Aurora, that is, the day-spring, or dawning of the day in the Orient, or morning-rednesse in the rising of the sun, that is, the root or mother of philosophie, astrologie, & theologie from the true ground, or a description of nature ... all this set down diligently from a true ground in the knowledge of the spirit, and in the impulse of God / by Jacob Behme, Teutonick philosopher ...

Of the whole Heavenly delight∣fulnesse of all the Three Kingdomes of Angels.

75. Here the Spirit sheweth, that where every Angel is constituted stated or settled, there that Place in the heavenly Nature, wherein, and out of which he is become a creature, is his own seat; which he possesseth by Right of Nature, as long as he abideth in Gods Love.

76. For it is the Place, which he hath had from Eternity, before he was become a Creature, and that Salitter stood in the same place, out of which he existed, and therefore that seat remaineth to him, and is his, by right of Nature, as long as he moveth in Gods Love.

77. But thou must not think, as if God were tyed to it, and cannot or may not expell him from thence, if he should move or stirre otherwise, then God had constituted settled or stated him at first.

78. For as long as he abideth in obedience, and in love; the Place is his, by right of Nature; but when he elevateth himself and kindleth that place in the wrathful fire; then he sets his Fathers House on fire, and becomes a contrary will or opposite to the Place, out of which he is made, and maketh TWO out of that, which was ONE, before his Eleva∣tion.

79. Now when he doth so, then he keeps his cor∣poreal Right of Nature to himself, and that Place also keepeth its own to it self: but seeing the Crea∣ture, which hath a beginning, will oppose or set it self against the First Being, which was before the Creature was, which had no beginning, and will needs spoil the Place, which is none of its making, wherein it was created a creature in the Love, and will turn that love into a wrath-fire, then it is equal and just, that the Love should spew up the wrath∣fire forth together with the Creature.

80. From hence also the† RIGHTS in this world exist or have their original. For when a sonne re∣sisteth his Father, and striketh his Father, then he loseth his Fatherly or Paternal inheritance, and his Father may thrust him out of his House: but so long as he continueth in obedience to his Father, the Fa∣ther hath no right authority or Lawfull Power to Dis-inherit him.

81. This worldly Right taketh its original from Heaven; as also many other worldly Rights, which are written in the Books of Moses, take their begin∣ing and original from the Divine Nature in Heaven, which I shall demonstrate plainly in its due place from the true ground in the Deity.

Now; one might Object and say;

Objection.

Then an Angel is fully bound and tyed to that place, in which he is created, and must not stir, nor can stir from thence.

Answer.

82. No: as little as the Spirits of God are or will be tyed in their rifing up; that they should not move one among another, so little are the Angels al∣so tyed to their place at all.

83. For as the spirits of God rise up continually one in another, and have a Sport or Game of Love in their Birth or Geniture, and yet every spirit keep∣eth his natural seat, or place, in the Birth or Geni∣ture of God, wherein it never cometh to passe, that the Heat is changed into the Cold, or the Cold into the Heat, but each keepeth its natural place or Posture, and the one riseth up in the other, from whence the life hath its Original.

84. So the Holy Angels move walk or converse in all the three Kingdoms, one among another, where∣by they conceive, or receive their conceptions, one from the other; that is, from the others Beauty comely form, friendlinesse courtesie and vertue, eve∣ry one receiveth his highest joy, and yet each keep∣eth his naturall seat or Place, in which he is become a creature, for his own propriety.

85. Like one in this world, that when he hath a dear and near kinsman, which returns home from

forraign Parts of the world, whom he had a very hearty desire, and earnest longing to see; there is joy and friendly saluting and bidding welcome, also a friendly loving discourse or conference between them, and so he treateth this loving and wellcome Guest in the best manner that he can: yet this is but cold water, in respect of the Heavenly.

86. And thus the Holy Angels do one towards an∣other; when the Army or Company of one King∣dome cometh to the other, or when the Army or Company of one princely Quality cometh to an Army or Company of another princely Quality, there is nothing but meer loving Entertainment sa∣luting and embracing reception; a very gracious amiable and blessed discourse and friendly respect, a very gracious amiable blessed and loving walking and playing together; a most chast and humble ex∣ercise; a friendly kissing and leading one another up and down, here beginneth the lovely Quire and set Dancing,

87. Like little Children, when they go in May to gather flowers, where many often meet together, there they talk and confer friendly, and pluck or gather many sundry sorts of flowers.

