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 WONDERFUL PROPHECIES OONOER NING 
 
 POPERY 
 
 rtri'?^/ ?7^ impe7idln^ Oyerl/irojr and I^all, 
 
 TOGETPIER WITH 
 
 [rBiixtioits relative to gmn^ia, 
 
 THE 
 
 End of the World 
 
 AND THE 
 
 ^iFarmntion of tljB llfiit fnrtlj; 
 
 ALSO, CONCERNING THE TRUE EEGINNING AND FUTURE OF 
 
 il]t feto Clrttwlr, iiM tlje feto Itntsalcin. 
 
 lfil?i 7'wc7ity-/mir Maffic I^igiircs. 
 r>Y Dr. PAULUS^ 
 
 • JVew rorA\ 7S(if), 
 

 j\1^ 
 ^Z^^^ 
 
 Entered according to Act of Congress, in the year iS68, 
 By Dr. PAULUS, 
 In the Clerk's Office, of the District Court of tlie United States for the 
 Southern District of New York. 
 
 John J. Reed, Book and Job Printer, 43Centie St., N. Y. 
 
nixoluuciion. 
 
 ' As the sun, 
 
 Ere it is risen, sometimes paints its image 
 In the atmosphere, so often do the spirits 
 Of great events stride on before the events, 
 And in to-day already walks to-morrow." 
 ScHiLLEE (Wallenstein. ) 
 
 TiiEEE IS A God! — All nature proclaims His 
 existence ; it is echoed forth with ten thousand, 
 thousand voices, from the countless works of Plis 
 hand, throughout this stupendous universe ! The 
 whole history of man bears witness to the truth 
 that there is a God ; we see it inscribed on every 
 page, in sublime and eternal characters. JSTever, 
 indeed, has mankind entirely lost this sacred creed, 
 although it has, at times, been obscured, by passing 
 from one nation, tribe, or generation, to another. 
 
 With the belief in the existence of a Supreme 
 Being, are all the highest aspirations of the human 
 soul most intimately interwoven. Every achieve- 
 ment of man, however lofty and sublime, will — 
 if not resting on the everlasting pillars of this 
 glorious creed — appear, witli all its grandeur, but 
 little better than the empty and trilling pastimes 
 of a child ! In vain do wo try to search out IlitA 
 
grandeur, by scrutinizing with our microscopes the 
 infinitely small ; nor shall we, thinking to have 
 found in the laws of motion a clue to His never- 
 ceasing creative power, discover His throne amid 
 the interminable space. This puerile searching in 
 the material world serves only to lead us astray 
 from our true path — from the path of light and 
 spiritual understanding. Of what avail are the 
 diplomacy and state-craft of the so-called civilized 
 nations, whose giant structures of polity, reared 
 with so much subtlety, and with so many heca- 
 tombs of victim^, we behold crumbling to pieces 
 on every side ! And that vast accumulation of 
 philosophical works, which we are wont to admire 
 as master-pieces of the human intellect, one of 
 which refutes another — what are they, but a proof 
 that all and every thing conceived without the 
 Spirit of God, must sooner or later come to 
 naught ! 
 
 This has been the mode in which all reasoning 
 minds have looked at history, ever since its begin- 
 ning. Still we see eminent men who, eagerly 
 grasping after the unknown, lose their foothold at 
 the very moment they thought themselves nearest 
 the victory. 
 
 Where shall we look for the reason why these 
 great minds still persevere in searching in the 
 dark, without ever discovering the truth, the foun- 
 tain of all wisdom? Oh! ye wise men, North, 
 South, East, and West, w^hy do you not acknow- 
 ledge that the real cause of the vanity and fruit- 
 lessness of your researches lies in your turning 
 away from Him w^ho is the Lord of hosts, the Ore- 
 
ator of the universe, tlie Ruler of the destinies of 
 man ? But men have ears, and hear not ; they 
 have eyes, and see not. They see not the hand, 
 now stretching forth from among the clouds to 
 shower blessings on His true and loving children, 
 and now, in a thousand varying ways, sending 
 punishment upon His disobedient creatures, who 
 deny their God, and refuse to love their fellow- 
 men. They hear not the voice of the Father 
 revealing itself in the fruit-nourishing shower, in 
 tlie growing seed, in the thirst-quenching draught. 
 They cannot see that by the abundance of bless- 
 ings which He bestows upon us. He wishes to 
 kindle in our souls the desire for brotherly love. 
 They hear not His voice of thunder ; they hear it 
 not in the howling storm, in the surging of the 
 destroying waves, in the agonies of innumerable 
 victims, dying unsoothed by human aid or sympa- 
 thy, in times of direful pestilence. They hear it 
 not as it calls them to turn again to Him, again, 
 to seek the ways of truth, to become men, 
 loving brethren, and His faithful and submissive 
 children. 
 
 There are voices which we may even now hear, 
 through which he speaks to us, revealing His holy 
 will — even the voices of the Prophets. 
 
 j^rnjiljeritB niii JltntlntiaiB. 
 
 The belief in supernatural revelations is as old 
 as the belief in God ; we find it not only among 
 Christians, but also among the lieatlicn, althougli 
 
6 
 
 they may adore their God under the form of a Fetish. 
 Cicero, who has written a long treatise on revela- 
 tion, says : " There is a belief among all nations, 
 handed down from the heroic times, that there 
 exists among men the gift of prophesying, or 
 rather a presentment, a knowledge of things to 
 come." A glorious gift, indeed, which in frail 
 mortals aj)proaches the Divine Power. 
 
 I find no people, be it ever so humane and so 
 highly civilized, or ever so brutish and degraded, 
 which does not believe in a foreshadowing of fu- 
 ture events, capable of being discerned and inter- 
 preted by some of their fellow men. Is it not 
 wrong in us to set aside that which has been hand- 
 ed down from, and hallowed through time imme- 
 morial ? 
 
 Among the ancients, we find no nation more 
 addicted to this belief, and more firm in their con- 
 viction in regard to supernatural revelation, than 
 the Greeks. They said that the Gods, knowing 
 the Future and the Past, reveal them to men, either 
 freely out of love, or being j)revailed upon by 
 prayers, and that they sometimes give them signs 
 for their guidance. 
 
 Plato^ in his Phsedrus and Phsedon, holds this 
 opinion to be true : that the soul of man partici- 
 pates in its Divine attributes, and that it therefore 
 is not subject to the same laws of nature as the 
 body ; but that, since the soul has sinned in a pre- 
 mundane life, it has been degraded to a bodily 
 nature, so that thereby also its original faculty of 
 spiritual and prophetic vision has been dimmed. 
 Not entirely^ hoicever^ have men lost their power 
 
of supernatural vision^ hecause^ from its very na- 
 ture^ that power is indestructible. 
 
 Says Plutarch^ in a very striking passage: 
 ''Like tlie sun, which does not merely become 
 brilliant after emerging from the clouds, but is 
 thus at all times, and only on account of the 
 vapors surrounding it ever appears dark to us : so 
 also the soul does not only, on emerging from the 
 body as from a cloud, regain its power of looking 
 into the future, but it possesses that power even 
 now ; obscured, however, or dimmed, as it were, 
 by its present mixture and union with the mortal 
 frame." Hence this inalienable gift of the soul, 
 lying dormant as it does during the common course 
 of life, may under certain favorable circumstances 
 become free and active. And in reality, there 
 are some conditions of the human frame whicli 
 allow of a more or less free action of the soul: 
 Such conditions are sleep ^ dreams ^ and certain 
 diseases. 
 
 Xenojphon says : '' During sleep, the souls of 
 men appear freest and most God-like, and cast a 
 glance into tlie future." Josephus : " During 
 sleep, the souls of men, nowise distracted bj^- the 
 body, enjoy sweetest repose, are in close contact 
 and communion with God, to whom they arcakiu, 
 go everywhere and see future events." Examples to 
 serve as proof of the above, abound in the litera- 
 ture of Magnetism. It is not, however, the object or 
 intention of this book to produce such evidence, 
 since already a great many voluminous works have 
 been written, containing the record of actual 
 experiences to that effect, which will afford ample 
 
information to tliose who may desire to learn more 
 regarding these subjects. 
 
 Equally well known is the fact that under the 
 influence of certain diseases^ the faculty of seeing 
 visions, or the power of clairvoyance, is developed. 
 Inflammatory diseases, particularly those of the 
 brain, occasion as it w^ere a delirium of a prophetic 
 nature. Most of the nervous affections, especially 
 hysterics, chorea, and epilepsy, furnish numerous 
 instances of this sort. Betulics mentions an epi- 
 leptic boy who, after attacks of this nature, was 
 accustomed to be thrown into a state, during the 
 continuance of which he told of extraordinary 
 things, even of the condition of the departed. 
 "When aw^akened from such an attack, he asserted 
 positively that he had conversed with angels ; that 
 he had walked in the most enchanting gardens, 
 enjoying indescribable felicity. These, indeed, 
 are statements such as magnetizershave had occa- 
 sion frequently to hear from those put into mag- 
 netic sleep. 
 
 Nor are prophetic gifts of rare occurrence 
 among lunatics. That maniacs have often been 
 worshiped as saints, may be accounted for by this 
 fact. We frequently hear of illiterate men in 
 lunatic asylums bursting forth into songs, the lan- 
 guage of which is in the highest degree elevated 
 and refined. Thus Tasso wrote his delightful 
 verses durins; his most violent attacks : so did 
 Lucretms. Bdbevf\^ said to have composed his 
 most enchanting poems during paroxysms of in- 
 tense fever. Claws^ the celebrated fool, once 
 entered suddenly into the Hall where the secret 
 
9 
 
 Council of Weimar was holding its session, and 
 exclaimed : " There you are deliberating about 
 great things, but none of you thinks of putting 
 down the conflagration at Coburg." And truly, the 
 first news confirmed the reality of what he had 
 thus announced. 
 
 In consumptive patients likewise, the prophetic 
 gift has been found. Thus. Keizer tells us of a 
 man dying of this disease, who before the out- 
 break of the French Eevolution predicted its 
 whole course. It seems to be an old experience 
 that dying men generally prophesy. 
 
 The oldest authors, such as Hippocrates^ Galen^ 
 Avicenna, Areteeus^ Cicero^ Plutarch^ make men- 
 tion of numerous instances of this fact. Plutarch 
 very truly remarks, in consequence of an observa- 
 ation of this nature, that " the soul does not ac- 
 quire a new faculty after death, which it had not 
 already possessed before. Only dimmed in the 
 body, it merely reassumes its power w^hen the 
 vital qualities diminish, and the weary limbs op- 
 press it no longer." 
 
 But strongest of all do we see the gift of proph- 
 esy among magnetic "patients^ or so called somnam- 
 hulists. They constitute, as it were, the connecting 
 link between tliose who prophesy whilst sound in 
 l)ody, and those who only acquire this gift w^hen 
 in a diseased condition. We are inclined to num- 
 ber among the latter those gifted with what is 
 called the ^' second sighV'^ ' in Ga3lic, I'aishitraugh 
 {Taish^ spectre, and Taishatrin^ seen.) For tliose 
 who are less familiar with the nature and phenom- 
 ena of the second sight, we will give the following 
 
10 
 
 short description. The verj moment that the seer 
 falls into tliis extraordinary condition — whicli may 
 happen at any time, day as well as night — he sud- 
 denly becomes rigid, stiff; his eyes are closed; 
 often, however, they remain open, and in this case 
 he looks steadily in one direction, with a fixed, 
 staring glance. Hearing and seeing are lost in 
 regard to all that takes place around him. The 
 mind, however, acquires an astounding power of 
 penetration, whereby it overcomes every obstacle 
 from the material world, and pierces in full free- 
 dom alike into the past, present, and future, which 
 all pass with an unusual vividness in rapid succes- 
 sion before his view. The death or arrival of per- 
 sons often hundreds of miles distant, events taking 
 place in remote localities, such as battles, naval 
 eno:ao:emcnts, conflao-rations, are then announced 
 by the seer, and described with marvellous accu- 
 racy. In such moments, his language is often 
 poetical, symbolic, always powerful and impres- 
 sive, well chosen, as to style and diction, majestic 
 and sublime. By contact with foot or hand, these 
 visions may be transferred from one person to an- 
 other. Even persons distant from one another, 
 may have the same sight at the same moment. 
 Stranore it is that such a seer, on oroino: to foreiorn 
 
 O 'COO 
 
 countries, loses this gift, which on his return seems 
 to be restored to him. 
 
 From dreams and somncnribuUsm the second sight 
 differs in this, that the seer preserves a full know- 
 ledge of what he has seen in his mind, and that 
 tliis second sigfit may be said to take place while 
 the person is waking. From the common ghost 
 
11 
 
 seeing it is also to be distinguished ; for in the for- 
 mer state the seer is in full possession of his senses, 
 while in the latter an abnormal condition occurs, 
 such as convulsion, rigidity, and stupor. On the 
 Scottish Islands, second sight appears to have be- 
 come less frequent during the last one hundred 
 years; we meet with it more frequently, however, 
 in Denmark. These seers may easily be recogni- 
 zed among other people by their peculiar and very 
 piercing glance. 
 The perfection of clairvoyance, or faculty of seeing 
 visions is, however, unquestionably the fvophetiG 
 trance, EnnemoseT says : " We should not con- 
 found this entranced state of the true, God-inspired 
 seer, with the abnormal and morbid visions of the 
 penitent Hindoo juggler, or with the crazy convul- 
 sions of religious fanatics." Here the origin, cause, 
 appearance, and final end are different. In all 
 anomalous conditions of the body, the mental 
 vision is under cosmic influences, like the light- 
 ning piercing a cloud ; a storm, which has come 
 we know not whence, blows the fire of the entran- 
 ced into a blaze, and it dies away again just as 
 suddenly. It has no definite duration, no real sig- 
 nificance, no aim. 
 
 The ecstasy of ilie irueprophets^ on the contrarj^, 
 belongs to and gives evidence of a higher order 
 of things, reaching into the material world of 
 man, producing in him a quiet though deep emo- 
 tion, and a mild, refreshing self-illumination. The 
 soul, awakened by the breath of the Almighty, 
 can no longer be hindered by natural barriers 
 from seeing and acting. No longer are its visions 
 
12 
 
 clouded by dream-like appearances, as is the case 
 in the seeing of ghosts ; no longer do false appa- 
 ritions arise before the mind freed from pain, rest- 
 lessness and fear. The body ceases to be a bur- 
 den, encumbered by sickly convulsions or feverish 
 paroxysms, and becomes, even in its weakness, an 
 instrument and a mighty means for ivorh and 
 action^ bestowing blessings on all who live in 
 the time of the prophet, as well as on after 
 ages. 
 
