consuming fire if his wrath be stirred up according to this same property he desireth to consume and devoure all that moveth and enkindleth it selfe therein And from this property God bad Israel fight and smite the Heathens for his Anger was set on fire in them and was as wood cast into the fire which the fire desireth to consume 10. Therefore the wrath of God bad one Nation slay another that it might out of his wrath be taken away otherwise the fire of his Anger would have enkindled it selfe as hapned to the five Kingdomes of Sodom and Gomorra Thus the Wrath of God did satiate it selfe in the life of the wicked which it devoured into it selfe in that they slew one another 11. As it yet now adayes so comes to passe that oftentimes men cry unto God for to give them successe and victory against their enemies that they might murther them but God giveth them not victory therein but the sword of his Anger which they awaken with their prayers and will were they true Men and children of God they would need no warre for the holy Spirit wageth not warre but he onely loveth and giveth peace but according to the property of Anger he consumeth all ungodlinesse and is yet thereby onely blowne or stirred up c. 14. Thus we must understand how the children of the Saints have waged warre against the crew of wicked men and drove them out viz. in the Anger 's Property which managed its sword by them to blot out the Heathen and Generation of Haâ— for Abraham went out with his whole house and People against the Heathen who had carried away Loth his brothers Sonne captive and he smote the Heathen and delivered his brother This was done in the zeale of God which thus delivered his children through the might of his Anger for what conduceth to the wicked for destruction that conduceth to holy men for life and deliverance 15. But that those who will be called Christians who ought in and with Christ to be dead to the Anger and Wrath of God in Christs death doe wage warre they doe it not as Christians but as Heathens no Christian warreth for if he be a Christian then he is dead in and with Christs death to the foure Elements of Gods Anger in Selfe and borne a new man in Christs Spirit of Love who liveth in righteousnesse in love and patience and not to himselfe but to God in Christ 16. For a true Christian leadeth his conversation and will in Heaven in the life and spirit of Christ as St Paul saith Our conversation is in Heaven but when the Christians doe wage warre they doe it from the Heathenish property and not from Christs property for a Christian is not of this world his Kingdome is in heaven and he is dead in Christ to the world according to the new spirituall man in him the Heathen viz. the halfe devillish man who hath his Kingdome in this world who never hath room enough upon the Earth who liveth in the foure Elements of Gods Anger viz. in pride covetousnesse envy and wrath desireth in the Christians to warre fight and kill 17. St. Paul saith Give your members to be weapons of Righteousnesse for why doe men fight for the Kingdome of this world and yet Christ said his Kingdome was not of this world so also his childrens Kingdome in him is not of this world Now then if we give our body and soule for weapons of Gods Anger and seek onely thereby Selfe interests liberties and priviledges of Mammon and slay one another for the Kingdome of this world I thinke we are herein Christians indeed with the mouth but the heart and soule is an heathen and not borne out of Christs Spirit 18. When Abraham had smote the Heathen he desired nothing of the goods which he took but restored to the King of Sodom what the Heathen had taken from him and was onely zealous in the Lord he did not fight for Countrey and Kingdome but to deliver his brother This was a true zeale which the Lord drove in him he did not stand up and fight for Countrey or Citie and albeit he obtained it he desired it not but went againe unto his own place Mysterium Magnum Chap. 51. 44. OUr knowledge must be filled and abound with the Love of Christ that we love one another else knowledge is not at all available if I bring not my knowledge with the Desire into the Love of God wherewith he hath Loved us in Christ and Love my Neighbour in the Love of God in Christ with that Love wherewith God generally Loveth us and Loved us when we were his Enemies then I have not as yet the Love of God dwelling in me 45. But how will he Love his Brother who contemneth him for his knowledge sake whereas yet God Loved us when we knew nothing of his Love If a man hath not this Love of God in him wherewith God Loved us when we knew him not why doth he boast then of Gods Adoption If he be the childe of God then he hath the free Love of God wherewith God Loveth all things if he hath it not he is not then yet capable of the adoption Now then if any one contemneth and condemneth his brother which hath not as yet his knowledge how can he boast of the Love of God wherewith God Loved his Enemies in Christ wherewith Christ prayed for his Enemies Mysterium Magnum Chap. 44. 