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 ...

The Fourteenth Chapter.

How Lucifer, who was the Beautiousest Angel in Heaven, is become the most horrible Devil.

The House of the murtherous Denne.

1. HEre King Lucifer pull thy Hatt down into thy Eyes, lest thou shouldst see how man will take off thy Crown away from thee, thou canst no more Rule in Heaven; stand still a little while, we must first view thee, and ob∣serve what a Beautious fair Bride thou art; and whether the filth of thy whoredom may not be clean∣sed and washed away from thee, that thou mayst be fair again, we will a little describe thy chastity and vertue.

2. Come on ye Philosophers and ye Lawyers and

Advocates, that justifie and defend King Lucifer! Come near and bring him to the Barre, whilest he hath yet the Crown upon him, for here we will hold a Court of Judgment against Malefactours, for him; If ye can maintain his cause to be right, then he shall be your King; if not, then he shall be turn'd out and cast down into Hell; and another shall get his Royall Crown, who will Govern Better then He.

Now Observe:

3. When Lucifer had thus horribly spoiled and destroyed himself, all his qualifying or fountain spi∣rits were Emnity against God, for they all qualified or acted much otherwise then God, and so there came to be an eternal Emnity betwixt God and Luci∣fer.

But now it might be Asked:

Question.

How Long did Lucifer stand in the Light of God? The Depth.

Answer.

4. When the Royall Body of Lucifer was incor∣porated or compacted together, in that very Hour the Light kindled it self also in Lucifer.

5. For as soon as his qualifying or fountain spi∣rits in the framing of the Body began to qualifie or operate, and to generate themselves, according to the right of Nature, then rose up the flash of life in the heart in the sweet spring or fountain water, and so the Royall Body was ready furnished or com∣pleat, and the spirit went forth in the heart from the light through the mouth into the Heart of God.

6. And so he was a most exceeding beautifull Prince and King, and very dear and acceptable to the Divine Being, and was received and embraced with great Joy.

7. In like manner also the spirit went forth from the heart into all qualifying or fountain veins of the Body, and kindled all the seven spirits, and so the Royall Body was glorified in the twinkling of an Eye, and there he stood as a King of God, in an unsearch∣able clarity, or Brightnesse, transcendently excelling the whole heavenly Hoast or Army.

8. Now in this clear and light flash the seven qualifying or fountain spirits were instantly affected as a man kindleth a fire, for they were affrighted at the terrible clarity or brightnesse of their spirit, and so instantly at the first flash suddenly became highly triumphing rising aloft extream stately, and over∣joyful, and so moved themselves towards a higher Birth.

9. But if they had continued in their seats, and had qualified or operated, as they had done from eternity, then that high Light had not hurt them.

10. For they were not new spirits made of any new thing, but they were the Old spirits, which had

no beginning; which had been in God from Eter∣nity; and knew very well the Right of the Deity and of Nature, how they should move and stir.

11. Also when God figured or framed the Body together, he did not aforehand destroy the qualify∣ing or fountain spirits, but figured or framed the Body of King Lucifer together out of the kernel of that which was the best, wherein was the best know∣ledge of all.

12. Else if the qualities had been dead aforehand, they had had need of a new Life, and it wonld have been in doubt, whether the Angels could have sub∣sisted Eternally.

Conceive it aright.

13. God created Angels out of himself, therefore, that they might be harder and dryer incorporated or compacted together, then the Ideas, figures, shapes or forms, which through the qualifying or operating of the Spirits of God in Nature, rise up, and also through the moving of the spirits vanish or passe away again, that their light in their hardnesse should shine the clearer and Brighter, and that the Tone of the Body should sound the clearer and shril∣ler, whereby the joyfulness should increase the more, in God. This was the cause, that God created Angels.

14. But that it is said, the Angel generated a new Light, or a new Spirit, that, is thus to be under∣stood,

15. When the qualifying or fountain Spirits

were incorporated or compacted together, then the light shone much brighter and clearer in the Body, and from or out of the body, then it did before, in the Salitter; for there then rose up a much clearer and brighter flash in the body, then before, whilest the Salitter was Thin and Dim.

16. And therefore the qualifying or fountain spi∣rits also became stately and Proud, and supposed they had a much fairer little sonne or Light then the Sonne of God was; and therefore they would also the more earnestly and eagerly qualifie or operate, and elevate themselves, and so despised the qualify∣ing or Acting which is in God their Father, and the Birth of the Sonne of God, as also the Exit or going forth of God the Holy Ghost; and supposed, they could do it, because they were so gloriously incorpo∣rated or compacted together, therefore they would now exalt them••elves gloriously and stately, and shew forth themselves, as if they were the most fair and Beautious Bride of Heaven.

17. They knew very well, that they were not the whole or Totall God, but were onely a piece or part thereof; they also knew very well, how far their Omnipotence reached or extended, and yet they would no more have their Old condition, but would be higher then the whole or Total God; and suppo∣sed, thereby they should have their place Region Quarters or Court above the whole or Total Deity, above all Kingdoms whatsoever.