 In the magic ecstasy of the Brahminic jugglers, 
 and in the fanaticism of hermits and flagellants in 
 the Thebaide, we find the gift of seeing visions, or 
 clairvoyance, and the pretended communication 
 with their God, effected by particular means or 
 clandestine practices. To the true Prophet, how- 
 ever, the heavenly call comes unsought from above. 
 With the former vanity, the desire of increasing 
 their own importance, and of appearing greater in 
 their own eyes, seems to be the principal motive. 
 They withdraw into dark places and deserts ; they 
 renounce the world and all society of their fellow- 
 creatures, as well as all culture of the mind. The 
 Prophet, however, is meek and humble, enjoys 
 life and the good and open light of day, while the 
 main-spring of his activity is manifested iwdealing 
 openly^ and consists in a desire to do the worTc-. 
 Tlie prophet preaches the Word of God for the 
 purpose of awakening a belief in His supreme 
 power, and for the sake of strengthening such a 
 faith. He reduces good and bad actions to their 
 true value, by showing forth their nature and con- 
 sequences. He openly preaches tlie love of God 
 
13 
 
 and the love of our neighbor. In meekness a 
 child, in active energy a youth, in wisdom a 
 mature man — such is the true prophet. To those 
 whom we call entranced, the world often is an 
 irksome burden ; to the prophet it is a school. In 
 it he learns his duties, and becomes a useful mem- 
 ber of the human brotherhood. "With the former, 
 the means of becoming entranced, are despising 
 and renouncing the world, and the practice of 
 bodily castigation. With the latter, the world 
 forms the arena for his action. He uses life rightly, 
 and as for means by which to become entranced, 
 the true prophet needs none. He teaches the Word 
 of God to his fellow creatures, without killing his 
 body. He imparts instruction to his fellow-men 
 as readily as he lives among them. 
 
 In our account of supernatural extiisies we 
 should not forget to mention the stigmatizing of 
 the entranced. This is one of the strangest pheno- 
 mena in the domain of mysticism. We frequently 
 find ife among the Catholic population of Austria, 
 Bavaria and Tyrol. Religious fanatics, on cer- 
 tain days in the year, actually sweat blood in 
 the form of Christ's wounds ; they pretend to hold 
 conversation with the saints, also with Mary, the 
 Mother of God, and even with God himself. 
 These being undeniable facts, we can certainly 
 not call such strange occurrences in question, and 
 in their presence many a learned skeptic has lost 
 his power of reasoning, as was the case with 
 Maria von More in Kaldern, Tyrol. All these 
 supernatural j^^^c'^^omena^ with all their wonders, 
 can be readily discerned to be of a like nature 
 
14: 
 
 with what in olden times they used to call " being 
 possessed by the Devil." The influence of wicked 
 spirits, among others those of priests, is plainly 
 manifest in these dazzling and shifting appear- 
 ances of truth and falsehood, in those abrupt 
 pictures made up of inharmonious colors, in con- 
 vulsions and contortions of the body and soul. 
 We may therefore take it for granted that the 
 visions seen by such fanatics are always unreliable, 
 and seldom is there coherencv or meanino^ to be 
 found in them. 
 
 It is the same witli the phenomena of so-called 
 
 •jiiritiinlijEini, 
 
 with all its manifestations, and with what are 
 styled its '' Mediums.^^ Were those men w^lio 
 make it their business to experiment in such 
 things, to know with liow dangerous a superna- 
 tural power they are dealing in these attempts, 
 they certainly would refrain from following this 
 system of Satanic falsehood, — nay, they would 
 keep their unnatural curiosity within bounds. It 
 Avould be a vain and useless task, without any de- 
 finite result, to investigate all the various phases 
 of modern Spiritualism, and to prove their real or 
 pretended value. For its wonders are facts incon- 
 trovertible and well ascertained by every ob- 
 server sound in mind and unbiased in judgment. 
 The real problem is to find the true meaning, aim 
 and purpose of these mysterious phenomena. 
 
 Their explanation consists essentially in the fact 
 of a connection of a portion of the spiritual world 
 
15 
 
 with a corresponding portion of mankind on earth, 
 or rather of an intercourse between men still 
 living, and others who have either recently, or at 
 some distant period in the past, departed this life. 
 This intercourse is effected by means of certain 
 persons who are, to a greater or less extent, poss- 
 essed by a distinct class of spirits. These persons 
 are called " Mediums.^^ 
 
 Such spirits, however, are evil spirits of various 
 kinds, and belong to the lower or very lowest 
 sphere of the spiritual world. For, only such 
 does the Lord allow in our days, or rather since 
 the Last Judgment, which took place in 1757, — 
 to hold intercourse with men on earth, and this 
 intercourse is possible only with those who are 
 like those spirits, wickedly inclined or addicted to 
 evil. No good can result from the mutual attrac- 
 tion between such allies ; on the contrary, nothing 
 but evil can come from evil. Nor can any truth 
 be gained from such intercourse, but merely error 
 and falsehood. The Lord does not in general 
 permit any good spirit to communicate with man. 
 Whenever that takes place (and it is a rare 
 occurrence), it happens with His special permis- 
 sion, for a particular purpose and quite in another 
 manner, of which we will speak in its proper time. 
 From these fundamental causes, we can easily in- 
 fer the effects and consequences of Spiritualism ; 
 from evil nothing can come but evil, from false- 
 hood nothing but falsehood. Hence we can, in a 
 few words, sum up the aim and end of Spiritual- 
 ism, viz., tliQ increase of all sorts of evil and 
 wickedness^ as well as of sjyiritual errors and 
 
16 
 
 falsities^ and their introduction among all classes 
 of men : and also the turning away and falling 
 of from the true and only God^ the Rider of 
 Heaven and Earth, 
 
 The most wicked among those sjDirits who try 
 to gain an influence by means of their power over 
 "Mediums," are those of the departed wicked 
 priests. For they are unclean spirits of the most 
 abominajDle sort, full of treachery, cunning, greed- 
 iness, avarice, revenge and cruelty ; but they are, 
 at the same time, endowed with the power of 
 bland and insinuating speech, and perfectly pos- 
 sess the art of persuading and seducing ; in fact, 
 they are now worse and far more dangerous than 
 they formerly were, at the time of their existence 
 on earth. 
 
 All this kind of spirits, without exception, try 
 through their particular " Mediums'' to influence 
 first single individuals, then families, whole com- 
 munities, and finally to infest entire countries, 
 nations and society at large. Curiosity, vanity, 
 pride and all sorts of selfishness serve as means 
 to allure their victims. They flatter the weak 
 through ht)neyed words, pleasing answers and 
 astounding news in the form of revelations, which, 
 as well as their manifold mysterious communica- 
 tions, have no foundation whatsoever in reality. 
 
 Still, they succeed in deceiving the people, and 
 like so many trichince^ they know how to get a hold 
 of the minds of their victims, whereby they work 
 destruction. Do they at last succeed in gaining 
 the confidence of their victims, — these will find it 
 almost impossible to withdraw from that Satanic 
 
1^ 
 
 influence, and to extricate themselves from the 
 hundredfold snares which had been so cunningly 
 devised and prepared for them. 
 
 In this whirlpool of spiritual poison, what else 
 can we expect to find but calumny, false accusa- 
 tions, false arguments, the grossest lies and the 
 most malignant machinations, in order to under- 
 mine, in the garb of apparent truth, every principle 
 of virtue and honor among men ? 
 
 How can we wonder then, if we see that often 
 among the most intimate friends, brothers and 
 sisters, husbands and wives, parents and children, 
 doubts and surmises arise in regard to one another ! 
 Mistrust, antipathy, conceit, vainty, pride, do- 
 mestic strife, unjust judgments, hatred, enyy^ per- 
 secution and even revenge and murder — such are 
 the results. 
 
 Take heed, therefore, ye souls, of the entice- 
 ments of Spiritualism, lest it succeed in gaining 
 the ascendency over you and destroying your 
 peace ! Take heed lest ye fall from the truth ! — 
 in particular, ye souls of frail and delicate women, 
 so easily influenced and led astray from the 
 heavenly good which flows from Him, the Lord, 
 and His holy Angels ! 
 
 We will now, after this digression, return to 
 the Prophecies. 
 
 With the Vropliet^ visions are nothing but the 
 Divine light falling, as it were, upon tlie mirror 
 of a pure soul which, retaining all its individuality, 
 remains in constant communion with God and 
 keeps up its intercourse with the world. The 
 prophet, thereforo, does not seek \\\^ blessedness 
 
18 
 
 in being entranced ; but lie finds it in the delight 
 of his calling, in tlie consciousness of doing his 
 duty by preaching the Word of God ; thus, not in 
 secluding himself from the world and disdaining 
 his fellow-creatures, but in active life among them. 
 We may, therefore, say that a true prophet does 
 not lose himself in his lofty contemplations, but 
 holds unceasing communication with God and 
 men, by his teachings and by a useful life. A 
 tme prophet does apparently not differ from other 
 men, he does not proclaim any strange and start- 
 ling mysteries or disclose any wonderful secrets — 
 but he announces the will of Him who was from 
 the beginning and is to the end. The prophet 
 only endeavors to instruct his neighbor in the 
 Word of God, and therefore we find him to.be 
 such a stalwart warrior against all lies and every 
 sort of wickedness. 
 
 We never see him engaged in worldly pursuits, 
 nor greedy after riches, honors, or the gratification 
 of the senses. It is the future blessedness which, 
 under God's inspiration, he preaches to all. He 
 is the bright beacon-light shining forth far and 
 wide ; he is the model for all — a mediator, as it 
 were, between God and the world. Endowed 
 with heavenly power, he is enabled to accomplish 
 supernatural things in himself as well as in others. 
 His are consolation, peace and serenity of mind, 
 when exposed to trial and sufiering. He warns 
 us against impending dangers ; he heals fatal or 
 loathsome diseases / he succors the needy and the 
 oppressed, which acts are but the manifestation 
 of God within Inm. His aim is to make man 
 
19 
 
 better, to make liim wiser and happier, and to 
 promote the extension of the kingdom of the Lord. 
 In the disdain of his own temporal welfare, we must 
 look for the reason of his success in the belief in 
 an all-powerful God. Thus^ he fulfils the first of 
 the commandments^ which is love to our felloio- 
 creatitres and com^prises all other human virtues. 
 
 Any one who is conversant with the spirit of the 
 Old Testament, cannot help seeing the miraculous 
 guidance of the chosen people, how they were 
 repeatedly rescued through their prophets, from 
 the danger of falling into idolatry. Also in the 
 New Covenant, we can discern something anala- 
 gous ; namely, in the development and extension 
 of Christianity, and its whole history down to our 
 own day. For, notwithstanding the godly pre- 
 cepts given us by Christ, and notwithstanding the 
 heavenly command of love which he brought so 
 plainly to our minds and hearts, and notwithstand- 
 ing even his own glorious example — the darkest 
 errors could not be prevented from creeping into 
 the Temple of Christianity. Deeper indeed than 
 the heathen and the so much despised Jews, have 
 Christians sunk. Traders in souls have again 
 invaded the new-built Temple of the Lord, and 
 have therein established their markets. There 
 has come to be a greater and greater dearth of 
 truth, justice, religion and love in the world, and 
 the purest of all doctrines has given place to the 
 basest kind ot* selfishness. 
 
 But the Lord has not forsaken His children ; 
 He still wishes to raise them from their deep 
 degradation, if they will only yiold tliom^elves up 
 
20 
 
 to His divine guidance. But man, absorbed in 
 the eager pursuit of material welfare, appears 
 incapable of being awakened, except by mis- 
 fortunes, sorrows and sufferings. Thus only can 
 he be brought to look into himself; thus only 
 does he become convinced of his faults and sensi- 
 ble of his own spiritual misery. lie must repent ; 
 for without repentance, there is no road to good- 
 ness nor to a pure and holy life. To every one 
 after the measure of the capacity of his soul does 
 God send sufferings and distress, as a means to 
 raise him from his fallen condition. Man, con- 
 sisting as he does of soul and body, his suffering 
 must necessarily be of a two-fold nature, so as to 
 make him rise again from that degradation into 
 which he had been dragged by the folly of his own 
 moral weakness. For those who are yet wortli 
 saving, the sufferings are both of body and soul. 
 
 The hodily sufferings comprise all ailments of 
 the body : pain, sickness, and the king of terrors — 
 death ! The more we indulge in the delights of our 
 senses and the gratification of the external man, 
 the more will our body chastise its tenant, the 
 soul ; and the more shall we feel oppressed in our 
 mental activity. 
 
 Matter, indeed, reaps heavy vengeance for hav- 
 ing been thus allied with its master, the soul. 
 Weakness, diseases, malformations, and all sorts 
 of bodily ailments, are the natural consequences 
 which the Lord allows^ hut which we hring on 
 ourselves hy our own faulty often thereby preparing 
 for ourselves indescribable agonies of pain. 
 
 The sufferings of the soul are disturbances, 
 
21 
 
 weaknesses, diseases of the understanding, affec 
 tions of the mind. The tortures from ungratified 
 passions, such as avarice, pride, inordinate craving 
 after honors, etc., belong to this class. So do 
 losses, humiliations, shame, and many others. 
 The greatest sufferings of whicli the soul is capable, 
 have for their result either the meek and hnmble 
 acknowledgment of having misunderstood our sys- 
 tem of life — or the denial of God, the refusal of his 
 aid, and a haughty over-rating of our own mental 
 strength, ending in gross Materialism, despair and 
 incurable madness. To the capacity of each indi- 
 vidual are these several kinds of suffering adapted, 
 so that also families, communities, nations, and all 
 mankind, have to suffer in proportion. 
 
 History bears witness to the melancholy disap- 
 pearance of entire nations ; and as a father who 
 educates his child, disciplines it for its transgres- 
 sions, so also does the Heavenly E-uler educate 
 His creatures, and mete out their punishments. 
 History, viewed in this light, has been nothing 
 but a record of the education and development of 
 mankind, under the guidance of their Maker. 
 The father, before inflicting punishment on his 
 child, warns it repeatedly ; he then even begins 
 with a light punishment ; and if that proves una- 
 vailing, he resorts to a heavier correction. Thus 
 also does the Lord admonish His chosen people 
 through His prophets and inspired seers ; but if 
 they remain deaf to these admonitions, then lie 
 first sends some smaller calamities and sutterings, 
 before consuming: His hardened and rebellious 
 creatures in His wrath. Thus it was in the times 
 
22 
 
 of the Old Covenant, with the Israelites ; thns it 
 was also in the New Dispensation, when the Jews 
 crucified their Saviour ; and thus it has continued 
 to be ever since through the whole history of man- 
 kind, down to our ow^n day. The prophets of old, 
 the Apostles, and many God-inspired seers who 
 have appeared from time to time, are living wit- 
 nesses to it. Nevertheless, we must not believe 
 that all prophets are true ones ; neither are all 
 prophecies true. Jesus himself says : " Bew^are 
 oi false prophets !" Many prophecies, moreover, 
 have been wrongly interpreted. Such are especi- 
 ally the vain and fanciful attempts which have 
 been made to explain the Revelation of St. John. 
 All times which are full of great and important 
 events, have their prophecies and warnings. Our 
 own time is pregnant with such events ; and from 
 all sides do we see the clouds gathering around 
 the dark horizon ; for only in the dark night do 
 the evil-disposed come together and plan their 
 nefarious and criminal designs. Such a Satanic 
 hot-hed of evil is. jPqpery, now making strides in 
 all parts of the world, to regain the power which 
 has been wrung from its hands- — heedless as to the 
 means by which it may accomplish its wicked 
 ends. Among those means, we should not forget 
 to number the Ecumenical Council called to the 
 Babylonian city of seven hills. We doubt not but 
 it may be of interest not only to candid and well- 
 disposed Catholics (leaving aside the priest-ridden 
 bigots), but also to every member of the dissenting 
 churches and other differently believing commu- 
 nities, to learn something further aiout the issue 
 
23 
 
 of that war which this largest and most Satanic 
 institittion on earth (not unlike those who would 
 assail Pleaven in their rebellious designs, and 
 unthrone God Almighty, the Creator and Lord of 
 the universe) hegan many centuries ago^ in arro- 
 gance and luiclcedness. 
 