6. WHen God will punish a Land he first sends them Messengers and exhorts them to repentance and declares unto them his Grace soon after he sends them the Angel of Righteousnesse who tryeth them whether they be capable of the grace that is tendred to them and representeth unto them judgement with threats of their ruine also with denouncing of great warre and plagues that he will blot and root them out if they doe not Returne and Repent and sheweth them by his Messengers the light and way of Righteousnesse and suffers them to run on in the light that is tendred to them till they be weary and glutted and hold it onely for a common thing and an history and againe become a Sodom 7. And then he sends them both Angells together to wit the Angel of Righteousnesse and the Angel of truth and first threatneth them and exhorts them and setteth the judgement before them but when they are wholly a Sodom he leaveth off from the outward Figure and lets them fill up their measure and then it seems as if the Sunne was risen upon their Sodom and now it should be good but even then saith the Angel of truth in his children hasten and goe out the punishment and ruine is at hand 8. Thus wee declare unto thee Babel that God hath already long since sent thee Messengers and with the declaration of the Gospel hath tendred thee his grace and therewith also hath mightily threatned thee with the punishment of thy ruine but thou hast made a
many of you in former times for you encrease and provide for your selves and not for Christs office but yee are grown very thin in Germany where there were a thousand there are scarce now an hundred will you not yet desist from your humane wit and inventions then God will cast you out so that where there are now an hundred there shall not be ten yea not so many Arise awake from your sleep least you be hurled downe in perdition into the Abysse 41. Yee say that we mock you but it is serious there is one that mocketh you him wee know he sheweth us this he shall soon awake be not so secure thinke upon it advisedly for no man taketh any thing to himselfe except it be given him This is not spoken in vaine 42. Oh thou lovely and worthy Christendome marke I pray doe not say if our Teacher will not lead us aright let him looke to that ah no it concerneth you it hazardeth body and soule The worthy Christendome is brought out of all Apostolicall Orders and vertues into humane institutions and injunctions And in Christs Kingdome there is a stately Kingdome set up in hypocrisie both in Baptisme and the Lords Supper 43. They have added Ceremonies oh but had they held the right faith and understanding and shewn men the way of God in the Regeneration or new-birth had they but shewn them the cleare o The love of God countenance of God they would have departed from their sinnes and entred into a divine life 44. But thy wit oh thou whore hath blind-folded all if God had not opened my eyes how should I know thee I should yet also adore thee but the world shall seek thee and at last finde thee Even then Europe shall be a Crowne and Asia the Husband and Africa the Countrey and a plaine Shepheard shall governe us if thou understoodst this thou wouldst enter into thy selfe but thou shalt be blinde till thou art payd as thou hast filled grievance so shalt thou drinke out paine for thou hast made it too great and art a wilde Tree and shalt be broken downe there is no remedy thy own Anger doth hurle thee downe for thou art weighed and art found to be too light saith the Spirit of the great Wonders The Magia of Teutonicus concerning the Great Wonders being a deep and propheticall Discourse concerning these present and last Times Shewing the rise of all blinde hypocriticall Crntentions and the issue of them 45. A Thing that groweth from a beginning hath beginning and end and groweth no higher then to the Number of that thing whence it grew but whatsoever is or remaineth in one Number that is incorruptible for it is onely one and no more There is nothing in it that can breake or destroy it for nothing that is onely one or consists of unity hath enmity in it selfe but when two things are in one then forthwith ariseth contrariety and contention for unity fighteth not against it selfe but is drawne into it selfe and out of it selfe and remaines one and albeit it seeketh more in it selfe yet it findeth nothing and this can never be at odds with it selfe for it is one thing and whithersoever it goeth it walketh in one Will. But when there are two wills then there is division for the one will is often drawn to it selfe the other from it selfe and if this thing hath onely one body then the government in that body is divided and at variance and if it sets upon the other with enmity then it becomes the contrary will which forceth against the other and therein dwelleth the third Number and this same third Number is an Essence commixt of both the first and doth oppose both and will be a singular thing of its own and yet it hath also two wills in it from the first two whereupon one will to the right and the other to the left 46. Thus this thing ariseth from two unto many and each hath a selfe-will and if it be now in one body then it is at odds with it selfe for it hath many wills and needeth a Judge to determine and keepe the wills in awe but if the wills grow obstinate and strong and will not submit to the Judge but make a proud insurrection