18. And therefore they elevated or extol'd them∣••elves, intending to kindle or enflame the whole God, and to Govern or rule the whole God by their pow∣er and might. All forms and Ideas should rise up in

the qualifying and acting of their Spirit. He would be Lord of the Deity, and would not endure any Cor∣rival.

19. Now this is the Root of Co∣vetousnesse, Envy, Pride and Wrath; For in the fierce qualifying or acting and boyling, rose up the wrath, and burnt like fire of Heat and Cold, and was also bitter as Gall.

20. For the qualifying or fountain spirits had no outward impulse upon them gotten into them, but the impulse to Pride elevated it self within the Body, in the councel of the seven qualifying or fountain spi∣rits, these agreed and united in a compact, that they would be God alone.

21. But because they could not begin it in their Old seat, and so bring it to effect, they therefore dissembled or playd the Hypocrite together, and flat∣ter'd one with another, and so combined, intending to extoll themselves against the Birth of God, and would needs qualifie or work in the highest depth, and then nothing could be like them, being they were together the most Mighty Prince in God.

22. The Astringent quality was the first Murthe∣rer flatterer and Hypocrite, for when it saw, that it generated so fair and bright a Light, then it com∣pressed it self together yet harder, then God had crea∣ted it to be, intending to be much more terrible, and to draw together all in its whole Region Circuit or circumference, and keep it fast as a stern severe Lord:

23. And so in a degree then it had Effected some∣what from whence Earth and Stones have their Ori∣ginal:

which I will write of, when I treat concerning the Creation of the World.

24. The Bitter Quality was the second Murtherer, which when it rose up in the Flash, did tear with breaking and great Power in the Astringent quality, as if it would break the Body in pieces.

25. And the astringent quality permitted it, or else it was very well able to have stayd and captiva∣ted the Bitter spirit, and to bathe or steep it in the sweer-water, till his high mind had been allayed and gone: But it would needs have such a little Brother, because it was so serviceable to its turn; Else, being the bitter spirit taketh its original from it, as it were from its Father, it could well have stopped or hindred that.

26. The Heat is the third Murtherous spirit, which killed its Mother the sweet water, but the astringent spirit is the cause thereof, for by its stern severe at∣tracting together and hardening, it hath thus vehe∣mently awakened and kindled the fire by the bitter Quality: for the fire is the Sword of the astringent and Bitter quality.

27. But being the fire riseth up in the sweet wa∣ter, therefore it self hath the whip or scourge in its own power, and might have stayd or kept back the astringent quality in the water, but it also became a flatterer, or hypocrite, and dissembled with the great quality, viz. the astringent, and did help to destroy the sweet water.

28. The Tone is the fourth Murtherer: for it ta∣keth its ringing sound in the fire in the sweet water, and riseth up very gently and lovely in the whole Body.

29. Yet it did not so here, but after it was risen

up in the water, in the astringent quality, it rose up so furiously like a Thunder-Clap, whereby it would prove and shew forth its New Deity: And so the fire rose up, as when there is a Tempest of Lightning, in∣tending thereby to be so great, as to be above all things in God.

30. And this they practised so long, till they had murthered their mother the sweet water: and therein the whole Body became a dark valley, and there was no more remedy or Council in God that could help here: For, Love was turn'd into Emnity, and the whole Body became a black dark

• Teufel.
• Devill.

31. Of the word (Teufel): Teu- hath its origi∣ginal from hard beating Drumming or Thumping; and the word or syllable, -fell hath its originall from the

• falle,
• fall,

and so Lord Lucifer is called

• Teuffel,
• Devill,

and is no more called a Cherubin or Se∣raphin.

Here it may be Asked:

Question.

Could not God have hindered and prevented the Pride of Lucifer, that he might have abstained from his high∣mindednesse?

Answer.

32. This is a high Question, on which all those lay hold that justifie and plead the Cause of the Devil; but they are all Cited to appear at the Court of Justice held for Tryal of Criminal Malefactours: let them have a care how they plead for their Master, else the Sentence of Judgment will be pronounced against him, and he will lose his Crown.

The wonderfull Revelation.

33. Behold King Lucifer was the Head in his whole Region Circuit or Circumference, also he was a mighty King, and was created out of the ker∣nell or marrow of his whole Region and circumfe∣rence, also he would fain have kindled that whole circumference by his Elevating, that so all might have burned and qualified, or operated as he did in his own body.

34. Though indeed the Deity without or distinct from his Body, would have meekly and gently qua∣lified or acted towards him, and have enlightned and exhorted him to Repentance; yet now there was no

other will in Lucifer, but that he would needs rule over the Sonne of God, and kindle that whole Re∣gion or circumference, and in such a way himself would be the whole God, above and over all the An∣gelical Hoasts or Armies.

