SEDER OLAM: OR, THE Order, Series, or Succession OF ALL THE Ages, Periods, and Times OF THE WHOLE WORLD IS Theologically, Philosophically, and Chronologically Explicated and Stated. ALSO The Hypothesis of the Pre-existency and Revolution of Humane Souls. Together with the Thousand Years Reign of Christ on the Earth, probably evinced, and de¦liver'd in an Historical Enarration thereof, according to the Holy Scriptures. To which is also annexed, Some Explanatory Questions of the Book of the Revelations of the like import. And an Appendix; containing some Emendations and Explanations of divers Passages, in the two fore-going Treatises, out of the Au∣thor's Original Manuscripts and Papers.

Translated out of Latin by I. Clark M. D. upon the Leave of F. M. Baron of Helmont.

LONDON: Printed for Sarah Howkins, in George∣yard, Lumba•, street, 1694.



TO THE English Reader.
Serious and Inquisitive Reader,

FOR thy sake was this small Tract translated into the En∣glish Tongue, by the Consent of the Baron of Helmont, now resident at London, wherein I have rather affected a plain English Stile, than any artificial Embellishment left, I should make it less intelligible, by •ndeavouring to render it more po∣•ite, and so rob the Author, to di∣vert the Reader, which is to betray •he Vnderstanding, to gratifie the •ancy. And now Reader, as to the •ubject, sure I am of Opinion, if •ere be any such thing as reveal'd •eligion in the World, (as none b•••theists will deny) the only sure •ay to prove it, is by reconciling


Faith with Reason; for tho' the sub∣tilties of Faith may soar above the perfect comprehension of Reason, yet no true Faith can be so absolute, as to appear wholly inconsistent with it, as is manifest in the Example of Christ's Incarnation; where Faith perswades me of this miraculous Vnion, and Reason s•ews me the necessity of it. Here is the Confor∣mity of Faith with Reason: and no Hypothesis more effectually proves the veracity of Scripture against th• Objections of Atheists, than that which perfectly demonstrates th• harmonious congruity and conformi∣t• of those truths; but all the vulgar ••positors have hitherto been so far ••om reconciling the Scriptures, that they have made i• appear a Mass of Contradictions, and mightily streng∣thened the principles o•Atheists.

J. C.

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SEDER OLAM, OR, THE Order of Ages.
1. F•R as much as God is but one, the terms o•Three Persons are very improperly apply'd to the Mystery of the Father, Word, and Holy Ghost. It were better to stick to the words of Holy Writ, in the Explication of so great a Mystery. Here∣in w• may be safe, and this would remove a Scandal from such, who are offended at the names of Three Persons.

2. Because God doth all things accord∣ing to his infinite Wisdom, therefore there is no indifference of Will in him; and therefore, in all things he doth, he is a necessary Agent, and yet also the most f•ee Agent.

3. Therefore he did •ecessa•ily create th• Worlds, and that not by constraint
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from any foreign Agent, but from the De∣termination of his internal Goodness and Wisdom.

4. Ther•fore the Attribute of • Crea∣tor is essential to God, because in God there are no accid•nts.

5. Therefore God is a Crea•o•••om •ternity, and so by consequence did make Cr•atures •rom i•fi•ite Ages; and also s•ill doth and will c•e•te new to all •terni•y.

6. The Worlds therefore, in respect of us, are infinite and innumerable.

7. But (among other differences) there is this special difference between God and Creatures, that God is altogether un∣chang•able; but all Creatures are, in some Sense or other, changeable.

8. But there is a two-fold distinction in the mutability of Creatures; for Creatures are either changeable to Good or Evil, (which indeed for some time is the L•• and Condition of all Creatures) or el•• at length, after a certain space of time, on∣ly changeable unto Good.

9. Which mutability of Creatures re∣mains unto all Eternity; for there is no Creature so perfectly good, but that it is ••ill capable of a greater Degree and Me•∣•ure of Goodness, to all Eternity.

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10. Moreover, there is necessarily inter∣cedent between God and Creatures a certain middle Being, which indeed is less than the supream Deity, but greater and more perfect than all Creatures.

11. And this Ens medium• or middle Being between God and Creatures, is Christ the Heavenly Adam.

12. God, by this Medium, to wit, Christ create• and produced all Creatures what∣so•v•r.

13. Again, among other Differences, there is this di•fe•ence between Christ and C•e••ures• that all Creatures are for some time ch•ngeable unto Good and Evil; but Christ is only changeable unto Good, but never unto Evil.

14. And there•ore more justly merits the name of Son of God, than that of a Creature, and his production is rather to be accounted a Generation, than Crea∣tion.

15. Christ, the Heavenly Adam, is both God and Man, containing in him both Natures, viz. the nature of God and Man.

16. For whereas the most Divine Hu∣manity of Christ is intrin•ically, and most perfectly united with the word of God, which is God; therefore this Heavenly Man and Divine, Jesus Christ, is truly God.

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17. But the Divine and Humane Na∣tures in Christ must not be confounded, but plainly distinguished; so that the Hu∣manity is never changed into the Deity, nor the Deity into the Humanity.

18. So great is the Excellence of Christ beyond all Creatures, that there are cer∣tain Divine Attributes allowed him, which are communicable to no Creatures, to wit, Omni-presence, and Omniscience.

19. Which Attributes of Omni-presence, and Omniscience of the Man Christ, are nevertheless inferiour to those, which ap∣pertain unto God.

20. For God is so present in all things, that he is every where centraly existent; but the Divine Humanity of Christ hath not its Center every where present, but is universally extended by the essential Ra∣diations from the Center of his most Di∣vine Soul into all Creatures and Worlds.

21. Lastly, the Omniscience of Christ's Humanity, is inferiour to that which ap∣pertains to the Deity; for as the most glo∣rious Godhead most perfectly knows all things without the Concurrence of crea•ed Objects, as Instrumental causes to stir• up knowlege in him• the divine Soul of the Man Christ Jesus knows all things, either by the perception of Objects, as they do
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some way or other influence him, or in respect of things to come, are signified to him by divine Revelation from God the Father.

22. Because Christ Jesus the Heavenly Man, is the first begotten Son of the most excellent and supream God himself, and by reason of his miraculous Union with the supream Deity is very God, equal with God the Father; and also because he is most loving to all Mankind, every where present, and all knowing, and so can, and will help all Men in any necessity or di∣stress whatsoever, therefore is deservedly to be call'd upon, worshipped and adored, and we cannot any other way duly and acceptably call upon, worship or adore the supream God himself, but in and through Christ the Mediator.

23. That there is such a Medium, or mid∣dle Being between God and Creatures, the very Order of things, clearly demon∣strates. For as it agrees with the highest and supream God, to be a Being altoge∣ther unchangeable; so is it congruous to the nature of every Creature or created Be∣ing to be changeable to Good or Evil; but between that which is wholly unchangea∣ble, and that which is wholly changeable, there is a certain Medium partaking of both
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extreams, which in the nature of it, is un∣changeable to Evil, and changeable to Good, which Medium is Christ, the Hea∣venly Adam.

24. And there•ore in the order of Na∣ture is before all Creatures whatsoever, and pr•-excels the whole Syst•m of Crea∣tures, yea, is the Lord and Head of eve∣ry Creat•re.

25. Moreover, the fulness of the God∣head dwells bodily in this most divine Me∣di•m Jesus Christ, according to the Testi∣mony of the Apostle Paul, which cert•inly is thus to be unde•stood; that the divine Hum•nity of Ch•ist is the House, and immediate Dwelling-place of the most High and Glorious God himself, and is as it were a certain Body for the Divinity, in the which God himself m•y be seen and apprehended by his Creatures, and by the Mediation of this beloved and blessed Con∣sort of God, when duly q•ali•ied and dis∣pos•d thereunto, they may enjoy him. Theref•r• it is, that according to the words of Christ himself his Saints and true Believers feed upon his Flesh and Blood to Eternal Life. VVhich Flesh and Blood of Christ are of a Divine and Spiritual nature, and yet not •he very Essence of God, but of a certain middle nature between God and Creatures;
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for God doth as it were corporally mani∣fest himself to his Creatures by Christ; who nevertheless in his own nature, is purely a Spirit, absolutely void of all cor∣po•eity.

26• Now, because the divine Humani•y of Christ is as it were the Body and House of the Divinity, (for the Greek Word 〈 in non-Latin alphabet 〉 as it were 〈 in non-Latin alphabet 〉 impo•ts as much) therefore Christ doth in some measure pa•∣take o• the nature of a Body, otherwise he could not be the true and proper Medium between God and Creatures.

27. For all Creatures, even the most noble and excellent, are in some degre• or other corporeal.

28. Therefore Spirit and Body are not contrary Essences, as many do vainly and f•lsly affirm; for every created Spirit is corp•real, having in it the true ess•nce and nature of a Body, viz. it is an extended Being, bounded, circumscrib'd with place, moveable, &c.

29. And therefore a humane Soul (which is also a Spirit) is corporeal, and compre∣hends in it the true Nature and Essence of a Body. The most pure and Spiritual An∣gels also are corporeal, and •s it were spi∣ritual Bodies.

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30. For as every Spirit or Soul in the whole creatural System is a Body, having in it the true Essence and Attributes of a Body; so every Body is in some degree or mea•ure Animal and Spiritual, i. e. hath Life, Sense and Knowledge; or at leastwise capable of those Attributes•

31. Nor is it to be feared, that the Souls of Men could ever become mortal, or be turned into Dust, Vapour, or soft Air, or dissolved into Earth and Stones, if they were admitted to be corporeal; for not every thing that is corporeal or Body, is dissolvable, because it is a Body; for there are immortal Bodies, and such as are abso∣lutely and indissolvable, such are the Glori∣fied Bodies of Saints and Believers in the Re∣surrection of the Dead, when this mor•al shall put on Immortality, and this corruptible Incor∣ruption, according to the Apostle's word•.

32. Seeing therefore every Spiritual thing is corporeal, and every corporeal thing is Spiritual, in some degree or mea∣sure; therefore all Creatures, from the highest to the lowest, have some relation and natural Af•inity one to another; the highest to t•e lowest, and the lowest to the highest; ye•, certainly, as to their original essence and condition, they are of one and the self same nature, nor is there any, even the basest Creature, but may be
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changed, either into the noblest, or at least into some part of the noblest Creature.

33. Therefore that false and vain Ima∣gination of sundry Philosophers (so called) concerning Matter and Body, is to be re∣jected, as tho' it were a thing, not only wholly inanimate, and void of Life, but also utterly incapable thereof to all Eter∣nity. VVhich most absurd opinion borders too much on Atheism, and most grievously strikes at the divine Goodness, Wisdom and Power, and other Attributes of the most excellent and supream God.

34. For from God, who is Life himself, and the fountain of it, nothing that hath not Life, or is uncapable thereof, can pro∣ceed; for God created all his Creatures in his most excelling Goodness, Wisdom and Power, that in him they might at length b• blessed: Rejoyce in him, and •njoy him and that in him, as their end, they might most sweetly rest, and so praise, honour, and glorifie him as God, their Creator, to all Eternity, which they could never do, if they we•e void of Life, and uncapable of it.

35. In the Primitive State of created things, the most excellent, and most wise Creator, made or produced a kind of in∣termediate or middle Creatures, with a pos∣sibility in this their mediate, and of its own nature, changeable State and condi∣tion,
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of being changed into the better, by the assisting Grace of God, or into the worse, by the byass of their own proper Wills and Inclinations.

36. Therefore God's first Work about Creatures is to create them; then being created to fashion them after this or that manner, either into the better, if they fol∣low faithfully in all thin••, the conduct of divine Grace, or into the worse, by the most just Judgment of God, if refusing the Guidance of divine Grace, they wilfully and voluntarily renounce the Law of God.

37. Hence proceeds that diverse and con∣trary state and condition of most Creatures one from another: For whereas sundry Creatures kept their primitive Integrity and Innocence, nor did ever transgress the divine Law, therefore are they blessed, and still enjoy the beatifick Vision, and Communion with God, they are also pure, holy, and immaculate full of Light and divine Life, and shine in that Glory and Beauty, which to us Mortals is certainly incomprehensible. But because many o∣thers fell from their primitive Purity, by Transgression and Disobedience of the di∣vine Law, therefore are they miserable, polluted with Sin, sullied and darkened.

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38. And hence it is, that from this World of creation, other Worlds also burst out, to wit, the World of formation, as well the Su∣periour as Inferiour; that of Souls, who never fell, whose Seat and Region is the caelestial Paradise; this of fallen Souls, and after a certain manner polluted with Sin, whose Seat & Region is without that blessed place of Paradise in places and parts of the World, invisible to our outward view.

39. Lastly, from the inferiour World of Formation proceeded this World of Fabri∣cation, wherein we live, comprehending within it all visible things, from the remo∣•est Stars, even to the Earths profundity, which is therefore called the Wo•ld of Fa∣brication, because Death and Stupidity so p•evails in the most parts of it, that all things in this World seem rather to move in a manner Mechanically, than from a vi∣tal principle, which nevertheless is to be understood in comparison to the superiour Worlds, where indeed the vital principle is far more predominant, than in this inferi∣our World, nor is this inferiour World in any, even the most stupid part of it wholly, and in every degree deprived of Life.

40. Nothing th•re•ore, which belongs to this vi•ible World, is immediately created; •or this vi•ible World is not properly a crea∣ted
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World, but made and composed of pre-existent principles, which pre-existent prin∣ciples belong to the World of Formation, and the World of Formation owes its ori∣ginal to the Pre-existent principles of the World of Creation; the World of Creati∣on only is properly and strictly created, and its production is properly called Creation; for this doth not exist from any Pre-existent principles, or from a Subject, or parts ma∣king a whole, but has only God the Fa∣ther, and Ch•ist his only begotten Son, for its Author and Original.

41. Therefore Men born into this World, (to speak properly) are not immediately created, neither in respect of Soul nor Body; the external or o••ward Body, with the Life thereof, is that which belongs to this World of Fabrica••on; but the Soul which is called Neshama, pertains to the World of Creation. Lastly, the Spirit pertains to the World of Formation, which possesseth the middle place between the Soul and outward Body, and this Spirit by the Hebrews is cal∣led Ru•ch, but the Life and Spirits of the ex∣ternal Body are termed by the same Nep•esh, ther• are therefore three vital principles in every Man, Nesha•a, Ruach and Nep•esh; Neshama of the World of Creation, Ruach of the World of Formation, and N•phesh of
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the World of Fabrication; moreover Ne∣phesh is the Cloathing or Vehicle of the 〈 in non-Latin alphabet 〉Ruach, and Ruach is the Vehicle and Gar∣ment of the 〈 in non-Latin alphabet 〉Neshama.

42. First of all, therefore Men are crea∣ted in the World of Creation; secondly, formed in the World of Formation (where they assume their Cloathing or Vehicle, which is called Ruach; and this Ruach is a certain Subtile and Spiritual Body, of which sort are the Bodies of Angels, and just •en made perfect;) thirdly, they are made or fabricated in the World of Fabrication, and all this is expresly confirmed by Testimony of the Scripture it self, Isai. 43.7. Every one that is called in my Name have I created, formed and made; and consequently, according to these words of Scripture, the Hebrews call the World of Creation Briah, the World of Formation Iezirah, and the World of Fa∣brication Asiah, which three Hebrew words are expresly to be met with in the place of Scripture above cited.

43. Moreover, besides this World Briah, higher than which our Original doth not reach (if we have respect to the parts composing humane Nature) there is under∣stood another World, more noble, and (in the Order of Nature,) more antient than the rest immediately •lowing from the
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Author, God himself, called in Hebrew A∣ziluth, which signifies the nearest to the most high and supreme God himself, and this cannot agree to any other than Christ, the Saviour and Mediator b•tween God and Men.

44. Therefore those Hebrew Doctors do rightly and truly teach, and that altogether according to Scripture Testimony that those four Worlds above-mentioned do exist, to wit, the Aziluthick, which is of Christ, the Briatick, which is of Souls, the Ieziratick, which is of Angels, not yet consummated, and the Asiatick, which is of Men, cloath∣ed with an external Body. But as the A•ziluthick, as it is the noblest of all, so it is the greatest, and but only one; altho' the Hebrews distinguish it into ten Emanations; the distinction of which Emanation, never∣theless is only modal and not essential. But the Briatick, Ieziriatick, and Asiatick Worlds, •s to their number and multitude, in respect of us, are infinite and innumerable, because (as I have said before) God is continually a Creator; for the Attribute of a Creator is essential to him, and therefore he doth •nd will continually create new Worlds to all Eternity. And lastly, from these new created Worlds, other new Ieziratick, and Asiatick Worlds arise, and therefore 'twas
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truly said of Solomon, we cannot search out the beginning, nor the end of God's works; as true also was that saying in another pas∣sage. The mighty Works of God are past finding out.

45. Now the Ieziratick World, from whence (as from its root) the Asiatick World proceeded, penetrates and pervades the whole Asiatick World in every part, with its vital and essential Rays; also the Briatick World, by the difusion of its vital and essential Rays, penetrates the whole Ieziratick and Asiatick World; and lastly, the Azilutick World, not only penetrates and pervades the three inferiour Worlds, by the transfusion of its essential and vital Rays, but also most intrinsecally compre∣hends and embraces it in its Bosom, as a Mother doth her O•f-spring, and so indeed all these four Worlds are intrinsically pre∣sent one with another; yet, so that the •hird is more subtile and Spiritual than the •ourth, the second than the third, and the •irst than the second, and consequently more penetrative and per•usive.

46. From what has been said, it evident∣ly appears, that humane Souls did pre-exist before they came into these gross and Earth∣ly Bodies; for nothing which is properly created is of this visible Wo•ld, but the Soul
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is properly created• therefore the Soul had not its original or first exis•ence in this visible World, but it first existed in the World of Creation; then descended from the World of Creation into the World of Formation; and lastly, from the World of Formation, into this World of Fabrication.

47. But as for this Asiatick World, this hath its rise and Original from the Iezira∣tick World, by reason of some great falls of the Souls contained therein for trans∣gressing the Law of God: And if these Souls had nev•r fell, this Asiatick VVorld, which is the VVorld of Fabrication, had never existed.

48. Nevertheless, the Souls of the Iezi∣ratick VVorld are not changed into the parts of the Asiatick VVorld; that is to say, into the Dust of the Earth, Stones, Plants and Trees; for such a change of Souls is plainly impossible, but the Bodies of those Souls, distinct •rom the Souls them∣selves, and by the Sins of those Souls, se∣parated from them, as by a certain kind of Death, were subjected to such a change, or conversion into the parts of the Asiatick VVorld.

49. There•ore this Asiatick VVorld is tru∣ly call'd Golgotha, or the place of Sculls and ••p•lchres, to wit, because it is nothing else
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in a manner but a certain mass and heap of Carcasses and dead Bodies, which those Souls have put off, by reason of their Sins in the Ieziratick World; and being thus devested, they at length grew into this Grosness, Death and Stupidity, which they now suffer.

50. And therefore our Saviour and Re∣deemer Jesus Christ, after he came into the Flesh in the likeness of sinful Flesh, was to be c•u•ified in Golgotha, which is the place of Scu••• or Sepulchres, by which is typically signif••• this Asiatick VVorld, or VVorld of Fabrication• that so in this place of Death he ••g•••vercome Death it self, who is our Saviour and Prince of Life, yea, Life it self: which that he might do by the Ordi∣nation of divine VVisdom, he was to die in a Body of Flesh, and then to rise again in the same Body in which he died, that he might become the first Fruits of the Resur∣r••tion of the Dead, and his B•dy being Glorified and Immortalized, might at length glori•ie and immortalize the Bodies of Saints, in which Bodies they shall live and reign with Ch•ist for ever in the Heavens.

51. Therefore this Asiatick VVorld, is to be again converted and reduced into the Superiour and excellent Ieziratick VVorld, that all its parts may be re-united to these
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antient Souls, whereunto in times past, they belonged, that so at length the Souls and Bodies may be purified in this VVorld from all dreggs of Sin and Death, as in a refining Furnace of Affliction and Suffering, and lastly, eternally glorified in a indissolvable & incorruptible union of both Body and Soul.

52. And then indeed the natural and ani∣mal Body will be changed into a Spiritual Body, which is far nobler; yea, all this gross and material VVorld, where Death and Stupidity so wonderfully reigns, will be rendred full of Life and Spirit.

53. And yet this great, and truly won∣derful change and conversion of all, even the vilest things of this Asiatick VVorld, may not be suddenly, and altogether, but by parts, and in various Successions of Ages, according to the predestination of divine VVi•dom.

54. Therefore the Ages of VVorlds, i• respect of human Intellect, are truly infi∣nite and innumerable; and that not only in regard of things to come, but in regard of things past.

5•. Moreover, this Asiatick VVorld hath had its existence •or many more Ages than we Mortals are able to number.

56. Therefore this Asiatick VVorld, where∣in we live, must be distinguished into many
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and various VVorlds, (as a Whole is distin∣guished into its parts) beyond the reach of Mortals understanding.

57. But those particular Asiatick VVorlds are most commodiously distinguished, in respect of the Years, whereof they consist.

58. Now every particular Asiatick World consists of seven Thousand Years; which make up, as it were, one week, consisting of seven days.

59. For a thousand Years with the Lord are as one Day, and one Day as a thousand Years, as it is in the 90th. Psalm, and con∣firmed by the Apostle Peter, in hls second Epistle, ver. 3.

60. And the seventh Millenium, or se∣venth Thousandth Year of each VVeek of the World, is the Sabbath of this VVorld.

61. Therefore this World of ours consists of Seven Thousand Years, whose seventh Millenium is the Sabbath, or Sabbatism of this our present World, as it is in Heb. 4.

62. And indeed that Sabbath of days, which God commanded the Iews to ob∣serve, was a Type or Figure of this Myste∣ry, the same also was that of the Sabbath of Years, Months and VVeeks, which in times past God likewise command the Iews to observe.