then of one Government two are made for that which is broken out by its own violence judgeth it selfe according to its will and is an enemy to the other because it is or remains not in its will and thus there is a Contention whereby the one doth desire to suppresse the other and to exalt it selfe in its own Beeing and if this cannot suppresse and quell the other though it sets it selfe might and maine against it then each grows in it selfe till it attains its highest Number and are in continuall strife one against the other and when it is so come about that it is growne unto the highest Number that it can goe no further then it returns into it selfe and beholdeth it selfe wherefore it can grow no more then it spieth the end of the Number and directs its will to the end of the Number and will destroy the limit and in this same will which it sets upon the end of the Number endeavouring to destroy the same the Prophet is borne and comes forth and he is its own Prophet and he prophecieth of the errours in the will whence it is and why it can proceed no further and of Destruction for he is borne in the Highest Number in the Crowne at the end of the limit and he speaketh of the Turba in his Kingdome and how it shall end and sheweth what the Causes are that it cannot exceed its own Number and then he prophecieth of a new Kingdome that shall be brought forth out of the Destruction for he is the Mouth of that same Kingdome and sheweth the contrary Will how that the Kingdome grew up in one will and from its own selfish desire it is gone out of it selfe into many Wills and he discovereth the Kingdomes pride its covetousnesse and envie in that the Kingdome had onely one Roote whence it grew then he manifests the evill twiggs which are growne out of the Roote which are the Errour Confusion Seduction and Turba of the Kingdome which suppresse the old Tree and withdraw its own sap vertue and strength from it so that it is forced to wither 47. And then he sheweth the falshood of the twiggs which have taken the strength from the Tree and doe now presse it downe they say that they are a new Tree and a good Kingdome and they vaunt and glory as if they were new guests endued with great wisdome and honesty and yet they are growne from the old Tree and are its children and thus they devoure their own Father Now the Prophet saith that they are Wolves and not Children and they come onely to murther and to devoure and to set up themselves in the place of the old Tree and thus they exercise their pride
even to the highest limit and then they are devoured of their children 48. This is their own Prophet which is grown upon their own Crowne for he sheweth the malice of the roote whence the first Tree tooke its rise he sheweth the poison wherewith the roote was infected so that out of one will many wills are growne from which contention and malicious mischiefe are risen 49. Now then if the Turba which divideth one into many is growne up along in one thing where the multiplicity is at odds then the Turba doth also destroy the Multiplicity for the first will to a thing desireth onely that one thing that is its body and delight but the Multiplicity in a thing maketh enmity for the one will ever exalt it selfe above the other which the other will not suffer hence comes envy and falshood from which Anger and Contention doe arise in that the one desireth to breake downe and overthrow the other and albeit the first will is its Judge yet the Turba is sprung up along in all the Twiggs which doth destroy obedience so that each will goe its own way and will not be judged but brings up and provides for it selfe and despiseth the Father and all the children which notwithstanding are its brethren and sisters and saith that it is onely the Tree with the power and vertue whereas it is indeed a rebellious selfe-willed haughty false Murtherer which sets it selfe against the first will viz. against the roote 50. Now when it so comes about that the Father seeth his wicked disobedient children then he seeketh the recovery how he might heale the breaches and powreth oyle into the wounds but 't is found that the oyle is a poyson to them for they have quite turned away their will from the first Will viz. from the Roote whence the oyle springeth and the Turba hath begotten another oyle in their will so that there is no counsell and remedy for to heale and save this Kingdome it must onely consume and devoure it selfe in it selfe and with it selfe as an evill Malignant Kingdome yet it groweth unto its highest Number viz. to a thousand even to the end for the Crowne hath the Number thousand and then there is no further remedy except it doth wholly reunite and become one againe with it selfe and enter into the first will and submit to obedience and become againe one thing and then it beginneth againe to number yet at first the Matter goeth on well while it is in a small number for that which hath space doth not easily bruise and hurt it selfe but what is in restraint pent up and streightned that laboureth to extend it selfe beyond its limit and to perswade it selfe that his neighbours dwelling is also his and will alwayes breake the bound and limit and although it be that from one thing another doth