35. Now when the Heart of God with his meek∣nesse and Love made haste toward Lucifer, he despised it, and thought himself far better then it, and then storm'd back again with fire and coldnesse in hard Claps of Thunder against the Sonne of God, suppo∣sing he must be in subjection under him, and that He himself was Lord. For he despised the Light of the Sonne of God.

Question.

Then thou Askest: How? Had he such Power?

Answer.

36. Yes, he had; for he was a great part of the Deity; and besides, was from or out of the kernel thereof, for he made an attempt also upon that King and Great Prince MichaEL, to spoil and destroy him, who at last fought with him, and overcame him, in whom the power of God in Lucifer's Kingdom fought vehemently also against its King, till at last he was thrust down from his Kingly seat, as one that was vanquished, Apocal. 12.

Objection.

Now thou wilt say:

God should have enlightned his Heart that he might have Repented.

Answer.

37. No! He would receive no other Light then his own, for he scorn'd the Light of the Sonne of God, which did shine without, distinct from his Body, being he had such a glittering light in himself, and so elevated himself more and more, till his water—

[

This here, is the water of eternal Life, Gene∣rated in the Light of the Majestie, but in the Center it is like the Sulphur or Brimstone spirit, or to Aqua-fortis, or the water of se∣paration

▪]

—was quite dryed up and burnt, and his light was quite put out, and then all was done with him.

Concerning the Fall of all his Angels.

One might Ask.

Question.

How comes it, that at this time all his Angels did fall also?

Answer.

38. As this Lord commanded, so his Subjects obeyed: when he elevated himself, and would be God, his Angels seeing it, follow'd their Lord, doing as he did, all made a proffer to assault and storm the Deity.

39. For they were all in subjection under him, and he ruled in all his Angels, for He was created out of the Pith or kernel of that Salitter, out of which his Angels were all created, and he was the Heart and Lord of all his Angels.

40. Therefore they all did as he did, and all would sit in the Primacie of the Deity, and would rule powerfully in the whole Region Circuit or circumference, over and above the whole Divine power: They were all of one will, and would not suffer the same to be taken from them.

Now thou wilt Ask.

Question.

Did not the whole Total or Universal God know this, before the time of the Creation of Angels; that it would so come to passe?

Answer.

41. No: for if God, had known it, before the time of the Creation of Angels, it had then been an eter∣nal predestinate purposed will in God to have it so, and it had been no Emnity against God, but God had

indeed at the beginning created and made him a Devil.

42. But God did create and make him a King of Light, and when he became disobedient and would be above the whole or Total God; then God did spew him out of his seat; and in the midst or Center of our Time did create another King out of the same Deity, out of which Lord Lucifer was Created: [understand it a right; out of the Salitter, which was without distinct from the Body of King Lucifer:] and did set him on the Royal Throne of Lucifer, and did give him might authority and Power, as Lucifer had, before his Fall.

43. And the same King is called JESUS CHRIST, and is the Sonne of God and of Man.

44. And this I will demonstrate clearly and at Large in its proper Place.

Note

[45. This is explained in the Second and Third Book: God knew this very well according to his wrath, but not according to his Love, according to which, God is cal∣led God: into which no fiercenesse nor ••magination entreth, neither••is there any searching in the Love concerning the Hellish Creature.

46. This foregoing Question is thus understood or

meant; as when I say; God knoweth not the Evil; Also God willeth not the Evil, according to the Tenure of the Scripture, then I understand, or mean, that in his Love (which alone is the one onely Good, and is alone called God;) there is no glimpse of Evil revealed or manifested; otherwise if any evill were revealed or manifested therein, then the Love were not the Eternal Meeknesse and Humility.

47. But in the outspeaking of his word, wherein the Nature of the spiritual World existeth, wherein perceptibility or Sensibility is understood to consist, and wherein God calleth himself an angry zealous or Jealous God, and a consuming fire: Therein indeed God hath known the Evil from eternity, and that in ease he should once move himself† therein, that the source or Quality thereof, would become creaturely also, but therein is he not called God, but a consuming fire.

48. I understand the abovesaid Question magi∣cally, taking notice how Gods Love and wrath differ, and are distinguished, and how the Knowledge of Evil, viz, of the Devil and Fall is discerned to differ from his well-spring or source, from whence the Fall also took its Origi∣nal.

49. And so also in Gods Love there is onely the fountain and knowledge of Joyfulnesse,

for every Science or Root causeth or pro∣duceth its like.

50. For if I should say, Gods Love had willed the Evil, or that there were a false Science or Root in Gods Love and Meek∣nesse, then I should speak contrary to the Scripture: for what Gods love knoweth sensibly or feelingly in it self, that it also willeth, and nothing else.

