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	reason_n	see_v	3,316	5	3.1434	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28523	The fifth book of the authour, in three parts the first, Of the becoming man or incarnation of Jesus Christ, the Sonne of God, that is, concerning the Virgin Mary ... and how the Eternal word is become man : the second part is of Christ's suffering, dying, death, and resurrection ... : the third part is of The tree of Christian faith ... / written through the inspiration of the Holy Ghost, by Jacob Behme, the Teutonick philosopher ...; Von der Menschwerdung Jesu Christi. English	Böhme, Jakob, 1575-1624.; Sparrow, John, 1615-1665?	1659 (1659)	Wing B3405; ESTC R21119	198,807	274

it hath found and gotten the Pearl not withal con●dering that God's Kingdom is not of this world and that Flesh and Blood cannot know or apprehend it 12. Therefore now it concerns every one that will speak or teach of the Divine Mysteries that he have the spirit of God and know in the Light of God those Matters which he will give forth for true and not suck or draw them from his own Reason and so without divine knowledg run upon the bare Letter in his opinion and drag the Scripture by the Hair of the Head to prove it as is usualy done by Reason 13. From this so exceeding many errors are arisen in that the divine knowledg hath been sought in mens own wit and Art and so men are drawn from the truth of God to their own Reason so that the Becoming Man of Incarnation of Christ hath been accounted a strange work and thing 14. Whereas yet we must all in that Becoming Man or Incarnation be born of God again if we will ever escape the wrath of the Eternal Torment or Nature 15. But seeing it is a familiar intimate and native innate work to the children of God wherewith they should exercise themselves daily and hourly and should alwaies enter into the Becoming Man or Incarnation of Christ and go forth from the earthly Reason and so in this miserable life must be born in the birth and Becoming man or Incarnation of Christ if they mean to be the children of God in Christ 16. I have therefore undertaken to write this high mystery according to my knowledg and gifts for a memorial that so I may have cause also heartily to be refreshed and quickened with my Immanuel 17. Seeing I also together with others the children of God and Christ stand in this birth that I may have a Remembrancer and support or stay if the dark earthly Flesh and Blood together with the Devi●s Poyson should surprise me or prevail over me and obscure and darken my Image 18. Therefore I have undertaken it as an exercise of Faith whereby my Soul may thus as a Branch or twig in its Tree Jesus Christ quicken it self from his Sap and vertue 19. And that not with wise and high eloquence of Art or from the Reason of this world but according to the knowledg which I have from my Tree Christ that my little sprout in the Tree and life of God together with others may grow and flourish 20. And though I search sublimely and deep and shall set it down very clearly yet this must be said to the Reader that without the Spirit of God it will be a Mystery to him and hidden from him 21. Therefore let every one take heed how he judgeth that he fall not into the judgment of God and be captivated by his own Turba and that his own Reason cast him not down headlong This I say out of good will and give it to the Reader to ponder of 22. When we will write of the Becoming Man or Incarnation and birth of JESUS CHRIST the Sonne of God and speak rightly thereof then we must consider the cause and what it is that moved God to becom Man seeing he needed not that to the accomplishment or perfection of his Being or Substance 23. Neither can we by any means say that his own Being or Substance hath altered it self in the Becoming-Man or Incarnation 24. For God is unchangeable and yet is become what he was not though his property for all that remaineth unaltered that which was only aimed at was the salvation of fallen Man that he might bring him into Paradise again 25. And here we are to cnosider of the first Man how he was before his fall for whose sake the Deity hath moved it self which ought highly to be considered by US Men. 26. VVe know what Moses saith That God Created man according to his Similitude in an Image of or according to him understand it thus That God who is a Spirit beheld himself in an Image as in a Similitude 27. Nevertheless he hath also created this World that so he might manifest the Eternal Nature in substantiality also in living Creatures and Figures that all this might be a Similitude and out-birth or expresse Image out of the Eternal Nature of the first Principle 28. VVhich Similitude before the time of the world stood in the