 . This and other urgent considerations of a high 
 order have prompted us to make public these 
 
 i^rnpjjEries in rtgnr& tn \\)t tomnfnll 
 
 The following twenty-four magic figures were 
 discovered as far back as four hundred and fifty 
 years ago in the chartist cloister at Nuremberg 
 (Bavaria) ; but not until a later period were they 
 explained by Doctor Theophrastus Paracelsus, of 
 Hohenheim. For those of our readers to whom 
 the person of Doctor Paracelsus may be unknown, 
 we subjoin the following short sketch of this ex- 
 traordinary man, so hated by his cotemporaries 
 and so wrongly judged even now. 
 
 Paracelsus (Philippus Aureoliis Theophrastus) 
 Bomhast^ called Yon Hohenheim^ was born at 
 Einsiedeln, a small town near Zurich (Switzer- 
 land), in the year 1493. ITis father was a licen- 
 tiate of medicine, and well versed in sciences. 
 He educated his son with great care, and for his 
 scientific instructions, he placed him under the 
 charge of the celebrated Basilius Valentinus, one 
 of the greatest alchemists of his tinie. Thus this 
 extraordinary man, endowed as he was with very 
 
24 
 
 superior talents, flourished at a period in which 
 the study of the God-like art of healing had been 
 degraded into a scholastic squabble (just as it has 
 been in this year 1869) — a period during which 
 the disciples of Galen, through their shallowness 
 and love for disputes, had become nothing better 
 than miserable quacks. 
 
 Paracelsus being one of the greatest chemists of 
 his time, soon became disgusted with the con- 
 coctions of medicines after the Galenic receipts. 
 Experience too, taught him that the disciples of 
 Galen had no success in any disease with their 
 bleedings, purgatives and emetics (for therein 
 consisted their whole apparatus) ; and that exe- 
 cutioners, quacks and the like could boast of 
 happier cures than the scholasts. He conceived 
 the greatest hatred against the Galenic art, for he, 
 a genius, could not follow their traditional doc- 
 trines. "I did," says Paracelsus, " embrace at the 
 beginning these doctrines as my adversaries have 
 done, but since I saw that from their procedures 
 nothing resulted but death, murder, strangling, 
 anchylosed limbs, paralysis, and so forth, that 
 they held most diseases incurable, that they em- 
 ployed in all cases syrups, laxatives and the like, 
 therefore have 1 quitted their wretched art, and 
 sought for truth in any other direction. I asked 
 myself, if there were no such thing as a teacher 
 in medicine, where could I learn this art best ? — 
 no where better than in the open book of nature, 
 written with God's finger. Through this door I 
 entered — nature was my guide, and not a miserable 
 apothecary's lamp." 
 
25 
 
 Having subsequently traveled over tlie then 
 known world, lie spared neitlier pains nor industry 
 to enlarge his mind with much useful knowledge. 
 ^' I have followed the art," said he, " even to the 
 danger of my life, and I have not been ashamed 
 to learn from quacks, executioners and barbers." 
 Provided with a rare treasure of w^isdom and ex- 
 perience (extraordinary for his times) he w^as 
 called to teach at the University at Basel (Switzer- 
 land). He made many enemies, particularly on 
 account of the somewhat rough language witli 
 which he handled his adversaries. But his greatest 
 enemies were his own pupils, to whom he did not 
 divulge all his secrets, and the apothecaries, 
 because his receipts were too plain. " These," he 
 said, "' are my enemies, because I do not help to 
 empty their vials ; my receipts do not consist of 
 from forty to sixty ingredients, like those of the 
 Galenic doctors ; my duty, however, is not to lielp 
 the apothecaries, but the sick." 
 
 In the high art of healing (of which, by the 
 way, the physicians of our own day understand as 
 much as a grave-digger about architecture), we 
 look at him as a beacon, as a philosopher. Few 
 have equalled him. He died at Salzburg (Austria), 
 by the hand of an assassin. 
 
 In giving the explanations of the following 
 figures, we have retained and in a measure imi- 
 tated the sti/Ie of the old German translations (the 
 original being in Latin). We invite the reader to 
 follow the description of these magic figures atten- 
 tively. They arc presented here in their antique 
 shape and original rudeness. 
 
27 
 
 Fig. I. 
 
29 
 
 Tlie Pope is seen witli. two bears ; into tlie moutli of one 
 of tlicm lie pours down gold. 
 
 This figure presents to us the Pope and his 
 clergy. He has abandoned himself to wicked- 
 ness, pride and luxury. "Who could gainsay that 
 this is an ungodly life ? nobody ; but as it easily 
 might be seen that there is nothing holy in him, 
 he is cunning enough to gag the mouths of those 
 who might find him out, in order to make theni 
 keep their peace ; for the bears, which stand near 
 him, signify those people who would feign tear him 
 to pieces. But they open their mouths and swal- 
 low the gold. We see thus the whole clergy 
 moulded after the Pope's fashion, and those who 
 would not receive of his gifts cannot live ; for not 
 from among the popes does God choose the 
 preachers of His Word, but from among others. 
 Peter, the fisher, and Andrew, were not descend- 
 ants from Caiaphas, nor from Annas; nor will there 
 arise a true prophet from among the popes. The 
 figure then signifies that not only the Pope, but 
 all his friends and enemies also, are comprised 
 within it, not seeking aid from the Holy Ghost, 
 but stopping the mouths of the bears, and re- 
 maining indifferent. 
 
31 
 
 Fis. II. 
 
33 
 
 Here tli-C Pope is represented vritli a cross, pusliiug liis 
 staiT down tlie tliroat of tlie eagle. 
 
 This signilies the Pope in the name of all the 
 clergy ; the staif has a crook, the eagle is at the 
 feet of the Pope, who pushes the crook down his 
 throat. All comfort and hope of all the po23es 
 come from the French ; but as the emperor is 
 his master, he must try to use his cunning against 
 liim. Like the wicked wife, who in order to avoid 
 the lashes of her husband, tries to overpower him 
 by means of her friends. The Pope likewise seeks 
 the aid of the French, who make the emperor 
 keep his peace, for he must yield lest war be 
 brought upon him. You must know, then, that 
 all those who are friendly to the Pope, act in such 
 a way that he who would be above hun, is kept 
 down by them. 
 
35 
 
 Fi<?. III. 
 
37 
 
 Cjje €\)ixi /igmt. 
 
 A Pope lioldiug a banner is kneeling before a liand ; a 
 fox liangs on to liis coat. 
 
 The explanation liereto is : tlie liand is the hand 
 of God. Now, there has been a Pope who re- 
 pented and accused himself before God, Avho gives 
 him his blessing. Therefore w^e also see the ban^ 
 ner behind him turning towards God. Now, there is 
 the fox behind him pulling his coat, the magic mean- 
 ing of which is, that the self-same Pope is a fox in 
 *his heart, giving good words to God. He is fasting, 
 and has quite a godly appearance, whilst he is full 
 of cunning. Magic would make us understand 
 that as he is looking towards God, and the fox 
 is behind him, the hand blesses him accord- 
 ing to what is in his heart. The Pope has 
 meant to receive tlie true blessing, whilst God, 
 knowing all, has given him a blessing according 
 to his merits. The priestly order mean to do well 
 Avith mouth and knees, but they are, in fact, noth- 
 ing more than foxes in priest's garb ; for the magic 
 meaning would make us believe tliat the fox may 
 still be seen in the garment. Christ lias never 
 ordered it to be worn, nay, he compares one wear- 
 ing it to a grave outwardly clean, but inwardly 
 rotten. The banner behind the Pope means 
 worldly power; no apostle wore it; the Pope, 
 l)eing now so rich, recpiiros cunning. 
 
38 
 
 He commands in two realms — in the spiritual, 
 by praying and kneeling ; in the worldly, by cun- 
 ning. Magic esteems every one sailing under, the 
 same colors a true servant of the devil. 
 
39 
 
 Fis. IV. 
 
41 
 
 ;ijE /niirtti /igmt. 
 
 "We beliolil the Pope strangliiig an Gagle ; near liiui are 
 some geese, roosters and a gray friar. 
 
 Tpie meaning of this figure is the arrogance of the 
 priests in all things ; they strangle, through their 
 Pope, the eagle which represents the Emperor ; 
 and we see also geese and roosters which stand 
 for lay brothers, to be strangled by the common 
 priests. "We find a report by means of the magic 
 that common people are done away with, in an- 
 other manner than that which the Pope uses 
 against the Emperor ; for you must know that the 
 Church of Pome will not be governed unto its end 
 by the Emperor. He will not perish, nor his sub- 
 jects, through the power of the Pope, but through 
 false apostles and prophets. Take heed, therefore, 
 not to turn away from God, cunning is too deeply 
 rooted ; you would do well to keep your hearts 
 clean and separated from your mouths. The tri- 
 dent in the Pope's hand, means the false power in 
 the hands of the priesthood who boast of deriving 
 it from the Trinity. The trident beino; turned 
 downwards, means loss of power. The friar in 
 the ])icture stands for all orders ; for since the times 
 of Barbarossa, there has been no moiik icho has 
 done anythiiuj hut cheating one asiocU as another. 
 
 According to the decree of magic, you nuist not 
 trust the monks, for they are the anti-Christ and 
 false prophets arising from Popery. IFc will have 
 
42 
 
 for himself the rabble, and rule with it, that is 
 Trith those \vho Avill rear roosters and geese, and 
 the Pope will lose his power over them ; the 
 eagle, however, he will strangle. The prophetic 
 monk will have for himself the common people. 
 Take care, therefore, of vonr conscience. 
 
43 
 
 Fis. V 
 
45 
 
 Cjie fM) /igure. 
 
 Tlie Pope on Iiorscback, riding stway ; beliiiid liim a 
 woman in a door. 
 
 A HOUSE lias been built, and in its door-way 
 stands a woman. Now, the Pope turns away from 
 her, with a falcon on his hand. This means as fol- 
 lows : The house is the Church whereof the Pope 
 is master. Eiding away from it, signifies that he 
 will . never return. Since the Pope is master of 
 the Church, he ought to stay in it, and not go 
 away. As he goes hunting, we must consider him 
 no longer its chief. Piding away from it, is a sign 
 that he has lost his power over it ; it means also 
 an expulsion. Any one has the right to capture 
 him, for he has been banished from the Church. 
 Now, if he is killed outside of it, he is no saint ; 
 had he remained in the Church, he would have 
 been sainted. 
 
 The woman in the doorway laments over his 
 riding away. The beginning of the destruction 
 of Churches is to be found in the fact that there is 
 no one to guard them. Their power has gone. 
 The woman predicts that his riding away will be 
 the end of his Churches and of himself. She 
 wants him to come back into the house of peace ; 
 hut lie turns to the xcovld^ lust and 2)vi(Ie ; he 
 ahandons the Churchy and this is the destruction, 
 of his realm ^ and the heginning of riot and dis- 
 content in the Churches. As he holds a falcon 
 
46 
 
 instead of his key, and a horse instead of his mitre, 
 we see the sibyl mourn over it. The eat not being 
 at home, the mice can play. Being away from 
 home, his household get in disorder and mutiny, 
 and scorn him. On his return, he will find his 
 house shattered and his dominion changed. This 
 ride signifies that the good living of the Pope is 
 the cause of heresy and its doctrines. 
 
47 
 
 Fig. YI. 
 
49 
 
 €\)t $ix\\) /igitre. 
 
 Here we see tlie Pope \^'itli liis Key, and a menial striking^ 
 liim witli a elub. 
 
 The cat being away, tlie mice dance. This is 
 the cause of the riotous life of the Church. All 
 the world is in uproar against it. All the mean- 
 ing of it would be that there is a riot against the 
 Church and the Pope, therefore he and his priests 
 fly. The man witli the club means the common 
 man, the warrior, and all those who have been in op- 
 position to priesthood. They make the Pope and 
 the priests flee ; he, however, is not killed, for the 
 Popes are not yet put aside ; they will remain ; 
 they have stood the battle, and still retain the 
 key. We read in this figure that those who chase 
 him away, must risk their lives and lose them. 
 The head at their feet, means that the one beating 
 the Pope will lose his liead. He who would punish 
 others, must know whether he has the power to do 
 so, and whether what he does is done conscien- 
 tiously. However wicked tlie thief, and Iiowever 
 well deserving his punishment, it does not free the 
 executioner from the guilt of having shed blood. 
 He wlio would undertake to be judge, must liavc 
 a pure conscience. 
 
 The man with the club is a wanton ; it will be 
 a wanton people who will execute the punishment. 
 Although the punishment may not be Avrong, the 
 people v;ill I'cap no benefit from it, f^r they will 
 
50 
 
 be judged as they have judged; cities, lords and 
 others not excepted. He who would punish, must 
 look into his own conscience, so that the punish- 
 ment he has inflicted may not become his own. 
 God will not overlook the executioner who puts 
 the murderer to death. 
 
51 
 
 Fig. VII. 
 
53 
 
 €\)t §mni\) fi^wxt 
 
 Here we sec tlie Pope vritli a- lamb, womidiiig it "witli a 
 
 siTord ; lie lias near liini a naked monster, looking like 
 
 a Pope, and a rod in tlie left Iiand, two keys 
 
 in tke riglit one. 
 
 This figure represents the sale of Christ, and 
 the false faith in his blood ; for we see tlie lamb 
 killed with the sword that sticks out of the mouth 
 of the Pope. He kills it with his mouth and sells 
 it. The lamb means Christ. To spill his blood, 
 means to live in riot and debauchery. The mon- 
 ster near it helps the Pope to hold the keys. This 
 means a change in the sacrament, and that a new 
 Pope has come; he acts with cunning, but he 
 serves the blood of Christ falsely, and the heretics 
 take hold of the sacraments, as the monster would 
 make us believe. This Pope represents another 
 Judas. We are given to understand that the sac- 
 rament will undergo great changes ; the Holy 
 Ghost will abandon it. The rod in the hand of the 
 Pope is fresh and green ; so will also be the punish- 
 ment. The ancients having transmitted truth unto 
 us, Ave ought to retain it. Look at the figures — 
 the monster, the murderer, and the lamb ! Take 
 lieed not to kill yourselves, nor to become mon- 
 sters. There will be no true understanding of the 
 flesh and blood of Christ, unless the sects die out 
 like the fig tree / then the Holy Ghost will come. 
 