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63. Now, whereas every fiftieth Year comprehending seven weeks of years, was a year of Iubilee, wherein every Captive was to be set at liberty, and every one to re∣turn to his own Family, House and Posses∣••on; this certainly signifies fifty thousand years, which contain seven weeks of Worlds, therefore in the fifty thousand year, or end of every seventh World, many Souls are to be saved and reconciled to God by Christ, which as yet could not obtain Sal∣vation in the preceding weeks or VVorlds, but suffered for their Impieties by the most just Judgmnet of God the execrable tor∣ments of Hell Fire.

64. Others there are, whos• Sins God doth pardon in this World for the sake of Christ, such as are Sins of Ignorance, and all others of which Men sincerely repent; but there are some, whose Sins are n•i•her forgiven in this World, nor in that which is to come, and yet are forgiven in some third World; and lastly, there are o∣thers which are not remitt•d till the •ourth, and so on, even to a seventh, according to the most just Judgment o• God; nay, far beyond a seventh, even to the seventy se∣venth thousand year, the Remission of •ome very notorious and wicked Sins, seems to be deferred, that •s, not less than eleven
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weeks; and such a kind of a Sinner, that wicked Lamech seemed to be, who predi∣cted of himself his to Wives, that Vengeance should be taken on him seventy seven fold, that is (as it seems) 77000 Years. But on Cain (who was not so wicked) Vengeance was to be taken, but seventy fold, which is 7000 Years, to wit, the whole time of this World.

64. Then if one day with the Lord be as a thousand years, by the same reason one year (i.e.) 365 days will be as 365000 years, which Period of 365000 years •eems to be some vast Age, comprehending about 52142 Worlds, within which space of time, whatsoever is of humane kind on Earth, will doubtless be converted unto God.

Nevertheless, the Asiatick VVorld doth not cease to be upon this account, because the parts of the Asiatick World, are conti∣nually multiplied, by reason of the continu∣al Multiplication of other VVorlds, to wit, the Ieziratick and Briatick, whereof we have already made mention.

66. Therefore they err extreamly, and conceive too unworthily of God, yea, do not righ•ly know nor consider the na•ure of him, who think the punishments o• the damned are to be perpetrated to all Eternity without any end or termination. For the
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very nature of God is Love it self according to the express words of the Apostle Iohn, and finally, because the nature of God is unchangeable, therefore he did necessarily love all his Creatures, and that constantly and unchangeably too, nor could he abso∣lutely hate any thing that ever he created; and because love is of the nature of God himself, and whatever he operates or doth in relation to his Creatures, even when he most severely punishes them for their Sins proceeds all from Love, therefore God loves his Creatures in the most miserable and wretched state and condition they can exist in, and therefore cannot but benefit them, and so at length bring them out of misery: Therefore all the punishments, which the most just and truly tremenduous Justice of God inflicts on Sinners, are t•ue effects, and real tokens of his divine Love towards them, the most certain end and design of all which is the Redemption and Delive∣rance of those Sinners •rom all their Sins and Punishments inflicted on them for Sin, and their final Glorification and Restorati∣on to Justice and Holines•: which is appa∣rently confirmed by St. Iohn in the Reve∣lations, ch. 5. v. 13. who saith, that he saw (in his prophetical Vision, every Creature in Heav•n and Earth, and under the
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Earth, &c. praising God, saying, Blessing, Honour, and Glory, and Power to •im that sits on the Throne, and to the Lamb for ever and ever; the same also the Apostle Paul open∣ly enough declares, Eph. 1.10. Phil. 2.10. Colos. 1.20.

67. Now forasmuch as wh•n any hu∣man Judge punishes a delinquent, he ought to love him, and direct his punishments to this end, that the punished O•fender may be benefitted and bettered thereby; how much rather will God love those he pu∣nishes, and i•flict such punishm•nts on eve∣ry Offender, by which at length in their due and appointed times• according to the transcendant VVisdom of God every Sinner may return from a state of Sin and Misery unto a st•te of Righteousness, and everlast∣ing Happiness?

68. Nor doth that hinder, which is vul∣ga•ly objected, that every Sin deserves an ex∣ceeding great and everlasting punishment, because it is against God, who is infinite Goodness; for because God is infinite Goodne•s, therefore God's VVill to forgive Sins is as necessary as his VVill, to punish it. Again, this clearly appears •s well from Scripture, as from mani•old experience and obse•vation, that God does not punish the smallest and greatest Sins in the same
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degree, but is wont to punish the lesser Sins wit• lighter and the greater with the more grievous and heavy Judgments: therefore that consequence, drawn from the infinite∣ness and greatness of the Object, is weak∣•nd invali'd; for otherwise a Sin•er would be punished for the lightest and smallest transgression with the highest and infinite punishment.

69. Because therefore there are degrees of punishments, according to the degrees of Sins, and no Sin is in its own nature in∣finite, therefore all the punishments of the damned, as well of fallen Angels, as of Men• will have an end after long Tracts of time according to God's Appointment.

•0. The longer any one hath been a Sinner, the longer will God punish him for his Sins.

71. The diversi•y of punishments, is manifestly apparent from the words of Christ; some Sinners says he, are worthy to b• punished by the Council, some are worthy of th• Judgment, others of Hell Fire. And then again some Sins are remitted in this VVorld, others neither in this VVorld, nor that which is to come, which neverthel••s may be forgiven in some third or fourth•&c. These words of Ch•ist
Page 29

also ought to be w•ll con•••ered, that those that were cast into Prison, should not de∣part thence till they had paid the last Fa•∣thing• lastly, where he says it shall be more tollerable for Sodom and Gomorrha in the day of Judgment, than for that unbelieving Generation of the Iews. Moreover, such as are to be saved in the end of this World, and such as are not to be saved till the end of the next, that is, till th• Expiration of fourteen thousand Years, seem to be fai•ly, tho' Aenigmatically describ'd, Exod. 12. For the Woman that brought forth a Male Child was unclean seven days, and on the eighth day the Male was Circumcised; •or this eighth day plainly signi•ies the •lorifi∣cation of the mortal Bodies at the Expirati∣on of 7000 Years, that is in the beginning of the eighth Millenium. But if she brought forth a Female Child she was unclean 14 days; by the Male our spiritual Generati∣on by Christ seems to be signified, by but t•e Female Man's own Rig•teousness. For those who are only Righteous by t•eir own Righteousness cannot be saved in this World but are committed to the next, that deny∣ing their ow• Righteousness, th•y m•y be regenerate• in Christ; and thus having put on the t••e Righteousness o• Christ in a s•i•i•tual Regene•a•ion, finally obtained 〈◊〉 Salvation.

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72. But the words for ever, and for ever and ever, when they have a relation to the punishments of the damned, are not to be understood at far•hest, than of cer∣tain Ages.

73. But when they have relation to God, and the blessed Life of Saints, then indeed o•ght to signifie never ceasing, and in•inite Ages; for to punish for in•inite Ages, is a∣gainst the nature of God, who is infinite Love, and to do good for infinite Ages, is most agreeable to the divine Nature.

74. The plurality of Worlds succeeding one another, ••ems to be evin•ed by the •2 •ilgrimages of the Children of Israel, in the Wilde•ness, till they came at last to Gilgal, where, by the command of Ioshua, they were Gir•nm•ised; now G•lgal seems a Wheel or Revolution• And because all things happen'd to them in the Type and Figure, as St. Paul had a••irmed, those •2 peregrinations seem to signifie six Worlds, that is, 42000 Years; wh•ch b•ing expi∣red, all of them will •inally obtain the Glo∣rification of their Souls and Bodies in the Heavens• What can their coming to the twelve Fountains of Water, and seventy Branches of Palm Trees in the•r Pilgrimage signifie, unless it be this, that in the fifth Millenium of this World, the most benign and gracious God would send them the 12
Page 31

Apostles and seventy Disciples for them to hear, and this place of Pilgrimage was called Elim.

75. Moreover this Succession of Worlds is clearly proved from what we read in Scripture of a thousand, yea, of thousands of Generations, and yet from the begin∣ning of this VVorld, to the end thereof, con∣sisting of 7000 Years, there cannot be re∣koned 400 •enerations.

76. Therefore, after the end of this VVorld, another VVorld will be prepared, wherein the Multiplication and Propagati∣on of Mankind will proceed• and be car∣ried on as in this present VVorld: and therefore also before this VVorld there did another VVorld heretofore exist, in which the Propagation of Mankind was made by successive Generations. But the number of all the preceeding and succeeding VVorlds is not only undeterminable by any Mortal, but by any creature.

77. B•t as out of the con••agration of this VVorld, another VVorld will arise, which will be produced as it were out of the Ashes of this present VVorld; •o out of the Ashes of the past VVorld, a•ter the burning and con∣flagration of it, is this VVorld framed and brought forth, a• it were de novo, or a new, and so indeed the Generation and Fabrica∣tion
Page 32

of one follows the destruction and dis∣solution of another, in a continual order.

78. But as to what pertains to the Crea∣tion of this VVorld, described by Moses in Gen•sis; this certainly is not Creation in a strict Sense, but Construction, Fabrication or Faction, which is made of Pre-existent matter: therefore they err extreamly, who think this VVorld was made of nothing, and that too in the sp•ce of six days; for God the great Contriver and Artificer, did not make or frame it out of nothing, but out of the matter of the preceding VVorld, which Fabrication or Structure of this World in the space of six days, may be well enough understood in a Litteral Sense.

79. They who have attained to the Glo∣rification of their Bodies in the end of this VVorld, do not descend in•o •ucceeding VVorlds, to be born any more in a Body of Flesh, but remain to all Eternity with God and Christ in the Heavens, ascending continually unto greater Glory and Digni∣ty; but those who are not per•ected in t•is VVorld, nor have attained the Glori•i∣••tion of their Bodies, do descend into ••cceeding VVo•lds, to be bo•• in their o•der and turn in a Body of Flesh, until they 〈◊〉 at la•t p••fected, and have obtained the 〈◊〉 of their Bodies in the Hea∣••••.

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80. And it is worth our consideration, •nd diligent enquiry, whether or no from •he proportion of the holy City, compared into the whole Earth, may not be Mysti∣•ally,
and as it were abstrusely represented •o us, how great a part of Mankind of this World shall be saved in this World? First, •herefore let us see what is the measure of •his holy City in its solid content. Iohn in the Revelations saith, this City was equal in length, breadth and depth, that it was •2000 Stadia or Furlongs in length, that •s, 1500 of our Miles; (for eight Furlongs make a Mile) therefore the

•olid content of the City is •••5•00000 Miles, as in the M•rgin. 〈 math 〉 But as for the Mea∣•ure of the Earth we will suppose 61 Miles for every degree, which is one Mile above the vulgar Computa∣tion, and then the Circum∣•erence will contain 21960 Miles; but the Diametre will contain 6989 Miles, ⅙ whereof is 1164. To find the Superficial content, mul∣tiply the Circumference by the Diametre, that is 21960 by •987, the whole Sum is 153434520 Miles; lastly,


multiply the aforesaid number by 6987• of the Diametre, and the Product will be as in the Margin 178597781280 Miles, the 〈◊〉 content of the Earth; which if you divide by the solid content of the Holy City, the Quotient will be 52, with the remaining Fraction, as in the Margin. Therefore,
〈 math 〉
Page 35

after this rate, the Holy City will be in proportion to the whole Earth, as 1 to 52, and ⅛, thence will arise that great year of 365000 Years, wherein all the Souls on this Earth are to be saved; for if the 1/52, part of Mankind be saved in one World, then in 52 Worlds, or Weeks of Worlds, that is, 365000 Years all Mankind will be saved.

81. 'Tis likewise to be considered whe∣ther or no that slow Motion of the eighth Sphere (as 'tis commonly call'd) doth not answer to the great year of Iubilee of 50000 Years, that is, seven Worlds or Weeks. Ex. gr. Let us suppose this •ighth Sphere to finish its Revolution in 49000 Years, one degree of the said Sphere will make 138 Years, which doth not much differ from the vulgar Computation of Mathematicians.

82. Therefore for the clear understand∣ing of many Mysteries of true Philoso∣phy, we must have a true and exact Chro∣nology or Computation of times, from the beginning of this World, to the end there∣of.

83. The true Chronology, from the be∣ginning of the World, to the end of it, is to be •ound in, and deduced from the Scriptures; for to what purpose are parts
Page 36

of Chronology, exhibited to Men in Scrip∣ture, with such care, industry and diligence of Writers, unless all the parts of it were exhibited also; for if the Scripture fails in any part of Chronology, it fails in all; and if it fails in all, 'tis vain and unprofi∣table to exhibite any part, which is absurd: and therefore all parts of Chronology are to be had in the Scripture, otherwise the Scripture were certainly very imperfect, but the Scripture is perfect, giving a perfect Testimony, not only of •ll the Doctrines of true Religion, but •lso of all the parts of true Chronology, without which, the Doctrine of true Religion is maimed and imperfect.

84. Now the true Chronology of the World (as it is in Scripture) contains from the Worlds Creation, to the •ruci•i∣ction of our Saviour Christ 3996½ Years. From the Crucifixion of Christ, to the e•d of the World, 3003½ Years, which in intire Years, from the beginni•g of the World, to the end thereof, is 7000 Ye•rs.

85. And that our Saviour Christ was to be Crucified, and raised from Death to Life in the end of the fourth Millenium, from the World's Creation, may be clearly evinced for divers reasons. 1. The Ana∣logy of the six days of the Worlds Fabrica∣tion,
Page 37

or construction of the 6000• Years of this World; for the first day, by a wonder∣ful Analogy, agrees with the first Mille∣nium, the second with the second, the third wi•h the third, the fourth with the fourth, the fi•th with the fifth, the sixth with the sixth, and las•ly, the seventh with the se∣venth Millenium, which also is the Sabba•h of this World, that the Sun, Moon and Stars were placed in the Firmament on the fourth day. This most excellently and clearly points out, that Christ the Son of Justice should come in the fourth Millenium, and •scend into the Heavens to enlighten all Men. Lastly, by the Moon and Stars, the Church, with the Apostles and Evangelists, 〈◊〉 clearly demonstrated. 2. The entrance of the High Priest, in the Sanctum Sanctorum, or Holiest of all, once a year to expiate the Sins of all the People in the end of the •eventh Month, apparently signifies, that Christ by vertue of his Blood, should en∣••r into Heaven it self, in the end of the •our•h Millenium of the World, which ex∣•ctly agrees to the end of the seventh Month, to wit, the 22th. day of the seventh Month, which was the last day of the Feast of the Tabernacles; for by the Rule of Three, as 7000 Years, is to 3996, so is •65 days to 208 days, and in 208 days
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are contained the days of six Months, from the Vernal Aequinox, to the 22th. day of the seventh Month, that is, 187 and 21, which together make up 208, 3. This is confirmed by the division of time, from the beginning of the World to the Resurrection of Christ, delivered in the second Book of Esdras, ch. 14. And this Division is made into twelve parts, where of ten and an half were elapsed, when the Angel delivered those things to the Prophet Esdras, which Division also Christ made into twelve hours, and called the time of his Incarnation the twelfth Hour, saying to the Iews, Are there not twelve Hours in the day? Work whilst you have the day, &c. clearly hinting, that that very time was the twelfth Hour from the Worlds Creation. Now how many Years one hour of the Day or Night doth consist of, may be positively concluded from that mysterious Psalm, the 90th. ver. the 4th. A thousand Years are in thy sight but as yesterday, and as a Watch in the Night; but a Watch of the Night contains three Hours; Therefore, if a thousand Years be as a Watch of the Night, or three hours, one hour will be the third part of a thousand Years, that is, 333 • Years, and Christ a∣rose from the Dead in the end of the twelfth hour, which answers to 3996 Years,
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from the beginning of the World• for 333 multiplied by 12, gives the number 3996. And certainly, no other Division can agree with the time of Esdras, (but this Division doth very well agree with it) when the Angel revealed those things unto him; for ten parts and an half make 3496, the time of the Angels discovery, viz. 500 Years be∣fore the Death of Christ, and 56 Years after the Ca•tivity. And ther•fore that place, in the second Book of Esdras, ch. 7. v. 28, 29. concerning 400 Years, from that time, to the Death of Christ, ought to be read 500. For without all peradventure, by the mistake and inadvertency of Wri∣ters, 400 was put for 500. 4. And lastly, the self-same thing is very elegantly de∣monstrated from the Age of Abraham, and the Age of the World; for Abraham, whom St. Paul, in his Epistle to the Romans, calls the Father of all Men, mystically represents the whole World: And therefore by Abra∣ham's Son Isaac, whom he had born to him in his old age, our Saviour Christ is signified (who took upon him the Seed of Abraham) who should come into the World, be Crucified, and arise from the Dead, in the old Age of the World: and for the clear demonstration of the said A∣nalogy, let the numbers be disposed in
Page 40

their due order af•er this manner: as 175 Abraham's whole age, is •o 1•0 when Isaac was born, so is 7000 to 4000, which num∣bers stand in a true and accurate Analogy, as will appear to any one that will but exa∣mine it by the Rule of Three. But the Nativity of Christ mystically •ypi•ied under Isaac, rather answe•s to his Resurrection from the Dead, than to the time that he was born of the Virgin Mary in the Flesh; for ••ul applys the Resurrection of Christ to the words of the second Psalm. Thou art my Son, this day •ave I begotten thee; and Christ is called by the Apostle Paul the first Begotten, in respect of his Re∣•urrection from the Dead, Acts 13.33.

86. Also the afo•esaid Analogy evident∣ly demonstrates to us the number of Y•ars, from the beginning of the Captivity u•to the Resurrection of Christ; •or the Na•ivity of Ishmael answers to the beginning o••he Captivi•y; for when Isaac was born, Ishmael was compleatly four Years old, born in the 86th. year of Abraham's Age; therefore we may say by the Rule of Three, as 175 is to 86, so is 7000 to a fourth proportional 3440, and then indeed was Ishmael mysti∣cally born, to wit, from the beginning of the Captivity. And this Ishmael mystically •ignifies the I•ws themselves, who mocked
Page 41

and pers•cu•ed Christ, as Ishmael in times past •ersecuted Isaac. Now Ismael persecu∣ted Isaac when he was •o•rteen Years old, and therefore was with his Mother cast out of Abraham's House under the old Law, which exactly answers the time wherein the Iews persecuted Christ, hung him on a Cross, and mocked him, wherefore they were together with their Mother, to wit, the Law or old Testament cast out of the House of God, that is, 14 Years being elap∣sed, which is 560 Years from the begin∣ning of the Captivity; for as 1•0 Years do analogically signifie 4000 Years, so do 1• Years also signifie 560 Years, which are 70 Years of Captivity, and the 7• Weeks of D•niel, to wit, 490 Years. And here in∣deed 560 make up those 14 Generations, from the Babylonian Captivity to the Resur∣rection of Christ; for these 14 Generations agree with the 14 Years of Ishm•el, when he derided and scoffed at the true Heir• and yet in S•. Matthew's Genealogy of Christ there are but 1• Generations from the Captivity, to the Birth of Christ, there∣fore the fourteenth Generation is to be computed from the Birth of Christ, to his Resurrection. And agreeable to this Ana∣logy, the whole time of the giving the Law, to the time of the Captivity, is described by
Page 42

the Age of Hagar, the Mother of Ishmael, and whereas the Law was deliver'd to the Israelites about 900 Y. before the Babylonian Captivity, all that time of 900 Y. signifies the Age of Hagar, when Ishmael was born, which accord∣ing to the aforesaid Analogy, is 22½ Y. for as 14 Years answers to 560; so 2•½ answers to 900. Therefore the Damsel Hagar brought forth Ishmael when she was 22½ Y•. old, that is, the Law being 900 Ye. old, brought forth Ishmaelitish Iews; which because of their Ish∣maelitish Natures were delivered into Capti∣vity, who about 560 Ye. afterwards perse∣cuted Christ unto death, even the Death of the Cross; but because Christ suffered Death in the middle of the last week, therefore 3½ Years are to be deducted out of the num∣ber 560, and therefore there remains 556½ Years, to wit, the true time from the be∣ginning of the Captivity, to the Death and Resurrection of Christ, and from the be∣ginning of the World 3996½ Years.

87. Now it •emains, that we deliver a particular Chronology of every Period from the Scriptures.

And we shall find six Periods from the Creation of Adam, to the Resurrection of Christ; namely,

Years.
From Adam to the Flood
1656
From thenc• to the Birth of Abraham
381
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From thence to the Israelites depar∣ture out of Egypt
505
From thence to the Building of the Temple
480
From thence to the Babylonian Captivity
418
From thence to the Death and Resurrection of Christ
556½
3996½
88. The truth of these Periods is demon∣strable by parts. The first Period consists •f 1656 Ye•rs from Gen. the 5. which com∣putation is not disputed by Chronologers.

〈 math 〉
The second Period of •ears 381 is pro∣ved from Genesis the 11.

Page 44
Sem begat Arphaxad after the Flood
2 Years.
Arphaxad begat Cainan
35 Years.
Cainan begat Sala
29 Years.
Sala begat Heber
30 Years.
Heber begat Peleg
34 Years.
Peleg begat Reu
30 Years.
Reu begat Sarug
32 Years.
Sarug begat Nahor
30 Years.
Nahor begat Terah
29 Years.
Terah begat Abraham
13•Years.
3••
Note, That (by negle••〈…〉,) Cainan is omitted in the •ebrew••xt, who notwithstanding is mention'd in Luke, ch. 3. and also by the LXX Interpreters, and in right re•son we conclude his number to be 29, to wit, that the whole Period from the Creation of Adam, to the Death of Christ, is 3996 Years and an half, as is already prov'd. Consider, lastly, that we rationally affirm, that Abraham was born in the 130th. Year of T•rah`s Age, as appears from Gen. 12. for when Abraham was 75 Years old, Terah de∣parted this Life, aged 205 Years.

And that the third Period consists of 505 Years, is proved: For when Abraham re∣cei••d the Promise, he was aged
75 Years + 430 Years = 505 Years.
After this the Law was given

Page 45
Gen. 2.17. In the same year the Israelites departed out of Egypt.

The fourth Period expresly contains 480 Years, 1 King. 6. v. 1.

The •if•h Period stands thus in Years.

