In his Letter to Mr. Paul Keym, concerning the last times he writeth thus of Babel, and Zion, as followeth.

21. WHat concerneth Babel, how it hath growne, and how it shall againe be destroyed; is sufficient­ly manifest: the Destroyer is already on foot; he hath begun a good while since; however men will not see it.

22. Men cry Murther; Confusion to their enemies. Mordiò; and yet there is no strange Enemy, but it is the Turba onely, which hath grown up in the midst of Babel in her wickednesses, and unrighteousnesses; that hath found the limit: and destroyeth onely that which for a long Time hath been Selfish; uselesse. naught; which men at all times ought to have cast away: whereas men should have honoured, and loved God, and their Neighbour as themselves; there they have set up in Gods stead the Abominable Covetousnesse, Deceit, and wicked craft, under an hypocriticall shew, and loved falshood in the place of God; and have made of the Mystery an abo­minable reproachfull Blasphemous reviling. Where­in men in a blinde Cain-like envy, have cry'd downe one another for hereticks, and Gods sworne enemies; because they adore not their mentall and verball Idoll. Babel: where men with sweet speeches, and blind folded eyes have led us captive, even in very Deceit, to the glo­ry of the great Whore: so that she hath fatted her Adulterous Brat; and domineered over our body, and soule, goods, and Estate.

23. This Bastard is now at odds with himselfe about the great Prey, and Plunder. spoyl; and doth it selfe discover its own wickednesse, and great shame, so that we may plainly see what kinde of good ever was in her, for the great wickednesse which she hath committed doth plague her; and no strange No forreign, or outward e­nemy, but her own wickednesse and hypocrisie, which hath enkindled the wrath of God in her, and given her over to a perverted, mad, unchristian fury, and bloud-thirsty minde; whereby shee destroys not her opposites onely, but her own selfe, and even that which shee thinks to better and maintaine. Thing: whereby men may now see, how her whore­dome hath been manifold: and how the Devill had beset us with ma­nifold Nets: and how one whoredome runs in the opposition to ano­ther: and are malicious; bite, and slay one another.

[Page 2]24. For the Great Paine is come upon her; and shee shall now bring forth the Great Iniquitie, wherewith shee is fully pregnant: and therefore shee cryeth out, because of her wofull smart; and shee speaketh of the childe, which she shall bring forth: viz. of Murther, Covetousnesse, and Tyranny: shee uncovereth her faire feature as she is in the Heart: Now he that will not know her; for him there is no remedy.

25. The Revelation saith; Goe out from her my people, that you may not be partakers of her plagues; for shee hath filled her cup full with the Abominations of her whoredome, in the Anger of God; them shee shall drinke out; and thereby be forced to burst her selfe.

26. And this is that which I say of Babel, that shee is a whore, and shall suddenly breake in pieces: and no stranger shall doe it: the spi­rit of her own mouth doth strangle her: her own Turba destroyeth her: shee cryeth for vengeance and murther upon heresie; and yet shee doth it not for God, but for her Adulterous Bratt; otherwise (if shee did it for God) shee would enter into his Command, and Will of Love: where Christ saith; Love one another; for thereby men shall know that you are my Disciples.

27. The Kingdome of God stands not in any warre, or revilings; or in an outward shew, in delicious dayes: herein the children of God are not to be found: but in love, in patience, and hope, in faith under the Crosse of Christ; there groweth the Church of God to the holy Ternary; i. e. a new angelicall man hidden in the old: and this is my certain knowledge briefly comprized concerning this Article: in my writings you may see further of it.

28. Secondly, concerning Zion, I say according to my knowledge, as the Spirit sheweth it to me, that there shall surely come an Ending of the Deceit: and Zion shall be found; yet onely of the children of faith: not in generall, as if no wicked man should remaine.

29. For the Oppressour shall be a Cause that Zion is borne; when men shall see how Babel is an whore: then shall many children be found in Zion, and seek the Lord: but the Oppressour shall dog them at the heels, and cry them downe for Hereticks: also persecute and put to death; and exercise their faith! and where one is killed: there shall ten, yea an hundred rise up in his Room.

30. But the generall Zion appeareth first in greatest misery; when Babel breaketh, it shall stand desolate and miserable: and then the children of Zion shall say; How hath the Lord forsaken us! come (we beseech you) let us seeke his face; ah! let us depart from strife [war and contention] have we not, alas! made our Countrey desolate! is not all provision spent! are we not brethren! wherefore do we fight? we will enter into one Love; and seek the Lord: and no more fight, and destroy our selves: we will be content! are we not here altoge­ther [Page 3]Strangers and Pilgrims, and seek our native Countrey?

31. In this Time verily a Zion shall be found: and the Heaven shall give its dew, and the earth its fatnesse; but not in that manner as if wickednesse should be wholly done away: for it shall continue unto the end; of which Christ saith; Thinkest thou that when the Son of Man shall come, that there will be faith upon the earth? And although the children of Zion shall have a fiery deliverance, that they shall remaine maugre the will of the Devill; insomuch, that God will worke great things, as at the times of the Apostles, yet it endureth not unto the end; For as it was in the dayes of Noah, when he entred into the Arke, so shall the coming of the Son of Man be, as it is written.

32. But that the Holy Ghost shall be in the hearts of the faithfull in Zion; I acknowledge, and know it: for Zion shall not be from with­out; but in the new man: it is already borne; he that would seek it; let him seek himselfe; and depart from the old Adam, into a new life, and he shall finde whether Jesus be borne in him.

33. If he finds it not; let him enter into himselfe, and so he shall finde Babel, and her workings in him: those he must destroy, and en­ter into Gods Covenant, and then Zion will be manifest in him; and he shall be borne with Christ in Bethleem Jehuda Under the Crosse; in dis­respect and dis­esteeme of the world., in the dark Stable; not in Not in the outward plea­sures of the flesh. Jerusalem; as Reason faine would have, that Christ should be borne in the old Asse: the old Asse must be a servant, and serve the New Man in Zion, &c.

This wonderfull Prophesie following, was written in a Postscript to a Letter, dated the 20 ^th of Februa­ry, 1623.

23. THe Tribulation, and Destruction of Babel approacheth with exceeding vehement haste; The Storme ariseth upon all Coasts: There shall be an exceeding Tempest: vaine hope deceiveth; for the Destruction of the Tree draweth neere, which is knowne in the Wonders.

24. The Domestick in­testine. homebred Fire hurteth its own native Countrey: Righ­teousnesse, and Truth are beaten downe; Great Sorrow, and perplex­ing Sadnesse doe Scrue up themselves. force themselves up.

25. Men shall mourne for an empty ruinous old Cottage, which is of no importance to Salvation: and they shall be enraged for that Nest wherein Satan hath hatcht his Pride, cove­teousnesse, en­vy, wrath; and all f [...]lshood, un­der an holy shew of Religion. young.

26. The Tower of Babel is found to be without foundation; men suppose to hold it up with props; but a winde from the Lord over­throws it.

[Page 4]27. The hearts and thoughts of men shall be discovered; for there cometh a Tryall from the Lord, whereby the T [...]tular, ver­ball hypocrite, the Cain-like Christian, who perswades him­selfe from a blind faith, that none is accepted with God but himselfe, and such as he is; the demure, and devout Phari­see: but his false bottome will come to light, maugre his ma­ny words, and swords. mouth-Christian shall be laid open in his false heart, and soule; as a reed that is shaken by the winde; seeing his heart is wavering now here now there; because his false ground is revealed.

28. Many shall betray themselves; and through hypocrisie, ruine both body and goods. Hypocrites, and mouth-Christians shall quaile for feare, when their false foundation shall be discovered.

29. The Orientall The Turk shall turne a true Christian. Beast getteth an humane heart and face; and ere this cometh to passe, it helpeth to teare downe the Tower of Ba­bel with its claws.

30. In the darknesse of the North ariseth a Sunne, which taketh its light from the sensuallish properties of the Nature of all Beeings, from the Formed expressed, re-expressing Word; and this is a Won­der; at which all Nations rejoyce.

31. An The Emperour of Germany. Eagle hath hatcht young Lions in his nest, and brought them prey, till they have growne great, hoping that they would a­gaine bring their prey to him; but they have forgotten that, and take the Eagles nest, and pluck off his feathers; and in unfaithfulnesse bite off his claws, so that he can fetch no more prey, though he should starve for hunger.

32. But they fall out about the Eagles nest, and teare one another in anger; untill their anger become a fire; which burnes up the nest: and This from the Lord of all Beeings.

33. If the rich and potent did know upon what his foundation stood; he would enter into himselfe, and look to his End.

34. The Sunne giveth to many a thing life, and also to many a thing death.

35. Thus they that lie still in selfe-will; as a childe in the Mothers wombe; and lets its internall ground (whence man hath its rise) to lead and guide it; the same is the noblest and richest upon the earth.

36. The Postilion, arising out of the ground of Nature, cometh, and carrieth a sword over the earth; and hath six windes for his assi­stants, which for a long time have ruled upon the earth; these destroy the Postilions sword by the manifestation of the seventh Winde, which they at all times have held hidden in them, but by reason of the Postilions power, they must now call and manifest to him.

37. Which seventh Winde, a new fire revealeth, whence a great light shineth forth; and at this time shall the fountaine of Grace flow forth, and the distressed shall be refreshed.

12. The second E­pist. to Carel van Endern, vers. 12. &c. HOwever, at present all is in Babel, and there shall a great Rent be made; yet let no man despaire; For as God helped the Children of Israel with Consolation in the Babylonicall Captivity, [Page 5]and sent them Prophets: even so shall now also Lillies grow in the midst of thornes; and this is wonderfull.

13. Also no man need thinke, that even now the whole destructi­on of the Citie Babel shall come to passe; there shall verily be an ex­ceeding great Rent; such a one as men now doe not beleeve; for the Antichrist is not wholly revealed; though verily in part.

14. Men shall suppose that they have wholly rooted him out; and after some sorrow, great joy shall follow; and they shall make Lawes, and Covenants, together with severe sharpe Articles of Religion; yet for the most part, for the advancement of their honour, and might; and men shall suppose that the holy Spirit of heaven speaketh; and now there is a golden world, yet it sticketh full of Gods anger, and is still in Babel; and the true Essence of the right life in Christ, is not yet therein.

15. Also the rider on the pale Horse shall come after, and cut off many with his Sickle; yet in the meane time, the Lilly springeth in the Wonders, against which the last Antichrist shall raise persecution; even then cometh his end; for the Appearance of the Lord terrifi­eth him.

16. And then Babel burneth up in the zeale, & anger of God; and the same is wonderfull! of which I have no might to write more plainly; yet at at that time my writings shall be very serviceable; for there cometh a time from the Lord, which is not from the starry heaven.

17. Blessed is he that seeks the Lord with full earnestnesse; for he shall not be found in the history, but in true affiance, and in the right internall resignation into the life, and into the doctrine of Christ; therein the Holy Ghost shall appeare with wonders, and powers, which Babel at present in her Cunning [...] vises; forge [...] hypocrisies. inventions doth not beleeve; yet however, it certainly cometh, and is already on foote, yet hidden from the world.

31. I Have now found a precious jewell, which might doe you ser­vice, Out of an E­pist. vers. 3 [...] not onely for the soule, but also for the body, and be pro­fitable to your Patients.

32. If men would labour in Christs Vineyard, then might God ve­rily, even now at present; give us such a Sun-shine, that should warme the Apothecaries shop, of which many honest people have been a long time desirous; which Sun-shine would drive away the smoake in Ba­bel, and be a refreshment to the children of Christ in their oppression and misery.

33. But in truth, men will be so ungodly, therefore it shall first horribly raine, and haile; insomuch, that the earth shall quake, and drowne many thousand soules in the water.

[Page 6]34. I would here very gladly mention somewhat unto you, but at this time it may not be; be pleased to consider the Storme towards the East, that towards the North is not far from it; in the South there is a great smoake, so that it Pricketh, or maketh them smart. biteth the eyes of those towards the West.

35. No man need say, when the Storme passeth by, that this man, or that man is righteous before God, it shall goe well with him, be­cause of his Religion; the anger of God is inkindled in all, and they are all alike before him in respect of their Religion and knowledge, while the one liveth like the other.