00 
 
 Fig. VIIL 
 
57 
 
 Cjie Cigjjtjj /igure. 
 
 Th.e Pope ruling over lieavcn, eagle and imperial crown. 
 
 We see the falsehood of the Pope and his adhe- 
 rents in this picture. He points to heaven, as if lie 
 hadpower over it. The power in heaven, however, is 
 not to be understood in the ordinary sense ; he who 
 would rule in it,niust guide the flock on earth so as 
 to lead them to it. The Pope nnderstands it to be 
 different ; he thinks that having powder over heaven, 
 he can command also on earth. He affirms that he 
 commands both in heaven and on earth ; therefore 
 we see the eagle and crown at his feet. This is en- 
 tirely WTong. Neither is the earth nor heaven 
 his, nor has he the command over the eagle and 
 imperial crown. Know, tlierefore, that the figure 
 stands for nothing else but for the lying priest- 
 hood. All the figures indicate the Pope's wicked- 
 ness in lying ; the magic hereto indicates the 
 lies of the Pope^ and the hoasting of possessing 
 what does not belong to him^ having no might nor 
 right. 
 
 Let ns compare the dominion of the Pope to 
 that of Christ, wlio says, '' My kingdom is not of 
 this world." The Popes assert that they possess 
 power on earth too, which was not Christ's teach- 
 ing. They would be like Mahoinmed, whose 
 faith is based on riches, splendor, and power. 
 Like unto him, they wish to subdue the emperor 
 
bS 
 
 and world ; to elevate the ivdiglou of Christ that 
 it may outshine all others. Thinking to command 
 the world, thev think also to spread the religion of 
 Cliristj not considering that He condemns them to 
 licU with all their riches. Do not allow Yourselves 
 to be seduced, for no priest should possess the value 
 of a farthing. Whatever it be, or howsoever small it 
 be, it belongs to Satan — table, bed, bench, keys 
 and all ; they should own nothing ; for having one 
 farthing, they might claim more. As little as they 
 can call heaven and earth their own, so little 
 should a cent be called tlieirs. For Peter and James 
 renounced all worldly possessions, and we cannot 
 believe that they are God's. As long as they 
 cling to worldly goods, we cannot look at them as 
 successors of Christ. 
 
59 
 
 Fig. IX. 
 
61 
 
 €\}t J^intjj fi^mt 
 
 TUe Pope is liere seen witli two keys, tlie staff falling at Uis 
 
 feet. He lias near liim tlie bloody liead of a lamb, 
 
 and a serpent in Ills band. 
 
 Observe in this figure the beginning of warn- 
 ing to the Pope, and of a period wlien his evil 
 deeds excite public attention, and must be re- 
 pented of and renounced. This is represented by 
 the rooster at the hour of his crowing. This 
 crowing announces to the Pope and his clergy that 
 it is time to rise, as it did once awake Peter and 
 the master of the house. The lamb being wound- 
 ed in the neck, signifies that Christ has been 
 wounded in His most sensitive place. A greater 
 wound could not be inflicted on Him, for its head 
 was separated from its body. Know, therefore, 
 tliat the time is nigli. Christ has been martyred 
 enough. The rooster crows. 
 
 The Pope lias a bag filled to the brim with 
 gold, so that he can hardly carry it. Pride then 
 makes him cast away his stafi*, for the money 
 occupies his mind fully. There is another 
 meaning in this, namely, the clergy has arrived 
 at its highest power, not only as regards riches, 
 but also in cunning, subtleness and seduction, 
 after the manner of the Pope ami his heresy. 
 This is the summit of their power, for never 
 will they acquire a greater scope for their tricks, 
 nor will their power for destruclion become 
 
62 
 
 larger. You must know, also, that as tlie rooster 
 lias crowed, tlie hour is nigh, the beginning of the 
 day. The sun is rising, and it is time to rise. Day 
 and niglit are to be parted ; the false power will 
 fall. Fopery will le driven from the loorld, and a 
 light will shine, not unlike that of the sun IreaUng 
 forth after the night; and the time of joijfor all 
 the world shall daion. The Pope, the heretics, 
 the preachers of heresy, who are false prophets, 
 false apostles, will cease to exist. They will dis- 
 appear like the night, with all their cunning, 
 all their wisdom, and all their riches ; and eveiy 
 one will walk in broad daylight, in the splendor 
 of the sun. 
 
63 
 
 Fig. X. 
 
Cjie €ent|i figure. 
 
 Tlie Pope is standing in tlie crown, liolding a razor in liis 
 liand. At his feet is a ^volf ^witli a s^vord. 
 
 , The wolf here appears to attack Popery. He 
 grasps liis sword, and with it power and dominion. 
 Magic gives ns to believe that these wolves are of 
 the scorpion species ; for the wolf represents the 
 peasants, who will be the first to attack. The 
 razor in the Pope's hand attests his consecration. 
 The consecration of the Pope and all the clergy 
 may be likened to a razor. The razor in his hand 
 is the emblem of power, and by losing it he loses 
 his power, aiid is no more than any other mortal. 
 God never intended to place heavenly power at 
 the discretion of the Pope. Tlie Pope standing 
 in the crown, and not on it, means tliat he is like 
 a king in his realm, defended on all sides. The 
 peasants will be the first to drive Iiiiia from his 
 stronghold ; the sword will be Avrested fi'om him, 
 and the razor with Avhich he liad shorn others, will 
 be tnrncd against him and his adiicrents. Magic 
 gives ns to nnderstand that the crown comprises 
 all his dominion, and the clergy over which lie 
 rnles. Although he appears to be strong in his 
 dominion, it will be w^rested from liim, like the 
 crown, the sword, the keys, and the razor. The 
 downfall of Romanism and the Church is at hand. 
 The Avolves will tear them to ])ieces, juirfladarhj 
 
66 
 
 those who lelong to his caste. However, this is 
 only the first attack against him and his adhe- 
 rents ; his power will be weakened, but not quite 
 annihilated. Tlie wolf, so magic tells us, stands 
 here for a priest, and wolves will attack him. He 
 has consecrated them, and they will turn against 
 him. 
 
67 
 
 Fiir. XI. 
 
69 
 
 Clje (Bleoentji fi^mt 
 
 Here stands tUc Pope, lioldiiig two keys in one liaiicl, up- 
 lifted by an angel ; in tlie otlier Iiand lie liolds a 
 rod; at liis feet a peacock, Tvitli tlie tail 
 spread ont. 
 
 Tpie former figure indicated the loss of the 
 sword, which would fall into the hands of the 
 wolves. As we know already that in tlie magic 
 Language wolv^es stand for priests, we must believe 
 that they will be the ones to make an attack, and 
 hold the power, w^hich in their turn they will lose. 
 God will send an angel to take the power from them, 
 and after its loss they will no longer be able to 
 bind and unbind. The confidence placed in them 
 will be lost, as well as the immunities of Poper3^ 
 'No one should then be led to believe that the 
 power of Popery will he everlasting, AVe read it 
 in all magic and in all constellations. 
 
 The Pope will lose all his power little by little, 
 and like a tree that is withered, will be cut down, 
 for the dry rod in his hand shows liis decline and 
 vapid fall. That which grows suddenly, also 
 perishes suddenly ; but it is not so here, for wc 
 read in the Word of God that the fig tree suddenly 
 dried up and grew no more. The rod signifying 
 punishment, would Indicate that he carries his pun- 
 ishment in his own hand, like an unruly pupil who 
 is punished by his schoolmaster. The peacock Avhich 
 appears to gladden his sight, iiulicatos that the 
 
70 
 
 Pope will aj^peal to Austria^ and that she will give 
 him help. Magic says that a peacock is a merry 
 bird, the emblem of Austria, and is at the side of 
 the Pope to sustain him. Notwithstanding the 
 punishment to which the Pope will be subjected, 
 he will be upheld by Austria. The angel lifting 
 uj) the keys, is a sure sign that the grace of God 
 has departed from the Pope. None of those who 
 assist hira will he saved. Timely circumstances 
 will help him^ lut he will not be helped hy God. 
 
71 
 
 Fig. XII. 
 
73 
 
 €\)t CiuElftlj jFigure. 
 
 Here is tlie Pope witli a Pilgrim's stalT, and before liim 
 a Man in armor, vi^itli bloody swords and spears. 
 
 The last two figures represented tlie misfortune 
 and downfall of the Pope, through the Wolf and 
 the Angel — the third misfortune he will receive 
 at the hands of warriors. The Pope will become 
 a pilgrim and a stranger in Pome. The iron-clad 
 man indicates that he will be driven from his seat 
 by war ; but the warrior wull not attempt to take 
 the life of the Pope. Though death is threatening 
 him, the hand which is outstretched from the 
 clouds turns the v;rath of the warrior away, the 
 punishment of being driven from the scat is 
 enough for the present. So anxious is the man to 
 take away tlie Pope's life, that he wrathfuUy 
 wounds himself by grasping violently the sharp 
 edge of the sword. The wrath of the Lord is soothed. 
 Swords and spears mean war, rebels and multitudes 
 of warriors. The stars signify that the hand of the 
 Lord turns the sword away, that the Pope may not 
 entirely perish ; for, all that happens to us on earth, 
 is decreed in heaven. Although that magic would 
 make us believe that the end of the Pope is at 
 hand, the decree of God is different ; lie breaks 
 the power of the Pope's adversaries, so that he 
 may have the opportunity of reforming ; for God 
 
74 
 
 is very lenient; it is long before lie punishes the 
 wicked. 
 
 Tills is the third in the scries of the trials in- 
 flicted on the Pope. AVe see him now driven 
 from his liome. Harken, ye most obstinate of the 
 Popes ! What else but luxury is meant to be 
 driven away — for luxury is at the bottom of all 
 this trial. What is the Pope to be punished for? 
 For his fasting, his praying and confession ? No! 
 But for his falsehood. God in his kindness will 
 not as yet deprive liim of his office. 
 
FiV. XIII. 
 
77 
 
 €jjE Cjjirbentlj fi^mt 
 
 The Pope surrounded and attacltcd by tliree bears, two at 
 liis sides and one on liis liead. 
 
 The decree of God being passed, another pun- 
 ishment follows. The bears attack the Pope and 
 will ultimately swallow him. One will take hold 
 of his head, that is to say, the Pope will be op- 
 pressed by the raging bears and torn to pieces by 
 them. The three bears signify that t/ie faith will 
 he divided into three 'parts. Three new faiths will 
 arise. And as the bears feed on prey, so will the 
 Pope be torn to pieces and devoured. The three 
 creeds will not occupy the office of the Pope as 
 they hoped to do ; one, however, will. The bears 
 doing away with the Pope are like dogs attack- 
 ing a man ; they do not become angels, but 
 remain bears. These, and not angels, make 
 the attack. Magic tells us that the bears 
 stand for men who live on spoils ; they de- 
 vour out of envy, hatred and avarice. From their 
 nature we are led to believe that devils, and not 
 angels, will cause the ruin of the Pope. His own 
 followers will attack him so terribly that he Avill 
 not find any comfort in his book ; all that will be 
 left him, is to own himself to be a liar and a cheat. 
 The bears will perish as bears do perish. After 
 
78 
 
 the Pope and the tears shall have perished^ the 
 Millenniitm will hegm and the true understanding 
 of faith ^ love and hope,^ 
 
 ♦That mil be the Xew Church, the New Jerusalem. — [Bemaek 
 OF THE Editor. ] 
 
Fii?. XIY. 
 
81 
 
 The Pope is seen witli a banner in liis Iiand. A dove 
 and a serpent, speaking to eacli otUer, 
 are seen at his side. 
 
 This j)icture indicates the arrogance of the Pope. 
 Althoiigli the punishment mentioned in the pre- 
 ceding figure — the bears eating his flesh — shall 
 take place, the Pope nevertheless will continue to 
 be arrogant. The serpent signifies the devil Le- 
 viathan, and the dove the Holy Ghost or the voice 
 of God. They are having an altercation ; the 
 Pope, bearing a banner, is looking on to see the 
 Holy Ghost fighting against the devil. He bids 
 the devil to quit the earth ; against which the 
 latter is combatting. The Pope then turns away 
 from both, and says in his wricked heart : the ban- 
 ner is mine, that is Pome, and all the followers of 
 the Pomish Church. Mine also is power and the 
 world. I have no need of you ; I have already 
 reaped my harvest ; I have fattened my sow ; do 
 as you please ; I have my share. And he turns 
 away from them in the belief that he no longer 
 needs them. We see herein liis arrogance and 
 froud liaughtincss^ which he does not relinquish. 
 Neither the devil nor the Lord^ so he thinltSj have 
 anything to do with him^ he is his own itias- 
 ter. He also imagines that no one can de- 
 prive him of what he holds from Peter and 
 Paul ; that lie needs neither of them any 
 
82 
 
 longer. Having tlie power in his own hand, he 
 believes himself to be able to rule. The devil, if 
 he should need him, would be at his command 
 too^ and icould obey him. He continues to be sin- 
 ful and arrogant, and grows in wickedness. He 
 does not heed the punishments that are inflicted 
 on him, one after another, and those which are to 
 come yet ; but he boasts of the freedom of his 
 banner, and of his book. The Word being eternal, 
 he believes that he will hold the keys too forever. 
 No one can take them from him ; but, like Judas, 
 who was an Apostle chosen by Christ, and was 
 still a traitor, so will the aj)ostolic power be taken 
 from the Pope and another be placed in his stead. 
 
83 
 
 Fig. XV. 
 
85 
 
 €^t fiiiml^ figure. 
 
 Tlie Pope -wearing liis tiara, wlilcli is puslicd down by 
 a unicorn. A man, confessing liis sins, kneels 
 before bim, and be absolves bim. 
 