1 King. 11. Solomon reigned after the Foundation of the Temple was laid
36 Years.
1 King. 14. Rehoboam reigned
17 Years.
1 King. 15. Abijam
8 Years.
1 King. 15 Asa reigned
41 Years.
1 King. 22. Iosaphat reigned
25 Years.
2 King. 8. Iehoram reigned
8 Years.
2 King. 8. Achazia reigned
1 Years.
2 King. 11. Athalia reigned
6 Years.
2 King. 12. Ioas reigned
40 Years.
2 King. 14. Amazias reigned
29 Years.
2 King 15. Azarias reigned
52 Years.
2 King. 15. Ioathan reigned
16 Years.
2 King. 16. Achaz reigned
16 Years.
2 King. 18. Ezechias reigned
29 Years.
2 King. 21. Manasses reigned
55 Years.
2 King. 21. Amon reigned
2 Years.
2 King. 22. Iosias reigned
31 Years.
2 King. 23. Ioathas reigned
00 Years.
2 King. 23. Ioach•m•eigned
11 Years.
2 Kin. 24. Zehoja•hin reigned
3 Mon. Years.
418
Page 46
Note also that the Captivity must be reckoned 70 Years from Zehojathin, but not from Zedekia, as appears from the Epistle of Ier•miah, ch. 29.10. But if according to others the Captivity of 70 Years be com∣puted from the third year of the Reign of Ioachim, (according to that of Dan. 1•1.) the fifth Period from the foundation of the Temple, unto the Babylonian Captivity, will contain only 410; and therefore that the number of Years from the Creation of the World to the Captivity may be 3440, there must be 37 Years added to Cainan in the second Period: So that 'tis all one whether the Captivity be reckon'd from the third Year of Ioachims Reign, or after the eleventh.
Lastly, 'tis to be observ'd that the truth of this Period is proved from the Fourth Chapter of Ezekiel• for those 390 Days sig∣nifie 390 Years from the time Ieroboam e∣rected the Golden Calf, to the Destructi∣on o•Ierusalem; therefore 36 Years of So∣lomon's Reign are deducted, and two of Rehoboam's Reign.
〈 math 〉
Page 47

To which 10 Years of Zedekia`s Reign, unto the Destruction of Ierusa∣lem being added, the whole a∣mounts

to the number of Years.* Lastly, the sixth Period of 556 years and an half is proved, for the Captivity lasted 70 Years, and from the end of 70 years, viz. of Daniel's Weeks (3 years and an half being deducted) there are to be accounted
*
Years when Cyrus publish'd an Edict for the rebuilding of the Temple
*

Observe how exceedingly they wander from the Truth, who contend that the 70 Weeks of Daniel are not to be reckon'd from the Edict of Cyrus, and suppose the beginning of the said Weeks, to be long since Cyrus`s Time; forsaking the Truth of Scripture, and giving credit to heathen∣ish Historians, and so indeed they abandon the Holy Scripture, as tho` it were a maim'd and imperfect thing, which true Christians, and such as are studious of the Scripture should not do. Admit it be ac∣cording to them, who follow the Histori∣cal falshood of the Heathens, that Daniel's 70 Weeks were long since•Cyrus, that is, as they will have it, 70 Years after the end
Page 48

of the Captivity, to wit, by their compu∣tation in the second Year of Darius Lon∣gimanus; after this rate, there will be 560 Years from the end of the Babylonian Captivity to the Death of Christ; but this doth in a wonderful manner contra∣dict Esdras, in that he saith ten parts, and ½ of the World are elapsed from the Crea∣tion, to the Death and Resurrection of Christ. For suppose that there were 560 Years, 1/21 and ½ of 1/12 from Adam, to the Death of Christ, all the twelve parts taken together, would make up 4480 Years, which far exceeds the years feigned by the fol∣lowers of the Heathenish History.

89. Now from the foremention'd Chro∣nology, the years from the beginning of the World, to the Babylonian Captivity, are 3440, as it is inserted in the Margin, to which, if 2300 be added, those Years which the Angel spoke of to Daniel. Dan. 8.14. prophe•ically signified by Days, make up the number of 5740 Years, which being complea•ed, the Sanctuary shall be purged, that is, that happy Millenium of the Sabbath shall begin, and then adding to it the afore∣said Millenium, and 260 Years more, thereof comes the sum of 7000 Years,
Page 49

which makes up the in∣tire

age of the whole World, from the Creation of Adam, to the End. * Now the said 260 Years, is that little time menti∣oned by Iohn in the Revelations, Chap. 20. which commences after the expiration of the Mil∣lenium, and therefore that Sab∣batick Millenium begins 260 Years before the end of the Sixth Millenium of the World.

90. And •o indeed, the whole age or time of the Sabbatick Happiness, compre∣hends 1260 Years, even as much as the Kingdom of Babylon and Antichrist con∣tained, that the Day of Christ`s glorious Reign upon Earth may be equal to the Reign of Antichrist, in his base and filthy Kingdom of Darkness. And either Peri∣od contains three years and an half, that is seven years taken together, which ans∣wers to the seven last years that Iacob ser∣ved Laban.

91. And indeed that whole time that Iacob served Laban, making about twenty years, elegantly divides the whole age of the World into its distinct P•riods, by a marvellous Analogy; for as 360 makes up one mystical and prophetical Year, so 7•00 makes up 19 Y•ars, 5 Months, and
Page 50

10 Days, that is in a manner 20 Years; but such is the Analogy. The first seven years of Iacob`s Service, extend from the beginning of the World, to Israel's depar∣ture out of Aegypt; now the Time of Ia∣cob`s Marriage with Leah, signifies that time wherein the Lord engaged the Chil∣dr•n of Israel to himself by the outward Law, and the •our Sons of his Wife, Leah Ruben, Simeon, Levi, Iuda, extend from the Law to Christ's Incarnation, who was to spring out of Iuda. Lastly, the Chil∣dren of the Concubines, signifie the Gentiles who were to believe in Christ in the days of the Apostles, even almost until the end of the Babylonian Apostacy. And Rachel's Barrenness signifies the Iewish Church, which during all that long space, was as it were barren• in the Christian Faith; which Rachel was af•erwards to bring forth Ioseph, whose time certainly reaches to the Sabbatick Millenium; but the Birth o•B•njamin being last of all, ap∣parently signifies the Apostle Paul, who was of the Tribe of Ben•amin with other Saints, who were last o• all to come into the World, to wit, about the year of the World, 6000, and shou`d remain in the World, even till the coming of Christ from Heaven. And •inally the death of Rachel, and the departure of Iac•b and
Page 51

his Sons out of Padan Aram into his own Count•y, signifies the end of the World; and the ascension of the Saints from Earth into the Heavenly Country in glorified Bodies, all this is confirmed from Gen. 49. from vers. 1. to the 28.

92. But that little time aforesaid of 260 years, in which begins the Sabbatick Mil∣lenium within the sixth Millenium of the World, to wit, at the year, 5740. was pre∣figur'd under the Law by the Sabbath, which began in the Evening of the sixth Day: wherefore those 260 years, are as it were in the evening of the sixth day, that is, the sixth Millenium of the World.

93. Moreover, it is clearly demonstra∣ted •rom the Words of Osea, when that most blessed and truly Golden Age of the Sabbatick Millenium shall begin. Os. Ch. 6. v. 2. after two days he shall quicken us, and in the third Day he shall raise us up, and we shall live in his Sight. What can be here signi∣fied by two Days, but two thousand years• as in Psal. the 90. as in 2. Pet. 3.8.? And there∣fore by the third Day, he plainly means that Sabbatick Millenium of the World, wherein he and all the Saints were to be raised up, to live intirely a thousand years, neither to dye any more, but to ascend into the celestial Country, when the Mil∣lenium o• thousand 〈◊〉 is fi•i•hed. Now
Page 52
Osea lived in the fourth Millenium, and therefore when said after two days, &c. he had respect to the seventh Millenium. but compare this Prophesy with that of Daniel, concerning 2300 years, and thou shalt plainly perceive that both extend un∣to the Sabbatick Millenium.

9•. But because those 1335

Days (Dan. 12.12.) contain 1335 years, to wit, the whole time of the Apostacy after the Apostles, to the beginning of the Millenium; therefore from 2300 years, 1335 years are de∣ducted, and the remainder 965, contains the time from the be∣ginning of the Babylonian Cap∣tivity, to the beginning of the Apostasie after the Apostles: and therefore subtracting 556, from 965, there remains 409 years, the time from the Resurrection of Christ, to the beginning of the Apostasie, to which add 33½ from the Nativity of Christ, to his Resurrection; the sum is 442 years and an half, •rom the Nativity of Christ, to the be∣g•nning of the Apostasie.*

Page 53
95. Add to this Number 442, 1260 years mentioned in the Revelation, the sum is 1702 years from the Nativity of Christ, to the end of the first Period of the Reign of Antichrist.

96. The second Period of 1290 years in Daniel, extends 30 years further, that is, from the Birth of Christ, to the year, 1732.

97. The third Period of the reign of Antichrist, extends 45 years further, which is 1335 years, viz. to the year of Christ's Nativity 1777.

98. Therefore the year 1777, from the Nativity of Christ, ends the reign of An∣tichrist, and the four Monarchies, and all the Kingdoms of the World, and from that very year, begins the reign of Christ, and of the Saints over the whole Earth.

99. But 'tis uncertain, whether this pre∣sent Epocha, or date from the time of Christ's Nativity in the Flesh, commonly received among Christians be true or no: for Usher thinks the Vulgar Epocha, to fail of the true Epocha, about four years.

100. Also the great Coversion of the Gentiles, by the preaching of the Gospel in its purity and efficacy, must preceed this happy Millenium of the World; and then will follow the Conversion of the Iews, to the Christian Faith, to wit, from the year 1702, unto the year 1777, but 30
Page 54

years from the ye. 1702 unto the ye. 1732, have respect to the Conversion of the Gen∣tiles, then 45 years from the year 1742 unto •777, do in a special manner respect the Restoration, Conversion, and return of the Iews into their own Country.

101. But from the year of Christ's Na∣tivity 652, to the year of Christ 1702, are prepar'd and gather`d unto God, and the •amb 144000 Saints, which are the first Fruits; for as the Feast of the first Fruits under the Law, was kept 50 days before the Feast of Autumn; so also now the Feast of the first Fruits, preceeds the Feast of Autumn 50 years.

1. But the time of the •uture Milleni∣um, seems to have been prefigured to A∣braham, in the Sacri•ices which God com∣manded him to offer. Now God com∣manded Abraham to take a Hei•er of three years old, a Goat of three years old, a Ram of three years old, with a Turtle Dove and a young Pigeon. Now suppose the Turtle Dove to be one year old, and the Pigeon twenty days old, the days of all those years, according to the prophetick Style, signifie years, and all being added together, make up 3620. Admit also that Abraham saw this Vision when he was 83 years old, which was the year of the Wo•ld 2120, according to the aforesaid
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Chro•ology the number 3620, being
added to the number 2120, makes up 5740, the year of the World, when the Millenium will begin.*

2. In the future Millenium, all the Saints that ever lived since the beginning of the Wo•ld, will be rais'd up to live a Holy and Blessed Life upon Earth, for the space of a thousand years. Dan. 12. Hos. 6. Revel. 20.

3. This Resurrection of all the Saints to Life, is the first Resurrection, expresly so call'd by the Apostle Iohn, Revel. 20.5.

4. In this first Resurrection, the Saints are raised to Life in a Carnal and Terre∣stial Body, not such as we now have, but such as Adam had in Paradise, before he had eaten the Fo•bidden Fruit of the Tree of Knowledge of Good and Evil, and such a Body likewise had Christ wherein he suffer'd Death for all Mankind.

5. Therefore there is a twofold Resur∣rection of the Saints, the first is in a car∣nal and Terrestrial Body, in which they shall all live for the space of a thousand years. The second is that in which that Carnal and Terrestrial Body, after the expiration of a thousand years shall not dye, but be changed in a moment, or in the twinkling of an Eye, into a Spi∣ritual and Coelestial Body, and ascend into
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Heaven, even as Christ ascended into Hea∣ven, after his Resurrection from the Dead.

6. Of which twofold Resurrection of the Saints, the Apostle Paul speaks clear∣ly in 1 Epist. to the Corinth. Chap. 15. That is not first which is Spiritual, but that which is Natural, and then that which is Spiritual, as we have born the Image of the Earthly, and we shall also bear the Image of the Heavenly. But we shall not bear the Image of the Earthly in the Body, in which we now live, viz. of the ear•hly Adam, as he was after the fall: but in the first Resurrection we shall bear the Image of the earthly in the future Mille∣nium, living such a Blessed and Holy Life as Adam•ould have lived if he had not sinned: •hen at the end of the Milleni∣um we shall not dye, but be changed, and this Mortal shall put on Immo•t•lity, and this Corruptible Incorruption.

7. Yet the Body of the first Resurrecti∣on may be said in some sence to be Mor∣tal and Corruptible, not that it shall ever dye, or be corrupted, but because in re∣spect of a spiritual Bo•y, it is as it were Mortal and Corruptible, that is at least, not beyond a possibility of dying or being slain by external violence, (if God were so pleased) even as the Body o• Christ suffered Death, which notwithstanding
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in it's own Nature cou'd not dye.

8. And that the Saints shall be raised to Life, in a Carnal or Natural Body, ap∣pears from that which Paul said, speaking of himself and others: we shall not all sleep, but we shall all be changed, and this Mortal shall put on Immortality; Paul therefore expected to be raised up to Life in a Body of Flesh in the future Millenium that shou'd not dye but be changed.

9. It appears also that when the Mille∣nium is finished, Gog and Magog shall ga∣ther themselves together against the Saints, to slay them which certainly they cou'd never attempt to do, if they did not live in a Body of Flesh.

10. This is more largely con••••'d i• that the Saints, even until 260 years after the beginning of the Millenium, shall mar∣ry and propagate Children; for the State of Matrimony and procreation of Chil∣dren is not beneath the dignity of the fu∣ture Millenium, for Ad•m in his Paradisi∣cal State before the fall had a Wife, and tho' he had not sinned, wou'd have known his Wife, and have begotten Children.

11. But that the Saints do for some time in the aforesaid Millenium, contract Matrimony, and beget Sons and Daugh∣ters, appears from Isaiah. Chap. 65. where the Inhabitants of this of this New Hea∣ven
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and new Earth are pr•mised that they shall build Houses, and in•••ite them, plant Vineyards, and ear the F•••t of them; they shall not labour in vain, •or bring forth in fear, for they are th• Seed of the Blessed of the Lord, and their Off-spring with them; yea, in the same Chapter 'tis af∣firm'd of the Sinners who shall live in the Millenium, that they shall live to an hun∣dred Years, nor shall any die in Infancy: and the days of the Saints shall b• as the days of the Tree of Life, (for so hereto•ore that place was read by the Fathers) that is, they shall live a thousand Years, and then shall not die, but ascend into Heaven in a Body changed, which Adam would have done, if he had not sinned.

12. Now, that new Heaven which will be c•ea•ed in the future Millenium will be only new, in respect of their excellent na∣tures.

13. Ioseph's Bl•ssing by his Fa•her Iacob, which belongs to the said Millenium clear∣ly demonst•ates th•t they should marry, and beget and bring up Children, Gen. 49.2•, 26. For among ••her Blessings which he had, he wa• also blessed with the Bles∣sings of the B•easts, •nd the Womb which have a respect to Wives and Mothers, whose Blessings also oug•t to reach to the utm•st bounds of the everlasting Hills, viz. to
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the second Resurrection, when this Body of Flesh shall be changed into a Spiritual Body; and being thus changed, shall ascend into the everlasting Hills, that is, into the highest Heavens.

14. Therefore those Words of Christ, that in the Resurrection of the Dead, they do not marry, nor are given in Marriage, but are equal to the Angels, are to be un∣derstood of the second Resurrection, but not of the first: because certainly in th• first Resurrection they shall not be equal to to the Angels, but as Adam was in Paradise before the Fall.

15. And hitherto may be referred those wo•ds of the book of Wisdom 3.43. Blessed is the Barr•n and Und•fil•d, who hath not known the Sinful Bed; for she shall have Fruit in the Visitation of Souls.

16. Now all the Sons & Daughte•s of the Saints in the future Millenium, are the Souls of all the Saints that ever have liv'd in a car∣nal Body since the beginning of the World, and finally raised up to Life in a •ody of Flesh, and bo•n of Fathers and Mothers into the Wo•ld; for none shall enjoy the Reward and Blessedness of the •uture Mille∣nium, but such who have lived an holy Life on Ea•th, from the beg•nning of the World. Moreover Christ called this Re∣surrection
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of the Saints unto Life regene∣ration.

17. And therefore all Saints that enjoy the Millenium, shall then be born into the World, in a carnal Body, and shall have Fathers and Mothers according to the Flesh.

18. Nor will this seem strange or incre∣dible to any one, after it is clearly de∣monstrated from Scripture that we have all lived several times in a Body of Flesh, yea, for many years, and Ages of years.

19. This Truth being once demonstrated and granted, in a manner all the Mysteries and things dif•icult to be apprehended of the future Millenium, will be most easily understood; for the Ignorance of the Souls, being born again, and returning to Life, in a body of Flesh, hath mightily obscur'd the Mystery of the future Millenium, and in a manner all other Mysteries of the whole Christian Religion, which indeed (when the said new Birth or carnal Regeneration is demonstrated) will display themselves, and appear with a wonderful sweetness, fa∣cility, and evidenc• of Truth.

20. First, therefore it shall be demon∣strated by certain Arguments drawn from Scripture, that the same Souls, after the death of the carnal Body were again
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raised to Life, and born of Parents in a Body of Flesh.

21. First, this is proved from the express Words of Christ himself, who called Iohn Baptist Elias; yea, affirmed him to be Elias himself, Matth. 11. Mark 9.12. and de∣clared him also to be the same that was to come. But that, where Iohn denied that he was Elias is to be understood of the Mystery of 1045 Years, couch't under the name of Eliah, which also signifies the strong and mighty God; for that Dispen∣sation or Ministration of Iohn answers not to to the name of Elias, but the name of Iohn, which signifies Grace; but when he shall be born again into the World, that Dispen∣sation will most excellently suit with the name of Eliah.

22. Secondly, 'Tis proved from that passage of St. Paul to the Romans; where discoursing of the unbelieving Iews, he affirms, that they shall after many Ages believe in Christ, and finally be re∣united to their natural Root: but the force of the Argument concludes in behalf of those Souls, who were unbelieving in the Apos•les days, which after certain Ages were to believe in Christ, after the fullness of the G•ntiles was converted to the Christian Faith: which Conversion of the Iews we yet ex∣pect 〈◊〉 Earth, even of those who were un∣believing
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in the Apostles days; for all the Iews which are natural Branches shall be saved, and their Hearts shall be opened, and that too before the beginning of the Mille∣nium.

23. Thirdly, 'Tis proved from Matth. 23.35. compared with the 2 Chron. 24.22. where Christ a••irms that those very Iews, who were contemporary with him in the Flesh, had kill'd Zacharias, the Son of Ba∣ruch, &c. But this Wickedness was com∣mitted in the days of King Ioas, more than eighty Years before Christ's Incarnation. *But if any should affirm that this was not their own, but their fo•e-Father's Crime, and imputed to them, because they were led by the same Spirit of Iniquity and Impiety: I answer, This cannot destroy the force of the Argument, because ac∣cording to the R•ghteous Ordinance of God, the Sins of the Fathers are not im∣puted to the Children beyond the third or fourth Generation, even when the Chil∣dren are led by the same Spirit, and follow the same steps of their Fathers. But be•cause many Generations have interven'd between that Wickedness, and the time of Christ's Incarnation, and many more be∣•ween the Murther of Abel, and that time,
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therefore those very Iews had divers times lived in the World before that time; yea, Cain, who killed Abel, lived at that time. Now, That the Fathers of those Iews did kill the Prophets, is true; for all the Pro∣phets which were killed, were either killed by the Fathers of those Iews, but in the space of four Generations, or by those very Iews themselves.

24. Fourthly, 'Tis proved in that Christ affirms, that those very Iews, to whom he spoke whilst in the Flesh had killed the Pro∣phets. O! Ierusalem, Ierusalem, said he, that killest the Prophets, and stonest them that were sent unto thee; how often would I have gathered thee, but thou would'st not!

25. Fifthly, it is proved in that St. Paul 1 Thess. 2.15. affirms that the same Iews killed Christ and the Prophets.

26. Sixthly, In that Christ in his Para∣ble af•irms those Husband-men to have ill treat•d the Servants of the Lord, and at last killed the Son himself.

27. Seventhly, from Christ's Parable of La•ourers, hired and sent into the Field, some in the Morning, others at the third Hour, others at the sixth Hour, others at the ninth Hour, others were called at the eleventh Hour; but they who were called at the eleventh Ho•r stood all the Hours of the day idle in the Marke•. By
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those Labourers who were called in the eleventh Hour, the Gentiles are to be un∣derstood, who were called into the Church of Christ by the Minstery of the Apostles after Christ's Resurrection. By those who were called in the Morning, and at other Hours of the day the Iews are un∣derstood, the Morning is the beginning of the Wo•ld, •nd therefore certain Iews, who lived in the Apostles days, liv'd from the begin∣ning of the World, and laboured twelve Hou•s in the Field: some laboured nine, o∣thers six, three, &c. And when the Evening came th•y all received a Peny, the Gentiles were made equal with the Iews, the Iews mu•mur•d but without reason; for the Gen∣•i•es•h•t believed in Christ, and laboured in the Field, had done as much (and some of them more) in the last hour than the Iews had done in the whole day; for they had done but little before Christ's Incarnation and Passion, and many of them did not labour without grudging, therefore Christ said of them, Many are call•d, but few are chos•n.

