. The Creation is the same Sport out of himself viz. a Platform or Instrument of the Eternal Spirit with which he melodizeth and it is even as a Great Harmony of manifold Instruments which are all tuned into one Harmony for the Eternal Word or divine Sound or Voyce which is a Spirit hath introduced it self with the Generation of the Great Mystery into Formings viz. into an Expressed Word or Sound And as the joyful Melody is in it self in the Spirit of the Eternal Generation so likewise is the Instrument viz. the Expressed Form in it self which the living eternal Voyce guideth and striketh with his own eternal Will-spirit that it soundeth and melodizeth as an Organ of divers and various Sounds or Notes is moved with one only Ayr so that each Note yea every Pipe hath its peculiar Tune and yet there is but one manner of Ayr or Breath in all Notes which soundeth in each Note or Pipe according as the Instrument or Organ is made 4. Thus in the Eternity there is only one Spirit in the whole Work of the divine Manifestation which is the Manifestator in the Expressed Voyce and also in the Speaking Voyce of God which is the Life of the Grand Mystery and of all which is generated from thence He is the Manifestator of all the Works of God 5. All the Angelical Kingdoms are as a prepared Work viz. a Manifestation of the Eternal Sound of the Voyce of God and are as a Particularity out of the Great Mystery and yet are only one in the divine eternal speaking Word Sound or Voyce of God for one only Spirit ruleth them each Angelical Prince is a Property out of the Voyce of God and beareth the great Name of God as we have a Type and Figure of it in the Stars of the Firmament and in the Kingdoms and Dominions upon the Earth among all Generations where every Lord beareth his High Title respective Name and Office So likewise do the Stars in the Firmament which are altogether one only Dominion and have their Princely Dominion in Power under them where the Great Stars bear the Name and the Office of the Forms in the Mystery of the seven Properties and the other after them as a Particularity of Houses or Divisions where every one is a peculiar Harmony or Operation like a Kingdom and yet all proceedeth in one Harmony like a Clock-work which is entirely composed in it self and all the peeces work mutually together in one and yet the great fixed Stars do keep their peculiar property in the Essence of Operation especially the seven Planets according to the seven Properties of Nature as an under-Pregnatress of the Eternal Mystery or as an Instrument of the Spirit out of the Eternal Mystery 6. This Birth of the Astrum doth beget in the four Elements viz. in its Body or Essence Joy and Sorrow and all is very good in it self only the Alteration of the Creature proceedeth from the lustful Imagination whereby the Creature elevates the Wrath of the Fire in the Properties and brings them forth out of the likeness of their Accord Nothing is Evil which remaineth in the Equal Accord for that which the Worst doth cause and make with its coming forth out of the Accord that likewise the Best maketh in the Equal Accord that which there maketh Sorrow that maketh also in the Likeness Joy therefore no Creature can blame its Creator as if he made it evil all was very exceeding good but with its own elevation and departure out of the Likeness it becomes Evil and brings it self out of the Form or Property of the Love and Joy into a painful tormenting Form and Property 7. King Lucifer stood in the beginning of