51. From hence, in the Creation, Good and Evil is existed: and I exhort the Reader to conceive our very deep sense aright, and not mistake or go astray here, but to read our other writings, where these things are sufficiently explained:]

Of the great Sin, and contrary or opposite will; and of the Eter∣nal Emnitie, of King Luci∣fer, together with his whole Hoastor Ar∣my against God.

52. This is the right Looking-Glasse of Man; be∣fore this Court of Justice for Malefactours the Spi∣rit inviteth and citeth all men to stand, as before a Looking-Glasse; wherein they may see themselves, and what the hidden Secret Sin is.

53. This hath remained hidden ever since the

World began, and was never so fully and altoge∣ther revealed in any Heart of man: I also my self do wonder much more then the Reader can won∣der, at this high Revelation or manifestation.

54. I do not write this for my own Glory; for my Glory standeth in my Hope of that which is to come: I am a poor sinner as well as other Men, and ought also to come before this Glasse;

55. But I marvel, that God should reveal him∣self thus fully to such a silly Man, and that he thus impelleth him also to set it down in writing: where∣as there are many learned Writers, which could set it forth and expresse it better in a more flourishing style, and demonstrate it more exactly and fully then I, that am but a scorn and Fool to the world.

56. But I neither can nor will oppose him: for I often stood in great striving against him, that if it were not his impulse and will, that he would be pleased to take it from me; but I find, that with my striving against him I have but meerly gathered stones for this Building.

57. But I am climb'd up and mounted so very high, that I dare not look back, for fear a giddi∣nesse should take me, and I have now but a short length of Ladder to the Mark: when I go upward, I have no giddinesse at all; but when I look back, and would return, then am I giddy, and afraid to fall.

58. Therefore have I put my confidence in the strong God, and will venture, and see, what will come of it. I have no more but one Body, which neverthelesse is mortal and corruptible, I willingly venture that; if the light and knowledge of my God do but remain with me, then I have sufficiently enough for this life and the life to come.

59. Thus I will not be angry with my God, though for his Names sake I should endure shame ignominie and reproach, which springeth buddeth and blos∣someth for me every day, so that I am almost enured to it: I will sing with the Prophet David, Psal. 73. 26. Though my Body and Soul should faint and fail; yet thou, O God, art my trust and confidence; also my salva∣tion, and the Comfort of my heart.

60. Sinne hath Seven kinds forms species or sorts; among which there are four speciall wellsprings or sources: and the Eighth Kind or Sort is the House of Death.

Now Observe.

61. The Seven Forms are the seven qualifying or fountain spirits of the Body; viz. the Astringent Quality, the Water, the Bitter, the Heat, the Sound, the Love, the Nature or beginning from the other Six: And when these are kindled, Each spirit gene∣rateth a several Emnity against God.

62. Out of these Seven are generated other four new sonnes, and they together are the new God, which is wholly against the old God, as two professed Ar∣mies of Enemies, which have sworn Eternal Emnity one against the other.

The first Sonne is Pride.

The second Sonne is Covetousnesse.

The third Sonne is Envy.

The fourth Sonne is Wrath.

63. Now let us view these in the Ground, from whence all hath its Original, and see how it is an Emnity against God: and therein you will see, what is the beginning and Root of Sin, and wherefore in God it cannot be suffered or endured.

64. Therefore come on ye Philosophers and Law∣yers, you that will maintain and undertake to prove it, that God also created the Evill, and that he wil∣leth the same; also that it is his predestinate purpose, that the Devil fell, and that many Men are Damned; else he could have altered all, and turned it some other way.

The Citation or Summons.

65. Here the Spirit of our Kingdom citeth you, together with your Prince Lucifer, whom you de∣fend and lustifie; the third time, before the final Court of Justice for Criminal Malefactours, give in your answer there;

66. For as to these seven Kinds or Forms, and four new Sonnes, the Right shall be prosecuted in the heavenly Fathers House.

67. If you can prove and maintain, that the se∣ven Spirits of Lucifer, have of Right and Equity ge∣nerated these four New Sonnes, so that they of Right and Equity should Govern Heaven and the whole Deity, the King Lucifer shall be Re-inthroned again and set upon his Seat, and his Kingdom shall be re∣••••••ed to him again.

68. If not, then a Hell or Hole, Burrough or Dungeon shall be given to him for an Everlasting Prison, and there shall He together with his Sonnes be Prisoners for Ever: And you should take heed lest a Court of Justice be held and passe upon you also.

69. Now seeing then you will plead the Right of the Devils Cause; wherewith shall he requite you? or what Fee shall he reward you with? He hath nothing in his power but the hellish abomination; what will then be your recompense? Guesse Sir: even the best of all that he hath; the Best fruits and Apples in his Orchard, and best perfumes and in∣cense of his Garden.

Of the First Kind or Form.

70. The first spirit is the Astringent or Harsh Quality, which in God is a gentle attracting or drawing together, a drying and cooling or refresh∣ing, and is made use of in and for the Imaging or framing of things, and though in its Depth it be somewhat Sharp or Tart, yet it tempereth it self with the sweet water, so that it is meek soft pleasant and full of Joy.