grow yet if it be not conformable to the first will whence it is originally sprung it is no true off-spring but a wilde twigg which opposeth the Mother and loves her not for he groweth up in his iniquity therefore the Mother receives him not into her first will that he might remaine for ever but gives him leave to run on even to the Limit 51. But when the Mother doth see that all her children doe thus miserably revolt from her and forsake her and become as strangers to her shee grieveth and hopeth amendment but there is none even then shee seeketh the Turba for shee directs her will againe into her selfe and seekes the Begettresse and there shee findeth a new childe in the Lilly-Twig and giveth the stubborne revolting children to the Turba so that they doe devoure slay and kill themselves Moreover shee powreth their own Turba and poyson upon them to take them away that shee might bring up her young Sonne who should remaine in her house that shee might have joy in him 52. Thus let this be told to thee thou great Large-spread Tree which in the beginning wert onely a Twig thou wert created onely in one will all thy Twiggs should have thy will but the Devill did misâ—beteeme it thee and did infect thy will with his poyson whence the Turba grew Thus thou hast corrupted all thy children and branches thereby so that the Turba is sprung up also in every Twigg thou didst mount in pride and went forth from the first will which God gave thee into the Wonders of the great Turba wherein thy children have amused themselves and forsaken thee 53. Therefore saith the travelling Mother paine taketh hold on me I had planted me a little Tree and would faine have eat its good fruit but it hath brought forth much wilde fruit which I cannot eat I will bring forth and educate me a young Sonne in my old age that he may remaine in my house and doe my will that I may yet have joy Seeing that all my children have forsaken me I will have comfort in my young Sonne he shall continue in my house while I live Satan shall not sift him I will put him on a childs Garment he shall dwell with me wholly simply and plainly as a childe Lo I will produce him from the first roote and destroy the Turba for its Number in the Crowne is finished 54. Yee wilde branches the unprofitable suckers and dreiners what doe you seeke so much after Yee say wee are above the Mother we have wit understanding and art what careth the Mother for your wit and art shee requires obedience shee desireth not your art and wit for shee is very plaine and numbreth onely one will you please the Mother you must then returne from the multiplicity againe into the unity not by wit and art but you must goe out from your proud Turba from your own selves into single-hearted humility you must forsake the glory and fame of selfe-wit sprung from the Turba and become as children else you are not acceptable to the first Mother but to the Turba which receiveth you then even then see where your Mansion shall be when God shall judge the secret and hidden things of mankinde when all things shall passe through the fire of his Anger saith the Spirit of the great Wonders 55. Mother Eve said when shee brought forth her first childe I have received a man of the Lord he shall doe it he shall breake the bead of the Serpent and possesse the Kingdome but Cain was a Murtherer 56. So thou at present also saist We have found the Lord Now we will possesse the Kingdome for we have found the true Doctrine Thus we will teach and so be the children of God but hearken Thou hast indeed found the Doctrine but thou art Cain thou intendest and seekest onely the Kingdome and not the power of Abels Sacrifice thou wilt onely continue in the lust of the flesh and keepest onely the huske of the Word of God which is without power thou keepest the histories and for them thou stirrest up strife thou desolatest thy Countrey and People and deniest the
in Ezekiel and the whole Revelation of John belong unto this figure also the Temple of Jerusalem 12. Set before thee the figure of the Ark with its three Stories with its height length and breadth and place it in the three Principles and in the three Principles open the Mysteries of the Hierarchies of Christ according to the three differences of Heaven which yet are but one yet in three properties as fire light and aire are three and yet but one Place in these differences the three Sonnes of Noah and proceed out of their properties into the world in their Monarchy which continue to the end of dayes also set before thee the formed Word according to all the three Principles and so you will finde the ground of all Especially set before thee Moses Eâ—â—as and Christ in their Appearance and Transfiguration in the Mount The Ark of Noah was the first type of all these and the Hierarchy of Christ is the fulfilling of that figure of the Ark at the End of dayes Enough to Ours c. 33. And Moses saith When the waters were abated the Arke rested upon the Mountaine Ararath this Name Arararat doth plainly hint unto us in the language of Nature a Mount or the Compacting of an Essence out of the Centre of Nature out of the Wrathfulnesse when as the Anger of God had allayed it selfe then the Ark stood upon the allayed anger but