28. •ighthly, 'Tis proved from the Words of P•ter, 1. Epist. Chap. 3. v. 18.19. For the same Souls, or the same Men who li∣ved before and perished in the Flood, liv'd also in Bodies of Flesh upon the Earth, when Ch•ist •u•fer'd Death in the Flesh,
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who being mortified in the Flesh, was quicken'd in the Spirit, and poured out upon Men a more abundant Life of Grace after he arose from the Dead, and then indeed by the ministery of his Life and Grace, he preached to those Souls who from the beginning of the World, were detain'd in Prison and in Chains of Dark∣ness under the Power of Satan, which Souls notwithstanding wer• restor'd to Life in a Body of Flesh, to hear the Gospel Pr•ached. For the Gospel is not preach'd to Souls that live out of the Flesh, but to such as live on Earth, in Bodies of Flesh, Iohn 1.9. Iohn. 3.11.17.59. Luke 2.14.

29. 9ly. 'Tis proved from the Words of Peter, where he affirms in his 1 Epistle, Chap. 4. vers. 6. that the Gospel was preached to the Dead, That they might be judged as Men in the Flesh, and there∣fore they who in time past were dead, li∣ved again in the Flesh, that they might live to God in the Spirit.

30. 10ly. 'Tis prov'd in that Christ preached that the Hour should come, and was already come, in which the Dead should hear the voice of the Son of God, and they that hear shall live. Whereby the Dead, he means not only the Spiritually Dead, but such as are naturally Dead
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also; who were to live again in the days of Christ, that they might hear the Gos∣pel, and in hearing might believe, and in believing, might have eternal Life.

31. Proof 11. St. Paul in his Epistle to Romans,•.25. affirms that Redemption is made in Christ Jesus, to the remission of Sins past, in the patience and long suf∣fering of God. Now the aforement•oned Sins are all the Sins committed by all Men from the beginning of the World.

32. Proof 12. Christ is said to have re∣conciled us to God by his Death, even when we were enemies to him, and to have born our Sins in his Body on the Cross, which he could not have done, if we had not lived some time before the Death of Christ.

33. Prof 13. Christ dyed for all Men, as well for those that had been dead from the beginning of the World, as for those who were then alive; and therefore the Effica∣cy of his Sacrifice extends unto all that have ever lived from the beginning of the World, that they might repent, and obtain forgiveness of their Sins,

If they would but believe in Christ, and obey his Commandments, for the time to come. And how absurd is that opinion, that Christ should suffer Death for all that dy∣ed since the beginning of the World, and
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yet that the greatest part of them should be wholly ignorant of so great Grace and Favour, neither should ever taste of the Fruits of the said Grace, after the Death of Christ?

34. Proof. 14. Christ hath affirmed that all Sins should be forgiven, exc•pt the Sin against the Holy Ghost, but there were no Sins committed against the Holy Ghost before the Death of Christ.

35. Proof 15. Paul said, God winked at Men in the times of ignorance, but then he called all to Repentance. Therefore he called those also to repent, whom he hath formerly winked at, ever since the begin∣ning of the World.

36. Because otherwise the Patience and long Suffering of God cou'd not be ex∣plained, for God forbore with much long Suffering the vessels of Wrath, &c. And the great long Suffering of God allowed much time for Repentance, because in the sight of the Lord, a thousand years are but as one day.

37. Proof 17. Peter in his second Epistle, Chap. 3, said God, did not come on purpose to execute his tremenduous judgments in the conflagration of the World, because he is long suffering, and wills all to come to Repentance, and therefore the long Suffering of God, bears with Men al∣most
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two thousand years, after the death of Christ, before the beginning of the Millenium, an• three thousand years be∣fore the last Judgment and Conflagration of the Wo•ld, which three thousand years are with the Lord, but as three days. Now to what purpose did God grant Men so long a time? But that such as had not li∣ved a thou•and years from the beginning of the World, might have the same time to live in a Body of Flesh, before the end of the World; that they might at last re∣pent, and in case they did not repent, should be justly punished for the neglect of so great Grace and long Sufferance.

38. Proof 18. Becaus• the Lord will grant all M•n a day of Visitation in the Flesh, that they may repent and lead a better Life, and that day of Visitation is a thousand years, according to the Testi∣mony of Peter, 2 Pet. 38. compare here∣with Hebrews, 4.7.

39. Proof 19. Christ affirmed, the Gos∣pel should be preached to the whol• World, that is to all Men, therefore all Men either have heard the Gospel preach∣ed which Christ suffer'd Death •or, or else sh•ll hear it herea•ter before the end of the World; therefore all Men that ever have lived since the beginning of the World, (if they have not believed on
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Christ to come by the ministery of the Prophets) must live again to hear of Christ, and to believe in him by the Minis•ery of the Apostles, and other Ministers of Christ.

40, Proof 20. For the promise of eter∣nal Salvation, has respect to the Faith of Men, whereby they believe on Christ, that God raised him from the dead, and therefore all either have had or shall have before the end of the World, opportuni∣ty to hear of Christs Resurrection from the Dead, which they cannot have unless they are born again into the World.

41. Proof 21. The Lord promised by Moses, those Iews and Israelites who liv'd in Moses time, that he would raise them u• a P•ophet like unto Moses, whom they should hear in all things, and therefore those very Iews and Israelites were to live in a Body of Flesh, in the days of the Messias.

And so the M•ssias was to be raised to all the Iews, and People of Israel, both to the Fa∣thers and the children that all the Fathers and all the Children, especially those who dy∣ed in Unbelief, might have opportunity to believe in Christ, and obtain remission of their Sins past, for they were not to be punished with Hell-fire in the end of the World for transgressing the Law, but for transgressing the Gospel. See Heb. 10. 28.29.

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42. Proof 22. For those promises of the abundant Grace of God, and the plenti∣ful efusion of the Spirit, which God pro∣mised by the Prophets had respect to those Iews and Israelites, who lived in the days of the Prophets, which nevertheless were not to be fulfilled till the latter days, un∣der the preaching of the Gospel, after the coming of the Messias in the Flesh, for the promises were made to the Iews, and all their Children afar off, even to those who lived from the beginning of the World, Acts 2.39. For how cou'd the Iews rejoyce in hope of those promises, unless they were to live again in the days when they were to be fulfilled under Christ.

43. 'Tis prov'd, 23. From Psal. 90. v. 3.4. Thou turnest Man to Destruction, and sayst again, return ye Sons of Adam, for a thousand years in thy sight are as yesterday when it is past, and as a Watch in the Night. From hence is clearly hinted the revoluti∣on of Souls, from Life unto Death, and from Death unto Life, and that in the Space of 4000 years, which are but as Night consisting of four Watches, which this Mystery seem'd to signifie when it was said that Iesus went uppn the Sea to Disciples in the fourth Watch of the Night, for that time in which Christ came in,
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the Flesh was in the fourth Watch, that is, almost at the end of four thousand years, from the beginning of the World.

44. Proof 24. From the Words of Solo∣mon, in Eccle•iast. Chap. 1. v. 4. to v. 12. for by a three•old Similitude, of the Sun, Wind, and a River, is shown the various and manifold revolutions of Souls from Life unto a corporeal Death, and from Death again unto Life; for as the same Sun riseth that Sets, the same Wind blows from tho South into the North, and from the North into the South; the same River that comes out of the Sea, returns into the Sea; so the same Generation that goes out of the World, returns into the World, neither is there any remembrance of former things. In which Words he ta∣citely answers the Objection, Why there∣fore cannot Men remember that they have lived before? For that stands in the Counsel and Goodness of God; but in the end of the World the Books shall b• opened, and they shall remember all things. And it was properly said of Solo∣mon, whatsoever was at that time, had been before, and should be again; because all Souls had already been in the World before Solomon's time, and perform'd their Revolutions, whereof none was to be fi∣nished before the death of Christ on the
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Cross, which will appear more plainly from the Table of the revolution of Souls he•eafter annexed.

45. Proof, 25. Is drawn from Ezeki•l, Chap. 36. and 37. vers. 12. I will open you• Graves and cause you to ascend out of your Sepulchres, (that is) from the state of the Dead, into your own Land.

46. 'Tis prov'd, 26. from those four Wheels of Ez•kiel, (Chap. 1. and Chap. 10.) and four Beasts which yet are but one Beast, and every Beast had four• Faces, to wit, the Face of a Bull, the Face of a Man, the Face of a Lyon, and the Face of an Eagle. Which Wheels and Faces signifie no∣thing else than four great Revolutions of Souls; every great Revolution compre∣hends a thousand Years, and under every great Revolution, are contained three o∣ther lesser Revolutions, whereof each con∣•ains one third part of a thousand years, (that is,) 333 years. And altho' there are said to be four Beasts, and every B•ast is said to have four Faces, yet there are not 16 Faces but 12, because the fourth of the first Wheel, is the •irst of the second, and so of the rest, as may be seen by the fol∣lowing Table more at large. Those four Wheels are called Gilgal or a Wheel, be∣cause they make but one great Wheel, to wit, the vast Revolution of 4000 years,
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[illustration]
Page 74
which make up a mystical Year; and all those Wheels belong unto Men, but not unto Angels, because the said Wheels were circumvolv'd, or rowl'd a•out under the Firmament, viz. upon Earth, which are nothing else b•t the Revolutions of Souls in Terrestrial Bodies.
47. It is proved 27. Because they who kill'd the Mar•yrs since the Apostle's days, to wit, within 300 Y. after the Death of Christ, were after many Ages to be slain by Turks, and other bloody and barbarous Men; and this happened in the opening of th• fifth Seal, Rev. 6.10.

48. 'Tis proved 28. In that they are killed in the pouring out of the third Vial, who in times past killed the Saints and Prophets of God. See Rev. 13.9, 10.

49. Proof 29. It is the rule and general Ordinance of God's Justice, That he that kills with the Sword shall be killed with the Sword; and he that leads into Captivity shall be led into Captivit•; but these things rarely happen in one Age, and therefore are to be referr'd to divers Ages and Lives.

50. Proof 30. For in Babylon was found the Blood o• all the P•ophets and Saints which lived since the days of Christ, and the Apostles; yea, also before those times, even 4000 Yea•s •ackwards, from the time Babylon••rst began to be builded; for the
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number of 4000 Years makes an intire Pe∣riod of twelve Revolutions.

51. Proof 31. For this reason the Bre∣thren of the Deceased were to raise up Seed to their Decease• Brethren, that they might, as far as was possible, be born again into the Wo•ld in a proper and direct Line, and that because of the Genealogy of Christ.

52. Proof 32. And for this reason the Lord in the Parable commended that un∣faithful Servant, who was so liberal to the Poor, that they might receive him into their Houses, herea•ter when he should fail; and therefore said he, The Children of this World are wiser in their Generation, to wit, in their Revolution of Generation, than the Children of Light.

53. Proof 33. The Apostle Iude wri∣teth concerning certain wicked persons, who turned the Grace of God into wantonness, &c. that they were afore ordained to Con∣demnation, but afore, or of old, doth not signi•ie from Eternity, or before all Ages, neither doth God ordain or sentence Men to Condemnation before they have com∣mitted Sin, but for Sins committed; and therefore those who were afore ordain'd to Condemnation, have wilfully commit∣ted Sin in their former Life, when they liv'd heretofore in former Ages, wherefore the most just God hath sentenced them to such a Condemnation.

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54. Proof 34. For the Apostle Peter. 2. E∣pist. Chap. 2. v 3• writeth of certain false Teachers among the Christians, whose Judgment then of a long time lingred not, what then can be hereby intended, but that they committed such Crimes•••r a long time pas•, or in •o•mer Ages, whilst they lived, for which God condem∣ned them to that punishment? Besides al∣so he does not darkly hint that the same •alse Teachers among the Christians were he•etofore false Prophets among the Peo∣ple• see Verse 1. which Judgments of God against them, i• they had believed in Christ would nevertheless have been cancell'd and blotted ou•, (for Christ dyed for them also, and redeem'd them with his Blood, that they might believe and be sa∣ved•) and because they did not believe in Christ under the former Sentence brought against them, therefore it is confirmed, de novo, or a new.

55. Proof 35. God speaking to Abraham of the Amorites, said their Iniquity was not as yet to be fulfilled, till after 400 Years, but because those Amorites were not to live so many years in the Flesh, no not one half of those years, it evidently •ol∣lows that they were to be raised up again to Life in a Body of Flesh, before the 400 years were compleated, that they might
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•ul•ill their Iniquity; and this wonderfully agrees with the number of 33• years, within which compass (for that Man's Life is so abbreviated) the same Souls shall be newly raised up to L••e, as the following Table dem•nstrates, to which 3•3 •ears, if 67 be added, they make up the number of 400, or if 97 be added, it makes us 430, which number of 67 or 97 was to be allotted to that People, that in the succeeding Life they might 〈…〉 their Iniqui•y. Moreover the same Amo∣rites cou'd have liv'd twice before this, since the Flood, and therefore the third time of Life seem'd to have been necessary, ac∣cording to the order of Divine Justice, before that they cou'd have fulfilled their Iniquity, for which they should de∣serv• to be erradicated out of the Earth.

56. 'Tis prov'd 36. Because Salvation and ete•nal Life is the Fruit of good Works which Men sow in the Earth, or in an ea•thly Body, and therefore those that dye in infancy (especially if they have not lived before in a Body of Flesh to ripeness of years) must be raised up to Life again, that they may grow to maturity, and have opport••ity to sow the Seeds of good Works in the Life of a carnal Body, that they may at last rejoyce in the Fruits of their Labour, for except our Happiness
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were the Fruits of our own Work and La∣bour, it were not real and true Happiness, nor shou'd we have true Joy therein, for it would be like the Son of a strange Mo∣ther, whom no Mother loves as she doth her own Son.

57. 'Tis proved, 37. Because otherwise the Doctrine of God's Universal Grace and Love, cou'd not be establish'd or de∣fended; for certainly we find not a few, who from their Infancy are so harden'd and buried in Sin, that all the time of this present Life, they seem wholly uncapa∣ble of Repentance.

58. 'Tis proved, 38. Because the A∣postle (Rom. 1•.) writeth that many of the Iews were blinded, according to the Prophesies of Scripture for many Ages, that they cou'd not believe till the fulness of the Gentiles were gather`d unto Chri•t, and then they who were formerly blinded, were to be again illuminated, when they should return again into the World.

59. 'Tis proved, 39. Because in Christ's Parable of the Figg-Tree, that bore no Fruit for three Years, this very thing is clearly hinted, Luke 13.6, 7, 8, 9. For what is to be understood by those three yea•s, but three thousand years? for eve∣ry Millenium is mystically signified by one year under the Law, and therefore
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the Seventh Millenium of the World which is the Sabbath, was signified by the seventh year, and by the Figg-tree that bore no Fruit for those three thousand years, ma∣ny of the Iews are to be unders•ood, who had lived d•vers ti•es on Earth from the beginning 〈◊〉 the World, and yet bore no Fruit; but in the fourth Millenium, the Husband-man inte•cedes for the barren Figg-Tree, and applies Dung to the Roots thereof, that is, dieth for the Sins of the Iews, and applies the abundant Grace of his holy Spirit to them, that they might bring forth good Fruit: And therefore the Pati∣ence and Long-suffering of God suffers all Men 4 Years, that is 4000 Years, whereof they live 1000 Years by parts in an Earthly Body, that they might at length repent.

60. 'Tis proved 40. Because Iohn the Baptist provokes the Iews to Repentance by this Argument: And now is the Ax laid to the Root of the Trees, Matth. 3.10. There∣fore every Tree that brings not forth good Fruit shall be hewen down, and cast into the Fire. Now, why did he say, and now the Ax is laid to the Root of the Trees? Certainly, be∣cause that time of Life was the last Revo∣lution, and the last Hour with a great ma∣ny of the Iews: signifying by these Words, if the Iews did not then repent whilst they lived in a Body of Flesh, that there was
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no Hope for them to be raised up to Life, in the days of the Messias, and to be call'd to Repentance; for that was the last time wi••• great many that they should have, and none could know whether he should have any ot•er time to live in the da•s of the M•ssi•h, and therefore he truly s•id, the 〈◊〉 is laid to the Root of the Tr•es, to wit, of a g•eat man•. But such, whose twelve Hours of Revolutions were not yet elap∣sed, might indeed (in regard they were to live again in the Flesh a•ter six or seven Ge∣nerations) as from a Root le•• in the Earth, not as yet cut off, sprout, and put •orth as it were new Branches in the Ear•h.

61. This is proved 41. In that the rich Man, who was tormented in Hell, knew that he should at length depart out of the place, and •e born again into the World, which is plainly hinted in the•e words• for he had five Brethren, whom he would not have come into that place, and there•ore he desired some Body to be sent from the D•ad, to call them to Repentance. To what •urpos• then should he take so great care of his Bre∣thren? Did he not look at his own Interest therein? Yes doubtless, for he k•ew that he himself, after six or seven G•n•rations should be born of one of the Sons of thos• his Brethren, whom therefore he desir•d to be good, that he himself might then
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have an opportunity to become so, after he was born of good Parents into the World.

62. 'Tis prov'd 42. Because after Christ's Resurrection from the Dead, and Ascension into Heaven, all that were detain'd under the Chains of Satan, from the beginning of the World, were to be res•ored again from Death unto Li•e, that they might hear the Gospel, and have that benefit offered to them, which Christ purchased for them, as is manifest f•om Psal. 68.18, 19, 20, 21, 22, 23, 24. and Isaiah, Chap. 26.19.

63. 'Tis proved 43. Because those 144000, who were sealed even before the Trum∣pets sounded, were raised up in the Inter∣val of the sixth Trumpet, that they might become the first Fruits to God and the Lamb, which thing begins already to be fulfilled, and will be compleatly fulfilled in the year 1••2.

64. 'Tis prov'd, 44. because those 144000, altho they are accounted Gentiles, yet they are really Iews and Israelites, to wit, 120•0 from each Tribe of the Children of I•∣rael, I•ws, (I say) truly and properly, (and not only mystically) that is, have the Souls of true Iews, who were in time past Iews, and s•rang of I•••s• Parents.

65• '•is prov'd 45. Because God pro∣mised t•Si•n, that is, to the I•••sh Church,
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that her Sons should be brought to her in the Gentiles Arms, and upon their shoulders, which plainly intimates that they should be born of gentile Parents. See Isaiah, 49• 21, 22. Rom. 11.30, 31, 32. Rom. 9.23, 24, 25.26.

66. 'Tis prov'd 46. Because from the beginning of the World a People was pre∣pared •or Christ, both among the Iews and G•ntiles, Luk. 1.17. Ioh. 4.38.

67. 'Tis prov'd 47. From Rom. 11.30. where the Apostle Paul speaks of the Gen∣tiles, that believ'd on Christ, who in times past. did not believe in God, and now they obtain Mercy, by times past we are to un∣derstand former Ages, when they liv'd heretofore in the World, without either the true knowledge of God, or hope in God. Compare herewith those sayings of Ephes. 2.2, 3, 11, 12, 13. Gal. 3.4.

68. 'Tis Proved 48. From 2 Thess. 2.10.11. where Paul affirms of such whom Sa∣tan shou'd deceive in the days of Anti-Christ, who were to be deliver'd up to strong delusions by the just Judgment of God, that they might come into Condem∣nation, because they did not receive the love of the Truth, which clearly unveils the Reason wherefore God suffered so thick a mist, and Cimmerian darkness to invade the World, about 409 years after Christ's
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•esurrection. Also why he suffer`d that •arkness so long to blind the Minds and •earts of Men, that Men were in a man∣•er more blinded for some Ages past in the •eign of Antichrist, than they were hereto∣•ore whilst they liv'd under Ethnicism be∣•ore the incarnation of Christ: I say the •eason of this is, because they who were ••us blinded under Antichrist, when they ••v'd under the clear Light of the Gospel, •id not love that Light, nor believe on •hrist, that true Light enlightning every •an that comes into the World, and there∣•ore by God's most just Judgment are blin∣ded and darkened (when they return into •his Life in a Body of Flesh) with this •ross and obscure darkness; and therefore ••e Light of the Gospel shone in the World •ith so much lustre for so small a time, to •it, the space of 333 years, and not lon∣ger, that the greatest part of Mankind might have a sufficient opportunity to em∣brace the said light, but seeing they de∣pised it, it was not convenient that this •ight shou'd shine any longer to them in •ts lustr•; for the coming of Christ in his day, is 〈◊〉 the morning bri•htness which suddenly ha•tens 〈◊〉•he East to the West; and •h••e•ore they who love not that light n•r •mb•ace it, are worthy to be left in da•kne•s••or the negle•• of so great Grace•
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but they who have not had the clear light of the Gospel•Truth propos'd unto them in the aforesaid space of 333 Years from Christ's Death and Resurrection, shall live again 75 Years before the beginning of the Millenium, and shall have the truth of the Gospel clearly shining before the Eyes of their Minds, that so all that perish may be left without excuse; for there shall not be a Man on Earth, to whom the clear light of the Gospel shall not shine before the end of the World, and that too imme∣diately, as well as by Means of the preach∣ing of the true Servants of God, even such who are truly sent and commission'd by God and Christ• For the Gospel must be preach'd to every Creature before the end of the World.

69. 'Tis proved• 49. Because God punis•∣ed the iniquities of the Fathers upon the third and fourth Generation, that the Chil∣dren of the third and fourth Generation, which underwent that punishment, might be meliorated and reduc'd to a better State and Condition of Life, that so at length from these so meliorated, after the third and fourth Generation, i. e. from their Children thus meliorated, they may be a∣gain born into the World, and become better, as being born of better Parents; for it is a singular Gift o• God to be born of good Parents.

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70. It is proved. 50. Because for this Reason, a Bastard was not admitted in∣to the Congregation of the Lord, until the tenth Generation; so that when he shall be born the second time into the World in the 14 or 15 Generation, the punishment which God inflicts on him and his Children, shall reduce him to a bet∣ter State and Condition, and that defile∣ment of Lust and Depravity, shall be in some measure purged away. But since by Christ, every sinfull pollution is more ef∣fectually and perfectly purged away from those who believe on him, therefore that severe Law concerning Bastards, and a spu∣rious issue, together with all others of the like nature, is repeal'd and abolish'd; and hence also the Words of Paul may be un∣derstood, where he speaks concerning For∣nication, that he that commits Fornication sins against his own Body, infects and de∣praves his own Root and Original, (from whence he is to spring again and be raised unto Life) with the odious stain of his own filthy Lust.