wisdom of God as a hidden Magia and was beheld in the wisdom by the Spirit of God 29. VVho in the time of the beginning of this world moved the Eternal Nature and opened and brought forth the similitude of the hidden divine world 30. For the Fiery world stood as it were swallowed up or hidden in the light of God in that the light of the Majesty ruled alone in it self 31. And yet we must not think that the Fiery World was not then It was then but it severed it self in or into its own Principle and was not manifested in the Light of God's Majesty 32. As we may observe in the Fire Light that the Fre is indeed a cause of the Light and yet the light dwelleth in the Fire un-apprehended by the Fire and beareth or hath another source or quality then the Fire 33. For the fire is fierceness and consumeth and the light is meekness and out of its virtue or power cometh Substantiality viz Water or the Sulphur of a thing which the Fire attracteth into it self and useth it to its strength and life and so is an eternal Band. 34. This Fire and divine Light have each stood still in it self from Eternity each standing in its order in its own Principle and having neither Ground nor Beginning 35. For the Fire hath in it self for its source or quality it s own Form viz the Desiring out of which and in which all Forms of Nature are generated one being continually a cause of the other as is mentioned expresly at large in the other writings 36. And we find in the Light of Nature that the Fire in its own Essence hath been as in an astringent desirous source or quality a darkness in it self which in the Meekness of God hath stood as it were swallowed up so that it hath not been qualifying or producing its Quality but Essentially in it self and not kindled 37. And though it hath as it were burned yet that hath been as a Principle of its own in it self only perceptible 38. For there have been only two Principles from Eternity the one in it self the Fiery world the other also in it self the Light-flaming world 39. And yet they were not parted asunder as the Fire and Light are not parted asunder and the Light dwelleth in the Fire unapprehended by the Fire 40. And thus we are to understand two Spirits one in another viz 1º One fiery according to the Essence of the Astringent and stearn Nature out of the hot and cold stearn Essential Fire which is understood to be God's wrath-spirit and source or quality and

Deity as a glance or Looking-Glass wherein the Deity seeth it self and in it standeth the divine Kingdom of joy of the divine Will and Pleasure viz the great wonders of Eternity which have neihere beginning nor end nor number 68. But is all an Eternal Beginning and an Eternal End and is together as it were an EYE which seeth where there is nothing in the Seeing or in Sight but the seeing ariseth out of the Essence of the Fire and Light 69. Understand in the Fires Essence the Fathers Property and the first Principle and in the lights quality or source and property the Sonnes Nature viz the second Principle and the driving Spirit out of both properties understand to be the spirit of God which in the first Principle is fierce or wrathful stearn astringent bitter cold and fiery and is the driving spirit in the Anger 70. And therefore resteth not in the fierce wrath and anger but is thrusting forth and blowing forth of the Essential fire in that it uniteth it self again in the Essence of the Fire for the wrathful Essences draw it again into them for it is their source or quality and life and yet go●th in the kindled fire into the light forth from the Father into the Sonne and openeth the fiery Essence● in the source or quality of the light 71. VVhere then the fiery Essence in the great desire of the burning Love and the first stearn source or quality in the Lights quality or source is not known but the fierceness of the fire is only thus a cause of the light flaming Majesty and of the desiring Love 72. And thus we are to understand the Being or substance of the Deity and also the Eternal Nature and we understand alwaies the Divine Being or substance in the light of the Majesty for the meek light maketh the stearn nature of the Father meek lovely and merciful 73. And is called the Father of Mercy according to his Heart or Sonne for the Property of the Father standeth in the Nature of fire and light and is himself the Being of all Beeings or Substance of all Substances 74. He is the Abysse and the Bysse or ground and parteth him self in the Eternal Birth into Three Properties as into Three Persons also into Three Principles 75. Whereas yet in the Eternity there are but Two in Being or Substance and the Third is as a Looking-Glass of the first Two out of which this world as a comprehensible or palpable Being or