 There is no end to the plagues yet ; many more 
 will come up, for the Pope relies too much on his 
 own power. This figure indicates that the Pope 
 will be deprived of his power of absolving sins, of 
 binding on earth and in lieaven, and all this on 
 account of his whoredom. The unicorn being a 
 very clean animal ; has such a sharp scent that it 
 discerns a virgin ; this animal stands for God, 
 who knows all. The unicorn, which is seen push- 
 ing down the tiara of the Pope, is a sign of his 
 degradation. His office and all his appurtenances 
 will be taken away from him. - This is the follow- 
 ing plague, and almost the last, whicli God has 
 decreed. Godtakesaway allhis freedom and allhis 
 comfort ; he is like a dishonest captain, who is de- 
 prived of Jiis office and becomes an executioner. The 
 Pojpe will he dethroned^ his tiara taken from him^ 
 and his power will never return to his followers 
 and name. All the fruit of the tree, that is to say 
 the priesthood, will also be deprived of its power, 
 and the tree will wither. Zike the weed which is 
 torn iq) and cast into the fire^ icill this evil he 
 nprootcd and also he cast into the fire, Tliat will 
 be their last judgment-day — their downfall and 
 condemnation. ]>ut it will not be the judgment- 
 
86 
 
 day of the blessed ; for after this day another will 
 come, and all the inhabitants of the earth will re- 
 joice and live in peace. The fruits of the tree 
 will no longer pollute the earth ; the devil, in the 
 shape of the serpent, will be cast into the fire of 
 the lowest hell. The Man on earth will be guilty 
 of no heresies ; no false apostles will appear to 
 him, and no false Cliristians shall tlrere be. 
 
87 
 
 Fig. XVL 
 
89 
 
 Clje $ixtm\\) /igitre. 
 
 Tliere stands a Monk ; in one liand lie liolds a rose, in 
 time otlicr a sickle. On one side a fire-poker, 
 and on tlic otlier a naked tliigli. 
 
 Tins figure lias the following meaning. Like 
 tlie rose wliicli smells sweet in May and rejoices 
 every one, whilst it withers in the fall and nothing 
 remains but the barren bush, so will this Monk be 
 sweet to the people. The multitude wdll run to 
 hear him ; but a time of drought will follow, 
 nothing will remain but the barren bush ; that is, 
 empty words without flavor and taste. The sickle 
 means that as every thing is hewn down with it, 
 plants and weeds, so will good and evil be cut 
 down and cast into the fire. This is indicated by 
 the poker. The naked thigh shows that there w^ill 
 be a great uncovering of whoring, so great that all 
 hearts will be laid bare, and whores and w^hore- 
 mongers will be known. All evil deeds will be 
 uncovered : the naked thigh is the wickedest and 
 the most far-spread whoredom ever known. The 
 Monk shows that there will arise a man who will 
 be listened to with great admiration by the nnilti- 
 tiide ; but hrs autumn will come too, and he will 
 wither. lie will cut down all that is good and 
 evil, lie will spare nothing, and inflict much 
 trouble. His autumn will be like a iirc, in which 
 he will bo cousumod like wood. The instruments 
 
90 
 
 at Ills feet indicate that he cannot escape, for thej 
 surround him on all sides. After his mission shall 
 be fulfilled with the upper signs, he passes on to 
 the lower — the reign of whoredom and the con- 
 suming by fire. In this manner will be consumed 
 all the good he has done. 
 
91 
 
 Fig. XYII. 
 
93 
 
 tflje Itnttibetitji figure. 
 
 Tlic Emperor ami Empress bcliincl a cwrtaiii ; before it 
 tlie Pope, at \^liose feet lies an ox. 
 
 The Pope will receive help from the ox in his 
 undertakings, and protection in need ; but the 
 work will be so difficult that the ox will grow 
 tired to exhaustion, and lie down at the Pope's 
 feet, and will be killed. Magic shows that the ox 
 means the Swiss, the Pope's guard, who will fight 
 for him ; but they exhaust themselves in their ef- 
 forts, and they will be of no avail to him ; that is 
 to say, that the Pope will loose his power, and 
 great distress will come unto him. The Emperor 
 and his wife behind the curtain shows that Popery 
 will be raised again, for the peacock (Austria) 
 means w^ell with the Pope, and will continue to 
 do so. Know, then, that although the destruction 
 of the Popish realm has been predicted, the Em- 
 peror will continue in his belief in the power of 
 the Pope to open heaven. This will mislead the 
 Emperor, and thereby the Pope will rise again 
 with the hope that his power, his honor, authority 
 and riches will still remain. The Pope and the 
 ox will succumb ; another will take the power, 
 but the Emperor will restore him. This, however, 
 will not be of any duration, for the tiara lias been 
 taken from him by God, angels have deprived 
 him of his keys, the warrior has attacked him with 
 
94 
 
 the sword, etc. IN'othing will be of avail ; nay, 
 the empire will find its ruin in it ; and there will 
 be no increase, but rather decrease and loss. 
 With the growing idolatry the empire will decay. 
 The higher the power of the Pope fdses^ the deeper 
 loiU the empire sink. Tlie Pope will arise, bnt 
 not the ox, which will be too much exhausted. 
 
95 
 
 Fi-. XVIII. 
 
97 
 
 €^t f igljfeBntlj /igure. 
 
 We sec tlie Pope staiitliiig iipriglit, and a slic-bcar 
 
 leans upon liiin, surrounded by young 
 
 cubs sucking lier. 
 
 After the downfall of the Pope and the ox, 
 there will come a time when the Pope will grow 
 hungry, like the young cubs. This visitation will 
 be one of the last. The poverty and hunger will 
 be the sign that the end of his dominion ajp' 
 proaches. God having withdrawn liis hand, 
 who is the Emperor that would protect and sup- 
 port the Pope? None. He is fallen from the 
 grace of God ; lie has been doomed to misery, and 
 lie will suck his claws like a bear. Poverty will 
 open his eyes. His last hour will come. He will 
 grow wild like a she-bear deprived of milk for her 
 cubs. She tears down every thing in her rage. 
 This will be the fate of the Pope and his priests. 
 But they will struggle to the last ; for riches and 
 power being given up, the evil survives in the 
 heart, and brings forth rage and excommunications ; 
 therefore he is like a wild she-bear, which is more 
 furious than the male. Empires deprived of the 
 grace of God fall to atoms, not by any righteous 
 man, but they destroy one another. Like a city 
 where there is no unity nor security, one devours 
 the other. Cities fallino; throiii!:h their own in- 
 
98 
 
 iquity, not through the power of tyrants^ hut hy 
 combatting against each other. No pious man will 
 have a hand in the Pojpe^s destruction^ for he will 
 perish through his own priesthood. 
 
99 
 
 Fi-j. XIX. 
 
101 
 
 €\)t fMmll) /igure. 
 
 The Pope, before liim a fox liolding tlie Pope's banner 
 and keys in bis moutli. 
 
 This figure sliows the approacliing end of Po- 
 peiy. The fox is one of the Pope's own household 
 and tribe, for all that the Pope does he is doing 
 with the cunning of a fox. The heretics are the 
 fox, who wdll carry away the Pope's banner, and 
 this will be the end of him. He retains neither 
 keys nor banner, neither cities nor land, neither 
 empire nor dukedom ; he is an outcast. His own 
 foxes have driven him away with cunning. 
 Through the heretics Popery will see its end, and 
 this is the last of his number and tribe. Although 
 many heretics have risen previously, nothing has 
 been done to him ; but there have been many of 
 them, and such a constellation has never before 
 appeared ; but the rabble grows furious and is 
 great, and the executioners are ready. 
 
103 
 
 Fis. XX. 
 
105 
 
 €^t €mnM^ jFignrt 
 
 Tliere is a naked Priest sitting, and a peasant near Kim, 
 and a box witli money. 
 
 Who could possess less than nakedness and be 
 deprived of all ? But tlie priesthood will be na- 
 ked and deprived of all. None of them will know 
 where to direct their steps, and the poorest peasant 
 will be richer than they. This is the destritction of 
 the Pope and his final deposition. He, the 
 Pope, wdll be destroyed, and with him all his 
 cardinals, patriarchs, bishops, orders, priests, and 
 all — all wall be consumed, and finally also the 
 heretics. 
 
 They must all come to an end who live after the 
 manner of the Priests^ ivho have heen anointed ; 
 they all will go down^ one alone will remain^ the 
 others will disappear like snow. Many wonder- 
 ful events will come to pass before the Pope will 
 sit naked on a hard stone. 
 
107 
 
 Fiir. XXI. 
 
109 
 
 €l)t €mnh]-kBi l^igure, 
 
 Tlicre stands tlie Pope witli his tiara oif, giving it to 
 slieep lying at liis feet. 
 
 There will again be a Pope, but he will be 
 pure and glorious, after the manner of Peter and 
 Paul. His arrogance will be laid aside. His 
 pride, too, his avarice and his overbearing power. 
 He will be meek after the fashion of the Apostles, 
 and the sheep lying at his feet will not be mer- 
 chants, nor usurers, nor lawyers. Nor will they 
 be adulterers, nor thieves, nor blasphemers, nor 
 whoremongers, nor murderers, nor heretics. But 
 the lives of the people will be unspotted and pure 
 as the life of a lamb. And the Pope will radiate 
 forth harmony and heavenly peace : these also 
 will pervade his whole flock. And thus also the 
 following figures signify : purity of heart of the 
 Pope and his flock. 
 
Ill 
 
 Fig. XXII. 
 
113 
 
 €lje €uienh|-Herntiit ^Figure. 
 
 TKerein kneels a Priest, on ^vliom an Angel pnts a liat. 
 
 Know then, that not by man, but by the angels 
 of God, shall the Pope be crowned. For all those 
 who have been crowned by man shall perish like 
 a tree that has been condemned by God. Man- 
 kind shall have a Pope not after the fashion of his 
 own laws, nor after that of the peasants and heretics, 
 but after tlie will of God. The Pope (shepherd) shall 
 again possess power by the grace of God, and he 
 shall rule in the spirit of mercy and love of God. 
 No one shall be allowed to say, make the Pope 
 after my fashion, nor shall the choice of jiim be in 
 the power of mortals ; and none will be elected 
 by the judgments of men, which are all false and 
 worthless ; and thus every thing effected by such 
 elections is likewise false and idolatrous. But 
 God will choose him, for he has chosen the first, 
 and so shall he do the last, for His is the privilege 
 and power, not man's. For if men could choose 
 the Pope, it would be as it was before, the devil 
 wonld be among them; for he is friendly to all 
 such elections by self directed men. 
 
115 
 
 Fig. XXIII. 
 
117 
 
 €^t Ctnmtii-tljiti figure. 
 
 Tlic Pope sitting in a cliair, Tiliilst Angels are Iiolding a 
 curtain around liiin« 
 
 The true Mass will be celebrated once more, the 
 false ones having been set aside by the Pope with 
 the razor, by heretics who break up his dominion. 
 This Mass will be instituted by God, and not by 
 men. The heretics having died, there will be no 
 interference on their part. The Pope will then 
 derive his power from God. Angels placing 
 him in a chair and holding a curtain around 
 him, give us to nnderstand that the Pope will 
 he put on his throne hy angels^ and not hy 
 men / his power lihewise will emanate from God^ 
 and not from men. "What could be more becom- 
 ing than the garments laid on him by the hand 
 of angels, or the throne prepared for him by their 
 hands, and not by those of men ; for his best orna- 
 ment will be his following in the footsteps of 
 Christ and his apostles. lie will restore to life 
 those who are dead ; he will heal the sick ; the 
 blind will sec again ; and the leprous Avill be 
 cleansed. This will be the garments of angels — 
 that hj his virines he will shine^ praising God the 
 Father in heaven^ who gave them to him. 
 
119 
 
 Fig. XXIY. 
 
121 
 
 Clje Cuimtii-fflurtlj ^-Igiiit. 
 
 Here tlie Pope places liis liat on a lamb M'itli seven Iiorns* 
 
 This is the end, and signifies : tlie lamb with 
 seven horns being Christ, the Pope Avill crown 
 him, and thereby confess that Christy and not a 
 Tnan^ is Pope y that Chrisfs is the power ^ and not 
 man^s / for the Pope on earth is to he a perfecl {re- 
 generated) man^ leaching his flock hy his example 
 how to live in Christ. 
 
 Tlius all will be united under his power ; there 
 will be no discord, but there laill be 07ie shepherd^ 
 even Christy over the seven races of man. Under 
 his rule we shall then remain for ever, Satan 
 will no longer have any power over us ; through 
 all eternity we shall live and be full of joy and 
 gladness. But all false Christians will have died, 
 as well as all false apostles and false prophets. 
 The heretics and itiibelievers too will have died; 
 for their gods having perished, they must needs 
 perish likewise. But hard and diflicult will it be 
 for us to reach this goal ; many fountains will dry 
 up, and many changes take place, before that time 
 arrives. Before this comes to pass, however, there 
 will perish all usurers^ all the rich., and all the 
 children and princes of this world ; they will 
 perish like a rahhle^ and he consumed^ and all vice 
 and wickedness will have disappeared^ from the 
 pathway of the godly. 
 
122 
 
 Now, at the conclusion of these magic figures, 
 we find it necessary, dear reader, to add a few 
 explanatory remarks, without which the end of 
 Popery might remain unintelligible. 
 
 More than four hundred and fifty years have 
 elapsed since the discovery of these magic figures. 
 It will be easily perceived that the explanations 
 given by Paracelsus are all brief and pointed. 
 Every attentive reader will have observed that the 
 greater part of these prophecies have been fulfilled 
 witli wonderful precision ; he will see to what 
 extent this has been the case ; yet he may possibly 
 entertain some doubt, as Popery appears, accord- 
 ing to the last three figures, to have no end. 
 
 The end of Popery^ with all its power, both 
 temporal and spiritual, and all its satanic influences, 
 is given in the twentieth figui*e. In the time there- 
 in predicted, Popery, and with it the Catholic 
 Cliurcli^ vnll come to cin end. For, with its abom- 
 inable adoration of saints, and its so-called divine 
 service, the Catholic Church presents rather the 
 appearance of a heathen than of a Christian wor- 
 ship. How would Christ have appeared in his 
 entrance into Jerusalem, riding on an ass's colt, 
 had he been adorned with the hat of a Pagan 
 bishop of our day, or with the tiara of a Pope ! 
 
 Thus will disappear the Catholic Church, which 
 is already dead spiritually. The 21st, 22d, 23d, 
 and 21:th Figures sliow forth a neic state of the 
 Church. In it there will be no Pope ; for the 
 Lord icill he the Pojye^ living amidst His people^ 
 as we read in the Eevelation of St. John (chap. 
 21) : ^^ Behold the tahernacJe of God is icith men^ 
 
123 
 
 and he will chvell with tJiem^ and they shall he his 
 2)eoj>le^ and God himself shall he with them, and 
 he their God. A7id God shall wipe away cdl tears 
 from their eyes; and there shall he no more death, 
 neither sorrow nor crying, neither shall there 
 he any more pain : for the former things are 
 passed away. (Rev. chap. 21 v. 1-4.) And there 
 shall he no night there ; and they need no candle^ 
 neither light of the sun : for the Lord God giveth 
 them light ; and they shall reign for ever and 
 ever. (Rev. cliap. 22 v. o.) 
 
 iVor will there he any earthly Pope (in tlie for- 
 mer or present sense of that word), hitt the Lamh 
 icill he the Pope, as it is written in Revelation, 
 where we read : '' And there shall he no more 
 curse / hut the throne of God and of the Lamh 
 shall he in it, and his servants shall serve him.^^ 
 (Rev. chap. 22 v. 3.) This new state of tlic 
 Church on earth will be 
 
 €\)t nm €\)im\), nr tjie Mm ^nm\km, 
 
 as it has been revealed by Isaiali (chap. 65 v. 17) : 
 " For behold, I create new heavens and a new 
 earth : and the former shall not l)e remembered, nor 
 come into mind.'' Thus too it is written in the Re- 
 velation (chap. 21, 22.) 
 