36. The most High sweepeth out one besom with another, yet there springeth a Lilly to all Nations; happy are they that apprehend the same.

37. The thirsty soule shall in no wise say, The Lord hath forgotten me! as little as a Mother can forget her childe, and albeit shee should forget, yet the Lord hath not forgotten his poore exceeding distressed Christendome; he hath noted her in his wounds pierced through with nailes; his light shall shine from the East unto the West for a Testi­mony unto all Nations.

38. From the South standeth a Lilly towards the North, whosoe­ver obtaineth the same for a propriety, he shall sing the Song of Gods mercy; and in the same time the word of the Lord springeth as grasse upon the earth; and the Nations sing this Song of Babel in one har­mony, for the beginning hath found the end.

39. Thinke upon my dark sayings; for I might not doe it better at this time, seeing that men have onely sought after pride, and cove­teousnesse, and despised the mirrour of Anger; and have not at all re­pented; therefore they worke iniquity with iniquity, untill iniquity devours it selfe, and the wrath of God well satiates it selfe.

40. Humane Reason shall be here able to hinder little with its con­sultations, but blow up the fire, and give further occasion.

41. God was good before distresse; but seeing men forsake God, thereupon followeth distresse and scorn.

42. Let every one consider, and have a care of himselfe; yet he that shall not seek and defend himselfe, shall be sought and defended.

38. Out of an Epis. vers. 38. COncerning their desire about the affaires at (Prague,) where I was present at the coming in of the new Palsgrave Frederick. King (the same into Sagan, you have understood, that it is already done!) he came in at the Fort upon Re [...]shin of Shlan, and was received of all the three Orders with great Solemnity; as the Custome hath been formerly a­mong all Kings.

[Page 7]39. I exhort you to heed well what the Prophet Ezekiel hath writ­ten in the 38. and 39. Chap Whether the time of the gathering toge­ther upon the seven Mountaines in Confused Christendome. Babel, be not at hand, especially in respect of the Seven Bethlem Gabor. Berger, who should get help from the Turk, and very easily come to the Ryne-strome.

40. Where then the great overthrow of the children of Babel may come to passe; where two great Rods of God shall appeare; the one by warre, the other by mortalitie; in which Babel shall be ruined, sheweth the Spirit of the Lord in all those who have prophecied be­fore us.

41. Although I account the Election of a right Germane Emperour must be yet a little while deferred, and in the meane time, great This is come to passe in Germany. warre and contention; also desolation of many Cities, strong Holds, and potent Countries shall follow, so far as even now is the right time, of which the Spirit prophecieth; which we doe not so punctually un­derstand.

42. For a thousand yeares before God, is as one day; the Spirit seeth all things nigh at hand; then supposeth the The Astrall spirit, or ap­prehension of Reason. Sidereall man, that it shall be instantly, yet it stands in Gods Counsell.

43. However, we know for certain, the ruine of the Citie Babel to be very nigh, and it appeareth to us as if the time were even instantly at hand, whereas yet we cannot fully apprehend the Counsell of God; but as a Pilgrim, that is a day in a Countrey cannot learne all, even so it is with us; For God keepeth the time and houre to himselfe, and yet sheweth by his Spirit the wonders that are to come.

29. Out of an E­pist. vers. 29. BUt seeing God hath promised by the Prophets (especially in Joel) that he will powre forth his Spirit in the last dayes upon all flesh; therefore the time is to be considered.

30. I say as I have knowne it, that whosoever at present will dye to himselfe, him shall the Spirit of the Lord, according to Joels prophe­cy apprehend, and manifest his wonders by him; therefore if any be in Earnest, he shall finde it by experience.

31. Yet let every one be faithfully warned, that if the light of God doe arise in him, that he continue stedfast in great humility, in resig­nation, namely, in the death of Christ, &c.—.

36. I give you out of good affection to know, that this present time is seriously to be taken into consideration; for the Seventh Angel in the Revelation hath prepared his Trumpet; the Powers of Heaven be in Peculiar Motion: Moreover, both gates stand open, and light, and darknesse are in great desire; as every thing is taken, so shall it goe in.

[Page 8]37. At what the one shall exceedingly rejoyce, the other shall mock at it; whereupon followeth the sore and severe judgement up­on Babel.

7. Out of an E­pist. vers. 7. HAppy are those who are comprehended under the sound of the Trumpet, which hath already sounded; for there cometh such an earnestnesse after, that Babel and [her] convention, together with all pride, ambition, falshood, and unrighteousnesse, shall drinke an earnest Draught; and even that which shee hath filled, &c.—.

3. Out of an E­pist. to Carel van Endern, vers. 3. IT is knowne [to me] that the time is nigh, and at hand, that the contentions about Religion shall enter into the Temperature; but with great ruination of the false Kingdome in Babel, that hath set up it selfe in Christs stead, together with other great alterations; con­cerning which, although men perhaps will hardly beleeve me, yet in a short time shall appeare, &c.—

40 Quest. the 39. Quest. EVery Age hath had its Seekers, who have sought the Mystery; but it hath been a long time very darke in Babel.

5. Now for these two hundred yeares, it hath begun againe to be manifest, in that the fall of Antichrist hath been foreseene; and men have begun to Storme Babel on one side; but her strong Tower stand­eth still fast; indeed the Whore hath been somewhat discovered, yet her Beast hath but growne the more lusty.

6. Therefore there is yet a wonderfull time neare at hand, wherein all things shall be altered; Many great Mountaines and hills shall be made a plaine; and a Fountaine shall flow out of Zion, wherein the afflicted and distressed shall drinke, and be refreshed.

7. And they shall be guided to the fresh Pasture by one onely Crooke; and the Shepheard shall rejoyce with the Sheepe, that God is so gracious.

8. At that time Silver and Gold shall be as common, as in Solo­mons time; and his wisdome shall governe the whole Earth; this is a Wonder.

23. Out of an E­pist. vers. 23. IF the world were not so blinde, it might know the wonderfull Beeing of God in all creatures; but now that it doth so rage, and rave; it doth it wholly against it selfe, and against the holy Spirit [Page 9]of God; at whose light they shall once be astonished; they shall not hinder the Sonne, which the travelling Mother bringeth forth in her old age; for this the Heaven declareth.

24. God shall Or, make him glorious. enlighten him against all the raging, and raving of the Devill; and his Splendour & glory. light shall reach from the East unto the West: I write not of my selfe; for I onely foreshew that this is at hand, and shall come.

The sixt Text of his Booke, entituled; The Abridgement of the heavenly & earthly Mystery.

49. WHen we consider, and ponder thus with our selfe, we finde the strife of all Essences; that the one is a continuall loath­ing of the other, and is an Enemy to the other.

50. For every will desireth a purity, without Turba in the other Essence, and yet it hath the Turba in it selfe, and is also the loathing of the other.

51. And then the greatest gets power over the smallest, and keep­eth it in subjection, and except it get rid of it, the strong ruleth over the weake.

52. Thus the weake doth also run, and seeketh the limit of the Oppressour; and it will be freed from constraint: and thus the limit is sought by all creatures, which is hid in the Mystery.

53. And even hence ariseth all the power of this world, so that the one continually ruleth over the other; and this was not commanded, nor appointed by the highest Good in the beginning, but it grew from the Turba.

54. Whereupon Nature afterward acknowledged it for her own Essence, which was borne out of her, and shee hath given Lawes to it, so to propagate it selfe further in the received Government.

55. Where then this birth is ascended to the Kingly degree, and hath so further sought the Abysse (that is the one) till it is become a Monarchy: that is, Empire; and there it is climing still, and would be onely one alone, and not many, and though it selfe be in many, yet the first Source, whence all is generated, will rule over all, and will be one onely Lord over all Governments.

56. And being the same Seeking was one onely Government in the beginning, and yet in processe of time hath severed it selfe into many, according to the Effences; therefore the Multiplicity seekes againe the unity; and it is certainly borne in the sixt number of the Crown; that is, in the fixt thousandt yeare; in the figure; not at the end.

[Page 10]57. But in the houre of the day, in which the Creation of the Wonders were finished; that is, when the Wonders of the Turba are at the End; A Lord is borne, who shall Governe the whole World, yet by many Offices.

58. And there the Magistracy that is growne up of it selfe, and the Oppressour shall be sought after, for the smallest which hath lien un­der, is also run to the limit; and even then all things sever themselves, for they be at the limit; and there can be no stay, or calling backe.

59. Also the Turba (being the wrath) is sought by every crea­ture; for the same is also, with the loathing of the Creature, run to the limit; and is now manifest, namely, at the limit, in the midst of the number of the Crowne, in the sixt thousandt yeare; a little above, and not under: in the day, and houre, when the Creation was finished in the Mystery; and in the Mystery was set (as a looking-glasse of Eter­nitie) in the Wonders.

60. That is on the sixt day past noon; even there the Mystery with the Wonders stand open; and it is seene, and knowne; where then the Purity shall drive out the Turba; a Time; till the beginning passe into the end: and then the Mystery is a Wonder in Figures, &c. —

In his consideration upon the Booke of Isaias Stee­fel, he Prophecieth concerning Babel and Zion (Pag. 47.) thus.

104. THat the Author mentioneth, that this carnall Babel shall fall, and a Fountaine arise in Zion out of the true Jerusalem, is truly so; and the time is already come about, that that break in pieces that is growne up of [and to] it selfe without divine Order; for it hath attained its age, and limit; the beginning hath found the end: the middle shall be manifest; against which no fighting, or defending availeth; but seeing the childe of sin and perdition doth so rage a­gainst it, it must therefore ruine its own selfe in its rage.

105. But if it would enter into the beginning, it should then re­maine; and its Wonder would onely appeare; but being it is growne up in pride, covetousnesse, envy, and in all manner of iniquitie, and cunning mischiefe; for what use shall this evill Beast be? it is not fit for the Sacrifice of God: also it will not be converted, that it might get an humane heart.

106. Therefore the Lord doth proclaime, that his children must goe out from it; for the Lord will terribly shake the earth, and over­throw Babel; and a Fountaine shall flow out of Zion, to refresh the [Page 11]thirsty soule; for the miserable shall be refreshed, and eat in his own Pasture.

107. The Oppressour shall be destroyed; yet thou shalt rejoyce a little while; for thou art naught from thy youth; and onely seekest the Limit in the Wonder; as thy beginning was, so shall also thy end be; he that is blinde will not see this, but sleepe till the day dawne.

108. Christ said; Doest thou thinke that when the Son of Man shall come, that he shall finde faith upon the Earth? Therefore the time of the end is an evill dreggy Setling: and it will not be meet Zion, save one­ly in the sanctified children of Christ; for the beginning, and the end be just like one another.

109. The wonders were in the beginning manifest with the high Tongue: and the Signature was Or, highly. perfectly knowne; This cometh againe at the end: but we understand also thereby a good, and an evill time, when the gates of all the Three Principles shall stand o­pen; as wee likewise see this in the beginning by Cain, and Abel; therefore let every one have a care what he speake, teach, and write; for all things shall be proved by the Highest Tongue.

110. But when we speake of the Temple of Christ, and of the foun­taine flowing out of Zion; we doe not meane a place in one Countrey onely; for the Temple of Christ is every where; wee understand, among all tongues, and languages: Albeit in one place the tongues shall be brought to an higher degree then in another; all according to the property of the people; according as the Spirit is in man.

111. For the Temple of Christ is within us, wee must heare Christ teach in us; if Christ teach not in us, then is all outward The fine hypo­crisie of the mouth. lip-labour to no purpose, and spoken into the aire.

112. Therefore let no man thinke, that it will so come to passe, that men shall come, and perforce teach and drive in the Holy Spirit into men; No; it is said, To day when you heare the voice of the Lord, harden not your hearts, and eares: waite for no other time, for this is the time of your visitation.

113. Incline your eares and hearts to the Temple of Christ in you; cast away your abominations, and false will from you, and bring your will with earnestnesse through Christ unto the Father, and purpose never to enter any more into the iniquity, viz. into pride, covetous­ [...]esse, envy, anger, and falshood; regard not the highnesse of this world, and humble your selves under the hand of the Lord, and in love towards the needy, &c.—

129. Loving brethren; doe not jest at it, and hold it for a fiction, it is known in the Sacred Ternary, in the pure fountaine out of Zion: Let no man waite for a golden time; when the holy Spirit shall presse [or breath it selfe perforce] into the beastiall will of the hardened [Page 12]and obstinate, that will onely live in the lust of the flesh: O no; this cometh not to passe.