88. Now when this is done, they carry those flowers in their Hands, and begin a sportfull Dance, and sing from the joy of their Heart rejoycing. Thus also do the Angels in Heaven, when the Forraign Armies or Companies meet together,

89. For the corrupted Nature in this world, la∣bours in its utmost power and diligence, that it might bring forth heavenly forms, and many times little children might be their Parents School-masters and Teachers, if Parents could but understand, or would

but take notice of them; But now adayes the Cor∣ruption is Lamentable both with Young, and Old, and the Proverb is verified,

Wie die Alten Sungen, So Lerneten die Yungen.

As the Old ones Sing, So th'Young Learn to Ring.

90. By this high humility of the Angels, the Spirit admonisheth the children of this world, that they should view and examine themselves, whether they bear such a love one to another? whether there be such humility among them? what kind of Angels do they think they are? and whether are they like to these or no? Being they have in them in possessi∣on, the third Angelical Kingdome.

91. Behold the Spirit will here a little present before thy Eyes, what manner of love, humility, and courteous friendlinesse there is in thee, thou fair Angelical Bride; behold I pray thee thy Dresse, Or∣nament, and Attire, what excellent delight and pleasure may thy Bridegroom take in thee, thou belo∣ved Angel, that dancest daily with the Devil,

I.

92. First, If one be now adayes a little prefer'd or advanced, and getteth but a little while into an Office, then, others are no more so good as he, or fit for his company that are in no preferment, he count∣eth the vulgar or Lay-Man his Footstool, he instant∣ly endeavoureth by cunning and craft to get the vulgar or Lay-mans Goods under his disposing, if he

cannot compasse it by Tricks, and designs, then he doth it by force, to satisfie his high mindednesse.

93. If a simple man cometh before him, that can∣not place his words handsomely, then he taketh him up short, as if he were a Dogg: and if he hath any businesse before him, then he regards only those that are of worldly Esteem, and lets them carry the cause, Right or Wrong: Take heed friend; what manner of princely Angel indeed thou art: Thou wilt find it well enough in the following Chapter, concerning the fall of the Devil; that will be thy Looking-Glasse to see thy self in.

II.

94. Secondly, If one now adayes hath learnt more in worldly Sciences, or studied more then the vulgar or Lay-man, in an instant, no vulgar or Lay-man is to be compared to him, because he cannot Expresse himself, or speak according to Art, he hath no skill in the others proud Gange and Garb.

95. In brief, the Simple plain man must be his Fool, whereas he himself is indeed a Proud Angel, and is 〈◊〉〈◊〉 Love but a dead Man. This sort of Par∣ty 〈…〉〈…〉 have its Looking-Glasse in the following Chapter.

III.

96. Thirdly, If one be Richer now adayes, then the other, then the Poorer Man is counted the Fool: and if he can wear but better and more fashionable Clothes or Apparel then his Neighbour, then the poorer man is no more worthy or good enough to be in his Company.

97. And so the Old Song is now adayes in full force and Practice: which is this;

Der Reich den Armen Zwinget, Und Ihm sein sweisze aboringet, Dasz nur sein Grosshe Klinget.

The Rich man doth Constrain the Poor, And Squeezeth out his Sweat so sore, Tha••'s own great Wealth abroad may roar.

These Angels also are invited as Guests to the next Chapter for their Looking-Glasse to see themselves in.

IIII.

98. Fourthly, There is for the generality such a devillish pride and statelinesse, and such over-topping one another, such despising, belying, entrapping circumventing over-reaching cheating deceiving betraying, extorting Usury, coveting, envying and hating one another: that the world burneth now as in the hellish fire: Woe, woe for Ever!

99. O World where is thy Humility? where is thy Angelical Love? where is thy courteons friend∣linesse? At that very instant when the Mouth saith, God save thee; then if the Heart were seen it might be said; Beware, look to thy self: for it bids the Devil take thee.

100. O thou Excellent Angelical Kingdom, how comely dress'd and Adorned wert thou once? how hath the Devill turn'd thee into a murtherous Denne? Dost thou suppose thou standest now in the flower of thy Beauty and Glory? No! thou standest in

the midst of Hell: if thine Eyes were but opened, thou wouldst see it.

101. Or dost thou think, that the Spirit is drun∣ken, and doth not see thee? O, it seeth thee very well: thy shame standeth quite naked before God, thou art an unchast wanton lascivious woman, and goest a whoring day and night, and yet thou sayst, I am a chast Virgin.

102. O, how fair a Looking-Glasse art thou, in the presence of the Holy Angels: do but smell to thy sweet Love and Humility, doth it not smell or sa∣vour just like Hell? All these parties are invited as Guests, to the following Chapters.

Notes

• †

  Lawes Cu∣stomes Sta∣tutes Ordi∣nances and Polities.
• Jus.