Substance is created in a Beginning and End The Second Chapter Of the Revelation or Manifestation of the Mystery How out of the Eternal Spiritual Mystery the Temporary Mystery is flown forth 1. SEeing then thus there hath been a Mystery from Eternity therefore now its manifestation or Revelation is to be considered for we can speak no otherwise of the Eternity then as of a Spirit 2. For it hath all been only a Spirit and yet from Eternity hath generated it self into Being or Substance and that through Desiring and Longing 3. Neither can it be said at all that in the Eternity there hath not been Beeing or Substance for no Fire subsisteth without Being or Substance 4. Also there is no Meekness without the Generating of Being or Substance for the Meekness generateth VVater and the Fire swalloweth up the water and maketh it in it self one part Heaven and Firmament and the other part Sulphur 5. In which the fire Spirit by its Essential wheel maketh a Mercury and further awakeneth the Vulcan that is striketh up the Fire that so the Third Spirit viz the Air becometh generated 6. VVhere then the noble Tincture standeth in the midst as a Glance with the Colours and Originally ariseth out of the Wisedom of God 7. For the Colours arise from the source or quality Every Colour standeth with its Substantiality in the meekness of the quality or source of the water excepting the Black which doth not so that hath its Original out of the harsh astringent fierceness they all receive their colours from the source or quality 8. Thus now every form longeth after the other and from the Desirous Longing every form is impregnated from the other and the one bringeth the other to Being or Substance so that the Eternity standeth in a perpetual enduring Magia wherein Nature standeth in a sprouting springing and wrestling and the fire consumeth that and affordeth or giveth it also and so is an Eternal Band. 9. Only the light of the Majesty and Trinity of God is unchangeable for the Fire cannot comprehend it and it dwelleth Free in it self 10. And yet it is perceptible and known to Us that the light of the Love is desirous viz of the wonders and figures in the wisdom 11. In which desiring this world as a Model hath been known from Eternity in the wisdom in the Deep hidden Magia of God for the Desiring of the Love searcheth into or predominateth in the Ground or Byss and Abyss 12. Therein hath also from Eternity the desire of the fierce wrath and harsh stern source or quality in the Fathers Nature and property together mingled it self 13. And so the Image of Angels and Men have been from Eternity discovered in the Divine property in Gods wisdom as also in the property of the fierce wrath the Devil But not in the holy Light-flaming property 14. But yet in no Image or Being and Substance but in the way or Manner as in a deep sence a thought darteth up and is brought before its own looking-Glass of the Minde where in the Minde often a thing appeareth that is not in Being or Substance 15. Thus have the two Genetrixes viz the fierce wrath in the Fire and also the Love in the Meekness or Light set their Model in the wisdome 16. Where then the Heart of God in the Love hath longed to Create this Model into an Angelical Image out of the Divine substantiality that it should be a similitude and Image of the Deity and should dwell in the wisdom of God to fulfill the longing of the Deity and to the Eternal rejoycing of the Divine Kingdom of Joy 17. And now we are to conceive or apprehend of the Word Fiat that it hath comprised or c●tched this and brought it into a Substance and Corporeal Being for the will to this Image hath existed out of the Father out of the Fathers property in the word or Heart of God from Eternity as a desirous will to the Creature and to the Manifestation of the Deity 18. But being it had not moved it self from Eternity till at the Creation of the Angels therefore there was no Creation performed till the Creation of the Angels 19. But the Ground and Cause thereof we are not to know and God hath reserved it to his own Power and Might how it came to pass that God hath once moved himself seeing or notwithstanding he is an unchangeable God and we shall here search no further for this