130. He that will heare the Holy Spirit teach from the mouth of another, he must before bring his will into the Holy Spirit; even then the Holy Spirit teacheth to him inwardly from the mouth of another. This we see on the day of Pentecost, in those that heard S ^t. Peter; those whose will was bent inward, and desired the Kingdome of God; in them the Spirit of Christ preached from Peters mouth; but those whose spirit was bent into this world, the spirit passed over; who said, the men are drunke that they so speake.

131. The time is already, that Enoch teacheth, and Noah proclaim­eth the Deluge; there is no other marke or signe, save the signe of Elias; what doth the world gape at so much, and suffers its eares in vaine to be filled with the Starres; all is to no purpose.

132. Whosoever will enter in with Zion, and praise God in Jeru­salem, he hath now an acceptable time: the Seventh Trumpet hath already sounded; the Well-spring of Israel is open: onely let no man thinke, that the sound of the Trumpet shall come from this, or that place; for as the lightning ariseth, and shineth to the East, even so from rhe beginning to the end is the coming of the Son of man.

133. Let no man expect onely the outward Prophet, he appeareth inwardly in the Spirit; the outward man will not know him; for he standeth in the number of the Crowne, and preacheth in the Myste­ry: He is already knowne, and found; he that desireth to see him, let him seeke him in himselfe, and let Babel goe; he shall finde him, &c.—

Aurora. Page 204.

LO! I tell thee a Mystery: It is already the time, that the Bride­groom crowneth his Bride; ghesse! where lyeth the Crowne? towards the North; for amidst in the Sharpe-astringent quality, the light becomes cleare and shining: but whence comes the bridegroom? out of the midst, where the heat produceth the light, and goeth to­wards the North in the Astringent quality, where the light becomes cleare and shining: what doe they towards the South; they are fallen asleep in the heat; but a Tempest shall rouse them up: between th [...] many shall have a terrible death [or end.]

What doe they of the West? their bitter quality will blend it selfe with the other: but when they taste the sweet water, their spirit be­comes meeke. What doe they of the East? Thou hast ever been an haughty bride, borne in the beginning: thou thoughtest thy selfe to be formerly too faire; thou livest with [or like] the rest.

Aurora. Page 567.

THe precious man Moses writeth, That God made man of the dust Ger. erden­klos: of a lump of earth; massa terrea. of the earth (as the learned have rendred it;) but he was not by, when it was done; but this I must say, that Moses hath written very right, but the true understanding, what the Earth was made of, re­mained hidden in the Letter to Moses, and his successours; even to this time; also it was hidden to Adam while he was yet in Paradise: But now Viz. What e­ver hath been hidden under the vaile of Moses, and the Parables of Christ. it will be wholly manifest; for the heart of God hath beset the chamber of death, and will soone breake through; therefore some dawnings of the day will now more and more breake through in some mens hearts, and make knowne the day; but when this Aurora shall shine from the East to the West, then there will be no more time left, but the Sunne of Gods heart ariseth, and will Ra, Ra, Ra, P. in this cold place, and with him, in R. P. These are hidden words, and are to be understood onely in the language of Nature.

The Authors exposition of these places taken out of a Letter, &c.

6. COncerning the interpretation of some words (and also of that which you desire of me) which are specified in my Booke cal­led Aurora; (which have very hidden meanings, the knowledge whereof was given me of the most High) I give you to understand, that at present it is not convenient to write at large, and expressely thereof in letters; seeing the time is dangerous; and the Enemy of Christ doth horribly rage, and rave; till a little time be past: yet I will give you a short hint, further to consider of it.

7. As first, there is a twofold meaning of the Northerne Crowne. The first pointeth at the Crowne of life; viz. the Spirit of Christ, which shall be manifest in the midst of the great darknesse; viz. in the Contrition [or distresse] of the sensible nature of the Conscience; where a Peculiar Motion is present; even then cometh the bride­groom; viz. the power of Christ, in the midst of such a Motion.

8. The other overture is a Figure of the outward Kingdome; where the great confusions, entanglements, and contentions shall be; when as the Nations shall stand in Controversie: There also is the Fi­gure, viz. the victory signified; as it stands in the spirituall Figure; how it shall goe, and what People shall at last conquer, and how in the meane while, in such lamentable time of Tribulation Christ shall be made manifest, and knowne; and that after and in such lamentable time of Tribulation, the great Mysteries shall be revealed, that men [Page 14]shall be able to know even in Nature, the hidden God in Trinity; in which knowledge the strange Nations shall be converted, and turne Christians: also therein is signified, how the Sectarian Contentions in Religion shall be destroyed in such manifestation; for all gates will be set open, and even then shall all unprofitable Praters, which at pre­sent lie as so many bolts before the truth be done away; and all shall acknowledge, and know Christ: which manifestation shall be the last: then the Sun of life shall shine upon all Nations: and even then the Beast of iniquitie, with the Whore, end their dayes, which is signified under the Characters Ra, Ra, Ra, P. in R. P. as is to be seen in the Re­velation.

9. Wee dare not at present make this large interpretation more cleare: all will shew it selfe; and then men shall see what it was; for there is yet clean another time.

13. A Letter at the end of the way to Christ. KNow; That a Lilly blossometh unto you, yee Northern Coun­tries: if you destroy it not with the Sectarian Contention of the Learned; then it will become a great Tree among you: but if you shall rather choose to contend, then to know the true God: then the ray passeth by, and hitteth onely some; and then afterward you shall be forced to draw water for the thirst of your soules among strange Nations.

14. If you will take it rightly into consideration, then my writings shall give you great furtherance and direction thereto; and the Sig­nate-Star above your Pole shall helpe you; for its time is come about [or borne.]

15. I will freely give you what the Lord hath given me; onely have a care, and employ it aright: it will be a witnesse for you against the mocker: Let no man looke upon my person; it is a meer gift of God; bestowed not onely for my sake, but also for your sake, and all those that shall get to reade them.

16. Let no man gape any longer after the time, it is already come about: whom it hitteth; him it hitteth: whosoever waketh, he seeth it; and he that sleepeth, seeth it not: the time is appeared, and will soone appeare: he that waketh, seeth it; many have already felt it; but there must first a great Tribulation passe over, before it be wholly manifest: the cause is, the Contention of the Learned, who tread the Cup of Christ under-foot, and contend about a childe, that never was worse since men were: this shall be manifest; therefore let no ho­nest man defile himselfe with such contention; there is a fire from the Lord therein; who will consume it, and himselfe reveale the Truth.

[Page 15]95. 3. Prin. Chap. 25. Therefore let this be told you, yee Jewes, Turkes, and other Nations; yee need not looke for any other, there is no other time at hand, but the time of the Lilly; and its Signe is the Signe of Elias: therefore take heed in what Spirit you live, least the fire of anger de­voure, and consume you: it is high time to cast Jezabel, with her whoredomes out of the house, least you receive the wages of the whore; and as you revile one another, so you devoure one another: Truly, if these contentions [and selvish courses of oppression, and hy­pocrisie] be not suddenly stayed; the fire will burne out extreamly upon Babel; and then there will be no remedy; till the anger of God eat up, and consume, all whatsoever is in it.

96. Therefore let every one enter into himselfe, and not speake concerning others [laying the blame upon them onely] and account them false; but looke that he turne himselfe, and see, that he be not found in the anger of the Devourer; else if he should say, ha! ha! looke how Babel burnes, then must he also be burnt; for he is fuell for that fire: and whosoever feeleth a thought in himselfe, that doth but wish for the Anger [or the heavy judgement of God to destroy others] that [thought, or wish] proceedeth from Babel.

97. Therefore it is very hard to know Babel; every one supposeth, that he is not in it, and yet the Spirit sheweth me that Babel encom­passeth the whole Earth; therefore let every one looke to his own wayes; and not hunt after covetousnesse; for the Oppressour de­stroyeth it; and the Stormer consumeth it: No mans wise Counsell helpeth any more: all the wisdome of this world is folly; for the fire is from the anger of God; your wisdome will turne to your hurt and scorn.—

82. The Spirit declareth, that if you doe not leave off this About your opinions, Cere­monies; your Wolves in Sheeps-cloath­ing; and your god Mammon. Con­tention, you shall have no other Signe given you, save the Signe of E­lias in fire; in zeale; for the zeale shall devoure you; and your con­tention must devoure your own selves; you must be forced even quite to consume your selves; (therefore are you not mad?) are you not Brethren, and all in Christ? If you did converse in Love; what should you need to strive about your Native Countrey in which you dwell: O! leave off, your Cause is evill in the sight of God; and yee are all found to be in Babel; be advised: the day breaketh; how long will you keep company with that Adulterous Whore? Arise; your Noble Virgin is adorned in her Orient Garment of Pearle: Shee weareth a Lilly, which is most delightsome: become Brethren; and shee will adorne you indeed: wee have really seen her, and in her name wee write, &c.—

25. HEarken all yee, who call your selves the Apostles of Christ: M. M. Ch. 62. hath Christ sent you to warre; and stirre up Contention; [Page 16]that you should fight for Temporall goods, and outward Might, and Glory? Is that your Authoritie ( John 20.) when he gave you the sword of the Spirit, did he command you to doe so? hath he not sent you to declare, and proclaime his Peace, which he hath brought unto us? What will he say, when he shall see that your Apostolicall Heart hath put on Armour? and that you have stirred up, and provoked your worldly Kings and Princes to the sword; and warre; and have given them free leave out of Christian Liberty: shall he finde you thus acting in his Service; doe you as the Disciples of Christ?

26. Are you not become the Apostles of Gods Anger? Whither will you betake your selves with your shame? Doe you not see that you are turned perjured, treacherous, and adulterous to Christ, who taught you Peace? where is your Christian Virginity? [Where are your Evangelicall fruits? Where is your love, and righteousnesse? your patience, and meeknesse; your exhorting to the wayes of Peace, and piety, love, and holinesse, with all long suffering, and forbear­ance: is not the true, and sincere way to the new-birth made onely a darke historicall lip-labour; an outward application of a promise: how hath the world traced themselves in a Maze of their own phan­cies, and enslaved their noble mindes to your hypocrisie? Where is your selfe deniall? your powerfull prayer, and faith? your rendring blessing for cursing, praying for persecuting: your overcoming evill with good: thinke upon your account at the last day, and now a­mend.]

79. 40. Quest. Qu. 30. HOw will you be able to stand here, yee high Schooles and Doctors! even all of you, who have set up your selves in Christs stead, and have so proudly wrangled about Christs Cup; also about Christs Doctrine and Way of wor­ship. honour, that you have provoked, and put on the Princes of your Land, (who are the Ordinance of God) to warre and bloud-shed; for a few words sake, which you your selves have forged?

80. Where is Christs teaching, and Spirit of love, who said, Love one another, for thereby men shall know, that you are my Disciples? Where is your Love: Looke upon your bloudy instigations, where­with you have enticed men to Battle, and have led the world astray from love, and unanimity.

81. Yee have made rents and divisions; so that Kings have been at variance, and enmity, for your pride sake; in that you have wrested the words of Christ, and have not regarded, whether you have had Christs Spirit, and will or no: and therefore you above all others shall give an heavy account; for you have known the will of the Lord, [Page 17]and have not done it, you have run, and thrust your selves into Christs office, meerely to get profit, favour, and honour: you have not re­garded the Spirit of God: therefore the Spirit calleth you Babel; a Confusion of all those that live.

82. You have set the whole world at odds; and whereas you should have taught them love, you have taught them contention, and strife; so that one brother hath hated and persecuted another for your fables sake: O! how is the Name of Christ dishonoured for your Contenti­ons sake: Whether will you betake your selves, and where will you abide? when this shall be set before your eyes, and the whole world cry, wo, wo, to you.

39. The latter end of the 13. Chap. of his booke, call'd The Three­fold life. YEE great scholastique Rabbies, and Masters, who have the pre-eminence; let it be told you; there cometh one here­after, that will baptize you with the fire of Anger, because you doe deny his power; yee have a very heavy account for Christs Testaments: will you not depart from your Consultations, and enter into the Tem­ple of Christ: then you must be wholly cast away.