71. Lastly 'tis proved, because when certain of the Jews thought Christ was E∣lias, or Ieremias, or one of the Prophets, (which pesuppos'd the Truth of such a Doctrine in general, Christ did not generally condemn the same, but rather confirmed it,
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saying that Iohn was Elias. Moreover also he did the same in his Answer to his Disci∣ples concerning him that was born Blind, and so also when he conversed with Nicode∣mus concerning Regeneration, or being born again, tho' he chiefly intended Spiri∣tual Regeneration.

There are other Arguments, not a few which might be brought to confirm the Truth of this Doctrine, which for brevity are omitted•

72. Moreover this Doctrine of the re∣turn of Souls to live again, and be born in a Body of Flesh, very easily answers to ma∣ny of the most weighty objections, to the ••opping of the Mouths of Atheists, who dispute against the justice of God, con∣cerning the state of Infants dying in their Infancy, and the state of Fools, and such as are possess`d with unclean Spirits, from their Infancy to the last Moment of their Lives. Also it wonderfully demonstrates the Justice, Wisdom, and goodness of God towards Mankind in all his Ways and Ad∣ministrations; it also evidently shews the e∣quality of the ways o• God, and his marvelous •enef••s; yea, clearly evinces what, and how great Bene•its did accrue to all Man∣kind, by the death of Christ in the latter Days, by the abundant Favour and Be∣nignity of God. Moreover also it doth
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mightily illustrate, confirm and perfect in a mann•r the whole Doctrine of Christia∣nity, mak•s the Salvation of Heathens pos∣sible• and yet nevertheless makes the know∣ledg• o• Christ's coming in the Flesh, and F•••h in him of absolute necessity to the Salvation of all, and finally greatly furthers the Conviction and Conversion of the Iew.

•3. From what has been said, the truth of the said Doctrine of the various returns of Huma•e •ouls into a Body of Flesh is app•r•n•, but how often they shall return, shall •e somewhat more distinctly ex∣plained.

74. All Souls which are not perfect in Faith, Righteousness, and Holiness, do return twelve times, until they are perfect∣ed, and that Soul which was made perfect in Faith and Holiness, in some former re∣•olution, tho' before the death of Christ, needed not to return into a Mortal Life, unless it were such that were to come again in the Flesh for some publick Benefit to all Mankind; as in the case of Elias and some extraordinary Men.

75. Therefore we affirm that there is no necessity for many of the Prophets and Saints to live again, after they have slept in the Lord, before Christ's Incarnation, much less is such a Revolution to be affir∣med
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after the coming of Christ, because the faithful that dye in the Lord, rest from their Labours.

76. But 'tis proved that some imperfect Souls must necessarily make 12 Revoluti∣ons or Returns, as well from those 12 Hours the Labourers wrought in the Field, as that the day of every Souls Visitation contains 12 Hours, according to the words of Christ, are there not 12 Hours in the Day? Work whilest you have the Day, then because four Watches of the Night contains 4000 Years, from Psal. 90. v. 4. and eve•y Watch three Hours; again, this is proved from those 12 Faces and 4 Wheels in Ezeki•l, Chap. 1. v. 10.

77. But because the 12 Revolutions of the Souls are not compleated in less than 4000 Years, which are all to be finisht at the end of the future Millenium; there∣fore all Souls began their Revolutions in the year of the World, 274.

78. All which and much more, this fol∣lowing Table will clearly exhibit to the Eye.

The Explanation of the Table.
1. The first Column contains 7000 years of the World, as it were devided into 21 hours, wh••eof each contains 333 years.

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2. The eight Column at the right Hand contains the Revolutions of Souls from the first •o the twelfth.

•. The tenth Column contains the in∣tervals of the si• S•als, from the Resur∣rection of Christ, to the year about 6000.

4. The eleventh Column contains 7000 years of the World as aforesaid, but some∣thing disposed in a different Order.

5. The twelfth Column contains the names of Faces in each Revolution.

6. The second Column contains 12 Re∣volutions of Souls, from the beginning of the World, to the year of the World, 3996.

7. The third Column contains the R•∣volutions of Souls from the year of the World 3•3, to the year of the World, 4329, and so thence forward to the year of the World, 6740.

8. Now, because all the Souls that come into the World have 3996 or 4000 years to fulfill their twelve Revolutions in, if they are not perfect in goodness; therefore all Souls came into the World and begun their first Revolution between the begin∣ning of the World, and the year of the World 2744, for if 3996 be added to the number 2744, the sum will be 6740, be∣yond which, the Revolution of Souls doth not extend.

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9. Those Souls which came into the World from the beginning thereof, made their twelfth and last Revolution, about the year of the World, 3996.

10. Therefore after the year 3996 some Souls were not to come into the World any more till the beginning of the Millenium, if they were holy, and not till in the exact Millenium, if they were Evil, and not yet purged.

11. And therefor• Christ ought to offer him•elf to God the Father, a Sacrifice for the Sins of all Mankind, about the year of the World 3996, otherwise they who had finished their 12 Revolutions, would have had no benefit of his Sacrifice if he had come later.

12. And finally• because a great many Souls have accomplish'd their R•volution between the year 3996 and 432; therefore since Christ's Resurrection from the Dead, no Man [without some particular divine Revelation] cou'd be certain whether he should come again into the World, to have an opportunity of Repentance• and there∣fore none by the aforesaid Doctrine, can or ought to indulge themselves into a wicked Life, in hope• to come again into the World, bec••se he cannot certainly know wh•••er he •hall or not•

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13. But no Man that dy'd in utter im∣penitence after the year of the World 5661 is expir'd, can redeem his former mispent time, tho' he shou'd come into the Word within the interval of the blessed Millenium, so as to enjoy the happiness of the Millenium, or obtain the Resurrecti∣on of the just in this World; for truly the Millenial Happiness and Resurrection of the just is ordained and appointed as a re∣ward for such who have heretofore 〈◊〉 a Holy Life before the beginning of the Millenium, which was signified by this Type, that it was not lawful for the Israe∣lites to gather Manna on the Sabbath Day, therefore none may or ought to de•er the amendment of his Life to another time, because this present time is the last, t•at is granted to any in this World to obtain Sal∣vation.

14. But because before the death of Christ, Men might abuse this Doctrine of the Souls Revolution, as they may now in some measure; therefore according •o the ordination of Divine Wisdom, it came to pass that the said Doctrine •or the mos• pa•t lay conceal'd as an hidden Mys•ery, and was not to be unlock'd to any but good Men, which nevertheless may now with∣out danger, and indeed ought to be reveal∣ed, for it is of great use to convince the
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Iews, and to demonstrate more clearly o∣ther Heads of the Christian Religion.

15. For from the aforesaid Doctrine, the justice of God in punishing the wicked and rebellious is plainly demonstrated, •or seeing all the wicked and rebellious have sinned against God a thousand years, whilst they lived in a Body of Flesh, there∣fore it is just, that they shou'd be punished in Hell fire 7000 years after the end of this World; for so God who made all things in number, weight and measure, hath also limited a number and measure to the Tor∣ments of the damned, that every rebelli∣ous and incorrigible Sinner may be punish∣ed seven fold, which space of seven thou∣sand years being finished, the same Souls are again sent into the World for a fresh Tryal of their Obedience. But those whom the space of seven thousand years, wherein they shall be punish'd in Hell Fire, with the most grievous and tremendous Torments will not deter from Sin, these certainly are so stupid and obdurate, that not any, even the longest Torments that words can express, can deter from it: nor hath that infiniteness of Ages wherein wick∣ed Men are to be punish'd, (tho' preached up by many) re•orm•d Men, but rather led many into despair, and hardened their
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Hearts against the Goodness and Mercy of God.

16. Now every one making his Revolu∣lution from the first to the twelfth, comes three times into the World in a carnal Bo∣dy, in the space of one Millenium, which is like one year: Consider then, whether this be not that which was figured under the Law, when all were to appear thrice every year before the Lord at the Temple of Ierusalem, which typified the temple of the Body; neither doth this seem to want a Mystery, that the Temple of Ieru∣salem stood about a thousand years before it was utterly and totally overturn'd and demolish'd. Moreover also this is worthy our animadversion, viz. that all Souls whatsoever, that had lived in a Body of Flesh, ought to have lived once in some hour between the hours Ten, Eleven and Twelve, including part of the ninth and Thirteenth, in Case they had finished their twelve Revolutions from the beginning of the World.

18. Therefore all Souls not yet perfect lived in the compass of one hour (to wit in the interval of 333 years) viz. from the year of the World 3996, to the year of the World 4329.

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19. And therefore all that have per∣form'd their twelfth Revolution within the said hour, or a• leastwise their eleventh, tenth, ninth or eighth, ought to hear the Gospel, because all Souls who were in their twelfth Revolution, were not to re∣turn as yet; but oth•rs that were to return, had not su••icient opportunity of hearing the Gospel sincerely preached, by reason of Antichristian Darkness.

20. Others also who were making but th•ir s•v•nth, sixth and fifth Revolution, •rom •he Death and Resurrection of Christ, if so be within the said hour they have not heard the Gospel preach'd, they must hear in their succeeding Revolutions before the beginning of the Millenium, to wit, within the year 1700, and 1777 •rom the birth of Christ.

21. In Revel. 20. It is said the rest of the Dead lived not again till the thousand y••rs were finish'd, this certainly is to be un∣ders•ood of those Dead who had compleated their twelve Revolutions; but those who had not as yet •inished their twelve Revo•l•tions, were to live again in the Mill•nium, ••t none who belonged to Bab•lon w•re to live again in the Mill•nium, because they b•gan th•ir fi••t Revolution at the year 1••4, and •here•ore •inish •heir twel•th R••olu•ion at the year o• the Wo•ld 6740,

〈1 page duplicate〉

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The TABLE.
1 2 3 4 5 6 7 8 9 10 11 12
000 I 000 A Bull.
333 II 1 333 A Man.
6•6 III 2 1 666 A Lyon.
1000 VI 3 2 1 1000 An Eagle. A Bull.
1333 V 4 3 2 1 1333 A Man.
1666 VI 5 4 3 2 1 1666 A Lyon.
2000 VII 6 5 4 3 2 1 2•0• An Ea•le. A Bull.
2333 VIII 7 6 5 4 3 2 1 2333 A Man.
2•66 IX 8 7 6 5 4 3 2 1 2666 A L•on.
3•00 X 9 8 7 6 5 4 3 2 3•00 An Eagle. A Bull.
3•33 XI 10 9 8 7 6 5 4 3 3333 A M••.
3•00 XI 11 10 9 8 7 6 5 4 •6•6 A Lyo•.
••0 XIII 12 11 10 9 8 7 6 5 4000 An Eagle.
4333 XIV 12 11 10 9 8 7 6 1 Seal. 4333 33• 1/• A Bul
40•6 XV 12 11 1• 9 8 • 2 〈◊〉. •6•6 6•6••/• A Ma••
5•• XVI 12 11 10 9 8 3 •eal. 5•00 999 •/3 A Lyo••
5333 xvii 12 11 10 9 4 Seal. 5333 13•2 4/3 An Eag•••
5666 xviii 12 11 1• 5 Seal. 5666 1665 5/• A Ma••
6000 XIX 12 11 6 Seal. 6000 1998 6/• A Ly•••
6333 XX 12 6333 Millen. An Eagle.
•666 •XI 66•6
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••d what's worth our serious Consideration 〈◊〉 that these very Men which shall be at ••st destroyed in Spiritual Babylon, were ••e same Men, (who in a litteral Sence) ••ilt the outward Babylon.
79. The foregoing Scheme exhibits to our view one great Wheel being the grea∣est of all, then four other great Wheels, ••stly, twelve little Wheels. The great •heels containing 1000, the little Wheels •33, and the greatest of all 4000 years.

The Explanation of the Figure•
1. In this Figure, the great outward •ircle represents the greatest Revolution •f Humane Souls.

2. The other four great Circles signifie •he same 4000 years, so as that one of them, •akes 1000 years.

3. And lastly the lesser Circles signifie ••ch, one only Revolution or Face of 333 ••ars.

4. The chief use of the figure, is to ••ew that there are but 12 Faces, altho' ••ch great one contains four less ones.

80. The greatest Revolution of Souls •omprehending 4000 years, is fairly sha∣dowed
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out to us under the type of the six days Creation. For as the first days wo•k was finished in the fourth, the work of the second day in the fifth, the work of the third day in the sixth, a•d finally all in the seventh; so the Souls that begin their Revolutious in the first Millenium, finish it in the fourth, and so fulfill their Mystical year, and are either made per∣fect in Goodness, or have filled up their measure of Evil: those which are perfect in Goodness, shall be rais'd up to Life in the Body, and after the Millenium is expir'd, their Bodies shall be chang'd and spiritua∣liz'd and they shall ascend into Heaven; but such who have fill'd up their Measure o• wickedness, shall be rais'd up to live in a Body of Flesh, that they may suffer God`• Judgment in the Conflagration of the World, whose Resurrection is to Death, and Condemnation. Mor•over Souls that begin their Revolutions in the second Millenium, compleat them in the fifth; and finally those that begin their Revolutions in the third, compleat them in the sixth Millenium. And forasmuch as in the sixth day of the Worlds Cr•ation. Man was created perfect in the Image of God, therefore in the sixth Millenium, all the Saints shall be raised up to live in the Body, and be born in•o the World, to
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wit, for the space of 260 Years, •rom the year o• the World 574•, to the year of the World 6000, and they shall live such an holy and blessed Life on Earth, as Adam would have lived, if he had not sinned; yea, and far hap•ier; •or as Sin abounded, the Grace of God shall much more abound. And the light of this day •hall •e as the light of seven Days, because whatsoever was made in the first six Days, was finish'd in the seventh.

And lastly, The Trees that bare Fruit under the Law were accounted uncircum∣cised, until the 4th. Year, but in the 4th. Year they were as it were circumcised, and hol• to the Lord, and in the •i•th Year their F•uit was ea•en. This plainly signifies the whole Revolution of Souls, which were n•t consummated, and per•ected till the fou•th Millenium after Christ's Incarnation; for he purg'd our Sins on the Cross, whil•t he hung •h•reon, that so they might not be imputed to us, •n condi•ion that we believe on him, whereby we shall •eceive from him the E∣vangelical Grace of the holy Spirit. But the •ifth Year signifies the Sabbatick Mil∣l•nium, in which we shall enjoy the Fruits of our L•bours and Toil of our Hands; ••r a• under t•e •aw, whil•t they had Manna, it was not law•ul 〈◊〉 th•m to ga∣•••r s•id Manna on the Sa•ba•h-day; so
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also in the Sabbatick Millenium, they who gather'd nothing in their preceeding Lives, cannot enjoy the Millenial Felicity. Last∣ly, as the Manna which served for the Sabbath, was gather'd on the Sixth day; so in the end of the sixth Millenium, all the Saints are restored to Life, and attain the Blessedness of the Sabbatick Millenium.

82. By the aforesaid Numbers 333 and 260 Years, the Mysteries of the seven Seals, and seven Trumpets, are clearly unlocked.

83. And that the Interval of the first Seal contains 333 Years, appears from the words of the first Beast, come and see: and so of the rest, plainly intimating, that the Space or Interval of every Seal, from the first to the sixth, comprehends 333 Years, which is the Interval of one Revolution or Face, as may be seen in the Tenth Column of the Table.

84.

Therefore the Interval of the first Seal contains from the Death, Resurrection of Christ,
Years. 333 •/•
The Interval of the second Seal reaches to
666 •/•
The Interval of the third Seal ex∣tends it self to
999 •/•
The Interval of the fourth Seal reaches to
1332 •/•
The Inter. of the •ifth Seal reaches to
1665 •
The Inter. of the sixth Seal reaches to
2000
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85. Now the Predictions or Prophe∣sies of what should come to pass when each Seal was open'd, wonderfully an∣swers to those Intervals, when the first Seal was open'd, viz. from the Death of Christ, to the Year 333. The Gospel was in a manner pre••hed to the whole World, which was s•gnifi'd by the white Horse, and him that sat there•n with a Crown on his H•ad, and a Bow in his Hand, to wit, Christ. After that time, the Light of the Gospel shone not so much, by reason of Men's Sins. When the second Seal was open'd the Roman Em∣pire was exceedingly infested with War, and almost totally ruin'd; this happen'd be∣tween 333 and 666. When the third Seal was open'd, that is, from 666 to 1000, Famine and Scarcity of Provision follow'd the War, as it commonly happens, that War is succeeded by Famine; by the Red Horse War is signified, by the Black Horse Famine. In the opening of the fourth Seal, from the Year 1000, to the Year 1333, not only bloody Wars, but also ab•∣minable Idolat•y, Superstition and Here∣•ies, in•••••d the World, and were signifi'd by the 〈◊〉 Horse, and s•e that sat there•n was •••ath, whom •le•••ol•owed. When the •i•th Seal was open'd, the Sain•s and Martyrs cry'd un•o the Lord to revenge
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their Blood, which certainly came to pass for from the year of Christ 1•3•, th•Turkish Empire miraculously prevailed, b• whose Sword God revenged the Blood o• the Saints. This Interval reaches no F•••ther than the year 16•6, from Christ'• Death and Resurrection, that is to th• year since Christ's Nativity 1700. Fo• within this •pace or interval were man• Saints to be killed, which would fill up • determinate Number together with the Saints, which were slain before them, an• this indeed is clearly fulfilled, and yet is far∣ther to be fulfilled to the year 1700 sin•• the birth of Christ. In the opening of th• sixth Seal, that is, in the interval of tim• from the year 1•66, (from Christ's Death and Resurrecti•n) to the year 2000• al• the Kingdoms of Men and Worldly Em∣pires, shall be overturn'd, and the Empire and Dominion of the whole World, shall b• Christ's and his Saint•. And this is signi•ed by the great Earth-quake, the darken∣ing of the Sun and Moon, the •alling o• the Stars, the removing of Heaven out o• its place, &c. But it is more clearly poin∣ted out in the following Words, touch•n• the Kings of the Earth, and ot•er leade• and Potent•tes, that they should •ide themselves &c. which prophesie certainly ca•not in reason, be wholly applyed to t•e
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••ys of Constantine, which yet many do. The seventh Seal in regard it has not re∣•pect 〈◊〉 any particular interval like the first 〈…〉, but comprehends the whole Hi∣••o••; •her•fore is to •e consider'd apart.

•6. •h•• the 〈◊〉 Seal was open'd, •here 〈…〉eaven for the space •f ha•f •n 〈◊〉; after this silence •he seven A••el prepare to •ound with •••ir seven ••••pets, Revel. 8. wherefore 〈…〉eal contai• the intervals of ••l the seven Trumpets.

8•. But the •n•••vals •f these Trumpets •re reckon'd f••m the seventh Trumpet, •or at the sou•d of the seventh Trumpet •egins the Milleni•m, and the Kingdoms •f this World become the Kingdoms of God and his Christ, Revel. 11.15. and •he sound of this Trumpet lasts 260 years, •o wit, from the year of the World 5740 〈◊〉 the year of the World 6•00, and in •h•s interval the mystery of God shall be 〈◊〉 s•mm•ted, viz. the mysterious name of T•tragramaton shall be unlock`d, and no •ess than the reward of an immortal Life •estowed on all the Servants of God, and •hen indeed the promise which God made •o M•ses in the Bush shall be fulfilled. I am •he God of Abraham, Isaac, and Jacob, •nd it shall be known that God is not the God of the Dead, but of the living.

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88. But the interval of the seventh Trum∣pet being known, the intervals of all th• rest are known also, and are thus compu∣ted,

The interval of the se∣venth Trumpet, from the year of the World
5740 to 6000
The interval of the sixth Trumpet, from the year of the World
5480 to 574•
The interval of the fifth Trumpet from the year of the World
5220 to 548•
The interval of the fourth Trumpet from the year of the World
4960 to 522•
The interval of the third Trumpet from the year of the World
4700 to 496•
The interval of the se∣cond Trumpet from the year of the World
4440 to 4•0•
The interval of the first Trumpet, from the year of the World.
4180 to 444•
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89. And from the Nativity of Christ •hus. *The interval of the first

Trumpet begins at the year of Christ's N•tivity, 218, which •s the 184th year from Christ's Resurrection, which number ••4, answe•s to half an hour, •ithin which time the Saints of∣•ered many prayers to God by •esus Christ. Revel. 8.3.4.5.

90. Now the said Events plainly answer •o those Intervals. At the sound of the ••rst Trumpet, there follow•d Ha•l and •ire mixt with Blood. The Interval of his Trumpet is from the year of Christ`s Nativity 218, to the year 478, within •hich space of time the Roman Empire ••gan to be vexed with grievous Wars. At ••e ••und of the second Trumpet, a great •••ning Mountain was cast into the Sea, •nd t•e t•i•d part of the Sea it sel• wa•••rn'd into Blood, the interval of this •rumpet is from the year 478, to the 738, •i•hin which interval or space of time, •••re was most cruel and hideous Wars in 〈◊〉 Roman Empire. At the sound of the ••i•d Trumpet, a great Star fell from Hea∣•en upon those that were living, and up∣•n the fountains of Waters, and burned
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like a Lamp, by reason whereof the wa∣ters were made bitter, and killed many. The interval of this Trumpet is from the year ••8, to the year 998; by this Star• without all peradventure, the Pope o•Rome is to be understood, who within thi• interval advanced himself above all othe• Bishops, whom he corrupted with himsel• At the sound of the fourth Trumpet fro• the year 998, to the year 1258, the thir• part of the Sun, Moon, and Stars, wa• smitten and da•kened. This doubtle• signifies that the Emperour and Empere• together with the Nobility, and Princes o• the Empire, should be very much eclipse• and darkned within this interval, and th• too by the power of the Pope, who i••he same interval set himself above the •••perour.