71. And when the light of the sweet water com∣meth into it, then it willingly, friendlily and freely yeeldeth up its birth thereunto, and maketh it dry, and shining Bright.

72. And when the Tone or Tune riseth up in the Light, then it also giveth up its Tone Tune and ring∣ing sound very gently and brotherly thereunto.

73. Also it receiveth the Love from all the spi∣rits.

74. Also the Heat favoureth it, giving way friend∣ly, that it may be cooled, and so it is a friendly will, in and with all the Qualities; It readily helpeth al∣so to Image or frame the spirit of Nature, and to form therein all manner of shapes, figures, fruits and Growths or vegetations according to the will of all the six spirits.

75. It is a very humble Father to its children, and loveth them heartily, and playeth with them friend∣ly: for it is the right Father of the other six spirits, which are generated in it, and it helps to generate them all.

76. Now when God constituted Lucifer with his Hoast or Army, he created them out of this friendly Deity, out of himself, out of the Place of Heaven and of this wotld, there was no other matter to make them of, this living Salitter was very gently and softly attracted or drawn together without any Kil∣ling or slaying it, or without any great stirring or motion.

77. These Spirits thus incorporated or compact∣ed together had the knowledge, the skill and the eternal infinite er beginning lesse Law, of God, and knew full well, I. How the Deity had generated them.

78. II. They knew also well, that the heart of God had the Primacie in the whole Deity: III. They knew well also, that they had no more for their pro∣per own, to deal with and to dispose of, then their own compacted incorporated Body; for they saw very well, that the Deity generated it self without, severally distinctly, apart from their body, as it had done from Eternity.

79. IIII. They knew likewise very well, that

they were not the whole Room or Place; But were therein to encrease the Joy and wonderful propor∣tion variety and Harmony of that same place, and were to accord, qualifie and act friendlily with that Room or Place of the Deity, and friendlily affect the Qualities, that are without distinct from their Bo∣dies.

80. V. They had also all power to dispose of all the Ideas, figures and growths or vegetations, as they would, all was a hearty Love-play Sport or Scene in God, they had not at all moved God their Creator to any contrary will, though they had broken all the heavenly Ideas figures or vegetations and growths, and had made of them all, Horses to Ride on; God had still alwaies cause enough of other, to come up instead of them, for it had all been but a play or Scene in God.

81. For to that very End also they were created, that they should play and sport with the Ideas, figures and growths or vegetations, and dispose of them for their own use as they pleased.

82. For, the Ideas or figures have in a manner fra∣med themselves thus from eternity, and have pas∣sed away and altered again through the qualifying or fountain spirits: for this was the Eter∣nall Play Sport or Scene of God, before the Times of the Creation of the Angels.

83. Thou hast a very good Example and Instance of this, if thou wilt but see, and wilt not be stark blind here: viz. In the Beasts, Fowles, and all vege∣tations or growths in this world: all these were crea∣ted

aforehand, e're Man was created, who is and signifieth the second Hoast or Army, which God crea∣ted instead of expell'd Lucifer, out of the Place of Lucifer.

Question.

But now: What did the Astringent or harsh quality, do in Lucifer?

Answer.

84. When God had thus gently incorporated it or compacted it together, then it found and felt it self to be mighty and powerful, and saw that it retained a Body as fair and excellent, as the figures were that were without distinct from it: thereupon it became high minded, and elevated it self in its Body, and would be more severe and eager, then the Salitter was, which was without distinct from its Body.

85. But being† it could not do any thing alone, it flattered and playd the hypocrite with the other Spirits, so that they followed it as their Father, and did all as they saw it do, each in its own Quality.

86. Now being thus agreed, they generated also such a spirit which did come forth at the Mouth, at the Eyes, at the Ears and at the Nostrils, and affect∣ed or mixed it self with the Salitter that was without distinct from the Body;

87. For, the intent and purpose of the astrin∣gent or harsh quality, being it was so glorious, when the kernel was incorporated or compacted to∣gether out of the whole Kingdome, viz. its intent was, that it also through its spirit, which it did generate by or with the other spirits, would rule powerfully

with the sharpnesse Externally without its own Bo∣dy, in the whole Salitter of God, and that all should stand and be in or under its own Power and Autho∣rity.

88. It would Image frame and form all through its own spirit, which it generated; as the whole Deity did, It would have the Primacie in the whole Deity: This was its purpose.

89. But being it could not effect it in its true Ne∣tural seat, it thereupon elevated it self, and kindled it self.

90. And so by this kindling it kindled its spirit also, which now went forth at the Mouth, the Ears, the Eyes and the Nostrils as a very fierce furious spi∣rit, and strove against the Salitter in its place, as a furious storming raging Lord, and kindled the Sa∣litter, and attracted or drew all forcibly together.

Thou must understand it aright.