Tincture is the Matrix which was Impregnated with the substantiality viz with Sulphur in the Fire which yet in Venus's Water cometh to Beeing or Substance 10. The Fire Tincture giveth Soul and the Lights Tincture giveth Spirit and the Water viz the substantiality giveth Body and Mercurius viz the Centre of Nature giveth the wheele of the Essences and the Great life in the Fire and Water heavenly and Earthly and the Sal or Salt Heavenly and Earthly holdeth it in the Beeing or Substance for it is the Fiat 11. For as Man hath the Outward Constellation or Astrum in him which is his Wheel of the outward worlds Essences and Cause of the Minde so also he hath the Inward Constellation or Astrum of the Centre of the fiery Essences as also in the second Principle he hath the Light flaming Divine Essences 12. He had the whole Magia of the Beeing of all Beeings or Substance of all Substances in him it was the possibility in him he could generate Magically for he loved himselfe and desired his likenesse again out of his Centre As he was Conceived from Gods desire and brought forth by the Genetrix in the Fiat so should he also have brought forth his Angelical or Humane Hoast 13. But whether they should all have been generated out of One viz out of that one Princely Throne or successively all one out of another is not needfull to be known for the limit is broken we have enough in the Knowledge in that we know what we are and what our Kingdom is 14. Indeed I find in the Deep in the Centre that one should have proceeded out of the other for the Heavenly Centre hath its Minutes as well as the Earthly which always strike where the Wheele with all the Three Principles always goeth and always one wonder openeth it selfe after another 15. Thus was Mans Image also found and contrived wherein the wonders lie without number they should be opened by the Humane Hoast 16. And clearly in Time one Greater Wonder is opened in one then in another all according to the Heavenly and Earthly Birth and wonderful Variation or Alteration as is done also at this very day that in One more Art and understanding of the Wonders lyeth then in an other 17. Therefore I conclude that one man should have been generated and proceeded from another for the sake of the Great Wonders and for the pleasure delight and joy of Man wherein a Man would have brought forth his like 18. Thus should the Humane Generations have stood in the Generating till God had set the Third Principle of this World again in its own Ether 19. For it is a Globe with Beginning and End for the beginning reacheth to the End that the last may passe into the First thus all is finished ond entire 20. And then will the Middle again be cleared and goe again into that which it was before the Times of this world even all but the Wonders which continue in Gods wisdom in the great Magia standing as a shadovv of this World 21. Now seeing Adam was so Glorious an Image moreover in the sted and place of extruded Lucifer the Devil would not allow or afford him that but Envied it vehemently and set his Vizard and Imagination alwayes before Adam he slipt also with his Imagination into the Earthlinesse of the fruit and Imagined or represented before Adam as if Great Glory did stick in his enkindled Earthliness 22. Though indeed Adam did not know him for he came not in his own Form but the forme of the Serpent as in the form of a Sumptuous Beautiful Cunning Beast and Managed his Apish Sport like a Fowler who deceiveth the fowles and so catcheth them 23. So did he also he infected the Earthly Kingdom with his disease and venome of Pride and halfe killed it as is to be seen in Earth and Stones which though so very much diseased venomed and full of vanity yet would very fain be loosed from the vanity 24. And when it found that Adam was a child of God and had the Glory and the Power then it Imagined or longed vehemently after Adam together with the Kindled Anger of God that also Imagined or longed after Adam to delight it selfe in this living Image 25. All drew Adam and would have him the Kingdom of Heaven would have him for he was created for it 26. Also the Earthly Kingdom would have him for it had one part in him it would be his Lord seeing he was but a Creature 27. Also the fierce wrath set open its Jawes and would be Creaturely and substantial to satiate its great fierce hunger 28. And thus stood Adam in the Trial or Proba for forty Dayes so long as Christ was tempted in the Wilderness and Israel on Moant Si●●i when God gave them the Law to see whether it were possible that this people could in the Fathers source or quality in the Law stand before God 29. And whether Man could have continued in Obedience so as to have set his Imagination upon God so that God should not have needed to become Man for which cause God did such wonders in Egypt that man might see that there is a God and so love and feare him 30. But the Devil was a lyar and deceiver and seduced Israel so that they made a Calf and worshipped it for God now seeing it was not possible for Israel to stand therefore * Moses came from the Mountain with the Tables upon which the Law was written and brake them and slew the worshippers of the Calf 31. So also must not Moses bring this People into the promised Land it could not be JOSUA and lastly JESUS