91. When the fifth Angel sounded 〈◊〉 Trumpet, a Star fell f•om Heaven, a•• to him was given the key of the bo•t•••less pit, &c. And when the bottom∣less 〈◊〉 was open'd, and a smoak ascended fro• thence, and from that •moak proc•ede• locusts u•on the Earth, which c•uelly v•••ed and tormented Mankind, c•rt••inly 〈◊〉 all these is meant the School Men and D••ctors, who have so miserably ga•l'd a•• disquieted Men with their p•rv•rse Opi••nions and Controversies, and infested the•
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with their sharp and venemous stings, that many choose rather to die than to live, and this happened •rom the year 1258 to 1518, but their chief time was 5 Months, viz. 150 years, to wit, from the year 1368 to 15•8.

92. Lastly at the sound of t•e sixth Trumpet, the four Angels bound at the River Euphrates are loosed, which doubtless sig∣nifies the vast and mighty pow•r of the Turks, (which they had prepared 390 yea•s ago, that is, from the year 1228) and poured in upon E•rope like an inundation, to slay the third pa•t of Mankind, as it were the third part of the World, and this be∣gan from the year 1518; whosoever doubts o• the truth hereof, let him consult the Turk•sh Hi••o••, and he will find how great success the Turk has had in Eur•pe, and what progress he hath made •rom that time, to this very day.

93. The inter•als of the Seals and Trum∣pets being known, the myste•y of the se∣ven Phials with the intervals o• every one of them, unsolds and displays it self.

94. For the interval of the last Trum∣pet comprehends th• interval• of all •he seven Phials, and the interval o• each P•i∣al contains 3• years.

9•. Therefore the intervals of the Phi••s are thus computed.

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The Interval of the first Phial from the Year 1518 to the Year 1558
1
And so of all the rest to the seventh
1592
2
1629
3
1666
4
1703
5
1740
6
1777
7
96. Now the event of these things wonderfully answers those Intervals; for in the Year 1518, that is, according to the vul∣gar Computation in the year 1515, which if we believe Uscherus, (fails of the true Com∣putation three or four Years) Luther was rais'd up, who was, as it were, the first Phial, poured out on the Earth of the An∣tichristian World; for he did, as it were, sensibly touch the Kingdom of Antichrist, from the top to the bottom again. From the year 1558, to the year 1595, the se∣cond Phial was poured out; for then the whole Sea of the Antichristian Wor•d be∣came as the Blood of the Slain, and thence began fierce and bloody Wars, almost in all parts of the Antichristian Kingdom, so that the very Sea seem'd to be dyed with Blood. From the year 1592, to the year 1692, the third Phial was poured out upon the Rivers and Fountains of Water, and
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they were turn'd into Blood. And this also answers to the said Interval; for cer∣tain Dukes and Noble-men were kill'd with the Sword under that Interval. Again, from the 1629, to the year 1666, the fourth Phial was pour'd out upon the Son of An∣tichrist, because in that Interval Jesus Ch•ist the Son of Righteou•ness shone clearly in the Hearts of many, which scorcht and burnt up those Men, who had the mark of the Beast. And from the year 1666, to the year 1703, the fifth Phial is poured out upon the Throne of the Beast, which ve∣ry thing is already begun; wherefore we joyfully expect his Ruin and Downfal till the aforesaid year 1703. The effusion of the sixth Phial hath re•pect to the Slaugh∣ter and Destruction o• the Turks, to make way for the Kings of the East, that is, the Iews and Israelites, to return into their own Country. Lastly, the effusion of the seventh Phials bring utter destruction to the Kingdom of Antichrist, and all the Ene∣mies of the Gospel. Babylon is utterly o∣verthrown, and New-Ierusalem appears as a Bride, adorn'd for her Husband.

97. But it remains, that we explain what the four Beasts and 24. Elders are. By four Beasts tis meant the whole Assem∣bly of the Saints, and term'd four, from their four great Revolutions afore•menti∣on'd,
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and likened to four Beasts. And by the 24 Elders are unde•stood the twelve Proph••• and •welve Apostles of Christ, who are thos• P•ophets in the Law, in the second Book of Esdras, Chap. 1. where God expresly promised, and nominated them, together with Abraham, Isaac and Iacob, for Captains and Leaders to the Ie∣wish and Israel•tish People, when the King∣dom of God shall be restored to them.

98. First of all, therefore the Prophets shall be born into the World in the begin∣ning of the Millenium, who are the Cap∣tains and Ring leaders to all that shall be born afterwards, and the Apostles shall be the last of all, who shall remain on Earth to the coming of Christ.

99. But as touching Abraham, Isaac, and Iacob, they are of an higher rank than the rest, whether Prophets or Apostles.

100. Moreover it is worth our diligent enquiry, whether Isaac be not that Seed of Abraham which Christ assumed when he came into the Flesh; for the promise, which God made to Abraham was con∣cerning Isaac, that in him all Nations should be blessed.

101. And then if Isaac was that Seed, it is farther to b• enquired whether th• Soul of Isaac had perform`d his twelve Re∣volutions from the beginning of the World,
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as others had done; if this be granted, se• in St. Luke's Genealogy of Christ, whether the twelve Revolutions of the same Soul be not describ'd in order, putting Abel in the room of Adam, a new Revolution of the s•me Souls, always begins after every se∣venth Generation.

102. And these are the names of this Soul in his 12 Revolutions. 1. Abel, 2. Methusela, 3. Heber, 4. Isaac, 5. Naas•n, 6. Mattatha, 7. Simeon, 8. Elmodam, 9. Rhesa, 10. Nagg•, 11. Melchi, 12. Christ. For seven Genera∣tions do intervene in all these Revolutions, except in the last only, where there are not reckoned 7, but 6, which may be un∣derstood after this manner, viz. the Resur∣rection of Christ from the Dead, was the seventh, and his Ascension into Heaven, as it were the eighth Generation.

103. Therefore there are accounted se∣ven Generations between every Revoluti∣on, because certainly in the Revolutions of other Souls, the same Souls do return after every sixth and seventh Generation. But the Interval of six Generations cannot agree to that Soul which Christ assum'd for two reasons; first, because then he would not have had only 12, but above 13 Revolutions; secondly, because no Revol•∣tion would have fallen on Isaac, wh•ch is absu•d.

104. Which Hypothesis being admitted,
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sundry portions of sacred Writ, very my∣sterious, and hard to be understood, are with a wonderful Harmony unlocked. And the mystery of Christ's Nativity will agree with divers other Mysteries herein deliver∣ed which will be farther insisted upon here∣after.

105. Th• most difficult passages of Scripture hereby explain'd, are (1) Gen. 3.15, that the Seed of the Woman shall bruise the Serpent's Head, which Seed of the Woman according to the aforesaid Hypothesis, is to be understood of Abel, even as the Seed of the Serpent is to be understood of Cain; for in these two Seeds, as in two Roots, the Children of God, (2.) and the Children of this World are comprehended. When Cain was born, Eve said I have received a Man, 〈 in non-Latin alphabet 〉Ie∣hovah, or as others read it with 〈 in non-Latin alphabet 〉. If the former be allow`d, that is badly and falsly apply'd unto Cain, which was due unto Abel: If the latter, it intimates that together with that worldly Man, she had received him likewise, who in the fulness of time should bear the name of 〈 in non-Latin alphabet 〉 (3.) Isaiah 7.14. A Virgin shall conceive and bring forth a Son, and she shall call his Name Immanuel, which Matthew applys to Christ, who was born of the Virgin-Mary, which prophesie nevertheless, ought
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to have been fulfilled in the days of King Ahaz. Admit then that this prophesie was fulfilled in the days of King Ahaz, and afterwards when Christ was born, to wit, that the same Soul was twice born in the Flesh of a Virgin, and peradventure of the same Mother; then this Prophesie will be easily under∣stood. And such a Virginian Birth ans∣wers to the eight Revolution, having the name of Elmodam, who was contempora∣ry with King Ahaz. Notwithstanding Ez was said to have been his Father, for Christ was called the Son of Ioseph also. (4.) Hos. 11.1. Out of Aegypt have I called my Son, this Prophesie was fulfilled long before, yet the Evangelist applys it to the time, when Mary returned with the Child out of Aegypt, which if understood of the same Soul, both accomplishments will a∣gree together; for Naasson the Prince of the Children of Iuda, who departed out of Aegypt with the rest of the Israelites, answers to the fifth Revolution of the same Soul. (5.) Gen. 49.10. The Scepter shall not depart from Iuda, nor a Law-giver from between his Feet, till Shilo come, that is, he who was promised to be the King and Law-giver of all the People, shall not depart •rom the Tribe of Iuda, but shall perform his entire Revolutions, in a direct Line of that Tribe, and that notwithstanding all
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manner of Affliction and Persecution which should press the Iewish Nation, there shall still remain the Root of Iesse, which will at length bring forth the pro∣mised Branch of Salvation into the World And this Prophesie cannot be understood of the outward Scepter or Kingdom of Iuda, for that was departed from Iuda above 1•0 years before Christ's Incarna∣tion, to wit, during the whole Reign of the Maccabees, who were Levites, Mich. 5.2. Out of thee, viz. Bethelem, shall come the Captain or L•ader of my people Israel, whose goings forth have been of old, even from everlasting, or as in the Original, from the days of Ages: For according to the aforesaid Hypothesis, he had 12 out-goings or Revolutions from the beginning of the World to that time wherein he was born of the Virgin-Mary. (7.) Isaiah 61.1.2. The Spirit of the Lord God is upon me, &c. to show the acceptable year o• the Lord; and therefore that time wherein Christ came in the Flesh, was call'd the acceptable year of the Lord, to wit, because agreea∣ble to the said H•pothesis; even as the Sun runs through the 12 parts of the Zodiack, and finishes his course in one year; so Christ the Sun of Righteousness, in the space of 4000 years, which is (as it were) a mystical year, accomplishes his 12 Re•volutions
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through the 12 parts of time. And therefore St. Paul call'd that time when he was born of the Virgin Mary, the fulness of time; compare •erewith that of the Nineteenth Psal. from verse 1. to verse 7. (8.) That that Psalm is to be un∣derstood of Christ, the Prophets and A∣postles, and the Church of God is evident •rom Roman 10.18. (9.) See also Heb. 10.•5. Psal. 40.46. Sacrifice and Burnt Offering •he• would'st not, but a Body hast thou pre∣•ared me; but this Body is not a meer Bo∣dy, but an animated Body, that is, a Soul with a Body, to wit, the very Seed of A∣•raham which Christ assumed, which seed was fitted and qualified by 12 Revolutions, even as by so many preparations •rom the •eginning of the World to that time, to •e at last a Throne and a Tabernacle for •he King of Glory Jesus Christ, all which •re but according to the said Hypothesis••nd not possitively affirmed; wherefore •y the assistance of divine Grace, we shall with Sobriety, inquire farther into the Truth of the aforemention'd Hypothesis, be∣•ore we absolutely and positively assert it. (10.) Moreover the aforesaid Hypothesis•eems wonderfully to illustrate that Scrip∣•ure where Christ is called our Fore-runner, •nd doubtless because according to it, he •an the course of his 12 Revolutions, from
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the beginning of the World, and was the first that had finished the course and peri∣od of them. (11.) And finally that he was made like unto us in all things, Sin excepted which is more illustrated by this Hypothesis; there are sundry other places of Scripture, which seem to be very much illustrated by the said Hypothesis, no•withstanding that, where Christ is said to have once appeared in the end of the World, to purge away Sin by the Sacrifice of himself; because indeed that Soul bore the name of Christ and Lord only in his twelfth Revolution. For nei∣ther Abel nor Isaac, or any other of those 12 Revolutions was called Christ, nor ought any of them to bear the dignity or Character of Christ, till they had perfor∣med their 12 Revolutions, whereby that Soul ought to be fitted and prepared to Assume this excellent Title and Dignity. Wherefore it is true that Christ was but once born in the Flesh, and but once suf∣fered for the Sins of all Mankind, even according to the aforesaid Hypothesis; be∣cause Christ did not assume that Soul in a personal unity, as the seed of Abraham till the 12 Revolution. (12.) Lastly, be∣cause Moses foretold that God would raise up a Prophet to the Israelitish People, from amongst their Brethren like unto him. The Word raise up, seems to intimate that
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the Soul of the same Prophet had lived before in the Flesh, yea was at time li∣ving in the Flesh.

Moreover the aforsaid Hypothesis (if it shou•d gain admittance) would arm us, with the most effectual Argument to con∣vince the Iews, that that was the very Messiah who was Born of the Virgin Mary, and suffered under Pontius Pilate. For he ought not to have come sooner, nor later into the World than he did because if he had come sooner, he could not have per∣form'd his Revolution o• 3996 years. 〈◊〉 ought not to come later, because 〈◊〉 some Souls would have fin•shed all their Revolutions before the Messias was come, and so would have been frustrated and disappointed of the Fruit of his coming, which could not be.

107. But laying aside the aforesaid Hy∣pothesis, still the Argument remains as strong as before, to convince the Iews that the Messias ought not to have come later into the World then he actually did. (The Iews themselves deny his coming sooner) be∣cause indeed if he had come later, then certain Souls would have compleat∣ed their 12 Revolutions before he came, and so would have reaped no benefit by the Messias coming into the World.


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108. This Argment will be more forci∣ble to convince the Iews, because the Iews themselves do acknowledge the Re∣volution of Souls to live divers times in the Flesh, altho' they are ignorant of the number of those Revolutions; yet they expect that all shall at last be rais'd up, and restor'd to •ife in the days of the Messias, that they may enjoy the Benefits of his coming, when he shall come. Now if it can be made appear to them from the Old Testament, which they acknowledge and believe, that there are 12 Revolutions of humane Souls, living in a Body of Flesh, and neither more nor less, even till they are at length perfected in a good or evil; I think we need not doubt, but may po∣sitively conclude, that the Iews, at least∣wise all who are ingenious, and covet in any Measure or Degree the knowledge of the truth, will be convinced that the Mes∣sias is come, and in the next place believe his coming in the Flesh; that he suffered Death, and rose again from the Dead, and in believing, be converted, and become true Christians, which God of his Mercy hast•n and accomplish, Amen.

109. Paul in 1 Cor. 15.51. saith, We shall not all sleep• but we shall be all changed; in which Words he plainly hints, that some of the Saints shall sleep after they shall be
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bor• a•ain in the Flesh, and be again rais'd from 〈◊〉••ead; this indeed is affirm'd of 〈…〉El•as,•ho are to come into the 〈…〉 Yea•s before the Millenium, and 〈…〉 in the Flesh, who shall pro∣ph••• three Years and an half in the Wor•d, and chiefly to the Iews, and Peo∣ple 〈◊〉Israel, which three Years and an half being expir'd, they are to be kill'd by the Beast, and in three days and an half rais'd up to Life again in the same Bodies, where∣in they were slain; and being thus rais'd up to Life, they shall not remain on Earth, but ascend into the Heavens, and there re∣main with Christ, till the end of the World, and then indeed they shall come with him, in the Clouds of Heaven.

110. And that those two Witnesses, Rev. 11. are those two Prophets, who in a pro∣per and litteral Sense were to be kill'd, seems to me most evident, which will be between the sixth and seventh Trumpet, viz. in the end of the Interval of the sixth Trum∣pet, as it is to be seen from the words of the Revelations. Also the days of their Prophesie are 1260 Days; not signifying so many Years, but only so many common Days; because there are not 1260 Years between the sixth and seventh Trumpet, but only 260, and yet this admirable event will happen• between those Trumpets,
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yea, in the end of the sixth Trumpet; for they shall be born and slain in the space of 45 Years before the beginning of the Mil∣lenium.

111. That Elias shall come before the beginning of the Millenium, appears from the words of Christ; Elias truly shall come, and restore all things.

112. And lastly, That Moses and Elias were to come and be slain, and raised a∣gain from the Dead, and then ascend into Heaven, and remain with Christ the whole Millenium, appears from Christ's Transfi∣guration in the Mount, where were seen with him Moses and Elias, and these are they whom God the Father hath or∣dain'd to sit the one at the Right Hand, and the other at the Left Hand of Christ in the Kingdom of Heaven.

113. Wherefore they are of an higher Order and Rank than all the Prophets and Apostles.

114. Therefore diligently weigh, and consider, whether Abraham, Isaac and Ia∣cob, that sit in the Kingdom of Heaven, be not Moses, Christ and Elias, of whom Christ has for the greatest Dignity? Consi∣der also whether the same Moses was not Enoch, and whether or no what is written o•Enoch and Elias, that they should be tran∣slated into Heaven, doth not answer truly to this Translation of M•ses and Elias? for
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in the first Translation they did not obtain the Resurrection of a glorified Body; but it •a•her happen'd to them in a figure; for Ch•••• only was the first of all that at∣tai••• the R•surrection of a glorified Body, 〈…〉 is call•d in Scripture the first 〈…〉 among the De•d, and the first 〈…〉 the Resurrection from the Dead. 〈…〉 ou• Lo•d and Saviour Jesus 〈◊〉 arose •ir•t of all from the Dead, 〈◊〉•ore to suffer Death; then the first o• all• who s••ll arise after him, is Moses and Elias, and then the other Prophets and Apostles, with all the Saints, every one in his Or•er.

115. And that those two Prophets and W••n••ses in the Revelation, were indeed Moses and Elias, is tacitely signify'd in these Wo•••; they shall have power to withhold the Rain, that it shall not rain upon the the Earth, and to turn the Waters into Blood; both which were in old time im∣puted to the said Prophets. Moses turn'd the Waters into Blood, and Elias had pow∣er over the Rain; therefore when those Prophets shall come into the World, they shall likewise produce these Signs and Mi∣racles litterally understood.

116. And indeed that Moses was not to live on Earth in the future Millenium, seems to be clearly figur'd from hence:
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that he should not ent•r the Land of Pro∣mise, but die in the Land of Moab; of whom nevertheless, it was said, when he died, that his Eye was not darkned, nor his strength o• Nature impaired. And al∣tho' God seem'd to exclude Moses from en∣tring into the Land of Promise, because he spake unadvisedly at the Waters of Meribah, and so was thus chastised for it; yet God out of his infinite Goodness and Mercy did transfer that Chastisement into a greater Favour and Blessing to him.

117. Then as touching Abraham, Isaac and Iacob, they indeed did s•arce posse•s that Land of Promise, but only conversed therein •or a little time, as Strangers and Pilgrims; for that Land was rather pro∣mised to their Seed, than to the Fathers themselves. See Deut. 34.4. which also was a Figure of this My•tery; that nei∣ther Abraham, Isaac n•r Iacob sho•ld dwell on Earth in the Millenium, but du∣ring the Millenium should remain together in Heaven.

118. It remains now, that we produce certain promises and Prophesies, and other Testimonies of the Holy Ghost out of the Scrip•ures, whereby may be prov'd, that all the Saints shall be yet placed upon the Earth, (viz. in the Millenium) to live together a most Holy and Bles•ed Life,
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except those three extraordinary Men, who instead of that reward on Earth, obtain a more worthy and excellent Reward in Heaven. The places of Scripture, both of the Old and New Testament, are these following; Exod. 20.12. Honour thy Fa∣ther and thy Mother, that thy Days may be long in the Land which the Lord thy God gi∣veth thee. Which promise Paul applies to the Gospel. Eph. 6.2. Numb. 14.12. The whole Earth shall be fill'd with the Glory of〈 in non-Latin alphabet 〉 Jehovah. Deut. 32.39. See now that I, even I am he, and there is no God with me: I kill, and I make alive; I wound, and I heal, &c. v. 43. Rei•yce O ye Nations with his People, for he will revenge the Blood of his Servants, and render Vengeance to his Adver∣saries, and will be merciful to his Land, and to his People.

Moreover in the second Book of Samu∣el, chap. 23. ver. 3, 4, 5, 6, 7. There is ex∣tant a famous Prophesie of the Kingdom of Christ, to come in the end of the World, and the destruction of the Kingdom of the Ungodly. Likewise Iob hath attested his Belief, that he hoped he should be rais'd up in the last day, to live again in the Flesh, ch. 19.26. He likewise affirmed that he should enter naked into his Mother's Womb, as he came naked out, ch. 1.21. But the Book of Psalms contains many fa∣mous
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Prophesies of Christ's Kingdom be∣fore the end of the World. See Psal. 1. 3, 4, 5. Psal. 2. 8, 9. Psal. 8. Psal. 37. 29. Psal. 45.14, 15, 16, 17. Psal. 46.9, 10, 11, 12. Psal. 68.31, 32, 33. Psal. 72.3, 4, 5, •. Psal. 90.13, 14, 15, 16, 17. Psal. 110. •a•a•〈◊〉 is almost wholly taken up in the Descripti∣on of this happy Age, and in a manner •ll the Prophets do abundantly testifie o• th• same. And so Iesse in these following ••••ces, chap. 2. ver. 10. to ver. 22. c 4. v.•, •. c. 6. v. 13. c. 11. from v. 4. to v. 9. c.••c. 23. v. 21, 22, 23. c. 24. c. 25. from v.•• to 12. c. 26. v. 1. c. 27. from v. 13. to 2•c. 51• 11. c. 52. c. 54. c. 58. v. 14. c. 60, 61 62, 65. from v. 17. to the end of c. 66. See also these places of Ieremiah, c, 12. v. 15. c. 30. v. 17, 18, 19. &c. c. 46. v. 27. Ezekiel, c. 36, 37, 47, 48. Daniel, c.•. v. 13, 14, 27. c. 8. v. 14•c. 12. v. 2, 13, 14. Hosea, c. 6. v. 2. c. 13. v. 14. c. 14. v. 7. Joel, c. 3. v. 15, 16, 17. Amos, c. 9. v. 11. to 15. Obed. v. 17. to the end. Mich. c. 4. c. 5. c. 7. v. 20. Neh. c. 1. v. 15. Hab. c.•. • 4. Zeph. c• 3• from v. 8. to the end, H•g. c. 2. v. 21, 22, 23. Zach. c. 12. v. 8. c. 14. v. 9. Malach. c. 4. v. 1, 2, 3, 5:

Some of which Pl•ces have been alre•dy fulfilled, and are now a ful•illing in some Degree, in Relation to the first Fruits; but the Final and Total accomplishment
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of all these things appertains to the Millenium.