 The following exj)lanations may serve for a bet- 
 ter understanding of tlie new Church, called the 
 " New Jerusalem." From the creation of the 
 world down to our own time, there have existed 
 in succession /b?^?^ distinct Churches on our globe. 
 
124 
 
 One before the deluge, whicli is called the Adamio 
 Church ; this was followed by the Noetic Church 
 (that of IToah and his posterity) ; then came the 
 Israelitic^ and finally the C%H5^m?z Church, whicli 
 latter has now but an external existence. These 
 four Churches are described by Daniel (chap. 2, 
 31-43), when he relates how he saw the statue of 
 ITebuchadnezzar in his dream ; and in. chapter 7, 
 verses 3 to 9, when he speaks of the four beasts 
 arising from the earth. In each of the four churches, 
 four different changes took place. The first of 
 these changes represented the appearing of the 
 Lord Jehovah, and the redemption of man; this 
 was the morning or beginning of a Church ; the 
 second change represented its teaching, and thereby 
 its day or progressive stage. Then the third 
 change, its decline or evening ; and finally, the 
 fourth, the night, end or termination of a Church. 
 After the end of each Church, the Lord Jehovah 
 comes to sit in judgment over the adherents or fol- 
 lowers of that church whicli has passed aw^ay ; and 
 to separate the good from the wicked. The former 
 he elevates into heaven, while he condemns the 
 latter to hell. ''^ 
 
 * When we speak of a hell, dear reader, yon must not think 
 of the hell that has been invented by imbecile Catholic priests, 
 and which they have peopled with personal devils and Satans — 
 a place Vv4iere the souls of the departed have to undergo all 
 the tortures of the Inquisition, and are thus tormented in vir- 
 tue of Papal authority. But, in its true sense, hell is a place 
 of banishment for the souls of the deceased, who have neither 
 any goodness nor any truth in themselves, nor any capability 
 of receiving the same, owing to their own perverse and wicked 
 will. Thus there are no 'personal devils, or Satans, for devil in the 
 spiritual sense denotes the evils of hell ; while by Salan are 
 designated the falsities of hell, both in contradistinction 
 heavenly good and heavenly truth. 
 
125 
 
 With those gathered around liim, the Lord Jeho- 
 vah forms the new Heaven^ whereas the wicked 
 constitute the new Hell, 
 
 From this neic Ilectven^ the Lord Jehovah brings 
 down " The New Church," or " The New Jeru- 
 salem," of which St. John says (chap. 21, v. 2) : 
 ''And I saw the Holy City, the new Jerusalem, 
 coming down from God out of heaven, prepared 
 as a bride adorned for her husband." But this is 
 done by means of the revehation of truths from 
 His mouth, or by His Word, and through Inspira- 
 tion. Both these divine operations united, are at 
 the same time called " Redemption." Without 
 the latter, it is impossible for man to be regener- 
 ated and saved. Each of the first three Churches, 
 after losing its spiritual vitality, has passed away, 
 and been swallowed up by the next in succession. 
 Thus the first or Adamic Church, which is to be 
 considered as the primitive Chitrch^ existed 
 before the deluge, by which its end or termination 
 is allegorically described. The second, or Noetic 
 Church, which is also called the ancient Churchy 
 flourished chiefly in Asia, and to a less extent in 
 Africa. It was desecrated through the worship of 
 idols, and thus ca,me to an end. The third — the 
 Jewish or Israelitic Church — commenced with tlie 
 proclamation of the ten Commandments on Mount 
 Sinai. It continued as long as the Word of God, 
 written down by Moses and the Prophets, was 
 faithfully observed, and until a profane disregard of 
 the same, when that Cliurch also perished. This 
 event took place at the time of the advent of the 
 Lord himself, who is the AVord, and who was 
 
126 
 
 nailed to the cross. The fourth is that which exists iu 
 our own times, viz., the Christian Church, It has 
 already outlived itself spiritually,and is near its end. 
 For the end of a Church, and the consummation 
 of its time, have come when it has no longer any 
 genuine truth or any genuine good left ; when con- 
 sequently both what is good and what is true have 
 ceased to exist in it, so that in their stead evils and 
 falsities have begun to reign. Then, nothing 
 remains but uncertainty as to the existence of God, 
 as to heaven and hell, and a life after death (an 
 unbelief which we find now actually prevailing 
 everywhere.) All those who have become con- 
 firmed in the denial of a God, and all those who 
 float in uncertainty between denying and affirm- 
 ing, actually shun the light, and flee away from it 
 into darkness. If they are ordained priests, they 
 have a false and deceptive light in regard to all 
 these things, and thus are like owls, cats and mice 
 in the darkness of nio:lit. 
 
 The end of those four Churches rendered the 
 institution of ^ fifth Church necessary. The neces- 
 sity of the latter is obvious, from the fact that in 
 creating the world, the Lord had no other object 
 in view than to provide a constant conjunction 
 between Himself and mankind, so that man might 
 live in Tlim. and He in man. From this may be 
 inferred the principal condition for the permanent 
 existence of each of these Churches, namely, the 
 Tcnoicledge and achaowledgment of a God^ loith 
 whom each and every one might hecome conjohied. 
 This fundamental condition has, however, not 
 been fulfilled by the first four Churches. For in 
 
127 
 
 tlie primitive Churcli, which existed before the 
 deluge, they AYorshipped an {7ivisiMe God, with 
 whom no conjunction is possible. The same was 
 the case witli the ancient Chnrch, which came 
 after the deluge. In the Israelitic Church, they 
 worshipped Jehovah, who is invisible in Himself, 
 (Exodus 33, V. 18-23), but under a human form. 
 For we see Him assuming the form of an angel, 
 and appearing thus to Moses, Abraham, Sarah, 
 Hagar, Gideon, Joshua, and to the Prophets. 
 This appearance, however, under human form was 
 but a prefigtcration of the Lord that was to come. 
 Therefore also must the whole as well as the details 
 and particulars of the preceding Churches, be 
 looked upon as prefigurative and typical. 
 
 The fourth Church, however, which was called 
 Christian, did at least orally and externally pro- 
 fess to believe in one only God, i7i three persons, 
 each of which is looked upon as God himself — a 
 Trinity divided asunder and not united in one per- 
 son. They were obliged to believe in God the 
 Father, God the Son, and God the Holy Ghost, 
 each one of whom is invisible. Nevertheless, this 
 one and invisible God has come into the world 
 under a liumaro form, not only for the sake of 
 saving mankind, but also to become visible and 
 conjoined to men. 
 
 Daniel, explaining the Dream of Nebuchad- 
 nezzar, in speaking of the four empires, means the 
 four churches ; and predicts that a ffth, or new 
 church should follow, surpassing in splendor and 
 in glory all the churches that had preceded, and 
 vanished away in succession. He says (chap. ii. 
 
128 
 
 V. 44), " In the days of these kings shall the God 
 of heaven set up a kingdom which shall never be 
 destroyed ; and the kingdom shall not be left unto 
 other people, but it shall break in pieces and con- 
 sume all these kingdoms, and it shall stand for- 
 ever." This fifth, new and last church has been 
 revealed by the Lord himself, who, in llis infinite 
 mercy, disclosed its first or initiatory doctrines 
 more than a hundred years ago, through a servant 
 especially chosen and sanctified by Him. Tliis 
 church was thereafter^ in reality^ established hy 
 Ilhn in the year 1838, in one of the great cities of 
 Eastern Europe^ and thus also began to exist ex- 
 ternally and naturally. But, in that land of 
 Herod, persecutions at once commenced, and the 
 new-born infant (the new church) was compelled 
 to flee to Egypt. There it must remain hidden, 
 that it may grow and acquire strength, until the 
 servants of Herod shall have become powerless, and 
 the child be able to return in safety to E'azareth. 
 "We must add that, in this fifth^ ne%o and last 
 chtirch^ all other churches^ creeds and systems of 
 religion^ without any excejjtion^ will he merged and 
 swallowed up forever. 
 
 For the reader who is not acquainted with the 
 nature of this new dispensation, it must be of in- 
 terest to learn at least the fundamental tenets 
 
 AND general PRINCirLES OF : 
 
 (Daniel, chap, vii., v. 12 — 13) and 
 (Revelation, chaj). xxi. and xxii.) 
 
129 
 
 The Heavenly Doctrines of the New Jerusalem 
 are the following^ viz : 
 
 I. Jehovah God is the Creator and Preserver of 
 Heaven and Earth. He is essential Love and 
 essential Wisdom, or Good itself and Truth itself. 
 He is one in essence as well as in person ; but in 
 Him there is a Divine Trinity, consisting of Fa- 
 ther, Son and Holy Ghost ; as in man — Soul, 
 Body and vital manifestation form but one being. 
 The Lord and Saviour Jesus Christ is this God. 
 
 H. Jehovah God as the Divine Truth, which is 
 the Word, has (without, however, separating the 
 Divine Good from himself,) descended to us and 
 assumed human nature, in order to subjugate the 
 Powers of Darkness and destroy their influence ; 
 to reduce the Spiritual World to a normal condi- 
 tion ; to prepare on Earth the way for a New 
 Church, and thereby to accomplish the great work 
 of Redemption. Tlirough suff*ering and tempta- 
 tion He has glorified His humanity, by fully 
 uniting it to His indwelling Divinity. All those 
 will be saved who sincerely believe in Him, and 
 have received this faith in their hearts as well as 
 their minds, and who manifest it in their entire 
 life. 
 
 HI. The Word of the Lord, or the Sacred Scrip- 
 ture, was written by Divine Inspiration. It con- 
 tains a threefold sense, or a heavenly, spiritual 
 and natural meaning. These three meanings arc 
 intimately connected with each other by corres- 
 pondence. In all these senses it contains Divine 
 Truth adapted, in their several degrees, to the 
 Angels of tlie tliree Heavens, as well as to ]\[an on 
 
130 
 
 Eartli. As tlie Lord and His Word are one, and 
 as b}^ the Word man is conjoined with Heaven, it 
 is of the liighest importance that we should dis- 
 cern the genuine, Divinely-inspired Books of the 
 Word from all other waitings. Those Books which 
 form the perfect and complete Canon of the Sac- 
 red Scripture, and are known as such, are the 
 following : In the Old Covenant — the Five Books 
 of Moses, called Genesis, Exodus, Leviticus, Num- 
 bers, Deuteronomy, the Book of Joshua, the Book 
 of Judges, the two Books of Samuel, the two 
 Books of Kings, the Psalms of David ; the Pro- 
 phets — Isaiah, Jeremiah, (with the Lamentations,) 
 Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, 
 Jonah, Michah, Nahum, Habakhuk, Zephaniah, 
 Haggai, Zacharias, and Malachi. And in the 
 New Covenant, the Four Evangelists — Mat- 
 thew, Mark, Luke, and John, and the Kevelation 
 of John, or the Apocalypse. 
 
 IV. All that is evil, be it of the inclination or 
 thought, or of the life, is to be shunned as a sin 
 against God, and as coming from the Devil, that 
 is from Hell, — destroying in man all capacity for 
 enjoying the bliss of Heaven. On the contrary, 
 all that is good, — good inclinations, good thoughts, 
 good actions, ought to be cherished and loved, as 
 being divine and emanating from God. Every 
 act of love and charity, of justice and righteous- 
 ness, — towards society in general, and individuals 
 in particular, — ought to be done by man as if 
 from himself, with the express acknowledgment, 
 however, that in reality it is done by the Lord, 
 who works in and throuoch man. 
 
131 
 
 y. Immediately after the death of the material 
 body (which is never thereafter cissumeel agetin^) 
 man rises to a new life, in virtue of his spiritual 
 and substantial body. He tlms continues to live 
 in a perfect human form, with all his former fac- 
 ulties of mind and body unimpaired. Hence, 
 death is but the transfer from the natural to the 
 spiritual world, and a continuation of life, which 
 will be either eternally happy or unhappy, accord- 
 ing to the ruling love which man has acquired 
 while liring on earth ; and which is in conformity 
 with the divine ti'uths of the Holy Word, or with 
 their opposites, for, every man is adjudged indi- 
 vidually after death, either for Heaven or Hell, 
 according to what his life has been in the body, 
 either good or evil. 
 
 YI. Concerning children who die before they 
 have attained their full powers of mind and 
 reached the age of mature judgment, — be they 
 baptized or unbaptized, be they in the Christian 
 Church or not, be they born of godly or ungod- 
 ly parents, — they will cell be received by the Lord 
 into Heaven, and after they have been instrutc- 
 cd and their understandings developed, they will 
 become partakers of tlie bliss and perfection of 
 Angels. 
 
 •YH. Througli the mercy and providence of 
 God, the proper means of salvation are reiulered 
 accessible to all mankind, so tliat men of every 
 creed or denomination on earth, be they Jews, 
 Christians, Mahonmietans, or Heathen, may bo 
 saved, provided they live in love and charity to- 
 wards one another from religious motives, and in 
 
132 
 
 accordance with tlie knowledge and understanding 
 they possess. Nevertheless, the New and true 
 Christian Religion, inasmuch as it derives its ex- 
 istence directly from our Lord and Saviour Jesus 
 Christ, — who is the only God of Heaven and 
 Earth, — is of all creeds the best adapted to effect a 
 firm and complete union or conjunction with Him ; 
 therefore, it sliould be considered more excellent, 
 heavenly and divine than any other religion. 
 
 VHI. All the circumstances and all the oc- 
 currences of human life, be they productive of 
 happiness or unhaj)piness, stand under the direct 
 and immediate care of Divine Providence. No- 
 thing can occur or happen to man, — either in 
 general or in particular, — which, in its most 
 minute details, as well as in its totality, is not cal- 
 culated to promote his eternal welfare in a manner 
 only known to Infinite Wisdom. 
 
 IX. True conjugial Love^ which can exist only 
 between one man and one woman, constitutes one 
 of the fundamental characteristics of tlie N'ew 
 Church ; for it is founded on the marriage or in- 
 timate union between Goodness and Truth, and 
 necessarily corresponds to the marriage of the 
 Lord with His Churcli. Hence, it is more 
 heavenly, more spiritual, more holy, more pure, 
 and more innocent than any other love among 
 angels or men. 
 
 X. Man has not Life in himself; he is only the 
 recipient of Life from the Lord, who alone has 
 Life in Himself. This Life is communicated by 
 an influx from the Lord into all and everything 
 in the spiritual world ; be it in Heaven or in Hell, 
 
133 
 
 or in the intermediate state, called the World of 
 Spirits, — and also into everything in the natural 
 world ; but it is received by each one differently, 
 according to the quality of the recipient. 
 