40. There were very 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 The love of God. coun­tenance of God, they would have departed from their sinnes, and en­tred into a divine life.

[Page 18]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.

[Page 19]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 [Page 20]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 'tis 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, [Page 21]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 mis [...]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 [Page 22]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 power: thou sayst; wee are nigh unto the Kingdome of God; and yet wert never farther off: this thy end will testifie, and declare to be true.

57. What doth thy knowledge availe thee? the Devill knows like­wise that which thou knowest; but he doth it not; and so doest thou; and therfore the Kingdome of God remaineth hidden to both of you: Thy knowledge is thy snare, which captivates thee; wert thou plaine, and single-hearted, thou wouldst not be so proud; what doth the sim­ple know of false suttlety, and deceit; if he learnt it not from the wit of the Turba? Thou saist; Wee beare forth Gods will, and teach it; art thou not Cain, who daily killeth Abel? Behold thy selfe aright; thou art even he; Abel lyeth at thy feet, and lamenteth, but thou art that wicked Beast that trampleth upon Upon the sincere Love, and humilitie of Christ, and all those that would practice it. Abel, and oppressest the low, and miserable, and thou esteemest the simple as dust; and yet thou devourest his sweat, and fillest thy selfe with deceit, without ground: how canst thou then say? Here is the Church of Christ! O thou art Babel, a Citie of whoredome and falshood.

58. Thou knowest Gods will, and yet doest onely thine omn will; and also saist; We are gone out from Babel; we have the true Doctrine among us; yea, but hadst thou the Spirit of righteousnesse, and truth, and wouldst live contented with a little, thy Mother would alwayes give thee enough, that thou shouldst have no lack; but thy pomp, pride, and arrogancy, have no trust in God; therefore thou reliest onely upon covetousnesse; and thou doest onely devoure the fat of the Earth; thou takest it away by force, and not with right: The Law, and justice which thou doest arrogate to thy selfe, thy false covetous heart hath invented; Thou livest onely in deceit; thou flatterest, and deceivest thy selfe, to thine own hurt; wert thou truly wise, thou wouldst have an eye to thy End, and to that which followeth there­after. [Page 23]But thou blindest thy selfe with pride, and yet sayest, here is a golden time! Many would faine have seene that we see; and heare, that which we heare; but have neither seene, nor heard it: yea, but hearken; it shall be a witnesse against thee, and make thy judgement so much the more heavy; for thou art not growne better thereby, but worse: Therefore know what is declared thee, the same was thy own Prophet, which hath called thee back from thy pride unto the Mother of humility; but thou art made onely worse; thou hast quasht the sword of the Spirit, that thou mightest live as thou listest; but he hath forsaken thee, and given thee over to the Turba, which shall de­voure thee; as it hapned in times past to Israel; No Consultation a­vaileth; thy Covenants are to no purpose, seeing thou dependest up­on the arme of flesh: hence God also is quite departed from thee, and sufferest thee to doe that, which maketh for thy own destru­ction.

59. Or why doest thou take the Covenant of God into thy mouth, seeing thou hatest to be reformed; and onely seekest Covetousnesse: supposest thou, that God is such a false hypocrite, and lyar as thou art; leave off from thy lip-labour [mouth hypocrisie] thou art not ac­cepted of God, unlesse thou doest returne, and goe out from false­hood.

60. It is with thee now, as the Turba desireth, whose sport, and recreation it is, to fulfill the Anger of God, that it may devoure what­soever is growne up in his Kingdome: and thou art blinde therein, and seest nothing: To what end art thou so having, and covetous? depart from it: doest thou not see how the Noble Tincture doth arise? it will very shortly put forth its blossome, and then thou shalt have Silver and Gold enough.

61. But what shall we need say more? thou hast whored thy selfe asleep: thou choosest rather to goe quick into the Abysse, then to forsake the Whore: Therefore that shall be executed upon thee, which thy own Prophet sheweth thee; who hath long enough called thee with his Trumpet: thou expectest [Deliverance] onely from the fiery, devouring sword; that shall also cut thee through.

62. Or doest thou thinke that we are madd, that we speake thus? yea rather, we are borne of thee: wee see, and understand the com­plaints of our Mother, that rebuketh her children; for shee declareth the wrath in the Turba, which is growne even to the wrathfull Anger of God.

63. We speake what is given us; what we know in the zeale of the Lord: what have we to doe with Babel? we speake among our selves, with the members of our body; and with those who dwell in the Courts of God; with those who now mourne with us; whose sorrow shall be turned into joy.

Divers remarkable Places, taken out of the Com­mentary of Teutonicus upon Gene [...]s. Chap. 30. Or, Verse. Paragraph the 34.

34. THere are Seven Times appointed, to proceed from the Tree of Life, in the Word of Power: The first proceedeth from the Pure Life of Adam, for before the Creature the Life was in the Word, whence it was brought pure into the Image: This continueth till the Fall: from this Pure Life springs forth a twigg in the inward [Kingdome], this was Abel: but being the Fall hung on him in the outward [world] this same pure life was carried through death into the holy World: It pointeth at the Kingdome of Christ, who should bring us againe through death into the Pure Life.

35. The Second Time begins with Seth; for Moses saith, that Adam was an hundred and thirtie yeares old, and begat a sonne in his own like­nesse; and called him Seth: Understand, he was such an Image as Adam was after the Fall; and was set in the spirituall Line of the Wonders; and Cain also with him in a worldly Naturall Line of the Wonders: for both Secular, and Ecclesiasticall, Naturall, and Spirituall. Kingdomes goe together: Seths time continueth till the Deluge; and beareth the Supremacy, even to the Deluge.

36. The third time begins with E [...]os under Seths time, and is car­ried along as a spirituall Ministry, or knowledge of God under Seths time; being as an hidden Kingdome; and continues till Abraham, to whom the Covenant of Christ was established in the flesh.

37. The Fourth Time begins with Kenan, which is the spirituall Forme in prayers, and spirituall offrings, wherein the Word formeth it selfe in the Wisdome; and did bring it selfe along under Seths, and Enos his Time; and manifested it selfe with Moses; like as Enos Time was first truely manifested with Abraham, with the Promise in the Co­venant; This time of Kenan continues in its Manifestation, and Domi­nion under Moses till Christ in the flesh.

38. The Fift Time begins with Mahalaleel; and 'tis the Reception of the Angelicall forme; viz. of the new regeneration, out of the Co­venant; and goeth secretly all along under the Ministry of Enos; un­der Seth, and Kenan, in the word of the Promise; through all the three Times; and was manifested with the fullfilling of the Covenant in the humanity of Christ, where the true Mahalaleel, and angelicall Image, which did disappeare in Adam, was againe manifest in the humanity of Christ.

[Page 25]39. The Sixt Time begins with Jared; that is the spirituall Priest­hood under the outward; when as Seth, Enos, Cainan, Mahalaleel were in their Times, in their outward Orders; viz. the Ministry of Enos concerning God, and his Beeing, and Will; so likewise the Preaching of Abraham concerning the Covenant, and Circumcision; also Moses, with the Booke of the Law: under all these the inward Priest Jared went along hiddenly: Inwardly this spirituall Priesthood is Christ in the New Man; and outwardly, in the selfe-elected Priests, it is Babel.

40. This Sixt Time began in the Kingdome of Christ after the death of the Apostles, when as men chose themselves Teachers out of Fa­vour, and outward respects, that is, it did even then first open it selfe out of the hiddennesse of the shadow; and put it selfe forth in the Churches of stone; where the Church stood in stead of the holy Tem­ple of Christ: then indeed internally the holy Jared; viz. Christs voice, ruled in the children of Christ; but outwardly the Cherubim with the sword; for the outward authority which these Elected Priests manage, is the sword of the Cherubim; which in the Name Jared, forceth it selfe along in the Word in the Nature-speech.

41. This Sixt Time in its figure is hidden, and manifest, it is knowne, and also not knowne; for Christ said, My Kingdome is not of this world; Thus this time must passe away secretly under Antichrist; where in­wardly in the children of God, Christs Kingdome hath been mani­fest; but in the Rest (who have lived under this Time, and also have been termed Christians) onely Babel, and the Antichrist hath been manifest, both in the Priests, and their hearers; for they, which were borne of God, they heard the true Jared in them; viz. the voice of Christ: but the other heard onely the outward voice in Babel; viz. to dispute, and contend about Christs Kingdome.

42. For all warre which the Christians manage, is the sword of the Cherubim from Babel: Right Christians wage no warre; for they have broken the sword of the Cherubim in the death of Christ; and are dead with Christ, and risen againe in him, and they live no longer to the externall Might, and Dominion; for their Kingdome is manifest in Christ, and is not of this world.

43. This Sixt Kingdome beginneth after the death of the Apostles, and continueth with its Outward Government, even to Mount Z [...]on, till translated Enoch doth againe appeare in spirit, and power; for Enoch is the Propheticall Roote, and holdeth in his Dominion Noah, Moses, and the sword of Elias. at the end of the first Or, sixt Seale; about which time we l [...]ve. time the out­ward The outward Pri [...]sthood in Babel. Jared falleth, and with him that same outward Building; viz. the Citie Babel.

[Page 26]44. The Signe of the End stands in such a figure, and denoteth the

[figure]

time, when the threefold Crosse doth open, and declare it selfe in the voice of Enoch; being a Manifestation of the holy Trinity; To make knowne the same in the Figure, and Similitude in all visible things; Moreover, it denotes the Conquest of the sword of the Cherubim in Babel; when the force, and authority of the Citie Babel, turnes its sword with the point downward: Thirdly, it denotes the great Rod, and punishment upon Babel; which Rod doth mightily elevate its Power on high: Fourthly, it denotes the wrathfull enkindled fire of Gods Anger, which shall devoure the Sword, and Rod: This will be the End of the Sixt time: The Threefold [or Triple] Crosse doth betoken the Time when this shall come to passe; when the Kingdome of Christ shall attaine such a Number; then is the Sixt Time whol­ly past.

45. The Seventh time begins with Reade the 35 Quest. of the 40 Quest. Con­cerning the E­nochian life. Enoch, viz. with the Prophe­ticall Mouth; who declareth, and layeth open under all the six times, the secret Wonders of God; what should be done; and goeth along under Noahs, Abrahams, and Moses his vaile, even into the Kingdome of Christ, where this same propheticall Spirit is translated in the Spirit of Christ, till the end of the Sixt time; then he manifests himselfe in the Number of the Triple Crosse: when the threefold Crosse mani­fests [Page 27]it selfe, then stands the right Triple Crowne upon the Crosse; even then the Enochia [...] Prophets mouth doth expresse the great Wonders of the Triple Crosse; that is, he speaketh no more Magi­cally [in types, and parables,] but sheweth the holy Trinity in the Figure, viz. the Formed Word of God in all visible things; and re­vealeth all Mysteries within, and without.

46. And even then is the Time, when Enoch, and the children un­der his voice lead a divine life; of which the first life of Enoch was a Type; and even then there is a blessed, and golden yeare; till Enochs last translation comes; and then the Turba is borne, which, (when as it shall enkindle its fire) shall purge the Floare, for it is the End of all time.

47. Enoch begat Methusalah, who was the man of the longest age, and was translated three hundred yeares after; this sheweth that the Spirit, (which in Enoch did put forth a twigg; viz. Methusalah, who attained the highest Age) shall rule in the last, and highest Age [of the world] and in the meane while hide it selfe before that time, and remaine as it were translated; as Enoch was translated, and was no more seene.

48. His translation was not a dying, or a putting off of Nature, and creature; but he went into the Mystery betwixt the spirituall, and out­ward Word, viz. into Paradise, and is the Propheticall Roote, spring­ing from the Stem of Adam in the line of the Covenant; from which Spirit afterward the Propheticall mouth spake.

49. This Spirit was translated in the Living voice of Christ, when it spake in the flesh; and must be silent, till the voice of Jared is fini­shed; then he proceedeth forth againe from his first roote through all voices; viz. through the voice of Noah, which denounceth the De­luge of Anger to come upon Babel, and through the Stem of Noah, and the whole propagation of his Tree through all the Lines; viz. through the heathenish, Japheticall, and Sems Line; and through A­brahams, and Nimrods children in Babel; through Moses, and the Pro­phets; and lastly, through the voice of the manifested Word in the Spirit of Christ; and revealeth the whole Mystery of the Tree of know­ledge, of good and evill.