91. The astringent or harsh Quality in the spirit that went forth, kindled the astringent or harsh Qua∣lity which was in the Place of its Region, or in Na∣ture, viz. in the seventh qualifying or fountain Spi∣rit, and ruled powerfully in the astringent quality in the Salitter, and that, the Astringent Quality in the Salitter would not have, but strove with the sweet water against this spirit, but all would not help, the storm grew hotter and hotter, the longer the greater, till at length the astringent or harsh Quality of the Salitter was kindled.

92. And so when this was done, then the storm grew so hot, that the astringent quality drew the Sa∣litter together, so that hard stones proceeded from it, whence the stones in this world have their Original:

And the water in the Salitter was also attracted or drawn together, so that it became very thick, as it is now at present in this world.

93. But when the astringent quality was kindled in Lucifer, then it became very Cold: for the Coldnesse is its own proper spirit, and thereupon now it kin∣dleth with its cold fire also, all, in the Salitter.

94. And hence the water of this world became so cold dark and thick, and hence it is that all is be∣come so hard and palpable, which was not so before the Times of the Angels.

95. Aud this now was a great contrary will in the Divine Salitter, a great Battel and strife, and an Eternall Emnity.

But now thou wilt say:

Objection.

God should have withstood him, that it might not have come so far.

Answer.

96. O, Dear Blind Man! it was not a Man nor a Beast that stood here before God; But it was God against God; one strong one against another: Be∣sides, How should God withstand him? with the friendly Love? that could not avail, for, Lucifer did but scorn and dispise that, and would himself be God.

97. Should God withstand him then with Anger or Wrath, which indeed must be done at length; then God must have kindled himself in his quali∣ties in the Salitter, wherein King Lucifer dwelt, and

must in the strong zeal or Jealousie strive and fight against him, which he did: and so this striving made this kingdom so dark waste and evil, that another Creation must needs afterwards follow upon it.

98. Ye Philosophers and Jurists or Lawyers of Prince Lucifer, here you must first defend the astrin∣gent or harsh quality in Lucifer, and answer whether it hath dealt righteously or no, and prove it in Na∣ture. I do not accept of your extorted wrested bow∣ed stretch'd and far-fetch'd Texts of Scripture, brought in by head and shoulders for a proof, but I will have living Testimonies.

99. And I will set before you also living Testimo∣nies, viz. the created and comprehensible Heaven, the Stars, the Elements, the Creatures, the Earth, Stones, Men, and lastly your dark, cold, hot, hard, rough smoaky wicked Prince Lucifer himself: all these are come into this present condition, through his elevation.

100. Here bring in your defence, and answer for your spirit; if not, it will be condemned. For this is God Jus Right or Law, which hath no begin∣ing, that the child, which is generated of the mo∣ther, should be Humble before the mother, and be obedient to her; for it hath its life and Body from the mother, who hath generated it.

101. Also the house of the Mother, as long as the mother liveth, is not the childs proper own; but the mother keeps the child with her in love, she nourish∣eth it, and putteth on it the best and bravest Attire which she hath, and giveth the same to it for its own, that her joy may be encreased by the child, and that she may have Joy in it.

102. But when the child rebelleth and resisteth

against the mother, and takes away all from the mother, and domineers over her, and moreover stri∣keth at her, and forceth her to change into a low con∣dition, contrary to Right and Equity: then it is but Just, that the child should be expell'd out of the house, and left to sit behind the Hedge, and quite lose its childs portion and Inheritance.

103. And thus it was between God and his child Lucifer. The Father did put on him the fairest At∣tire, hoping to have Joy in him: But when the child got the Robe and Ornament, he despised the Father, and would domineer over the Father, and would ruine his Fathers house; and besides, struck at the Father, and would not be advised or taught to do otherwise.

Of the second Species form sort or spirit, of Sins beginning, in Lucifer.

104. The Second Spirit is the Water: And as the astringent or harsh quality is the Father of the other six spirits, which attracteth or draweth them together, and so holds them: so the sweet wa∣ter is the Mother, in which all spirits are conceived, kept and generated, that softneth and moistneth or soaketh them, wherein and whereby they get their life, and then the light of joyfulnesse riseth up there∣in.

105. Thus King Lucifer in the same manner did get the sweet water for his corporeal Government, and indeed the very kernel and Best thereof. For God put on to his little sonne the Best Onrament, Robe and Attire of all, hoping to have great Joy in him.

Question.

Now what did this astringent or harsh Qua∣lity with its Mother the sweet Water?

Answer.

106. It flattered with the Bitter Quality, and with the Heat, and perswaded them that they should elevate themselves and be kindled, and so together they would destroy their mother, and turn her into a sour form or property, whereby they would do∣mineer with their spirit very sharply, over the whole Deity, all must bow down and crouch to them, and they would form frame figure and image all with their sharpnesse.