 XL The last judgment^ of which mention is 
 so often made in the Gospels and the Apocalypse, 
 — consists of a separation of the good from the 
 wicked in the spiritual world, where they had lived 
 congregating and mingling with one another 
 freely, ever since the first advent of the Lord, and 
 had thus continued until His second coming. Tlie 
 last judgment did thus actually take place (as a 
 spiritital event) in the year 1Y57, when, according 
 to Scripture, tlie first Heaven and Earth (the old 
 Church) came to an end, and the foundation for a 
 New Chnrch was laid, in whicli everything will 
 be made new. 
 
 Xn. As an act of the mercy of God to mankind, 
 who, without it, would have been swallowed up 
 in eternal death, — the second advent of the Lord 
 has already talcen place, and is still taking place 
 %ip to the present day / /br, it is a coming not in 
 2)erson^ hut in the jpower and glory of the spiritual 
 sense of His Holy Word^ tohich is Himself. 
 Hence^ tlie Holy Clty^ the JSeio Jerusalem^ is even 
 now descending from God ; it comes down from 
 Heaven as a l)ride adorned for her hitsJjand, 
 
 Deak Readkr! — Should yon ever hear of such 
 a Neio Churchy beware of following the wrong 
 track ; for, there exist not only here in America, 
 but also in Europe, a number of societies and con- 
 
134 
 
 gregations, the members of wliicli style themselves 
 members of the "Xew Church." They actually 
 imagme theuiselves to be already in the New 
 Church, and thus believe that when they die they 
 will find an appointed place ready, waiting for 
 them in the Holy City, in the midst of the New 
 Jerusalem ! 
 
 They build houses wherein to assemble, and to 
 worship after their own fashion, putting, as it 
 were, the Lord God to death ; and because they 
 are too indiflerent to read the doctrines of the New 
 Church for themselves, they appoint a priest, who 
 expounds the doctrines to them, so that they may 
 be spared the labor of thinking ; — just as the prac- 
 tice was in the by-gone old Churches. They also 
 keep the holy Sabbath, although they should know 
 better and understand what Sabbath means. 
 They hold their idolatrous worship and are bap- 
 tized by their ordained priest. From his polluted 
 hands they receive their Holy Communion. In 
 their praying and singing they would fain outdo 
 any old Catholic Nun, as is still the custom in the 
 old Churches, and they flatten their noses against 
 their hands, and call this '* awakening devotion." 
 They build Theological Seminaries with the money 
 which is donated to them, and which they ought 
 to employ for the henefit of their poor hretliren. 
 But these seminaries — theological barracks — are 
 for young idlers and loiterers, who shrink from 
 following an honest calling, and rather prefer to 
 be fed by the sacrifices of others, so that they may 
 afterwards become expounders of the New Church 
 doctrines. These doctj'incs were o;iven bv the 
 
135 
 
 Lord Himself, and are very plain, clear and easily 
 understood! Nevertheless, those priests expound 
 them after their own preconceived ideas and er- 
 roneous notions, and mix them up with their own 
 false and pernicious doctrines. And nonsense, 
 which they themselves have originated, is served up 
 to their flock as the food of angels. Thus they en- 
 deavor to elucidate the fundamental tenets or 
 rudiments of the New Church (for these are all 
 they possess,) as if the Sun of the Lord had need 
 to be illuminated by a dirty tallow candle of lazy, 
 arrogant, audacious Pharisees ! Such a house 
 they call their church or temple, forgetting that 
 the Lord has said: "The Heaven is my throne 
 and the Earth is my footstool, where is the house 
 that ye build unto me ? and where is the place of 
 my rest?" (Isaiah Ixvi. v. 1.) And : " The Most 
 High dwelleth not in temples made with hands." 
 " The hour cometh, when ye shall neither in this 
 mountain nor yet at Jerusalem worship the Father 
 — they that worship Him must worship Him in 
 spirit and in truth." (John, chap. iv. v. 21-24.) 
 
 Such new Churches^ and their impure worship, 
 are represented in the spiritual w^orld of heaven by 
 an old hoitse^ hicilt of rotten wood^ over a filthy 
 swamp^ from which arises a putrid stench / sur- 
 rounded with a railing of neio wood^ the whole 
 structnre painted over with the colors of the new 
 Church. Thence arises the fetid smell of indrid 
 horse urine^ as incense for the worship ichich is 
 celebrated in it ! 
 
 The 7iew Churchy called \\\Q.New Jerusalem^ was 
 first established spiritually by the Lord Himself 
 
136 
 
 through revelations. He Himself laid the founda- 
 tion of it on earth oiatiirally through revelations,^ 
 
 With what right then do these intruders ordain 
 themselves as priests of the Lord? Who has 
 given them such an order? From whom do they 
 hold their commission ? The Lord Himself is the 
 Architect of the new Church on earth ; the Lord 
 Himself selects His builder and His workmen ; 
 He Himself baptizes those who are elected by 
 Hhn to be members of the new Church, and the 
 Lord Hi^nself holds communion with His children 
 in the new Church. f 
 
 You must first become meek and humble, je arro- 
 gant, self-created idols. Learn some honest trade ! 
 You should first seek truth ! Clear yotir own field, 
 and till your own ground, in order that you may 
 be able to sow the Lord's wheat, provided you 
 receive such, on a field given to you by Him. 
 Then, and then only, when the fruit has grown 
 under the blessed hand of the Lord, may you go 
 and feed the hungry ! 
 
 Therefore, dear reader, should you hear any ru- 
 mors and noise about neio Churches^ and should 
 see that ccny msille or external toorsldjp is cele^ 
 
 * Already Swedenborg has expressed himself in the foUo^^dng 
 manner in regard to the new Church : ''The Church which 
 succeeded those three is the (Christian) Church, which is an in- 
 ternal Church, differing from the Jewish as the light of the 
 moon from a dark night. But because this Church has come 
 to its end by the accomplishment of the last judgment, a new 
 Church, which is called the New Jerusalem in the Apocalj^ise, 
 Will now be instituted from the Lord, to which the things lohich 
 are at this clay published by me will be subservient It will be in- 
 stituted also else^tieee. " 
 
 ]'' But I say unto you, I will not drink henceforth of this fimit of 
 the vine, until' that day ichen I drink it new with you m My Fath- 
 er's kingdom." — (Matt. xxvi. 29.) 
 
137 
 
 brated in such a Church, then you may know that 
 you are on the wrong track. For hj this shall ye 
 know the true new Church estallished on earth hy 
 the Lord Himself ^ and not hy Quan : that the true 
 New Jerusalem has no need of a visible Church or 
 edifice. When the Lord died, tlie earth trembled, 
 the rocks parted asunder, the vail of the temple 
 was rent in twain. This signifies : that cdl visible 
 and external Church service has been rent asunder 
 and destroyed forever, Tliis internal Church 
 shines forth from every one that has received it 
 into his heart. The ancients had but (9n^ Elder, 
 and no vicarious and subordinate ecclesiastics, or 
 any other functionaries connected with the 
 Cliurch ; and verily I say unto you : and you 
 may know that the true Church lias no temple ; 
 Avherever the Elder calls a meeting together, there 
 is the Lord's House. Once more I say unto you, 
 ^' My temple is not reared by man's hand." Thus 
 speaks the Lord through His servant. 
 
 And now hearken unto the voice of the Lord of 
 liosts, all ye so-called members of the so-called 
 new Churches in America ! '' All your so-called 
 ' new Churches ' shall perish throxigh your oion 
 dissensions^ through your discord, through your 
 arrogance^ your insane pride of wealthy your ava- 
 rice^ greediness,, and spirit of vengeance,^ your 
 credidity—for you lend co ready ear to C(dumny 
 and slander — and that implacable hatred you show 
 in your capacity as self-appointed judges ! Any 
 other sect or denomination is better than yours^ ye 
 proicd^ hypocritical Pharisees !'^ Thus speaks the 
 Lord to you throni»*h Tlis scM'vaiit. 
 
138 
 
 %mt 
 
 And now to thee^ jf>ro2^6? J3abylon^ thou ^plague, 
 hreathing City of seven hills^ thou that art doomed 
 to destruction — Rome ! How great has been tliy 
 fall, and liow art thou become tlie habitation of 
 devils, and the hold of every foul spirit! For 
 thy sins have reached unto heaven, and God hath 
 remembered thy iniquities. Alas ! alas ! the great 
 city Babylon, that mighty city ! for in one hour is 
 thy judgment come. And the kings of the earth, 
 who have committed fornication and lived deli- 
 ciously with thee, shall bewail tliee and lament for 
 thee, when they shall see the smoke of thy burn- 
 ing. (Rev. xviii. 2-9.) 
 
 And woe unto thee also^ guardian of the 
 towers of Babylon ! How art thou fallen ; how 
 art thou cut down to the ground ! For thou hast 
 said in thine lieart : I w^ill ascend into heaven, I 
 will exalt my throne above the stars of God. I 
 will sit also upon the mount of the congregation 
 in the sides of the nortli. Yet thou shalt be 
 brought down to hell, to the sides of the pit. Thy 
 pomp is brought down to tlie grave, and the noise 
 of thy viols : the worm is spread under thee, and 
 the worms cover thee. (Isa. xiv.) Thus saith God 
 the Lord, he that created the heavens and stretched 
 them out ; he that spread forth the earth, and that 
 which Cometh out of it ; he that giveth breath 
 unto the people upon it", and spirit to them that 
 walk therein : '• / am the Lord^ that is my name^ 
 
139 
 
 and my glory will I not give to another^ neither 
 my praise to graven images.'^'' (Isa. xlii. 5-9.) 
 
 And yet tliou hast the audacity, thou shame- 
 faced defiler of God, to steal the Lord^s name^ to 
 steal His honor ^ to call thyself the vicegerent of 
 God^ and to cdloio thyself to he worshiped as the 
 ''Holy Father P^ Is it not written, " N'either be 
 ye called masters ; for one is your Master, even 
 Christ, and all ye are brethren. And call no man 
 your father upon the earth, for one is your Father 
 which is in heaven ; neither be j^e called masters, 
 for one is your master, even Christ. But he that 
 is greatest among you shall be your servant." 
 And is it not written, " Woe unto you, scribes and 
 Pharisees, hypocrites ; for ye compass sea and land 
 to make one proselyte, and when he is made, ye 
 make him twofold more the child of hell than 
 yourselves." (Matt, xxiii. 8-15.) Wherefore woe 
 cdso %into thee^ sitting on thy cursed throne ^ thou 
 who art first among Pharisees and hypocrites ! 
 The time is nigh when thou shalt go down into 
 the infernal Jerusalem, to sit there side by side 
 with thy predecessors, thou '' crazy Don Quixote 
 of the Concordat^^ who art still bent on selling 
 and destroying souls witli infernal power. Take 
 hence thy excommunicating bulls, which are the 
 lightnings of thy God, even of Satan and of the 
 Devil. Take hence the poignard and poison and 
 every deadly weapon, the helpmates of thy holiness^ 
 and hurl them against thy adversaries, and thrnst 
 them against him who said : '' And I liave ])ut my 
 words in tliy mouth, and I have covered tliec in 
 the shadow of mine liand, tliat I may ])lant tlie 
 
uo 
 
 heaveus, and lay tlie fonndations of the earth." 
 (Isa. li. IG.) Better thou icouldst repent^ *'' crux de 
 CTUce^'* aiid strew ashes on thy heud^ for there 
 
 comes 
 
 nnb out of its niins prists 
 C'jit Srm (ITnrttj. 
 
 Dear reader, you and probably many hundreds 
 
 of thousands, have been brought up from infancy 
 in the belief that there is to be a last judgment, 
 and that in it the earth will be for ever doomed to 
 destruction. Tlie Millerites, for instance, have 
 manufactured an article of faith out of this erro- 
 necns belief. For your comfort and every one's 
 consolation be it said : 
 
 '• That this worlds this globe on which we live^ 
 shall never he destroyed^ but it shall enjoy that 
 eternal existence for which iticascreatedP 
 
 Tliis erroneous conception of ^^ihe end of the 
 world and of the last judgment, ^"^ has originated 
 from that part of the TTord of the Lord where it 
 is written : '• And then shall appear the sign of the 
 Sou of Man in heaven; and then shall all the 
 tribes of the earth mourn, and they shall see the 
 Son of Man coming in the clouds of heaven with 
 
141 
 
 power and great glory." (Matt, chap: xxlv. v. 30.) 
 (Rev. chap, xxii.) Now there exists in all the 
 various Christian Churches a belief according to 
 the letter of the Word, that the Lord, in His ad- 
 vent for the last judgment, shall actually come in 
 person, in the clouds of heaven, with angels and 
 the sound of trumpets ; that he shall gather to- 
 gether all those who shall be living on the earth at 
 that time, and the departed likcAvise, and that He 
 shall cast the wicked, or the goats, down to hell, but 
 the righteous, or the sheep. He shall gather into hea- 
 ven. Then He shall make anew visible heaven, and 
 a new earth, and on this He will cause to descend 
 the city called the "New Jerusalem," etc. ; and in 
 this new city shall be gathered the elect, the living, 
 as w^ell as all the dead from the beginning of the 
 w^orld. The dead shall arise from their graves in their 
 bodies, and enjoy eternal felicity in that magnifi- 
 cent city. You will soon learn, dear reader, if 
 you follow attentively, how greatly in error all 
 those persons are who believe in the above. 
 
 The second advent of the Lord is not an advent 
 for the sake of destroying the visible heavens, and 
 for the creation of a new habitable earth ; it is 
 not for the purpose of destroying, but for building 
 up ; therefore also salvation and not damnation is 
 meant, '^ for God sent not His Son into the world 
 to condemn the world, but that the w^orld through 
 him might be saved." (John chap. iii. v. 17. Matt, 
 ch. xviii. V. 11.) The purpose of the second advent 
 of the Lord is no other than to separate good 
 from evil, and those having believed and still 
 believing in Him shall be saved ; and they shall 
 
142 
 
 be employed in building np the new angelic Lea- 
 ven and the New Cliureli in the worlds. Where- 
 fore also the advent of the Lcrd^ which in fact 
 has already taken place^ icill not he in person^ as 
 many helieve^ hut in the Word. For the Word is 
 the Lord Himself (John chap. vii. v, 1-14.) The 
 spiritual sense of tbe Word having been entirely 
 lost, it became necessary for the establishment of 
 the New Church to re-open this internal spiritual 
 sense, and thus to provide once more a possibility 
 for a conjunction with the Lord. This actually 
 came to pass at the end of the first half of the 
 eighteenth century, through an instrument selected 
 by the Lord Himself, to whom He revealed Him- 
 self in person, and whom He filled with His 
 spirit, that he might by means of the key or clue 
 to the spiritual sense of the Word which was 
 given him, proclaim the doctrines of the New 
 Church, and make them understood. This is the 
 second advent of the Lord in the clouds of heaven^ 
 which has cdready taken place. 
 