50. For through his Voice all the fore-mentioned voices of the lines of the Wonders (whence the Kingdomes of this world have had their rise) shall be changed into one voice, and knowledge, and tran­splanted into one Kingdome; viz. into the first Tree of Adam, which is no longer called Adam, but Christ in Adam. All N [...]tions, Tongues, and Languages heare this voice; for it is the first word, whence the life of Man proceeded; for all the Wonders doe againe in the Word come together into one Body; and this same Body is the formed di­vine Word, which at first with Adam did introduce it selfe into one [Page 28]onely Stem; and through him into one Tree of manifold boughes, branches, and fruits, to the Contemplation of the divine Wisdome in the Wonders of the Powers, Colours, and [...]ertues; according to good and evill.

51. This high Tree doth disclose, and clearely open it selfe what it hath been in time, and what it shall be eternally, and in its disclo­sure Moses puts away his vaile, and Christ his Parables in his Doctrine: and then the Propheticall Mouth of this Tree of Wonders, doth ex­presse in Divine Power, all the voices of the powers of the Tree, whereby Babel taketh her End; and this is a Wonder; and in this same Wonder all Numbers, and Names are manifest; and this no man can hinder.

52. For that which is lost in the Spirit of the Letters, shall be a­gaine found; and the Spirits of the Letters [shall be againe found, and knowne] in the formed Word of the Creation: and in the Crea­tion shall be sound, and knowne the Beeing of all Beeings, and in the Beeing of all Beeings the Eternall understanding of the holy Trinity; even then the contentions about the knowledge of God, and his Bee­ing, and Will doe cease: when the branches shall know that they are [or stand] in the Tree; they will never say, that they are peculiar and singular Trees; but they will rejoyce in their Stem; and they will see that that they are altogether boughes, and branches of One Tree; and that they doe all receive power and life from one onely Stem.

53. And there Moses shall keep Sheep, and each sheep eateth his own Pasture; therefore mark it; when this hapneth to be fullfilled, Noah denounceth the Deluge, and Elias brings the Flaming Sword upon the false Israel, and the Turba in the fire of the Wrath devoures the wild Tree with its fruits, and branches; Let this be told thee Babel.

54. For as concerning Enochs divine time, our speech is taken from us, seeing Babel is not worthy of it; also shall not see it; so also to dis­close the Times of the Ancient; whose Number shall be manifest in the Rose of the Lilly.—

Mysterium Magnum. Chap. 31.

19. ANd God said it repented him, &c. This is to be understood ac­cording to the Creation of the Formed Word, not according to the Eternall Speaking Word, which is unchangeable, but accord­ing to the good Property in the Creation, that it must be laden with Evill against its will, &c.—

[Page 29]26. The Spirit doth especially in Noah complaine here against man, for the Sodomiticall, beastiall concupiscence, and lust of the flesh; viz. against unchastity, and uncleane lascivious wantonnesse; and also against the High Oppressours, and Tyrants, who put forth themselves in their own lust, and domineered, and would not suffer the Spirit of God to rule in them; that they had intruded themselves without Com­mand; all this was an abomination before God, and it grieved the Spirit in the Formed Word, that he had produced such evill Beasts, and would endure them no longer.

27. Even this same Propheticall Spirit, whose roote opened it selfe in Enoch; which also by Enoch d [...]d propagate its line in its branches; which by Noah did grieve at the wickedness of man, and drowned them with the Deluge: even this is he that now also doth grieve at the great sinnes, and vanity of men; for his mouth is at present opened; he hath been translated in the Spirit of Christ. Now this Word that be­came man, doth repent at the vanity, and wickednesse of men; that his children of the new Covenant will not suffer the Spirit of Christ to draw them; therefore this propheticall mouth doth now come forth, for it is the time of its Manifestation; and proclaimeth the great Deluge of Gods Anger, and the Flaming Sword of Elias, who also was translated [or taken] into the mystery; for he shall bring his Sword in the Turba.

28. Let this be told thee Babel; he complaineth mightily against thy Beastiall Wantonnesse, and Tyranny, against thy own usurped force, and violence; wherewith thou art proud, and wanton, and thereby hath set up thy selfe in Gods government: he will drowne thee with thy tyranny, and beastiall unchastity, with the fire of anger; seeing that thou wilt not repent of thy vanity; therefore he repenteth through thee with the Turba; and will drowne thy Turba; so that his repentance may be manifest in his children; and also his Comfort of Refreshment may be manifest by his Repentance, &c.—

40. By Adam the Word Repented, and gave it selfe with a Cove­nant into the life; to helpe and comfort the life: and by Noah the Word repented, and moved all the fountaines of the deep in Nature, and drowned the Wrath, and opened the Covenant of grace.

41. And when the Time of Enos was at the End, in the dayes of the children of Nimrod, the Word grieved at the vanity of man; that they would not know God, and drowned the understanding of the one onely tongue, and divided it, and gave by its repentance the certaine understanding in the Covenant with Abraham.

42. And when the Time of Cainan was at the end, that the chil­dren of Abrahams Covenant were compelled into the vanity of Ser­vitude: the Word grieved at the vanity, and destroyed Pharoah; and afterward all the men of the children of Israel in the Wildernesse, [Page 30]save Josua, and Caleb, and gave by repentance the Law of his Cove­nant, a true type of Christ, who should drowne the Abomination in his bloud.

43. Thus also when Mahalaleels time came to the end, the Word grieved in the deepest Repentance, and brought the life of God in Christ Jesus into the formed creaturely Word in the humane Ens; and drowned the Turba in the humane Ens with Gods love, and mercy; and gave them the Spirit of Comfort, and the Gospel.

44. Note. Thus even now; when the time of Jared is at the end, which hath been covered with Babel; Even now the Word doth repent, and grieve at our great vanity, and will destroy the Abomination with the devouring jawes of Wrath; with Sword, Hunger, Fire, and Death: And giveth by its sorrow, and repentance, a Lilly out of Enochs mouth in Gods sweetnesse.

45. And when Enochs time shall be at the end, that the vanity doth againe grow in the Turba; then cometh the greatest griefe and sor­row of all upon the Nature of the Wonders; that it is at the end, and there is no more any remedy; even then cometh the last Motion with the Turba in the first Principle of the Eternall Nature; and de­voureth [or swalloweth up] the outward Nature in the fire; and then shall the Formed Word be wholly freed from vanity; and giveth by its last Repentance the Holy Spirituall World. Amen.

Mysterium Magnum. Chap. 32.

10. THere is a very great Mystery in the Ark of Noah, which the Lord commanded him to build after that manner; and shew­ed him how high, how long, and how broad it should be; and directed also that it should have three severall Stories; also concerning the creatures that he should bring into it: which is such a Mystery, that the malicious wicked man is not worthy to know: and we also shall not mention it in the ground [or depth of its meaning] for it hath its time wherein it shall be opened, that is, in the Lilly time, when Babel hath its End: but yet to set downe somewhat for a furtherance to our fellow branches, who shall breake forth, and grow out of our Ens of this Lilly in its time (which also shall be a Rose in the Lilly-time) we will set it downe in an hidden exposition.

11. The Mystery of the Holy Trinity: also the Three Principles: also the Three Sonnes of Noah: also the Three Men that appeared to Abraham in the Plaine of Mamre: also the Vision of the great Tem­ple in Ezekiel: and the whole Revelation of John, belong unto this fi­gure: also the Temple of Jerusalem.

[Page 31]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, E [...]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 [Page 32]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.]

[Page 33]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 come also under the government of the Ravens Property; and are brought into the government of this world; for they are also with Adam gone forth out of the Ark, to behold, and prove this evill corrupt world, and live therein: but when their spirit can finde no rest in the earthly Domi­nion; then they come againe before the Ark of Noah, which is set o­pen in Christ, and Noah receiveth them againe in Christ into the first Ark, whence Adam departed.

41. Moreover, the Raven betokens the sharpe Law of Moses in the fiery Might under Gods Anger; which binds, and slays Man, and brings him not into the Ark: but the Dove betokens the Gospel of Christ, which brings againe into the Ark, and saves the life; for the Mount Ararat, signifieth also the Kingdome of Moses (as the Figure) and the Ark, wherein the life is preserved, signifieth the humanity of Christ.

42. And he stayed yet other 7 dayes, and againe he sent forth a Dove out of the Ark, and it came to him about evening; and lo! shee had pluckt off an Olive leaf, and brought it in her mouth: And he stayed yet other seven dayes, and sent forth a Dove, which returned not to him any more. The Spirit in Moses sheweth by these three Doves, and the Raven which went forth out of the Ark, a great Mystery; which albeit he doth not clearly unfold, yet for certain is couched therein: The Raven doth al­so denote the Law of Moses in Nature, which will remaine in its selfe, and not returne in true resignation [or selfe-deniall] under the o­bedience of God, but will enter in to God by its own power, and wayes.

43. The first Dove betokens the Propheticall Spirit, which arose under Moses; viz. under the outward Law and Offrings, and directed againe through the Offrings into the Ark of Noah, and Christ. This Propheticall Spirit went along through the Office of Moses: it indeed [Page 34]flew under Moses; but with its Prophecy, it went againe into the Ark: as the first Dove by Noah flew indeed into the world, but came againe into the Ark of Christ.

44. The second Dove, with the Olive-branch, which also came a­gaine to Noah into the Ark; denotes the Word in the Covenant of Noah; which came forth out of the holy Ark of God into this world; viz. into our humanity; and pluckt off an Olive-leaf in the world, and brought it Noah; that is, it pluckt off a branch out of our humanity, and tooke it into the holy Word; viz. the mouth of God; (as the Dove the Olive-leaf) and brought the branch to holy Noah; that is, to God the Father; but that it was an Olive-leaf, denoteth the uncti­on of the holy Spirit; that the same should anoint the humanity, and bring it againe with this Dove into the holy Ark.

45. The third Dove which Noah let fly which came not againe to the Ark, betokeneth the Kingdome of Antichrist upon the earth; which is flowne forth out of the Ark, with its Doctrine: but its spirit [and minde] remaineth upon the earth in the fat grasse, in selfe: it indeed maketh devout shews to God, and giveth good words; but the man (with sence, and reason) will not forsake the world, and returne againe to the Ark: they build themselves Pallaces without the Ark for the pleasure of the flesh; and are devout in hypocrisie without the Ark: and will be children by an outward adoption; but they will not enter into the Ark; but they say, Christ is in the Ark, he hath pur­chased, and payd all; we need onely to comfort our selves therewith; he will bring us in well enough.

46. The other party saith; They have Christ in their works of hy­pocrisie; they take the Ark with them, when they fly out in their pleasure of the flesh; all these remaine without the Ark in this world, and come not againe [to the Ark of Christ] this the third Dove de­notes, for the Antichristian Kingdome walketh demurely in the shape of a Dove, and Sheep, but is onely a figure of Christs Kingdome, which consists in spirit, in power, and is in the Ark.

Mysterium Magnum. Chap. 40. Pag. 313.

68. BY the Tribes [or stems] of the Saints (in whom the divine Covenant hath opened it selfe; viz. by the Patriarchs, as, A­dam, Noah, Abraham, Isaac, and Jacob) there are alwayes two Figures represented; viz. Christ, and Adam; a good, and an evill man.

69. Cain, Ham, Ishmael, and Esau, were types of the corrupt man; and Abel, Sem, Isaac, and Jacob, were types of Christ, who manifested himselfe in this line, and was set before the corrupt children of Adam, as a light, and Preacher to convert them.

[Page 35]70. For God hath not sent his Sonne to condemne the world; viz. the poore, corrupt [and lost] man; but he hath therefore sent him into the world among the ungodly crew of wicked men to teach, and call them; and those he will save, who have a willing desire to heare; even those, who have but a little spark of divine Ens, that is capable of hearing in them; in the little spark that is in all these, the quickning, and reviving voice of Christ doth cry, and call; that is, it blows up that spark, that it may become a divine fire.