107. According to this false or wicked conclusion, and result they agreed to do one and the same thing, and so dryed up the sweet water in Lucifer's Body, the heat kindled it, and the astringent dryed it, and then it became very sour and sharp.

108. And when in this qualifying or acting they had generated the Spirit of Lucifer, then the life of the spirit, which riseth up in the water, as also the light, became very sour and sharp.

109. And now this sour spirit also stormed with all its powers against the sweet water, which was without distinct from the Body, in Gods Salitter, and thought, it self must needs be the Prime and chief, and should in its own power, from frame and Image every thing.

110. And this was the Second Emnity against God, from whence is existed the sour quality in this

world, for it was not so from Eternity; as you have an Example thereof in this; viz. if you set any sweet thing in the warmth, and let it stand therein, it grow∣eth sowr of it self: as also Water, Beer or Wine in a vessell will do; but none of the other qualities do alter, but only into a stinck, which is caused by the Quality of Water.

Now thou wilt Ask:

Question.

Why did God suffer Lucifers Evil spirit which proceeded out of the Body of Lucifer, to come into Him? could he not hinder it?

Answer.

111. Thou must know, that betwixt God and Lucifer there was no other difference, then there is between Parents and their Children; nay, there was yet a nearer relation between them: For as Parents generate a child out of their Body according to their Image, and keep it in their house, as a natural Heir of their Bodies, and cherish it: thus near also is the Body of Lucifer to the Deity.

112. For God had generated him out of his bo∣dy, and therefore also made him the Heir of his Goods, and gave him the whole Region or Extent of the place in which he created him, 〈◊〉〈◊〉 Posses∣sion.

The highest Depth.

113. But here thou must know, what it was, that Lucifer did fight against God with, and so moved God to Anger. For, he could not do it with his Body: for his Body reached no further, then the place, where he then stood; he could Effect little with that, but it was something else.

Be attentive here.

114. The spirit, which is generated from or out of all the seven qualifying Spirits in the Centre of the Heart; the same doth (while it is yet in the Body, when it is generated) qualifie mix or act in and with God, as one substance or thing, neither is there any difference.

115. And when that same Spirit, which is gene∣rated in the Body, seeth any thing through the Eyes, or neareth through the Ears, or smelleth through the Nostrills, then it is already in that thing, and worketh laboureth or acteth therein as in its own propriety.

116. And if the same be pleasing to it, it eateth thereof, and is affected with the thing, and wrestleth ••••erewith, and maketh a mixture or Temper together: let the thing be as far off as it will, even so far as the Originality of its Kingdom, in God, reacheth; so far can the Spirit govern or rule in a Moment, and is withheld or hindred by Nothing.

117. For it is, and comprehendeth the Power, as God the Holy Ghost doth; and in this there is no difference at all betwixt God the Holy Ghost, and

the Spirit of the Body, save onely this, that the Holy Spirit of God, is the whole fulnesse, and the spirit of the Body is but a Piece, or Part, which presseth through the whole Fulnesse, and where ever it cometh, there it is mixed or affected with the place, and presently ruleth with God in the same place.

118. For it is of God and in God, and cannot be withheld or hindred, save onely by the seven Na∣ture-spirits of the Body, which generate the anima∣ted or Soulish spirit; they have the Reins in their Hand, and generate it as they please.

[

Gods Spirit hath all the qualities fountains or [ X] sources, but distinguisheth it self in three Principles, where three sources or qualities arise, the first in the fire according to the first principle, and the second in the light in the second principle, and the third in the spirit of this world in the Aeriall and Astrall source:

]

119. When the astringent or harsh quality; as the Father, formeth the Word or Sonne, or Spirit, then it stands captive in the Center of the Heart, and is examined or tryed by the other spirits, whe∣ther it be good or no. Now if it please the fire, then the fire letteth the flash (in which the Bitter spirit standeth) go through the sweet water, wherein it con∣ceiveth the Love, and goeth therewith into the astringent Quality.

120. Now when the flash returns with the Love into the astringent quality again, together with the new generated spirit or will; then the astringent qua∣lity rejoyceth in the New young Sonne, and elevateth it self.

121. Then the Tone layes hold thereon, and goeth forth therewith at the Mouth, Eyes, Ears, and No∣strills, and executeth that which is decreed in the councel of the seven spirits: for as the Decree of the Councel is, so also is the spirit; and the Councel can alter the same, as it will.

122. Therefore the original Lust sticketh in the circle of the Heart, in the Councel of the seven spirits; and as they generate the spirit, so also it is.

123. And so in this manner Lord Lucifer brought the Deity into Anger and Wrath:

[ Y] [

that is, Kindled the Eternal Nature according to the first principle:

]

Being he, together with all his Angels, as a malicious Devil, fought or strove against the Deity, intending to bring and subdue the whole Circumference Cir∣cuit or Region under his innate Spirits, that they should form frame figure and Image all, and the whole Circumference Region or Extent should bow, yield, and suffer it self to be ruled and formed by the kindled sharpnesse of the innate spirits.