must do it who stood in the Temptation before the Devil and the Anger of God who overcame the Anger and brake Death in peeces as Moses did the Tables of the Law 32. The first Adam now could not stand though the Kingdom of God stood before his Eyes and he in Paradise yet Gods Anger was so very much inflamed that it drew Adam for he was too much kindled in the Earth through the Devils Imagination and strong willing 33. Now saith Reason Had the Devil so great Might yes deare Man Man had it also he can throw down Mountains if he entereth strongly with his Imagination 34. The Devil was also out of the great Magia of God and a Prince or King of this Throne and Entered into the strongest Might of the Fire in a will and entention to be a Lord over all the Hoast of Heaven 35. Thus the Magia became kindled and the Great Turba Generated that had wrestled with Adam to try whether he would be strong enough to possesse the Devils Kingdom and to rule in the same with other Sources or Qualities 36. This Adams Rational Spirit did not understand but the Magick Essences strove against one another whence the whole Lust and the will did exist till Adam began and Imagined after the Earthliness and would have

whether it be ordained of God or whether it takes its original from deceit and selfe state and pride and out of Covetousness 19. If thou findest that it be of Gods Ordaining then look to it and walke therein according to the Commandment of Love and Righteousness Consider that therein thou art a Servant and Minister and Not a Lord over Christs Children 20. And not that thou fittest therein onely to draw their sweat to thee but that thou art their Judge and shepheard and that thou shalt give an accompt of the Office 21. Five Talents have been given thee thou shouldst return them up to thy Lord with increase and usury thou shouldst lead thy inferiours in the right way thou shouldst give him good Example in Instruction and reproving of evil and wickedness 22. For it will be required of thee If thou reprovest not the wicked and protectest not the Oppressed and afflicted 23. Thou art not therefore their Ruler that thou shouldest be their Lord not thou but God is their Lord. Thou shouldst be their Judge and part them in their fallings out and decide their differences 24. Not for thy Covetousness onely art thou their Judge but for their Conscience sake that thou shouldest instruct lead and direct the simple not onely with squeezing of his sweat but with Gentleness and Meekness 25. Thou hast a heavy burden upon thee thou must give an Earnest severe accompt thereof 26. When the Miserable sigheth concerning thee in his oppression he complaineth of thee before his and thy Lord thou shalt and Must stand with him before the Judgment for the sentence passeth upon thy soul no Hypocrisie will help 27. Whatsoever was sown with Teares in right Earnestness that becometh a substance and belongeth to the Judgement of God except a man Convert and reconcile himselfe with wel-doing and benefit to the oppressed that they may bless him then that Substance breaketh 28. Therefore ye Rulers and Superiours you ought to look narrowly to your state and Condition whence it ariseth Originally the Root will shortly be narrowly sought after every one shall give an accompt of his state and Condition 29. But have a care that therewith you ride not in the Hellish fire as the fierce wrathful Devil himselfe doth and so ye be found his servants and Ministers as the Spirit of the Wonders sheweth us that ye are become the fulfilling of the Eternal anger and fierce wrath 30. Say not in thy Heart thus have my Parents Elders Ancestors and predecessors walked I have inherited it from them Thou knowest not into what Lodging they are entered 31. Wilt thou be a Christian and a Childe of God then thou must not look upon the way of thy predecessors How they have rid on in Pleasure and voluptuousness but look upon Gods word that must be the Light of thy Feet 32. For Many who have done Evil are gone into the Abyss and thou wilt follow after them if thou walkest in their footsteps 33. Suffer not the Devil to pourtray or paint before thee the Hypocritical way his Colour glistere outwardly and in the Essences it is Poyson 34. O how dangerous away have we to wander and travail through this world and it were to be wished that there were no Eternal thing in the wicked then they would not suffer Eternal Torment and be in the Eternal scorn and reproach 35. As they have here in this life been the Enemies of Gods children so also they continue to be for ever the Enemies of God and of his children 36. Therefore must the Children of God take the Cross upon them and here sweat in the Thistly and Thorney Bath and become born anew in Anguish they must walk in a Narrow