71. And that we may open awide the eyes of the blinde, selfe-ti­tular-Christendome; and also of the Jewes in their boasting (that they may not so brag, and stand upon their knowledge, as if they were onely therefore Gods children, because they know the Name of God; and comfort themselves with the knowing it, and condemne other people, who are deprived of knowing, as they know; and have introduced another knowledge; as they alas! doe most blindely; in­somuch, that one Nation, and People, doth exercise [urge, and evil­ly entreat] another.) Know, that Cain, Ham, Ishmael, and Esau, are the type [or figure] of the Turks, and Heathen, whom God blessed in Ishmael; and gave them the Princely Dominions in his Kingdome of this world for to possesse; and cast them out in their own contrived knowledge; from the knowledge of Christs adopted; as he cast out Ishmael; but recalls them in the wombe by the Angel of the great Counsell to the Tree; viz. to Gods goods; that they should returne to him.

72. For they lie shut up under the vaile of Christ; as Christ did under the Leviticall Priesthood under Moses; and as the Children of Israel under the Law were not justified through the Law, but through him who was hid under the Law; and thus are they now hidden un­der the true knowledge; and lie as it were shut up in the Mothers wombe.

73. But the Angel of the great Counsell calls them by their Mo­ther Hagar; viz. by the Kingdome of Nature, that shee (the Mo­ther with the childe) must againe returne home to Sarai; viz. to the Tree; that is, to the one onely God; who hath borne his Sonne of the free. Thus they come as it were under the vaile, in the Mothers wombe to the free; viz. to the one onely God; who hath borne un­to them of the free (Woman) the Lord; unto whose goods they are received in grace, as strangers.

74. For as Ishmael did not goe to Isaac for the inheritance, which properly belonged to Isaac, (because the Lord was in him, who free­ly bestowed it upon him, and set him as a Steward) but would have it of the Father; even so the Turkes have turned themselves from Isaac; viz. from the Sonne to the Father, and will have the inheri­tance of God from the Father.

[Page 36]75. Now the Father is manifest to us in the Sonne; and when they now doe call upon the Father, he heareth them onely in his Sonne; viz. in his voice manifest in the humane property: and they yet serve the Sonne in the Father.

76. For we men have no other God at all without Christ the Sonne; for the Father hath manifested himselfe toward us with his voice in the Sonne: and heareth us onely through his voice manifested in the Sonne.

77. Now when the Turkes worship the Father, he heareth them in the Sonne; and receiveth them to adoption in the Sonne, in whom God hath onely manifested himselfe in humane property, and in no other property besides.

78. Now saith Reason; How can they attaine to the adoption of Christ, when as they will not have the Sonne to be the Sonne of God; but say, that God hath no Sonne: heare O man! Christ said, Whosoever speaketh a word against the Sonne of man, to him it shall be forgiven; but he that blasphemeth the Holy Ghost, to him it shall never be forgiven: that is, as much as if he should say;

79. He that reproacheth the humanity of Christ [in confidering it] as his own flesh, to him it may be forgiven, for he knoweth not what the humanity of Christ is; but he that blasphemeth the Holy Ghost, the onely God, who hath manifested himselfe in the humanity; wherein Father, Sonne, and Holy Ghost, are one onely God; he hath no forgivenesse for evermore; that is, he that rejecteth the onely God, he hath quite broken himselfe off from him, and is become his owne.

80. Now the Turkes doe not blaspheme the holy Spirit, who mani­fested himselfe in the humanity; but they reproach the humanity, and say a creature cannot be God.

81. But that God hath wrought, and done wonders in Christ, that they confesse, and blaspheme not the holy Spirit, that hath wrought in Christ; viz. in the humanity: blindnesse is hapned unto them, so that they walke under a vaile.

82. Now saith Reason; God hath taken away the Candlestick from them, and rejected them: Heare O man! What was the cause, that God (as he threatned by S ^t. Paul) did take away the Candlestick from them, and shut them up under the vaile: thinkest thou, that it was done without his foreknowledge; without his will; no, it was done with his will.

83. He permitted the Kingdome of Nature to give them a doctrine of Reason; The cause and ground that the Turks deny Christs deity. seeing Christendome became blinde in respect of Christs person; and did wrangle, and jangle about Christs humanity; and put all manner of scorn, disgrace, and reproach upon it: as it fell out a­mong the Arians, when they denied his Deity: and the Bishops in [Page 37]their covetousnesse did apply his merits in his humanity for the belly-sake to their belly-orders, and did practice all manner of lewdnesse, and prophanenesse (even with swearing, cursing, and witchery) by his suffering, and holy wounds; so that there the holy Name of God, which had manifested it selfe in the humanity, was abused; thereupon God did hide himselfe from them in their understanding: so that they first became blinde with the Arians in respect of the Deity of Christ.

84. But afterward when as they would be onely blinde beasts; he hid himselfe also from them in respect of the humanity by the The Doctrine of Mahomet. Tur­kish Religion; so that they were wholly bereaved of the Candlestick of the world: and it went with them as the Prophet said to Israel un­der their King; Ah! I must give them Judges as in former times.

85. Thus the King of light in the humanity was withdrawne from them; and the Judicature of Nature was given them againe for a guide, and Governour; so that they turned againe into the Mothers wombe; viz. into the roote whence man was created; that is, to the onely God: so that the Name, and knowledge of the holy humanity of Christ, is yet put out with them.

86. And that they might not use the same so vainely, and uneffectu­ally for swearing, and false defence: they must againe enter into Ha­gar, (as into the Mothers wombe) and have now verily been a long time a people run away in their mother Hagar, from Abrahams house; viz. from the humanity of Christ.

87. But know and declare this, as a word of the most High, A Prophecy concerning the Turks conver­sion. knowne in the sound of his Trumpet, which he hath prepared to awaken all Nations, and to visit the face of the whole earth; that the Angel of the Great Counsell; viz. the holy voice of Christ, is not departed from them, eternally to forget them; so little as a Mother can forget her childe, that shee should not againe have pitty upon the Sonne of her wombe, albeit he were disobedient to her.

88. For as the Angel came to Ishmael, (being yet in the wombe) when his Mother fled from Sarai; and did enrich him with a blessing, and worldly Dominions, and bad the Mother with the childe returne to Sarah. Thus likewise when the Eastern Countries entred againe into the Mothers wombe, with their knowledge of Religion; God gave unto them in the Kingdome of Nature, power and authority over the Princely Dominions of the world, for to possesse and rule them under the light of Nature till its time; and then they shall come in againe with great joy, and with great humility to Abraham, viz. to Christ.

89. And not in the forme of the Babylonicall, formall, literall Christendome, in their invented, and contrived Orders; which are onely Letter-[verball outside] Christians (so that a Testimony [and some outward footsteps] of Christ, and his Kingdome, have still con­tinued upon the earth) but they shall be borne in Spirit, and in power; [Page 38]for they are the lost Sonne, which is wandred away from the Father, and is become the Swineheard.

90. But when the Angel shall bid them Returne; they come in the humility of the lost Sonne returning to the Father; where then the great joy shall be kept by Christ, and his Angels; that the dead is made alive; and the lost is againe sound; and the true golden juball-yeare of the marriage of the Lambe ariseth up among them.

91. And albeit the Elder brother (who hath continued in the let­ter) doth grumble at it in respect of the different forme, which he hath made to himselfe (for the most part for his belly, and honour) yet they are not moved at it, they are merry with the Father.

92. If now then we truely compare painted Christendome, and the Turkes together; and looke upon them aright; then we see that they (since the Turkes departed from them) have been but one People (before God in holinesse, and righteousnesse) with different names.

93. And they are the two Sonnes; to one whereof the Father said, Goe, and doe this; and he said, yea; but did it not; and to the other also doe this; and he said, no; but did it; which doth so highly advance [and magnifie] the Turkes in the Kingdome of Nature; which the blinde Christian world doth not understand.

94. Not that we justifie the Turkes, and say; that they should re­maine in their blindnesse; no; but to the painted Christians wee de­clare, that they are alike (with them) before God; in that they are as blinde in [respect of] Christs Kingdome as the Turkes: as it plain­ly shews it selfe, in that Christendome is full of strife, and contention, wrangling, and jangling about Christs Deity, and humanity; and abo­minably prophaneth [and hideously unhalloweth] the holy Name in his humanity; and use it onely for a forme, and custome to sweare, [Covenant, and protest:] also to Idolatry, [superstition, and hypo­crisie] and are gone from the sword of the holy Spirit, unto a bloud-thirsty [confounding] Sword; wherein is nothing, but contending, and contemning one another; and the whole titular Christendome is turned into meere sects, and orders; where one sect doth despise, and brand another for unrighteous: and thus they have made of Christen­dome a meere murthering Den, full of blasphemies about Christs per­son: and [have bound the Spirit of Christ to the formes, and orders of disputation, and have set foolish Reason over Christs Kingdome to be a Master [or Judge] of the understanding [or meaning of Gods Spi­rit in the holy Scriptures, and mysteries.]

95. But ought we to speake so of Christendome, and the Turkes; as if they were alike? Thus we say; the Turke is openly an Ishmalite, and mocker of Christs humanity, and holdeth him not for the Sonne of Man, and God too; for he understands not the heavenly Ens in the person [of Christ.]

[Page 39]96. But the Sects of Christendome doe indeed cover themselves with Christs Mantle; but doe attach him in his humanity, and Deity, and revile him in his whole person; teare, and rend one another [with words and swords] about his person: the one will have it this way; another that way; every one will be Master over his words and spirit; and so deride Christ in his members [and thereby destroy all bro­therly love] and are as revolting, rebellious, and fugitive Ishmaelites, as the Turkes; and live in their selfish will; and serve the Kingdome of Nature in their selfe-hood [selfe-interests] and pleasure.

97. A Christian must be dead with Christ to selfe; and be risen a­gaine in Christ; and be borne anew of Christ; and to have put on Christ; that he be a Christian in Christ, in the Spirit and heavenly flesh of Christ, according to the internall spirituall man.

98. But instead hereof men have put on Babel, and the Antichrist; and doe boast themselves of their Ordinances [of the divine orders; in the performances of devout duties in lip labour, and much prating] and in the Stone-houses of Churches; and in the Cathedralls, and Cloysters of Christendome: where indeed they doe counterfeit some­what of Christ: seeing that they there reade the writings, which the Apostles left behinde them: but afterward with their Preaching, for the most part they foist in the Kingdome [and Government] of Na­ture, with brawling, and disputing; and spend the time with dispu­ting, confuting, and contending about Sects [and the different men­tall Idolls, or opinions] insomuch, that one party is brought wholly to condemne another: and the eares [and hearts] of the hearers are so infected with gall, and bitternesse, that one Sect wilfully opposeth another, and cryes it downe for devillish; whence nothing but wars, and disdainfull provocations doe arise, to the desolating of Countries and Cities.

99. Thus they are all alike before God, and lie as it were shut up in Hagar, in the dead Reason; except the true children of God, which verily are here, and there to be found among all Nations, and Sects, but wholly simple, and despised: also covered under Christs Crosse to the Reason-wise-world.

100. For like as the foure Elements receive the power [or influ­ence] of the Sunne into them, and in the substance the body, yet not the Sunne is seene; albeit it worketh therein: so also the Spirit of Christ is hid in the children of God: but as an hearb springing from the earth, doth by the vertue of the Sunne put forth a faire blossome, and fruit: so likewise Gods children out of their plaine homelinesse [or deformity to the lewd world's, or prating hypocrites eye.]

In the 27 Chapter of the Three Principles, what the Lilly is, may be discerned.

32. THe Lilly will not be found in strife, or warres, but in a friend­ly, humble, loving Spirit, together with good, sound Wall-ground­ed, convincing, satisfactory Reason. This will grow to the throw­ing downe Ba­bel, and the building up of Zion. Rea­son: this will dispell and drive away the smoake of the Devill, and flourish in its time. Therefore let none thinke, that when strife goeth on, and he getteth the upper-hand; now it is well and right: and he that is under, and subdued, let him not thinke, sure I am found to be in the wrong, I should now goe to the other opinion or side, and helpe that party to prosecute the other: no; that is not the way, such a one is meerly in Babel.