See ••so the following places of the New Testament, Matt•. c. 15, v. 5, c. 19. from v. 28. to v. 30. Mar. c. 10. v. 29.30. The words, with Persecutions are to be trans∣ferred with the following. Luc. c. 18. v. 30. Acts c. 3. v. 21. Rom. c. 13. v. 11.12. 1 Cor. 15. from v. 42 to v. 52. 1 Thess. c. 5. v. 15.16.17. Heb. c. 4. v. 9, 10, 11. 2 Pet. c. 3. v. 13. Iud. v. 14. Revel. c. 11. v. 15. to 19. c. 20. v. 4, 5, 6, 7. c. 21. v 1, 2, 3.

119. Those seven Churches of As•a to whom St. Iohn wrote his Revelations, do most certainly signifiy the seven Intervals of the Universal Church, from the Death and Resurrection of Christ, to the end of the World. Now the Interval of Phila∣delphia (whose Seeds is not only now in the World, but her first Fruits also) begins from the Year 1702, and continues to the Year of Christ's Nativity 1777. At what time the Millenium shall begin, for the promise of New Ierusalem on Earth was chiefly exhibited to the Church of Phila∣delphia; lastly, the Millenium being almost expi•'d, follows the Interval of the Church of Laodicea, but this Church belongs not to the Saints of New-Ierusalem, but is of ano∣ther Order, and of a different kind, who
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will have the profession of the Christian Religion, but without sincerity, And be∣cause God hath invited them to Repentance, 'tis possible they may Repent, and yet for all that, not enjoy the Millenial Happiness, nor the Resurrection of the Just in this World. But their Salvation and Happi∣ness will be deferred to the next succeding World. But those that do not Repent, will be cast into Hell Fire, with other Wicked and ungodly Men, where they shall suffer most Tremenduous and Inex∣pre•sible Torments, at least for the space of 7000 Years. And they are such, whose Sins Christ said should neither be forgiven in this World, nor that which is to come.

Certain Annotati•ns to be Added.
1- Because the number of the Beast Revel. 13. is said to be 666, and is called the number of a Man, this very well agrees with what has been said before; for every Face contains 333 Years, and because the second Face is of a Man, therefore the number (666) is the number of a Man, to wit, containing 666 Years, from the Year sin•e Christ's Nativity 1036, to the Year 1702, for about the said Year 1036 the second Beast (whose number is here
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computed) Ascended out of the Earth; vix. in the time when Gregory the seventh flourish't, who Exalted himself above the Emperor.

2, Seeing the Intrerval of every Seal (except the seventh) contains 333 Years; hence it appears that from the Death and Resurrection of Christ, to the first part of the Millenium there are about 2000 Years: and therefore from Christ's Death and Resurrection, to the end of the World there are about 3000 Years, which con∣firms the aforesaid Chronology, the same is also confirmed by the Intervals of the Trumpets.

3. Now whereas the Interval of each Trumpet is 260 Years, this doth not seem to want a mystery, for so many days, as it were, doth the Infant remain in his Mothers Womb; and in Esdras, the Lodging Rooms or Chambers of the Soul, are likened to the Womb of a W•man; because then exactly in 260 Years the Soul is recall'd to live a∣gain in a Body of Flesh, as it were at the sound of the Trumpet of God himself; therefore the Interval of every Trum∣pet is 260 Years, to which, if 73 Years be added, for the age of M•n in a Body of Flesh, the sum will be 333 Years aforesaid.

4. Mor•over God out of his great Good∣n•ss and Wisdom, has so decreed, that Men should not live altogether, and at one time,
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a thousand Years compleat in the corrupt •tate of a Carnal Body, and it stands with the justice of God that they shall live the said thousand Years by parts, for by the frequent Death of Men, Mankind is better provided for, and their Benefit and Advan∣tage consulted; for thus God often cuts off Men, to plant and ingraft them anew. Whereas if Men should at once live a thou∣sand Years compleatly in the State of Cor∣ruption they would so degenerate; that their Repentance and Salvation wo•ld be far more difficult.

5. But if any shou•d demand, to what purpose God should call his Saints to live in a Terrestrial and Carnal Body a thousand Years, and whether it were not better for them, and more desirable to them to remain with God in the Heavens; I answer, God knows better than we what is most condu∣cive to our Profit and Advantage. And therefore the Saints ought to live a thou∣sand Years on Earth, partly that they may receive a visible Reward from God, in the sight of the Wicked and Ungodly, to their greater shame, confusion and Condem∣nation, and partly, and indeed chiefly that they may be prepared, and quali•ied in that Millenium, or thousand Years of Life, to obtain so much, and so great Glory, as they shall be invested with, when they shall a∣scend Bodily into Heaven.

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A FEW QUESTIONS BY Way of Exposition, ON Each Chapter of the Revelations of St. Iohn.
Wherein little, or in a manner nothing (ex∣cept what pertains to the History) is posi∣tively concluded, but all are left to the free and Impartial Iu•gment and Ezamination of the lovers of Truth.

CHAP. I.
QU•st. 1. What may we understand by the seven Churches of Asia.*to whom Iohn wrote? Whether seven Churches then in being? Or rather whether they were not seven States of the Universal Church, from the time of
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our Saviour Christ's Resurrection, to that so famous and noted time of the Restora∣tion of all things, called in sundry places of Scripture a Sabbath. And in the old Testament prefigured under the common Sabbath of Days and Years? Which if Iohn had intended of particular Churches then in Being, why did he confine him∣self to a septenary Number• were there not in Asia more than seven Churches? Again, seeing he termed that which he wrote unto them a Prophesie, which hath respect to the time to come; this doth not seem to agree so well with certa•n particu∣lar Churches then in being, as with the Universal Church, understood by seven States or Conditions, this Church was in for the space of 2000 Years, and seeing a septenary number, is a mystical Number, whether or no this doth not seem to be adapted to the Mystery of the seven Spi∣rits, Stars or Angels?

Quest. 2. Who are we to understand by the seven Angels of the seven Church∣es? Whether are they Presidents or Pa∣stors, or Angels properly so called, having distinct Administrations over those Chur∣ches? For it appears from D•niel and other places of Scripture, that they were set o∣ver Kingdoms and Nations as God`s Vice∣gerents. Why not then over Churches?
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Seeing they are call'd mi•••t••ng Spi•its, sent out to minister t• all those who shall be Heirs of Salvation, He•. 1.14. And Heb. 2.5. it is 〈◊〉 unto the Angels, he hath not as y•t put in subjection the World to come. Whether or no this doth not intimate that this present World is subject to Angels, but the World to come, only subject to God and Christ? And lastly seeing the King∣doms of this World have their Ages and periods of time, the Church will likewise have her Ages and Periods. And why may not peculiar Angels be understood to preside and govern in particular Ages of the Church, appointed and ordained by the most high, to execute that Function.

CHAP. II.
QUest. 3. Whether or no the interval of the Church * of Ephesus, (according to the a•ore∣s•id Hypoth•sis) will not contain 33•• years from the Resur∣rection of Christ, and in like manner the Church of Smyrna the same, and so understand o• the rest, except the Church of Laodi∣c•a, concerning which it may be qu•stion∣ed,
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whether it doth no• belong to the in∣terval of the Church of Philadelphia? For in respect of its State and Condition, where•of Iohn gave an excellent description, it extends to the Sabbath of the World. Then whether the Church of Laodicea will no• have the same interval of time with it, tho• it be not the same with the said Church, but widely different from it? Who are to be understood by the Church of Laodicea• but certain luke-warm professours of the Christian Religion having a great notion and profession of the truth, but possessing in a manner nothing of the Life and Pow∣er of it? And doth not this clearly appear from the signification of the Words Phila∣d•lphia and Laodice•? For Philadelphia signi∣fies the love of the Brethren, including certain Christian Virtues, but Laodicea im∣ports as much as popular Justice, which for the most part is in a manner none at all• Furthermore by the same Reason, th• whole interval of two thousand years may be distributed into six equal parts• whereof each will contain 333 years and ⅓ of a year. Whether is it not more con∣sentaneous to reason, that those intervals of the Churches be equally divided, if the Historical events of them do better agree with these equal intervals or distances than with others that are unequal?

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Quest. 4. Do not the names of the se∣ven Churches symbolically intima•e some certain marks and properties of the said Churches? and whether or no that Term or Title of Asia signifies only that part of the World so called, or rather the whole Globe of the Earth or visible World, which by some learned Men is call'd Asia, from the Hebrew Root, Gnasa, that is, he made, as dis•inguished from those superiour Worlds, Iezirah Briah and Aziluth so call'd: all which names of Wo•lds a•e to be found in Scripture.

Quest. 5. Whether or no the Name, Ti∣tle or Character of the Church * of Ephesus, doth not properly agree to the State of the Church from the time of Christ's R•s•r∣rection, to the year of his Ascension 333, which is the three Hundred si•ty and sixth year * from his Nativi∣ty, for some render the Word in Latin, Desiderabilis, desirable, or Amabilis, Lovely, and certainly such was the primi∣tive Church from •he days of the Apostles, or as others read it, Remittens, Relaxatus, importing to slack•n, and r•l•nt, as the Holy Ghost complains in Iohn,•aying, Th•y ha•e f•rsaken their first Love, for quickly a•ter the Apos•l•s Days, the love of many waxed cold, yet in many thing• that Church
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was to be commended, as in their Works, Labour, and Patience, not giving tolerati∣on to evil Men, nor such who boasted that they were Apostles, but were not, when they came to the Tryal.

Quest. 6. Was not that threat of the Lord against them, clearly fulfilled in the following the Interval of 333 years and ⅓, that unless they did timely repent, the Lord himself would shortly come, and remove their Candlestick from them? For in ma∣ny places where Christianity flourished here∣tofore, in the next, and succeeding Inter∣vals there was scarce any visible Profession of it to be seen. For the same places where anciently the Christian Religion flourished, were afterwards under the Power and Dominion of foul and abominable Hea∣thenism and Mahometism.

Quest. 7. And doth not the Name, Title, or Character of the Church * of Smyrna aptly agree to the State of the Church from the year 333⅓ since Christs Resur∣rection unto the year † 666⅔? Now Smyrna in Latin signifies Myrrh, and truly the small num∣ber of the faithful, and sincere were (as I may so say) in comparison of the vast multitude of false and unsound Christians, that swarmed in the following Interval,
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like unto a handful of Myrrh, as well re∣taining their own purity, as serving to pu∣rifie others, and keeping themselves from the height of Corruption and Uncleanness. And altho' the state of this Church happen∣ed in an exceeding Bad, and most corrupt Age in •espect of the former; yet was the said Ch•rch blamed in nothing, but com∣m••ded for her Works, and is said to be ri•• notwithstanding her Poverty and Tri∣bulation. For God mightily comforted and •upported her under her Afflictions, that she was to undergo, and foretells her the ten days of Tribulations which he would bring upon her, and that Satan should cast some of them into Prison. And here also the Lord hath plainly painted out this false Church that arose in this second interval, saying, `I know their Blasphemy, who said they were Jews, and are not, but of the Synagogue of Satan.

Quest. 8. What was meant by those ten days of Tribulation, which this Church was to undergo? Are they ten natural or common days, or rather ten certain times or days of persecution? For the time of persecution is commonly called a day wherein that scorching Sun of the perse∣cutors arises. And lastly, what are those a

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ten days of Persecution? For indeed, it is commonly affirmed that there were ten persecutions which disquieted the Church within 300 years after Christ`s Resurrection, and seeing they for the most part followed one another, hence it is, they rather merit the name of one continued persecution, than ten, but in the second Interval, to wit, from the year 33¾ to 66 6/•, after Christ's Resurrection the Church enjoyed some bright and glorious intervals, and had a time of Respit, Peace and Tranquility, and that too under the shelter and pro∣tection of certain pious Kings and Empe∣rours, such as were Theodosius the first and the s•cond, and others; yet this Church suffered many sharp persecutions in this se∣cond Interval, p•rtly by Heathen Kings, and partly by •mperours infected with the Arrian and Eu•ychian Heresies. And •i∣nally what added most to the weight of her Af•liction, was that she was fo•c'd to feel a far more grievous persecution under the Christians so called, than she had suf∣fered in the former Interval under the Heathens. Moreover if any hath, or will take the pains to read the •i••ory of this Ecclesiastical Interval, and especially Lucas O••andrus, Alstedius, or any other ancient •cclesia•tical Writer, he will find, that ten very considerable persecutions o• the
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Church truly happen'd in this Interval. And if any more were found to have happen'd in certain particular places, or to private Persons, •hey may be referred to the ten aforemen∣•ioned, whereby the number •en will be the mo•e compleat.

Quest. 9, Doth not the Name and Cha∣•acter of the Church of *.Perga∣mus, seem to agree well enough wi•h the third Interval of the C•urch from the Year after Chri•t's Resurrection 66 6/7,†. to the Year 1000? For as Pergamus was •he Metropolis, or chief City of Asia, a∣bounding with lofty Towers, and Magnifi∣cent Buildings; so in the third Interval, the outward form• and visible Face of the Church seemed exceeding high, and stately in •ime of Peace, and the Popes of Rome became ve∣ry proud and am•itious, insomuch, that it was at that time made no less than a capital Crime to •esist their Authority; yea, and some wer• put to death for it. Also in the same Interval, there were divers Popes, who were Magicians and Necromancers, and •herefore it might be well said• That Satan fixed his Sea• at Rome, or in the Roman Ch. signified by the Church of Pergamus, where Antipas was slain; and is not the whole number of the faithful Witnesses of God compr•hended under the figure of Antipas,
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who either in this or the succeeding Inter∣vals were put to death for opposing the Antichristian Tyranny and Ambition of the Popes, as the word Antipas seems plainly to intimate?

Quest. 10. And was not the Idolatry and Spiritual •ornication of this third Interval, wherein the Adoration of Images and wor∣shipping of Saints, was Ins•ituted by the Popes of Rome, but especially by the second Nicae∣an Council, predicted in these words, which were s•oken to the Church of Perga∣mus, ch. 2. v. 14. Thou hast there such as hold the Doctrin of Balaam, who taught Ba∣lak to •ay an offence before the People of Israel, that they should •at things offered to Idol; and commit Fornication; also thou hast such as •mbrace the Doctrin of the Nicola•¦•ans, which I have abhorred?

And indeed within this Interval, there did not only mightily abound the Spiritual Fornication of Idolatry and Superstition; but Carnal, and Corporal also, for then •er• the Popes and Priests of the Romis• Church p•ohibited Matrimony.

Quest. 11. Where•ore was that hidden Man•a promised to those that overcame in this Interval, unless it was designed for the state of the Church then fled into the Wilderness, or a solitary place? For as God in times past •ed the Child•en o•Isra•l in
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the outward Wilderness with Manna from Heaven, when the means of obtaining out∣ward Bread was wanting, so doth God promise to feed his fai•hful People in this third Interval with his hidden Manna, which is the word of Life in their Hearts, which •hall be mo•e largely communicated to them, when they shall not have the f•ee liberty o• hearing the faithful Mini•ters of Christ. Moreover why in the first Inter∣val was it promised to those that overcame to partake o••he Fruit of the Tree of Life in the mids• of Paradise; but because in this first Interval the Kingdom of God was ma∣nifestly and clearly laid open, like the coele∣stial Paradise, the Church of God also flou∣rished in this •irst Interval, like the said Para∣di•e, in the middle whereof, Christ the Tree of Li•e, brought forth in the Hearts of the Faithful his most amiable and saluti•erous Fruits of Divine Life. B•t in the second Interval, by reason of the great Apostasie of the Pro•essors of the Christ••n Re•igion, this Paradise of God was absconded and hidden; and nevertheless it was promised to such as overcame, that they should not be hurt by the second Death, which by inverting the words, is all one, as to say they should eat of the Fruit of the Tree o• Life, therefore was a Promise made unto them, that they should not be hurt by the
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second Death, because in this interval the greatest part of Christians so called, by rea∣son of their Apostacy from the primitive purity, were to suffer the punishment of the second Death.

Quest. 12. Doth not the Name or Character of the Church of * of Thyatira,•uitably ag•ee with the Church within the fourth interval, to wit, from the year of Chris•s Resurrection 1000, to the year † 1332? Now Thyatira signifies a Sacrifice of Labour, and indeed this Church is com∣mended for her Works, her Charity, Mi∣nist•ry, Faith and P•tience, and the lat∣ter exceeded the former, which Praise or Commendation certainly was only applica∣ble to a small number of the faith•ul in the said Interval, which lay hid as a little Wheat in a great heap of Chaff, or as a little Gold is hid in much Dross. And was not the Idolat•y and Superstition of this Age, which more abounded in this than in the prec•eding Ages, plainly fore∣told in the en•uing Wo•ds, viz. that the Church of Thyatira permitted this Woman call'd Iezabel, who call'd her self a Pro∣phetess, to teach, which indeed did seduce the servants of God to commit Fornica•i∣on, and to eat things o••ered to Idols?

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Now what may we understand by the Woman Iezabel, except it be the Universal Body of false Teachers and Preachers, who Taught the People their foul and abomina∣ble Superstition, and Idolatry, to wit, the Adoration of Images, worshipping of Saints Angels and Men departed? And tho' divers in many places did protest and contend a∣gainst such impieties, nevertheless many winked too much at it, and tolerated those things, yea imitated others therein for •ear: And they that bare witness against such things, remained nevertheless in Society with those that committed them, for the most part; neither did they distinguish and separate themselves •rom them as they ought, and therefore are polluted by them, and so made partakers with them in their Sins.

Quest. 13. Wherefore, in this fourth in∣te•val, is the Morning Star promised to such as shall overcome; and power over the Nations to rule them with a rod of Iron, and to break them in pieces like a Potters Ves∣sel, unless it were to signifie that the obscure and long expected Ruin and Destruction of Antichristian Darkness, which had over-sha∣dowed the Earth for almost 1•00 Ye. draws towards a Pe•iod, for three quarters of the night as it were, three Watches were then e∣lapsed, and there remained but one fourth
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part to come. And even as the Morning Star appears in the East before the rising of the Sun, bringing the good tidings of the ap∣proaching Day, so there was a divine Mor∣ning Star given according to the promise of the Blessed God, made to the faithful within this Interval, touching Mundane af∣fairs, many of whom prophes•ed of this day, and of the approaching Glory of the Lord, which was to be revealed. And wha••lashing, and ruptures o• Nations happened in the following Interval, occa∣sioned by Horrible and Bloody Wars, the History of our present times do partly, and partly what we have seen with our Eyes do clearly enough demonstrate, and more will follow in a short time, which clashings and ruptures of Nations are not to be impu∣ted to any carnal Sword which the faithful Servants of God shall use, for the faithful will in no wise use a Sword or carnal Pow∣er, for the power and might of God in his faithful Saints, together with their Light and Life which they shall in a full degree exert, will •ffect it, and confound the World and worldly Men, and raise them up one against another, and hence it is that great and terrible Wars shall •ollow the larger mani•e••acion of Divine Light and Knowledge.

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CHAP. III.
QUest. 14. Doth not the Name or Cha∣racter of the Church of Sardis excel∣lently agree to the State of the Church in the fifth Interval, viz. from the year after Christ's Resurrection 1333 1/• to the year 1666 2/•? For Sardis* signifies as much as a precious Stone of a Flesh colour; now was not the Churches Reformation, which began about the year of Christ's Nativity, 1366 hereby de∣scrib'd? And doth not the Flesh colour of this Stone evidently declare unto us that Church call'd the reformed Church had in her too much Flesh, or too much of a fleshly na∣ture, and would be for the most part more of a Carnal than of a Spiritual Nature, and more in the Profession of the truth than in the real possession of it. And therefore it is argued, she hath a name, that she lives, and yet is dead, and that her Works were not perfect before God, however there are some few who are said not to have defiled their Garments, and to them the Lord has promised they shall walk with him in white, because they are worthy, but the publick and visible Reformation of the Church, be∣gan about the Year of Christ's Resurrection 1333, which was from the year of his Na∣tivity
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1366/7, for then was Iohn Wickliffe, an English-man, of Oxford, raised up, who preached against the Corruptions of the Romish Church; and about *. the Year 1400, followed him Iohn Huss, amd Ierom of Prague. Now the said Iohn Wickliffe translated the Holy Bible into the English Tongue, and wrote many Books against the Pope, to the number of two hundred, as it is reported; whose Books, after they came into Germany, became instrumental (thro' God's Blessing) to the enlightning of many, so that their Hearts and Minds were more opened to enquire after, and search out the truth, and especially Ierome and Huss. About †. the Year 1364. Charles the V. called the wise King of France, caused the Holy Scriptures to be Translated into the Vulgar Tongue; and he also wrote against the Pope. Moreover 'tis affirmed that Wick∣liff, Ierom and Huss, restored the Doctrin of the Waldenses. These Waldenses were so called from one Waldo of Lyons, in France, who began to teach the People, and open the Scriptures unto them; who notwith∣standing was no Priest, neither had received any outward Authority, but was only a Lay-man, and as to his manner of Life, a Merchant.

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And these Waldenses appear'd about the year 1160, who were succeeded by the Albi∣genses, a People inhabiting near the Alpes, about the *. year 1190, professing the same Doctrin with the Waldenses; and therefore these Waldenses and Albigenses belong to the chief∣est, to wit, the fourth Interval. And those among them, who were of the most Since∣rity, were describ'd under the name of those of the Church of Thyatira, to whom the Morning Star was promised. Again, the said Ierom and Huss were succeeded by Luther,† about the year 1517, who began to teach and preach against the Indul∣gences of Pope Leo, which were exposed to Sale, and a little after that he disputed a∣gainst many other principles of the Roman Church and Religion, and many others fol∣lowed, and accompanied him, every one in his order, with a greater Evidence and Au∣thority of Light and Truth, whose true Te∣stimonies (except some certain errors, which they were guilty of as Men) are to be held in great esteem, and principally theirs, who for the Love of the Truth in England, Scotland, France, Germany, and other p•aces, were slain, and suffer•d Martyrdom within the said Interval.

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Quest. 15. Doth not the Name or Cha∣racter of the Philadelphian Chu•ch *. most nearly a∣gree to the State of the Church in the •ixth ensuing Interval, viz. from the year after Christ's Resurrection 166 •/7, to the year 2000, or from the year of Christ's Birth †. 1700, to the year 2034.