steep Path where Reason alwaies saith Thou art a Fool thou mightest live in Joy and Jollity and be saved well enough 37. O how often outward Reason striketh and smiteth the Noble Image which springeth up out of the Thorney Bath out of Tribulation how many sprouts become torn of from the Pearl-Tree through Doubting and Unbelief which bring Man into the False and wicked way 38. The Miserable sigh and paint after temporal sustenance and Curseth the Oppressor which bereaveth him of his sweat and thinketh he doth right in it yet he doth but destroy himselfe therein he doth even as wickedly as his driver or Oppressor 39. Did he take to himselfe Patience and Consider that he walketh upon the Pilgrime's Evil Path and did set his Hope in his Journeys End and did Consider that thus under the Cross and misery under oppression he laboureth in the Vineyard of Christ O how Happily and blessedly should he doe 40. He hath cause hereby to look for another and better life seeing he must here swim in Anguish and Misery if he rightly understand it how well God entendeth it towards him that so he might the more seek and hunt after him that he might not build upon the Earthly Life 41. Being he seeth that it is but a vale of Misery affliction and oppression and that he must spend his dayes here in hard streights in Misery in vain Labour weariness and Care yet he is to Consider that God letteth it not pass so in vain but that in like manner he thus giveth cause to seek the true Rest which is not in this world 42. Besides he must every hour expect death and leave his work to another what is it then for a Man to build his Hope upon this world wherein he is but onely a Guest and a Wanderer or Pilgrim which must there wander through the way or Passage of his Constellation 43. If he did assume the Inward Constellation O! how happily and blessedly would he labour in Gods work and let the outward go as it may or can be 44. A Man in this world that entendeth to possess the Kingdom of God he hath no better way neither can he have any better Council and advice but that he continually Consider and Conceive that he is in the Vineyard of God with all his doings and substance and whatsoever he is and that he do it to or for God 45. His Minde should in a Constant Hope be looking towards God that he shall obtain his wages for his Labour from God and that he laboureth in Gods deeds of wonder and therefore should be diligent in the Labour which he performeth 46. And when he must oftentimes serve his driver or oppressor in weariness without wages then let him but Consider that he laboureth for God and be patient in Hope that God will well bestow his wages upon him in due time 47. For the Lord of the Vineyard doth not pay his Labourers off at Noon day but in * the Evening when their Day Labour is done when we go home to our Lord our of the Vale of this Tabernacle and then every one receiveth his wages 48. Those then who have laboured much for a long time have much wages

breaketh and he that loveth the same is bereaved thereof 27. And he is like one who in a great water buildeth his house upon the sand and the water carrieth away his house and so it is also with the Earthly Hope 28. O Child of Man thou Noble Creature let it not have the power it costeth thy Eternal Kingdom seek thy self and find thy self but not in the Earthly Kingdom 29. O how very well is it with him that findeth himself in Gods Kingdom who draweth on the heavenly and divine Mystery and entereth thereinto 30. All the Ornament and Bravery of this world is Dung in respect of the Heavenly and is not worth a Mans setting his Love upon it 31. Although it be so that it must yet be brought to the Wonders to which End also God hath Created it that Man understand the outward Man should open the Wonders of the outward Nature viz in the outward Mystery both out of the Earth and above the Earth 32. All whatsoever the Starres can do and the Earth hath in it should Man bring into Wonders into Forms and into Being and Substance according to the Eternal Figure which became seen in Gods wisdome before the Times of the World 33. But he should not set his willing therein and Esteeme that for his Treasure but for his Joy and Ornament he may use it but with the Inward Man he should labour in Gods Mystery and then Gods Spirit helpeth him also to seek and finde the Outward 34. Seeing then we are through the Heavy fall become so perished that our Mind is become turned out of the heavenly Mystery into the Earthly as into the Looking-Glass so that we are found as it were half dead therefore it is highly necessary for us that we go quite forth out of the Earthly with our Mind and willing and seek our selves first before we seek the Earthly Beauty and Ornament that we may first learn