the last syllable in this word Arararat doth signifie that the Wrath of the Eternall Nature proceeding from the Centre betook it self into an acting government would from thenceforth ride through Nature as a Warriour and mightily exercise its Power in the humane property whereby they would begin warres and advance themselves in pride pomp and power and slay one another and contend about this Mountaine of the wrathfull might or austere authority 34. This Mountaine Ararat denotes the houses of the Potentates upon the Earth viz. the great Castles Bulwarkes and Mountaines of the Power and Strength of the rich and also the Nobility sprung up from the Mystery of the great world upon which Kingdome the Ark of Noah hath set it selfe and above this Mountaine of warlike Power or force of Armes arisen from the Anger of God the Covenant with Noah hath set it selfe to be an Eternall Lord I mean the Kingdome of Christ which shall take away this Mountaines Kingdome and quite suppresse it and it sheweth us truly fundamentally and properly that this Power upon the Earth would take upon it in its own power the Ark of Noah viz. the divine Covenant and carry it yea put it on as a garment and proudly perk up it selfe therein as if it had the Kingdome of Christ in its own power 35. And also it shews how this Mountaine of the wrathfull Anger of God in the humane property would beautifie trim up and adorne it selfe with the Ark of Noah and would proclaime it to be the holy Ark of Christ and yet its foundation would be onely upon the wrathfull Anger of God and continue onely an Antichristian Kingdome that indeed should carry the Ark viz. the Name of divine holinesse in the mouth but the heart would be this Mountaine onely a vessell and a confused masse of Gods wrath and yet would make devout shews and proudly perk up it selfe with the Arke but the heart would onely minde and hunt after the Strong Holds the preferment power and riches of the World 36. Furthermore it denotes that the potent and mighty of the World would build the Ark viz. the Service and Worship of God upon their Heart and Reason with great Stone-Houses and Churches and these Houses thus built up of Stone should be their God whom they would serve in the Ark and they would wage warre for the Houses of Stone of their own contriving and framing and would contend about the figure of the true Ark and not confider that the Ark stands upon their Mountaine and that God hath placed it above them and that they ought to walke under Gods Dominion in humility and suffer the Ark to stand upon them and not to usurpe to themselves or take away the power and authority of the holy Ghost and binde him unto their feigned power in their hypocriticall forme and bid him be silent as they doe in that they cry with full mouth here is an assembly of Divines here is the Church of Christ this you must beleeve and doe this is the Law and Ordinance of the Church No the Ark stands upon them they are under as the Mount Ararat under the Ark Christ is the Ark and not the contrived Heapes of Stone the Concilium is under the Ark Christ and not above for the Arke of Noah placed it selfe above the Mountaine to signifie that the Mountaine must beare the Ark we must beare the Ark of Christ upon us and have the Temple of this Ark in us 37. Furthermore it denotes how the figure of this Ark viz. the * Or Ecclesiasticall Clergicall spirituall Kingdome upon the earth would place it selfe upon the Mountaine of Power and Lordlinesse and would rule with the Mountaine in the Ark and take upon it selfe the worldly Kingdome and authority and bring the Mountaine viz. the power or Secular Arme above the Ark whereas the Ark ought to stand upon the Mountaine and Noah with the Covenant to remaine in the Ark till the Lord bid him come forth that is till Christ deliver the Ark to the Father 38. And Moses saith further After fourteene dayes when the Arke rested Noah sent forth a Raven to see whether the water was abated but the Raven flew too and fro till the waters were dryed up from off the earth The Raven denotes the earthly man and shews how he would first put forth himselfe upon the Mount Ararat that is in selfenesse and fleshly lust and build up his Kingdome in the Second Monarchy or world 39. And albeit he truely came forth out of the Ark yet he would onely fly too and againe in the Kingdome of his selfe and not enter againe into the Ark whence he had his rise in Adam and would onely be a covetous Muckworme and a greedy devourer of fleshly temporall pleasure in his own will and remaine as the Raven and not returne to the Arke desiring to enter into it but minde onely to possesse the Kingdome of this world in glory also it betokens that the generation of this Raven would have the chiefe place preheminence and Government in the Second Monarchy like the Devill in the Wrath of God as Histories witnesse that it so came to passe 40. Afterward Noah sent forth a Dove from him to see whether the waters were abated from off the face of the earth but when the Dove found no rest for the sole of her foot shee returned againe unto him unto the Ark And he put forth his hand and tooke her to him into the Arke This denotes the figure of Gods children who soone after