33. But let every one enter into himselfe, and labour to be a righ­teous man, and feare God, and doe right, and consider that this his worke shall appeare in Heaven before God, and that he standeth eve­ry moment before the face of God, and that all his works shall follow after him; and then the Lilly of God springeth and groweth, and the world standeth in its Seculum. AMEN.

Mysterium Magnum. Chap. 41. Pag. 326.

43. LOving Brethren, be instructed aright; the God of Love, he will not the death of a poore corrupt, [and lost] man; but hath powred forth his best Treasure, (which he had in himselfe, and is himselfe) in Grace over all men: like as the Sunne doth shine unto the good, and evill; but the wicked doth corrupt, and spoile the His precious Image. Treasure in himselfe; and will not receive it, but sucketh, and taketh in the Ens of the Serpent, full of vanity; and is baptized with the fire of Gods Anger in the will of selfe.

44. But if he went with his own-selfe-will into the death of Christ, and desired from the bottome of his heart, to die from his selfe, and own will in Gods mercy; and cast his whole dependance [and trust] upon God; and thought, that he had nothing of his Own in this earth­ly Cottage; but that he was onely a servant of God, and his Neigh­bour, in all that he possesseth; and forsooke in his minde the proprie­ty, [and selfe-interest] he should soone be baptized with the holy Spirit, and put on Christ in his will.

45. But these mischievous, earthly, temporall goods; temporall honour, and pleasure of the flesh, captivate him in the Ens of the Ser­pent, so that he is not capable of the Baptisme of the Holy Ghost.

[Page 41]46. Also the selfe-elected, unfitted, corrupt Teachers, are wholly blinde herein, and teach onely the husk; viz. the casket, [or sheath] of regeneration; they will be outwardly adopted children, albeit, they live onely in the will of selfe; and will teach the holy Spirit in­to the Beast of selfe-will; which yet is no wayes capable of the holy Spirit; understanding nothing, either of Baptisme, or the Lords Sup­per: the New birth is strange unto them; they deny the divine es­sentiall in-dwelling [of Christs Spirit] in Gods children; viz. the Temple of God [in man] and stand before the Jewes (when as they should declare unto them what Christ is in us; what Baptisme and the Lords Supper is) just like pictured Christians, or as Idolls.

47. For the Jewes know that God hath spoken with their Fathers, and given them the Circumcision, and the Covenant; there they stick; but could the Christians fundamentally demonstrate to them what the Covenant, and Circumcision is essentially, and effectually, together with their Offrings; they would forsake the Signe, and enter into the Substance.

48. But that it hath so fallen out, that both the Jewes, and also the Christians have walked in blindnesse, even till this last time; and so also the Turkes, who by reason of the blindnesse, wrangling, and un­godlinesse of the Christians; have turned themselves unto Reason, and Nature; God hath therefore permitted, because the Christians, and Jewes, both in the Old and New Testament, received [or appro­priated to themselves] the Covenant, and the Seale of the Covenant, in the outward shell onely; viz. in the vessell [or literall apprehen­sion] and lived onely to the outward earthly mortall man; they al­wayes minded, and provided for the earthly Kingdome, and life, more then for the Eternall.

49. They would understand in the husk; viz. in the outward let­ter, what God hath spoken; and chose to themselves Reason-wise peo­ple, which were well gifted, and learned in the outward formall, lo­gicall, and Notionall understanding of the letter, who had not the Spirit, and power of Gods Word, and life in the new-birth in them; but onely the spirit of selfe, pride, and the earthly Belly-god; contri­ving how they might be rich in Christs poverty upon the Earth; these have blinded them, so that both among the Jewes, and Christi­ans, men have minded, and loved onely the earthly Ens.

50. Therefore God hath permitted that the Wonders of Nature in the power of his Anger should be opened, and brought forth in them, and that they should thus stick in blindnesse, yet in controver­sie; (so that the name, and memory of his Covenant, might not quite be extinguished) and one Nation evilly to entreat, and exercise ano­ther in contention, and contrariety; whereby often times a greene twig hath sprung from the right understanding; which hath been [Page 42]strange unto them, by reason of their received opinion; and they have contemned, and persecuted it; for the earthly man in selfe is not worthy of the holy Covenant, and Seale.

51. And seeing God knew very well, that they would run of them­selves, without [being sent of] him; and would abuse the holy Ens in the Covenant; thereupon the Vaile of Moses hath beset the Jewes; and the Tower Babel, with the Antichrist; ( viz. the outward Christ instead of the holy Ens in the Covenant; viz. Gods presence) the Christians; so that they have been evermore seeking in this same Anti­christ, what God might be in his Covenant, Will, and Beeing.

52. Thus they have been exercised in contention, and persecuti­on, in that they have persecuted one another; yet so as that Gods children have sprung forth in the Crosse; and [Christ] hath been in­wardly manifest to them; but outwardly Babel hath stood still, both among the Jewes, Christians, and Turkes; the antixt is onely the same among all; for he is the Letter-God; wherein the selfe-will seeketh and worshippeth God in the huske.

53. Heare now therefore, yee Christians, Jewes, Turkes, and Hea­then; even all Nations of the earth; What now (yet this once more for a farewell in this worlds beeing) is freely tendred unto you in the visitation of the mercifull God in the voice of his Trumpet; by his Love-Will, and Spirit; the Sound of the Trumpet concerns you all; let it enter into your eares, and doe but open [your eares, and hearts] a little from selfe; and then you shall heare the Sound in you; It soundeth through all, even to the ends of the Earth; but no selfe-will heares it.

54. The simple Childrens way to divine Wis­dome. The first and chiefest step to a safe, & well-grounded-Re­formation in Church, and Common­wealth. The onely divine way, wherein man may see God in his Word, Beeing, and Will, is this; that man become wholly One in himselfe; and in his own will, forsake all, whatsoever he himselfe is, or hath; let it be authority, might, power, honour, beauty, riches, money, goods, father, mother, brother, sister, wife, and childe, body, and life, and become wholly a Nothing to his Selfe; He must freely resigne up all; and be poorer then a bird in the aire; which yet hath a Nest; the true man must have none; for he must travell away from this world; that he be no more to himselfe in this world: He must be a Nothing to the worlds selfe [and interests] for the Substance of this world, which he possesseth for a propriety; is the Tower of Babel, and the Antichrist; wherein men will be their own God; and with this selfe-contrived God, they will ascend upon the Tower to Heaven, and place themselves with [or for a] God. Understand it thus:

55. It is not meant that one should run from house, and home, from wife, children, sisters, &c. and fly out of the world; or so forsake his goods, as not to remaine in them; but the own [or selfe] will, which possesseth all this for a propriety; that he must kill, and annihilate.

[Page 43]56. And thinke, that all that of which he is a Master, is not at all his own: let him win, or loose, be rich, or poore, wise, or simple, high, or low; let him have something, or nothing; that he esteeme all these things alike: a faire fine Garment, as a course patcht one; the prosperity of this world, as the adversitie; life, as death; his au­thority, as a servants; a Kingly Crowne, as an old Hatt; and forsake it all in his minde, and not account it for his owne.

57. But thinke, and wholly resigne up his will thereinto; that he is but a servant of all whatsoever he hath, and onely a Steward of that calling, profession, office, and order; that it is Gods, and his brethren in common; that he onely serveth God, and his brethren therein; and all whatsoever they conferre, and put upon him, be so received of him, as that it may conduce to the generall brotherly Order, and Profession; and that God may make such Orders in this world, as a figure of the Angelicall world; that he should serve him therein.

58. And not at all in [...]inuate his minde into selfe [selfe-respects, and interests] as to thinke (let him be either King, Counsellour or Judge of the people) that he is therefore better before God, or before men; he must continually looke upon his naked bosome, and thinke, that one naked man doth alwayes resemble, and is like ano­ther; and also that his Gowne of State, and Office, over which he hath charge, is the brotherly Societi's.

59. And all whatsoever is conferred, and bestowed upon him; either for honour, power, wealth, and goods; to returne [and give] it backe againe to God his Creatour; and say unfeignedly in his minde; Lord! it is thine; I am unworthy to have command over it; but being thou hast placed me therein; I wholly, and fully re­signe up my will unto thee; Governe, and worke thou by me as thou pleasest; that it may be done in thy will; and conduce to the profit, and service of my Brethren, whom I serve in my calling, as thy com­mand: doe thou, O Lord, all through me; and say onely in me; how, and to what I ought to direct the workes of my hands; to whom I should give, and bestow money, goods, power, and honour; and thus continually thinke, how he in his place may please, and pleasure, not himselfe, but his brethren.

60. But if he be a servant, then let him thinke that he serveth God in his will; and men in Gods; and the generall brotherly Function; and that he in that little which God hath given him in this Cottage for food, and rayment, is as rich as a King; for if he lookes upon him­selfe naked, he seeth the truth.

61. And when man bringeth it so farre, that All is One unto him; [that he is able to esteem all things alike, and be content with any condition, as S ^t Paul teacheth] then is he as the poore Christ [...], that [Page 44]had not whereon to lay his head; and rightly followeth Christ, who said; He that forsaketh not house, Court, moneys, goods, brethren, sisters, wife, childe, and denyes himselfe; he is not worthy of mee.

62. And for this selfe, and unworthinesse sake, God hath turned his holy Countenance from the Nations, so that they have knowne him onely through a darke word and shadow.

63. But he that entreth into this totall resignation; he cometh in Christ to divine Contemplation, that he seeth God in him, and speak­eth with him; and God with him; and understands what Gods Word, Beeing, and Will is. This man is onely fit to teach, and none else; he teacheth Gods Word from him; for God is made knowne, and manifest to him in his Covenant; of which he is a Minister [and ser­vant] for he willeth nothing, save what God willeth through him.

64. He teacheth when God commands him; let it be either to friends, or foes, in their season, or out of their season; he thinkes that God must doe in him as he please; and albeit, that he must there­fore suffer scorne, yet 'tis all one unto him; if he be honoured, and respected of men, he humbleth himselfe before God, and his brethren; and giveth God, and his brethren the honour; and takes it not at all unto himselfe; but if they curse him, and strike him on the face, he thinkes thus; I now stand in Christs estate of persecution; it must turne [and serve] to the best for me, and my brethren.

65. Lo! Loving Brethren, this is a Christian; and such [a King­dome] he now offers to you by the wonderfull Sound of his Spirits Trumpet; and there Shall and Must be such a Kingdome soone ma­nifest, and come into Beeing, for a witnesse unto all Nations of the Earth; of which all the Prophets have prophecied.

66. On the contrary, he offers to all wicked, unwilling, stubborne men his Anger, Wrath, and hardning to devoure them; and to make an End with Babel; this say not I, but the Spirit of the Wonders of all Nations.

67. Therefore trusse up thy selfe in Armour, and lay about thee lustily, thou Antichristian Babylon, and devoure Much Bloud; for thou thy selfe art even he that destroyeth, and quite rumes thy selfe; for thee there is no remedy [thou wilt take no Counsell, thy owne Cain-like fury in hypocrisie, hath hardned thee] also there is no re­pentance [or mercy] in thy will: But for the children of God un­der thee, wee have written this; as wee have knowne, and seene it.

68. Now saith Babel; Whence shall this people come [and arise] that shall know the Lord, and live in God; Heare Babel! Among thy Brethren, in the time of thy affliction, and Tribulation; they are brought forth in their misery; and thou callest them fooles, and know­est them not: Let no man waite for another coming; the time is al­ready come about; the voice of the Caller and Hearer is already pre­sent; [Page 45]the Covering is put away from this voice; thou art nor this time called under a Vaile, but with open mouth, with cleare eyes.

69. This voice of the Cryer openeth Gods cleare Countenance in his children; and in the ungodly, the Angry Countenance: Seeing they desire fully to purse up all in Covetousnesse into selfe; viz. into the Antichristian Bag; and to bring the Whore of selfe, even to the Top of the Babylonicall Tower.

70. The Signe of this Image, and its destruction, is the covetous­nesse, The mysticall and manifest Mark of Anti­christ, and his ruine. and envy: Its Signe stood before in Silver, and Gold; that was the Banner, and Standard of Antichrist: But now the Banner hath changed its selfe into Copper; being Mars is the Soule; viz. the Husband in Copper: so that this Mars is given to Babel for a Ban­ner, and Ensigne; which shall Rule till Babel hath an End: and no wicked Man shall know this: and though he carry the Signe in his hands, yet he calls it onely his Loving Companion.