to know where we are at home and not make our Mind Earthly 35. For though Man standeth clearly in the Image of God yet he is in a Three fold Life but if he loose Gods Image then he is only in a Twofold 36. The First Life is the Soules Life and it originally ariseth in the Fire of the Eternal Nature and standeth Especially in Seven Forms all according to the Spirit of Nature as in our second and Third Book is expressed and declared 37. And the Second Life standeth in the Image which is or becometh generated out of the fountain of the Eternal Nature viz out of the souls Fire which Image standeth in the Light in another source or quality and hath its living Spirit as you may find it in Fire and Light 38. For the source or quality of the Light is not as the source or quality of the Fire and yet the Light existeth out of the Fire where a Man is to understand in the source or quality of the Light the meek pure amiable Spirit and in the source or quality of the fire the Cause thereof 39. As you see that out of the fire the Air Originally ariseth which is the Spirit and the Air also is understood to be in Four Forms as First one Day according to the fierce wrath of the fire and Secondly a Moist or damp one viz water from the harsh astringent attraction and Thirdly a Meek one from the Light and Fourthly a swelling rising one from the fierce wrath of the fire-Crack 40. Wherein we then understand that the Light in all Forms is Master for it hath the Meekness and is a Life which becometh generated through the fierce wrathful Death viz through the Anguish source or quality in the sincking down viz as another Principle which subsisteth in the fire without feeling and yet hath its feeling in it self viz the Laudable worthly Relish 41. Wherein then we understand that the water becometh generated through the Death through the sincking down through the fires Anguish and we understand further how yet it is no Death and yet it is a Death 42. But the Light maketh it Sprouting so that there is a Life therein which life standeth in the Lights Power wherein the life sprouteth out of Death 43. And understand the Substantiality viz the Comprehensibility or Palpability for or to be the water which is dead in it selfe but the fire-life and the Lights power is its Life 44. Thus the substantiality is esteemed as it were dead where the Life is its own therein and possesseth and generateth it self in it self 45. Wherein the Death of the substantiality must give the Body thereto as is declared in our Third Book where then in the Light-life and in the water of the Death we understand two forms and according to the Anguish in the Fire the Third 46. As First in the Anguish of the Mortifying or killing in the fierce wrath of the Fire we understand a fierce wrathful water which in respect of the first four forms to Nature viz harshness bitterness anguish and fire is like Poyson and is also Poyson a hellish substantiality in the fierce wrath according to the original of the first Principle wherein Gods Anger springeth or floweth up 47. And Secondly we understand the other water in the Lights Crack in which the source or quality sincketh down quite through the Mortifying and in the Death becometh like as it were nothing for in the Nothing the Eternal Liberty viz the Eternal Abyss of the Eternity becometh attained 48. And if then the incomprehensible Light in that very sincking down into the Eternity shineth or discovereth it selfe and alwaies filleth the sinking down then sprouteth forth in the Light the power of the Light viz the Life of the demersed or sunck down Death 49. For the fierce wrath of the Fire abideth in the fierce wrathful source or quality of the fierce wrathful water and goeth not along into Death also it cannot be for the fierce wrathfulness is the stern Almighty life that cannot dye nor attain the Eternal Liberty for it is called remaineth to be in Eternity the Nature-life 50. And though indeed in the Light-life there is found also a Nature yet it is not painful odious or Enemicitious as that in the Original of Nature according to which God called himselfe a zealous jealous Angry God 51. For in the Light-source or quality the water which is sunck down through death into the Liberty becometh a source water of the Eternal life of Joy in which the Meekness and Love Eternally flow up 52. Where then there is no more sincking down but a sprouting which is called Paradise 53. And the movinng out of the waters-source is called Element that is the pure Element in the Angelical world 54. And the Cause of the fire in the Light is the Eternal Firmament wherein the Eternal skill and knowledg in Gods wisdom becometh opened as we have a similitnde hereof in the Firmament and Starres 55. Thus we understand two worlds