 By meaus of this clue, dear soul, will it now be 
 possible to explain the coming of the Lord in the 
 clouds of heaven with power and glory, etc. For 
 according to the correspondence or typical mean- 
 ing given by means of the clue above spoken of, 
 we must understand '' clouds of heaven " as mean- 
 ing the Word in its spiritual sense, and " power " 
 meaning the might of the Lord by means of the 
 Word. 
 
 And in the same spiritual sense we must under- 
 stand also by '^ end of the world^'^ the dying away 
 of all old Churches ; and by " new earth^^ the 
 
143 
 
 formation of the New Church on earth. But in 
 order that this New Church, ah^eady established 
 by the Lord, may not only exist on earth, but 
 extend all over the globe, and thus spread over 
 the whole universe ; it is necessary that previously 
 all should 'be removed and destroyed from this 
 earthy which could he a hindrance in the way of 
 the divine purpose. ]^ow, this l^ew Ohnrch being 
 the kingdom of the celestial good and truth, it is 
 also the kingdom of love and justice, the king- 
 dom of the regeneration and everlasting peace. 
 Wherefore, also, all men who, on account of their 
 evils and falsities, cannot become better, must 
 be destroyed from the earth, so that the seed of 
 evil and falsity may not again be perpetuated. 
 And with them must disaj^pear all that which has 
 an infernal correspondence with the state of such 
 men, that is to say, the causes of evil ; hence the 
 actual condition of the whole earth and all that is 
 thereon. And in the same measure as these states 
 of evil and falsity in mankind are destroyed, in 
 the same proportion shall the states of truth and 
 goodness take root among men, and because plant- 
 ed in a soil made ready to receive them, they shall 
 continue to grow. And in the same measure 
 must everything change, both the nature and con- 
 stitution of this globe and all that is thereon. 
 And to be brief, everything on earth must hccomc 
 neiu^ in relation to the new, that is the regenerated 
 race of man. These necessary periodical changes 
 of the globe and its inhabitants, come to pass by 
 means of revolutions^ loars^ famine^ pestilence^ 
 earth quaTces^ etc. 
 
in 
 
 Therefore it is necessary that this infernal 
 Pojyery and all the irriesthood shouldhe destroyed^ 
 in short all old religious institutions / iesides the 
 idle^ false teachers^ the priests^ it vnll also hecome 
 indisjyensable that tlieir ahettors^ loho are the em- 
 jperors^ hings^ and other rulers^ should disappear. 
 In fact ^ the whole corrupt race of the higher or pri- 
 vileged classes^ all unjust judges^ all ^inrighteous 
 lawyers^ all dishonest merchants^ all wlio have risen 
 hy rapacity and avarice^ and everything which 
 conflicts with love and truth. And now hearken, 
 thou Sodom and Gomorrah amono* the cities of 
 America, thou foul and ^vicked harlot ! Hearken 
 to wliat will haj)pen to tliee, oh 
 
 Citij nf I3em 'l^nrk ! 
 
 Let me shake the dust from my feet! Thou 
 putrid pool of all vices and crimes — mother city 
 of all knaves, of all rogues, usurers, thieves, rob- 
 bers and murderers ! Thou who art the infernal 
 lurking-place of all iniquities and evil deeds! 
 Thou hellish breeding-place of priestly vermin! 
 My mouth shall speak thy future. Thou city full 
 of the misery and wailing of the innocent vic- 
 tims of murder and violence that have been 
 helplessly slaughtered and not revenged, crying 
 to heaven for vengeance ! It shall be done unto thee 
 as was said by Isaiah : ''* I will punish the world for 
 their evil, and the wicked for their iniquity ; and 
 I will cause the arrogancy of the proud to cease, 
 
145 
 
 and will lower the haughtiness of the terrible. I 
 will make a man more precious than fine gold ; 
 even a man than the golden wedge of Ophir. 
 Therefore I will shake the heavens, and the earth 
 shall remove out of her place, in tlie wrath of the 
 Lord of Hosts, and in the day of his fierce anger." 
 (^Chap. xiii. v. 11-13.) 
 
 Hearken, therefore, ye Americans, to tlie voice 
 of the Lord, who speaks warningly to you through 
 the mouth of His servant ; just as it happened in 
 Naples (December 16th, 1857), and still worse 
 will it happen to the degenerated citij of New Yoi^Jc^ 
 and also several seaport towns. Neio YorTc^ how- 
 ever^ will he the firsts for her vices and iniquities 
 are rapidly increasing. Therefore the Lord God 
 of Sahaoth will verily judge and destroy this City^ 
 as loell as the depths of the sea. Yea^ the earth shall 
 open^ shaken from her very foundations^ and it 
 shall siocdlow you up^ ye hrood ofxtsurers^ with all 
 your sin-stained treasures ! Yea^ in sorroio must 
 He thus judge; therefore He hath sent the 
 warning through His faith f%d Son to everyone^ 
 so that ye slioidd not wail and mourn^ saying^ 
 " He has not sent tcs any message concerning thzs.^^ 
 Therefore the Old Father hath mercifully sent a 
 warning to every one through His Son, 
 
 However, before this sliall come to pass, there 
 will arise a great religious war, and tliere will be 
 great bloodshed, ])articularly in the State of New 
 York. K\\^ fearful plagues will nearly depopulate 
 all America; Qiervous diseases^ convulsions^ pain- 
 ful and fatal affections of the throat and lungs^ 
 pestilential ulcers^ cholera and yelloiD fever will 
 
110 
 
 thin the pojndatlon of America, Among the rich 
 in particular will these diseases rage. They will 
 attack them even when fleeing from their ill-gotten 
 riches, and smite them with destruction. The 
 poor, however, will then be blessed with health 
 and riches, neither of which had been their lot 
 before, because the rich had brought everything 
 into their own possession. '* Tea, death will enter 
 through the windows of your houses and palaces, 
 to cut off the children from without and the young 
 men from the streets." (Jer. chap. ix. v. 21.) Aiid 
 many lohysiciaiis will fall the first ^rey to the 
 plagues ; for even among those who, as priests of 
 nature, should more than any others come near to 
 the nature of God, the greatest of them are the 
 most remote from it, on account of their crude 
 materialism and their unbelief. Their creed of phi- 
 lanthropy is infidelity, heartlessness, and the vilest 
 eu'otism. But also in 
 
 (Biirnp 
 
 there will occur great revolutions and wars, Avhich 
 will end in a general religioiis war^ with all its 
 horrors, miseries^ wailings and devastations. 
 
 And ye on your proud thrones, ye so-called 
 dynasties, ye ruling families of emperors and 
 kings, boasting yourselves that you rule by the 
 grace of God, while ye are tolerated by the Lord 
 only as the scourge of the people, that they may 
 be reminded of the great evil which they have 
 
U7 
 
 committed against the Lord by asking Him to give 
 them a king. (1 Samuel xii. 17.) Ye proud 
 Nebuchadnezzars, swollen with arrogance, who 
 are trying to renew your crumbling thrones by 
 murder, trying to cement your shattered crowns 
 with the blood of men — in vain are all your pains, 
 in vain slaughtering and strangling; for you stran- 
 gle and slaughter but yourselves and your own 
 children. For the divine spirit of liberty is per- 
 vading the whole globe like a Divine judgment. 
 And I say unto you, every throne which lias soiled 
 its purple with the blood of man, be it only one 
 drop, nourishes already in it the corrupting worm. 
 And every crown which cements its pearls with 
 the blood of man, be it only one drop, conceals 
 already the dissolving aqica regia in its golden 
 covering. For the blood of man is a very sharp 
 and powerful aqua regia ; it dissolves, absorbs and 
 devours the best gold out of the richest crown. 
 And the blood of man is stronger than the light- 
 ning of the clouds ; stronger than the thunder of 
 heaven. It foams and rushes on giant wings 
 through a thousand heavens, up to the judgment 
 seat of the Lord, crying for judgment. Like a 
 thousand thunders it peals and sounds through a 
 thousand clouds to the throne of the Lord, and 
 cries and shouts for vengeance ! 
 
 Ye crowned heads, do ye not hear the howling 
 and roaring of the approaching storm in the wild- 
 ly agitated air ? Ye that do by cunning and by 
 force, in your infernal love of dominion, rob the 
 people of their rights, do yc not feel the shaking 
 
148 
 
 of the earth under your trembling feet ? Do ye 
 not hear the strokes of the terrible scourge in the 
 hands of the gigantic spirit of universal repuhlican- 
 ism^ while it makes already its third and last circuit 
 round the world ? Woe unto thee^ woe unto thee^ 
 looe unto thee^ thou ancient Hahsburg ! thou pes- 
 tilentially poisoned, tottering, foully corrupt house ; 
 thou breeding-place of all hellish cruelties . of 
 priests ; thou guardian and protector of the Baby- 
 lonian harlot ; thou blinded dynasty in the land 
 of Herod ! too late comes thy forced repentcvnce ! 
 The star-lit heavens, unappeased, still looks down 
 on thee with eyes that weep tears of blood — for 
 the slaughter of those God-fearing warriors for 
 liberty who perished in 184:8. The fields of mur- 
 der are still reeking with innocent blood, where 
 thy privileged hyenas have gorged themselves. 
 Passed away and judged already are thy bloody 
 tools and executioners — "VVindischgraetz, Haynau, 
 Jellacich. Thy time too is nigh, thou miserable, 
 cursed, tottering House. The storm is coming, and 
 thy columns are falling to the ground ! 
 
 Woe^ O woe also to thee^ thou man seated, on the 
 usurped throne of France ! Thou who darest 
 destroy the work of thy great blessed ancestor, 
 Napoleon the First ! Twice already hast thou, in 
 thy foolishly proud presumption, broken down the 
 ramparts which he had reared for the protection 
 of his beloved people and beloved France. But 
 the third time it will not avail thee, if thou dost 
 not tear thyself away from the Babylonian harlot 
 of the City of the seven hills. For if thou dost 
 
U9 
 
 not return to tliy former benign purpose of mak- 
 ing the people happy ; if thou clost not rekindle 
 it in thy soul withered by pride, and become sl 
 protector of the people in their holy rights by the 
 grace of God, thou shalt suddenly fall down from 
 thy polluted throne ! Thou mayest consider it a 
 great mercy of the Lord if, for the sake of thy 
 ancestor, thou dost succeed in flying with thy riches 
 to the free soil of America ! For there will be no 
 other individual . like Home to reveal to thee, 
 tlirough the aid of infernal spirits, any secret 
 republican conspiracies, secret powder maga- 
 zines and other ammunitions. Thou wilt not be 
 w^arned again, as it once happened, w^henso many 
 innocents suffered. This Some is a true arch- 
 villain of all secret vices, and a wicked plunderer 
 of golden honors, possessing infernal magic arts, 
 which were inoculated into him when a child by 
 an old Egyptian, who, by so doing, imburdened 
 himself of them. These spirits at his command 
 were once the servants of kings. They are fallen 
 impostors ; they are as full of iniquity now as 
 they were when they held their lying and cheating 
 offices whilst alive. They have not yet come to 
 their senses, nor do they repent in the spiritual 
 w^orld. These hardened and obdurate spirits can 
 be exercised only for magical purposes ; but the 
 good spirits weep over those poor souls who ha\'c 
 allowed themselves to fall under the influence of 
 these wicked spirits, and pray day and night to 
 the Lord to save these poor beings (grandees). 
 Thou too. Emperor of France, w^ilt be sacrificed 
 
150 
 
 ignominioiisly through those lying spirits, if thou 
 dost not repent. Never sliouldsi thou have usurped 
 the crown^ and thou wouldst have been a true fol- 
 lower of thy great ancestor, who would have 
 loved and revered thee. "Why didst thou not go 
 to those who have warned thee once already, and 
 shown thee the '* new mommg star .^" 
 
 Why liast thou not consulted those through 
 whom the world has been saved from the evil, and 
 through whom each one finds his salvation ? From 
 those spirits who but meditate falsity and evil, 
 there shines no " light of peace through the clear 
 morning aiv^ Sapienti sat ! 
 
 And thou^ reigning House of Prussia^ much would 
 I have to say also to thee, but thou dost not deserve 
 it. Thou hast sold the best blood of thy house, 
 and betrayed and cast helplessly into the world one 
 beloved of the Lord. What has become of Hen- 
 rietta Caroline, the daughter of Prince Henry of 
 Prussia, who died in Pome ? Great and heavy 
 evil have ye committed against this orphan, sacri- 
 ficed heartlessly to your arrogant pride ; but the 
 Father of all orphans has royally rewarded her; 
 He will soon summon you to give account before 
 His judgment seat. Your insane haughtiness and 
 pride is your destruction. 
 
 Once more take heed, all ye crowned heads; 
 put your houses in order ; for the Lord of Hosts, 
 the Lord of Sabaoth, is Himself the warrior for : 
 
151 
 
 €^t (irent %t^\A\t of tlie WA 
 
 Be silent now, ye bells of alarm ! Ye holy, 
 golden-stringed liarps of peace, murmur softly in 
 sweet strains of blissful harmony and rest ! With 
 your heart-comforting and soul-elevating notes im- 
 part strength to the weak, comfort the desponding, 
 animate the ^varriors for the victory which is nigh ! 
 Praise the Lord ! For after having destroyed the 
 City of New York hy earthquakes^ and raised from 
 the mysterums deefp^ hy the same commotions^ " The 
 New Ca^lifornia," a land of gold^ for the natural 
 use of His faithful^ — Re will huild up through His 
 grace^ on the golden land^ a new city for His faith- 
 ful of America. This new city will le called 
 "The Natural New Jerusalem." And thous- 
 anrfs of ye true-hearted^ nolle Americans will 
 flock to it^ to hehold the New Church, the Holy 
 City, and the temple therein^ and there to pray in 
 spirit and in truth^ which means to act. And peace 
 and harmony will reign in the New City of the 
 Lord. The worst micrderers and evil doers will he 
 converted and hecome good men^ the moment they 
 are allowed to tread this soil. And there will he 
 such an ahundance ofnaturcd riches^ that from its 
 plenty there will be allotted enough to each one ; 
 then there will he no poverty om.d no sickness^ an<l 
 never more will there he seen a dimmed and tearful 
 eye ! ! ! 
 
152 
 
 Thus speaks the Lord to all the best of yon 
 Americans, throngh His faithful son and servant, 
 who exultingly exclaims: Praise the Lord vnd, 
 the^ i^rmnd of trumj,et«,for truly He Vpie^ijou all! 
 Give glory! glory! glory! in the davm of the 
 morning to 
 
 %\t ^tto mt ^fpMir cf i\t SaorlH! 
 
 And glory I glory} glory 1 to 
 
 ^^f ioIS Ifto |tni5JlciiT!!! 
 
 WEITIEJr OCTOBKB, 1868.