71. But upon the Kingdome that is, and is not, and yet is, shall the Ornament of Gold be put; for the Prince of the Powers of the Earth hath given it to them. Amen.

Mysterium Magnum. Chap. 38. Gen. 14.

7. ALL warre, and contention, arise from the nature and proprie­ty of the darke world; viz. from the foure Elements of Gods Anger; which produceth in the creature, pride, envy, covetousnesse, and anger: these are the foure Elements of the darke world, where­in the Devills, and all evill creatures live: and from these foure Ele­ments ariseth warre.

8. For although God bad the people of Israel, drive out the Hea­then, and to wage warre: yet the Command was wholly from the Angry Zealous God; viz. from the fires property; for the Heathens had awakened the wrath, and indignation, which would devour them; but God, so farre as he is called God, desireth no warre; yea he can­not desire any thing that is evill, or destructive; for he is according to the Second Principle; viz. according to the light onely good, and giving: and giveth himselfe to all things.

9. But according to the darke worlds Nature, he is an angry zea­lous God, and a 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.

[Page 46]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 Angers Property, which managed its sword by them, to blot out the Heathen, and Generation of Ha [...]: 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 S ^t 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.

[Page 47]17. S ^t. 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, [Page 48]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 contentious disputing Babel of the light of the Gospel, and art now the well-fatted Sodom.

9. And know for certaine; that the Lord for a farewell hath now sent thee two Angells: one hath the Truth in him, and bids Loth with his daughters to goe out from Sodom; and the other hath the Severe judgement; and hath now at last sifted thee; and turned thy inward Signature outward, and set it before the Lord: and thy Mur­therous Thy Cain-like crying for ruine upon others. The pregnant brand of hypo­criticall Cain, or the seeming holy Antichrist in Babel. Cry is come up before the Most High, and it is exceeding great: He hath sent his Angel to destroy thee, and to overturne the Cities.

10. Thy Signature wherewith thou art outwardly marked, is the great covetousnesse, and envie; together with thy evill ammunition-money: and thy great Wrathfullnesse, of thy Oppression of the poore, and miserable, in that thy covetousnesse hath scrued it selfe aloft, de­siring to devoure all into it selfe; whence thy great enhancement of all mens Whence the scarcity, and deernesse of Commodities doe arise. Also the neglect of the poore and miserable; de­sperately for­lorn in body, and soule; a crying sinne. Necessaries is risen.

11. But thou saist; now it is good, and prosperous; the Sunne is risen upon me, and shineth on my purse, so that I can fill it as I please; it is a good, and fine time for me: it shall now be good: I shall sure­ly enjoy it, and arise in high authority, and be respected.

12. But heare now, what at present the sound of the Trumpet de­clareth: it saith, Goe out from Sodom; the Anger of the Lord is en­kindled; the Sunne is risen in Love, and Anger; this wee will not hide from you: the Angel of truth hath now already taken Loths [Page 49]daughters, together with the father, and his wife, by the hand, and bids them goe out; it is time: this thou shalt soon see by wofull experience.

13. For the Angel of Anger hath also taken thee into judgement; and therefore thou art so wrathfull, covetous, murtherous, and wick­ed; doe but behold thy selfe, whether we speake Truth: thou gettest to thy selfe much to spend in thy Signature; yet thou haste a store­house [or provision] in the Abysse: he that can see; let him see; in whom there is but the least inckling of the Trumpets sound: let him goe out of Sodom: there is no longer any tarrying, &c. —

Mysterium Magnum. Chap. 43.

67. BY this Figure this present world may behold it self; for as certaine, and as true, the Preaching of Loth was true, and the punishment followed thereupon; so certainly shall the punishment also of the sixt Seales-time (which seale is even now at hand, and hath already opened it selfe) suddenly follow.

68. But that the warning hereof came so long agoe; declareth, and sheweth, that the time of the sixt Seale in its Manifestation, is the most wonderfull of all the six Seales; till the Seventh Seale, which is yet more wonderfull; for it is the end of this world, and the last judgement.

69. Let this be declared unto thee Babel, A mysticall Marke or Fi­gure, whereby he sheweth to Babel, the powring forth of the sixt Seale in wrath upon her mystery of iniquity: and also the Time, &c.

[figure]

under the voice of the Open Seale of this sixt time, although thou contemnest, and deridest it, it hitteth thee; and hath already Strucken thee with the obdurate obstinacy of Wrath, which hath throughly sifted thee, in the Appearance of the Message of these two Angels: and shall now be hinted onely to some few; which shall goe out, and be delivered with Loths daughters.

70. The hardned Ensnared, or apprehended. surprized crew is already judged; for the sift­ing sword hath apprehended them; they run as people raving; as en­raged, and out of their wits, in pride, covetousnesse, and envy, and contemne what the Angels Trumpet soundeth.

71. This is the cry which the Angels Trumpet soundeth; Goe out from Babel; goe out from Babel; goe out from Babel; shee stands ap­prehended, and captivated in the Flaming sword. Amen.

Mysterium Magnum. Chap. 45.

12. TO thee, O! Germany, it is now shewn (and also to those Nati­ons from whom thou art borne, with the Name of Christ) that thou hast for a long time walked under the Mantle of Christ with [Page 50]an heathenish heart, and boasted of the adoption, but onely lived in the iniquity of the flesh; that thy judgement is at hand.

13. For the Angel of the judgement calleth aloud in the sound of the Trumpet, to the residue of Abrahams children in Christ; goe out from Sodom: Abraham in Christ is departed from you: yee have no more of Christ than an empty breath; and a disputing, verball lip-labour: a mockery; whereby one brother doth contemne, scorne, and mocke another for Christs knowledge sake; and onely killeth Christ in his members. The Citie Jerusalem, and Babylon, wherein thou hast gloried [and proudly perked up thy selfe in thy devout hypocrisie] shall goe to ruine. Amen.

14. Lo! a Starre shineth from the East, and North, which shall blindfold thee; and breake downe thy walled Towers, and strong Holds in Jerusalem, and Babylon: for thou art called no more Jerusa­lem, but Babel: and the children which fit in the shadow of the night, and which lie imprisoned in Babel, shall be delivered, and come forth, and enter into the Citie of God, which he hath set open to all Nati­ons and Tongues of the Earth; that his glory may be knowne; a light for all Nations [or People.]

313. The Conclusion to the second Apologie to Baltasar Til­ken, vers. 313. I Entreat you all, that reade, and heare this, not to shut up [or harden] your hearts: looke upon the Time; and con­sider it seriously: doe but behold in what Time, we and our Fathers have lived: namely, in meere brawling, contention, and strife. What is the world ( viz. Man) bettered, and amended by contenti­on [by the letter-learned disputations, and controversies, about God, Christ, and the way of Worship?] Nothing at all; it is become more prophane, lewd, disdainfull, and scornfull.

314. He is growne onely worse and worse in his life, with the Ma­nifestation of the Gospel; and by reason of the contentions [and dif­ferent opinions] of men, one brother hath despised, persecuted, and hated another; what fruits have you now of the Gospel, which you should have [or manifest?] Must not the exceeding precious Name of God, be a cloake for the cunning mischiefe of men.

315. Be not the Moderne Titular Christians, so also Turkes, Jewes, and Heathens, all alike in life [and conversation?] What doth the Name of Christ availe you, when as you live as Heathens? Thinke yee that it is enough, that you know that Christ dyed for sinne, that you need onely flatter, and comfort your selves with Christs death; and hugge and embrace the false Man, that is onely proud, and a con­tender.

[Page 51]316. Cannot yee learne what will suddenly follow hereupon: ( viz. this) that being you are all alike in life, and will; you shall also be accounted alike before God. And seeing that men doe seeke one­ly contentions, wrangling disputes, and fightings; it must come to such a confusion in the Controversie; that one People devoure ano­ther.

317. For God withdraweth his hand from the Nations; seeing that they will not suffer his Spirit to reprove them: and the Anger hath taken hold of its sword, and desire, and driveth mightily in the minds of men; that one People doe destroy, ruine, and devoure another: What our Fathers have brewed with revilings, and scoffings; that shall their children drinke out with swords, and fightings.

318. This God doth therefore permit, because men doe use and abuse his holy Name, for a pretext to sweare [covenant, and make devout shewes in hypocrisie], and are onely selfe-willed in the know­ledge of his Name, and will; and useth his Name onely to slander [and forge complaints, and accusations against others] insomuch, that one brother hath onely despised, and contemned another for the knowledge of his Name: whereas in his knowledge he ought to seeke his good in Love: and goe before him with an holy life.

319. What are the Titular Christians now better then Turkes, and Heathens? When as now they live as Turkes, and worse then Turkes, and Heathens: Where is the Christian, and Evangelicall fruits?

320. Every one saith; It will be We shall have an happy peace­full time; Our Priviledges & Liberties shall be setled, and all reformed, &c. Good: when this Evill [or grievance] is blowne over: but I declare unto you in true know­ledge, that it shall not be Good, but onely worse, and worse: except that every one doth turne into himselfe, and incline his heart, and minde, to Love, Concord, and Unity; else one People shall devoure another: and the Nations shall consume, desolate, and destroy them­selves: and there shall be such a lewd, and wicked world, that they shall be unworthy to be called Men.

321. This they shall doe to one another; and there shall be a generall mixture [and confusion] of People in the strife ( Note. no par­ty better then another) till the Anger of God doth fulfill, and sa­tiate its enkindled fury; and the Nations bring themselves into deep­est destruction, and misery. Then shalt thou see, and learne to know thy selfe, what thou hast been in thy pride: when thou art naked; and shalt seeke the Lord in thy misery; and see what evill thou hast done to thy selfe.

322. Therefore my Loving Brethren; Seeke onely the The experi­mētall indwel­ling knowledge of Christ, attai­ned onely in the New-birth. Pearle; all yee who have a minde to escape the Anger of God; doe not looke one upon the life of another; but upon his owne; for 'tis not said any longer Dispute; but either turne, or perish.

[Page 52]323. The Time of disputing, and prating is out; yee can never come further with disputing; but with the Regeneration in the Spi­rit of Christ, you shall reach, and obtaine the Pearle; so that you shall never need dispute, and contend.

324. Let every one be in good earnest; and seeke himselfe in him­selfe; and see what he is; and thinke with himselfe how he may seeke the good of his brother in Love: let him depart onely from cove­tousnesse, and pride, and be contented with food, and rayment, and set his trust upon God, who giveth raine, and blessing.

325. Wee take with us Nothing from this world; why doe wee wrangle and contend about that which is vaine, and foole away that which is everlasting: Note. it must come to this passe, or in truth it shall yet be worse; and that People that will not ayme at this marke, must be wholly consumed, and devoured; sheweth the Spirit of Wonders.

326. This Loving Sirs, and Brethren in Christ, who reade, and use my Writings, I have imparted to you, upon consideration of my D. Balthasar Tilken. Adversary; and exhort you as a Brother, and also my Adversary: that you would compare my Writings with the holy Scripture; but in the Scripture seeke nothing else, but the Fatherly Love-heart of Jesus Christ: then shall you well finde from what Spirit I have written.

327. But he that hath not a minde to doe this; let him let my Writings alone; for I have written nothing for him: I have writ them for my selfe, not minding how it should goe; know not also how it comes about, that they be so spread; and wonder as well as you at what the most High doth.

328. Marke it I pray; and become seeing; for the day dawneth; if you will learne to understand my Writings aright; then you shall be freed from all Contention; and learne to know your selves; yet the bare Letter is not able to doe it; but the living Spirit of Christ onely; the way is faithfully shewn you.

329. Now doe what you will, the harvest is at hand; that every one shall enjoy, what he hath gathered into his Barn: I speake from the bottome of my heart, in all seriousnesse, in my knowledge given to me of God: and commend me into your brotherly love in the Precious Name of Jesus Christ. 3 July. A. D. 1621.

330. Shout unto the Lord all Lands, and Praise him all People, for his Name goeth over all Mountaines, and Hills: He springeth up as a plant, and goeth forth in Wonders: Who will hinder this? Hallelu-jah.