124. And† as this hath a Being or substance form or condition in Angels, so it hath also a being sub∣stance form or condition in Man. Therefore bethink and consider your selves, you, that are proud, cove∣tous, theevish, Extorting Usurers, calumniating, Blasphemous, Envious, and Whorish or Lascivious, what manner of little sonne or Spirit you send into God.

[ Z] [

The soul was originally comprehended in the Eter∣nal Nature with the Word Fiat, which is Gods Nature according to the first Principle and eternal Original of Nature; and if it kindleth

it self in the Originall, then it kindleth Gods wrath in the eternal Nature:

]

Objection.

Thou wilt say:

We do not send this into God, but only into our Neighbour, or into his work which we like and have a† Mind to.

Answer.

125. Now shew thou me any Place, to which thou sendest thy Covetous or Lustful spirit, be it to Man, Beasts, Garments, Fields, Money, or any thing whatsoever, where God is not: from him is all, and he is in all, Himself is All, and he upholdeth and supporteth all.

Objection.

Then thou wilt say:

But he is with his Wrath in many things which are so hard and Evill, that they are not suitable to or capable of the Deity.

Answer.

126. Yes, dear Man, all this is true; The wrath of God is certainly every where all over, In Silver, Gold, Stones, Fields, Garments, Beasts and Men, and all whatsoever is comprehensible and palpable; otherwise they would not be so hard and harsh to be felt as they are.

127. But thou must know; that the kernel of Love also, sticketh in all in the hidden Center, unlesse it be too too altogether Evill, and so Evill a thing Man hath no liking to at all, neither.

God possesseth all, onely, as to Nature He is not the essence, He possesseth himself.

Or dost thou think thou dost well, if thou bathest or soakest thy self in Gods wrath? take heed, that it doth not kindle thy Body and Soul, and so thou wilt burn therein eternally, as befell Lucifer.

128. But when God shall bring forth the hidden things, at the End of this time, then you will di∣scern, in what Gods love or wrath hath been. There∣fore have a care, and take heed, and turn thy Eyes from Evil, or else thou undoest thy self, and so bring∣est thy self into Perdition.

129. I take Heaven and Earth to witnesse, that I have perform∣ed here, as God hath revealed it to me, that it is his Will.

130. Thus hath King Lucifer, in his body turned the sweet water into a sowr sharpnesse, intending therewith, in his haughty-mindednesse, to rule in the whole Deity.

131. And he hath brought it so far to passe, that, in this world, with that sharpnesse he reacheth into the heart of all living Creatures, as also into vegeta∣bles, leaves and grasse, and into all other things, as a King and Prince of this world.

132. And if the Divine Love were not yet in the

whole nature of this world, and if we poor Men and Creatures had not in and about us the Cham∣pion in the Fight, we should all perish in a Moment in the hellish horrible Abominations.

133. Therefore we sing very rightly thus; Mitten wir im Leben seynd, Mit dem Todt umbfangen; Wo sollen wir dan fliehen hin, dass wir G••ad erlangen? Zu dir Herr Christ alleine.

Daist nun Der Held im streit, Zu dem wir fliehen musien, Welcher ist unset Konig.

JESUS CHRISTUS.

In the midst of this our Life, Death doth us round embrace, whither shall we flie away, that we may obtain Grace? To thee Lord Christ alone.

This is the Champion in the Fight, To Him 'tis we must flie, Who is, Our King, JESUS CHRIST.

134. He hath the Fathers Love in him, and fight∣eth in Divine Power and Might against the kindled hellish Abomination. To Him we must flie: and he it is that preserveth and retaineth the Love of God in all things in this world; else all would be lost and perish.

But ho••••, wart, and belt. 〈…〉〈…〉 Doth ein Kleine Zelt. 〈◊〉〈◊〉 des Tenfels Reich dan••••t leit.

Now Hope, pray, and wait But a small Time, and then strait Th' Devill's Kingdom will be quite down laid.

135. Ye Philosophers and Jurists or Lawyers, that make God to be as a Devill, in saying, That He willeth Evill: bring in your Plea, and answer once more here, and try whether you can maintain your Cause to be just; if not, then the sowr sharp Tart spirit in Lucifer shall be also condemned, as a De∣stroyer; and the enemy of God, and of all his hea∣venly Hoasts and Armies.

Notes

• or infect∣ed.
• viz. the se∣ven spirits of Nature which they were constituted of.
• or An∣ger.
• Teuffel. quasi Teu-fall.
• or God∣nesse.
• †

  in that ac∣cording to which he is called a Con∣suming fire.
• Text Scientz.
• that is, have come and gone perpe∣tually.
• †

  the Astrin∣gent or harsh Spirit.
• †

  or as this condition is in Angels, so there is such a condition in Man also.
• †

  or med∣dle with in our Minds.
• Note.
• Note.
• Note.