Now the *. Name Phila∣delphia signifies love of the Brethren, comprehending all Christian Virtues whatsoever. For altho' true fraternal Love did dwell in all the sincere and •ai•hful Christians of the early Ages of the Church; yet whether or no the Christi∣ans o• this Interval will not surpass one ano∣ther in the strength of this Brotherly Love and Affectio•? 〈 in non-Latin alphabet 〉, or in a more ex∣cellent degree, which Church had nothing laid to her Charge, but was commended for her Works, to wit, for her Patience and Fidelity, and to her chiefly were the pro∣mises made, also a Door was opened to her that no Man could shut; and doth not this plainly signifie, that the Hearts of many in all Nations, should be opened to receive the Testimony of this Church, so that with∣in this Interval, a great Conversion of many Souls to the true Faith of Christ, as well of Iews as Gentiles, may be expected.

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Quest. 16. And tho' the Interval of the Philadelphian Church' be not as yet strictly begun, yet are not the Seeds thereof already sown and sprung u•? even as the Seed of the Church of Sardis was planted and pre∣pared, within the Interval of the Church of Thyatira, which immediately went be∣fore. And what are all those Sects and Pro∣fessions of the Christian Religion at this day, among whom the seed o• the Philadelphian Church greatly appears?

Quest. 17. Will not that happy Millen∣nium, or Age of a thousand Years, begin within this Church's Interval? for it seems to be clearly enough hinted in the promise made to those that overcome in this Interval viz. Th•t God will write upon them, the• name of God, and the name of the City of God, viz. new Ierusalem, which shall de∣scend from Heaven; and therefore is not the State of the L•odicean C•urch, (as be∣fore was said) Contemporary with this Church, and happening at the same Inte•∣val of time? the one describing as well the true po••es•ours, as pro•esso•rs of Chri∣stianity; the other only the naked and Ti∣tular pro•essours.

Q•est• 18. Are * they not ex∣tremely mistaken, who ••ink it •oin•s out the degenerating state of the Chu•ch, after the expiration of
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a thousand Years? When it plainly appears from Scripture, that after the Church shall be once restored and freed from Apostacy, that it shall never fall from the Truth into Delinquency or Apostasy any more; and then also the same promise is given to such as are truly Penitent, and whose Hearts are kindled with the Zeal of Divine Love in the Church of Laodicea, as was given to those of the Church of Philadelphia, to wit, that such as are Conquerors also in the Laodicean Church, shall sit down with Christ upon his Throne; which is equivalent in all re∣spects to that Felicity, promised to all the faithful in the Millennium.

CHAP. IV.
QUest. 19: What are we to understand by Iohn's Vi∣sion of a Throne † placed• in Heaven? Is it not the place or seat of God, in the Hearts of the Faith∣full living on Earth? And that it was pla∣ced in Heaven, doth not this signify that it is fixt and immovable, so that no power of Men or Divels, can ever remove or shake it?

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Quest. 20 What are those *Lamps that burn before the Throne, which are said to be the seven Spirits of God? are they not (as it were) seven Effluvia or Emanations of one, and the same Spirit of the Deity, which some reckon ten Emanations or out goings, but I•hn only seven? Is it because 10 may be reduced unto 7, and 7 unto 3, and 3 unto 1? Or else because only 3 of those 10 would have more fully demonstrated its force and energy, and from Christ to the Millennium, other seven would have discover'd them∣selves more fully; but all the ten Vertues, and Riches of the Divine Spirit, will be most amply demonstrated in the Millen∣nium.

Moreover the names of these ten Ema∣nations in H•brew, and Latin, are as follow•; 1. Kether, Corona. 2. Cochma, Sapientia. 3. Bina, Prudentia. 4. Gedula, Magnificentia. 5. Gebhurah, Fortitudo. 6. Tiphereth, Puchri∣tudo.•. Nezack, Victoria. 8. Hod, Gl•ria. 9. Iesod, Fundamentum. 10. Malcuth, Regnum. Which sounds thus in our English Dialect: 1. A Crown. 2. Wisdom. 3. Prudence. 4. Magnificence. 5. Fortitude. 6. Beauty. 7. Victory. 8. Glory. 9. a Foundation. 10. a Kingdom. And it is the Opinion of some Mystical Men, that when we are come to Malcu•h• that Blessed age of the
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Millennium will begin, and the greatest part of those Hebrew names, are found written in 1 Chron. 29.1•. and others in other places of Scripture.

Quest. 21. What is that Sea of Glass like unto* Chrystal which stood before the Throne? Is it not the ab•nd•nce of the Spirit, for the Souls of the Faithful, to Wash and Bath therein, and to drink abundantly thereof, and be filled? for the Water of this Sea is not salt but sweet, to wit, the Water of eternal Life; and was not that Sea which Solomon placed in the Temple, a Type hereof?

Quest. 22. What are those 4 Beasts, and * 24 Elders before the Throne? Whether really the Order and Hierarchy of Angels, as some think? Or whether not rather the very Church of God, or num∣ber of the Faithful, redeem'd to God by Christ, as it appear• Chap. 5. v. 9. which has it thus, and the Elders, and the Beasts Sung a new Song unto God, saying Thou hast Redeem'd us to God, by thy Blood, from among every Tribe, and from every Lan•guage, Nation and People?

Qust. 23. What may we * understand by the many Eyes of those Beas••? Whether not the manifold Und•rs•anding, and
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Wisdom of the Faithful in Spiritual things? And do not their Eyes, within and withou•, or in the Circum•erence, signifie that these Beasts have not only most intrinsick Know∣ledge of themselves• but also are indued with great Judgment and Discretion, whereby they clearly understand what is to be done in a∣ny case or emergency of A••airs whatsoever? Again, what is to be understood by their Wings? Whether so many Divine and Ce∣lestial Vertues• by which they can asc•nd with Expedition and Alacrity (as it were in •light) unto God, and so readily and speedily exe∣cute his Divine Will? finally wherefore are they said in times past, to wit, under the Law, to have four Wings, and a•terwards, under the Gospel six? Was it not by reason of greater Grace afterwards communicated under the Gospel?

Qu•st 24. What are those Faces of •he Bea••s, whereof every one is •aid to have •our, viz. the Face of a Bull on the Le•t •and, and the Face o• a Man and a Lyon on the Right side, a•d a last of all the Face o• an •agl•? Do not these fo•r Faces sig∣nifie the Souls or Lives of Men deriv'd from the four Wo•lds afore-mention'd, as the •ó Neph•sh••om Asia, Tó Ruach from Iezi∣•ah, Tó Nischmah from Briah, Tó Chaja from Aziluth? Now Nephesh or P•yche seems to be •ro•erly sig•i•ied, b• that of • B•ll•Ru••h
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by a Lyon, Nischmah by a Man; and lastly, Chaja by an Eagle. And wher•fore are they said to be four, but by reason of those 4 Faces? Moreover, what is to be under∣stood by the 4 Wheels * of those four Beasts? Doth not each Wheel signifie the Re∣volution of some Age. For the Hebrew word Gilgal, which is rendered Rota in La∣tin, in English a Wheel, is translated by the Hebrews Revolutio, or Revolution; there∣fore will not the aforesaid Revolution of an Age contain a Thousand Years, which is one Day mys•ically taken, according to Psal. 90. and 2 Pet. 3. For what is a Day more than the Revolution of the Sun in the space of 12 Hours? And because according to the 90th Psal. before cited, a Thousand Years are as a Watch of the Night, and every Night contained 4 Watches, and every Watch • Hours; therefore doth not the whole Night (c) contain 4000 Years, and each Hour one third part of a Thousand Yea•s, that is (d) •33⅓? * Therefore will

not the Wheels contain •our Thousand Years? as also why are they call'd Watches? is it •ecause every one of those •aces in their proper Hours is excited, and (as it were) a∣w•kened in every respective Watch?

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Quest. 25. Wherefore are there said to be the number of 24 Elders? Doth not this number respect the 12 Patriarchs, who were to remain as 12 Junctures or Seams of the Ancient Church; together with the 12 Apostles, who are likewise the 12 Junctures or uniting Bands of the Evangelical Church, to signify the highest, and strictest union of both Churches, under one Head the Lord Jesus Christ? For (as 'tis said) there are 12 great Junctures o• connexions in the Body of Man, and 70 small ones, with which perhaps the 70 Disciples under the Gospel do correspond; and 70 Souls of the House of Iacob under the Law, who came into Egypt, from whom afterwards so vast a Multitude of People arose.

CHAP. V.
QUest. 26. What is meant by the right Hand of * God? Hath God a right and left Hand according to the manner of Men; which if he hath not, as certainly he hath not, yet seeing the Scripture here and elsewhere, speaketh of God's right Hand, is not something intended by this word, bearing a certain Analogy to a Man's right Hand? In which respect some do thus di∣stinguish
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the aforesaid Divine Emanations; viz. that some have an Analogy to the right Hand as Cochma, Gedula, Nezach; others to the left Hand, as Binah, Geb•urah, Hod; others are in a mean, as Kether, Tiphereth, Iesod, Malcuth.

Quest. 27. What may we understand by the Book * sealed with seven Seals, which was in his Hand, who sat on the Throne? Whether the know∣ledge of great Events to come to pass in th• World, from the time of Christ's Ascension, to the end of the World, even as other parts of Sacred Writ, do either Historically, or Prophetically declare unto us all the great Events and Transactions past, from Adam unto Christ.

Quest. 28 Why doth Iohn distinguish the 7 Seals in that order,* that 6 immediately follow one ano∣ther, •nd the sixth seems to reach to the Sab∣bath of the World, but the seventh pro∣ceeds in an other Order, as comprehending the half Hours silence, and the Intervals o• the 7 Trumpets *? hath he not designedly and purposely done it, to show us that the seventh Seal doth not entirely follow the other six; bu• signifies a new Order from Christs Ascen∣•ion to the end of the World, or 200
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Years? Therefore do not the Intervals of the six Seals divide the said space of 2000 Years into six equal parts, whereof each will contain 333⅓? And thus indeed the six Seals will denote the same Intervals of time with the seven Churches aforementioned, and so make a Synchronism: For most con∣fess that there were divers Visions in this Book, which were Synchronical, or hap∣pen'd at one and the same time, represented by distinct Visions, even as those seven Years of Famine in Egypt was proposed to the King in two Visions, altho' the said Visions hap∣pen'd in the same Intervals of time, yet ma∣ny of them were attended with different consequences, others with very •ike Events, as will appear from the ensuing •ines.

Quest. 29. Wherefore did Iohn say at the opening of every of the •our first Seals, that he heard one of the Beasts say, *Come and see; except it were, to shew us that the Interval of every Seal, (the seventh only excepted) com∣prehends the space of a mystical Hour, viz. 333⅓ Years? For is not the Face of some Animal, stirr'd up, or awaken'd in every My∣stical Hour, (which may be therefore said to be on the Watch) Veni• vide, Come and s•e.

Quest. 30. If the Events, which were to come to pass, and are in great measure e∣lapsed from the time of our Lord's Ascensi∣on
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to this present day, do better answer to the Intervals of 333⅓ Years assigned to each of the first six Seals than to any other what∣soever; doth not this elegantly prove the truth of the said Intervals?

Quest.•1. What may we understand by Iohn's Vision of a White Horse, and him that sat thereon, who held a Bow in his Hand, and went out at the opening of the f••st Seal, con∣quering and to conquer? Is not he † that sat thereon our Lord Jesus Christ? And doth not the *white Horse mean h•s Ministers, arayed in the white Robes of Righteousness, and inward Holiness, bring∣ing the Gospel, unto Men, viz. the glad Tidings o• P•ace? † and doth not the Bow in his Hand, signify the Power and Energy of his Heav•nly Gospel and Do∣ctrine? Which Gospel indeed in those Pri∣mitive times, Conquer`d many thousands of Men, and subjected them to the Obedience, and Faith of Christ.* And moreover, did not this pu•e and exceeding prevalent Dispensation of the Gospel, re∣main on Earth, at least the space of 333 Years and ⅓ after ou• Lords's Ascension, or from his ••carnation 366, which Interval indeed reacht beyo•d Constanti•e and his
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Sons; nay, beyond Iulian the Apostate, Iordan, Valens, Valentinian, and indeed the power and purity of the Evangelical Doctrin did still prevail in the World, notwithstan∣ding the sottish Superstitions, foolish Tra∣ditions, and wrangling debates of some, con∣cerning Arrius and his Disciples?

Quest. 32. What may we un∣derstand by Iohn's Vision of a red Horse, * at the opening of the second † Seal? Is it not Sol∣diers, and Captains of Armies, and such as stir up terrible Wars in the World, to the shedding o• much Blood; and who is he that rides upon this red Horse, * but some great Angel or Daemon, who by God's per∣mission inspires, and prompts Men to Bloody Wars, which Wars doubtless, came chiefly in those parts of the World, where the Gospel had been Preached, and were sent by the most hol• God, as a Just Punishment on Men for dis∣pising the Gospel. And indeed they who delivered the faithful Servants of God, to various kinds of Death, in the first Interval, because they believed in God and Christ, are slain themselves, together with their Children, by others in the second Interval, God punishing the Iniquity of the Fathers u•on the Children, even to the third and
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fourth Generation. Besides do not the events or historical effects, plainly answer to this se∣cond Interval, to wit, from the Year of our Saviour Christ's Resurrection 333, to the 666 or from the Year of his Birth 366, to the Year 700, for within that Interval of time was not the whole West•rn Empire misera∣bly torn, and at last almost totally erased, and aboli•hed in the said Interval? Moreover also Rome her self, as it were •he Empress of the World, was often taken, and after some Revolutions,, she was burnt within the same Interval; b•t the chief Authors of these terrible Wars, wer• the Go•hs, Vandals, Hunnes and Persians, with th•i• Kings and Leaders. Then about the latter end of this Interval, viz. about 600 and odd Years after the Birth of Christ, comes Mahome• with his follow•rs, who were at that time call'd Saracens, and these indeed were the Authors of dreadful W•rs in many places.

Quest. 33. What •s to be understood by Iohn`s Vision of a black *•or•e, and him that sat thereon, hold∣ing a Balance in his Hand, when the third Seal was to be opened? Is not te•rible Famine hereby signified, and indeed that which is natural an• exte•nal, as well as that which is spi•i∣t•al an• internal? And indeed both •f
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these compleatly happened within the third Interval of time, to wit, from the year of Christ's Resurrection, 666 to the year 1000, as the History of those times do clearly e∣vince; for in this Interval there was a great Spiritual F•mine, or Want of the Celestial Bread of Life, and the time of this Inter∣val was the same with that of the Church of Pergamus above recited; within which In∣terval, God promised to feed the Faith•ul with hidden Manna, Rev. 2.17. for all that whole Interval was full of Ignorance, in the extremity of Darkness, and very few fa∣mous Men flourished in it. Lastly, as to what pertains to natural or outward Fa∣mine, that indeed in a manner continually attends horrid and bloody Wars.

Quest. 34. What is meant by the * pal• Horse, and him that sate thereon, whose name was Death, whom Hell followed; having power to kill with the Sword, with Famine, and with Death, and with the Beas•s of the Earth, which was to come to pass when the four•h Seal † was o∣pened? Doth it not seem to be the whole and entire Body of all the Wick that have gone before with Addition of many others? For what doth the killing with the Sword signifie, but W•r, Scarcit• and Fa∣mine? And was no• Death (which was the
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name of him that sat thereon) the Devi• himself, whom Hell followed? Lastly, what is signified by the Beasts of the •arth, but foul and unclean Spirits, or Terrestrial De∣mons, which miserably beguile and deceive the Ignorant and Unthinking Mobile with their Cheats and Delusions: For in Holy Writ, the Devil and unclean Spirits are called Beasts of the Field, or Beasts of the Earth as it is said of the Serpent in Gene∣sis, that he was more subtile than any Beast of the Field, which doubtless could not be understood of common Beasts. Moreover doth not the event, or Historical effect, ap∣parently answer this Inter•val, viz. from the Year * o• Christ's Resurrection 1000, to the year 1333, within which time, the foulest Superstitions, and most detestable Idolatry abounded among Christians, falsly so called; also the Pride, Covetousness, and Luxury of the Antichri∣stian Clergy, within this Interval, exceeded all bounds, besides many damnable Opi∣nions and Here•ies, were preached and published by the Antichris•ian Emissaries, to wit, the several orders of Scholars and Students, called by the name of Monks and Friars, which were received and believed on by the ignorant Multitude, as so many divine Oracles: Moreover also the Locus••

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that ascended out of the Bottomless Pit, seem to belong to this Interval of time, of which hereafter in its proper place.

Now these two last Intervals, to wit, the third and the fourth, seem to have a very near relation and affinity one to another, in respect of Ignorance, Blindness, Idolatry, Superstition, and many other abominable Evils. Yet the fourth Interval was not so destitute of good Men, nor so full of Ig∣norance and Darkness as the third; for in the fourth Interval God raised up some E∣minent and famous Men, as were Bernar∣dus, Clarevallensis, and Malachias; also the Waldenses and Albigenses, with whom do agree those of the Church of Thyatira. More∣over also in this very Interval began the Tur∣kish Empire, when their Captains or Cala∣phi were constituted Emperors over them, who were miraculously strong in many parts of the World, and the first of these was Ottoman,* about the year 1297.

Quest. 35. What are those effects or events that happen when the fifth Seal is opened, and what may be principal∣ly understood by them? are they not the Souls of such as were slain for the word of God, and the Testimony which they bore, whom Iohn saw under the Altar, meaning the Souls of all that were slain, for their
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firm and constant Profession of the true Faith from the beginning of the World to the time of the fifth Interval, viz. unto the year of Christ•s Resurrection 333? And why did they desire of God so earnestly, that he would revenge their Blood upon the Dwellers on Earth? Was it because the Ju∣stice of God is as well glorified in revenging as his Mercy is in pitying and forgiving, and was it not also, because they knew that the time when the Blood of the Righteous that were slain, should be revenged upon the Ungodly, was to be joyned with that time in which all the Righteous were to receive an hundred fold Reward, which Christ pro∣mised them in the first Resurrection, when they should be restored, and raised to Life again? Now why it should stand with God's Justice to revenge the Blood of those that were slain for many Ages past, not only three or four Generations (as in Deut.) but more than an hundred Generations ago, upon the Inhabitants of the Earth, who are not as yet born, or in being upon the Earth, is a que∣stion that demands a clear Explanation?

Quest. 36. Wherefore was it said to those Souls, that they should rest, (viz. under the Altar, and was not that Altar Christ?) until the number of their Brethren, yet to be slain should be fulfilled? And doth not this fifth Interval signifi• that there shall come a time of much and grea• T•ibulation
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to the Servants and People of God, and that many shall be put to Death within this In∣terval, in a manner during the whole space from the year of Christ's Resurrection 1333, to the year 1666, or from the year of his Nativity 1366, to the year 1700. And hath not this happen'd so, in reference to the time past of this Interval? And is it proba∣ble, that near the same number of good Christians were slain by the Papists & Turks, from the year 1366, to this present day, (viz. from the days of Iohn Wickliff) as were heretofore slain from Christ's Resur∣rection, to the aforesaid term of years 1366? And whereas there yet remain some odd years of the said Interval to be fulfilled; some think 18, others 16, and again other some 14, viz. from the year 1366, to the true year of Christ's Nativity 1700, whether or no we are not yet to expect more Tri∣bulations and Persecutions will come upon the Servants of God till the said year 1700?

Qu•st. 37. But the fifth Interval being ex∣pired, whose end draws nigh, may we not expect the true Church will enjoy some se∣rene Interval and time of Rest and Tran∣quility, until the la•t and greatest, but short∣est Pe•secution, under the seventh Head of the Beast, not as yet fully to be accomplish'd till about the year 1774?

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Quest. 38. What are those effects or events which must be fulfilled in the World, whe• the sixth Seal is opened, that great Earth•quake, the Sun darkned, the Moon turn'• like Blood, the Stars falling from Heaven• the Heavens rolled up like a Scroll, th• Mountains and Islands passing away? D• not all these things clearly signifie the en• and downfall of every Unjust, Ungodly and Tyrannical Government and Domini•on whatsoever, that so at last the Kingdom• of Holiness, and Righteousness may be se• up and established, and God and his Chri•• rule and govern by the holy Ghost in th• Hearts of Men, in every Nation of th• World? And is not this thing plainly signi••∣ed by Iohn him self in his following words And will not the time of this Interval, unde• the opening of the sixth Seal, contain th• common space of 333 Y. fro• the year of Christ's Resur•••ction 1666• to *the year 203• wherein God will fully r••venge the Blood of his Servants that we•• slain, and are now in Heaven above, upo• the Dwellers on Earth, and so the Praye• and Petitions of the Souls that cried unde• the Altar in the former Interval will be a••swered? But some re•err the I•terval of t•• sixth Seal to Constan•ine's time; and this the• do without any Authority; for it appe••
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by many weighty Reasons and Circum∣stances, that the sixth Seal was not as yet opened in the World, neither was the In∣terval of this Seal begun.

CHAP. VI.
QUest. 39. Do not those other events and effects, which will be produc'd at the opening of the sixth Seal, plainly demon∣strate, that the sixth Seal will reach even to the 1000 Years Sabbath of the World? What are the 144000 which were sealed in their Foreheads from every Tribe of the Chil∣dren of Israel? Are they not the first Fruits of the Saints, who attain the first Resurre∣ction from the Dead in the future Millen∣nium? and finally, are not the 144000 the same with those mentioned in the 14th. Chapter? Moreover, are they not real∣ly Israelites, as to their Race or Stock, 12000 being taken from every Tribe of Israel; altho' many other of the Israelitish Race, to∣gether with many other of the Servants of God, shall hereafter receive the same Reward and Felicity of the •irst Resurrection? And again, What is that great Multitude of all Nations, Tongues and People, which no Man could number standing before the Throne and the •amb, which were cloath'd
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in white Garments, and bore Palms in their Hands? Are they not all the Saints raised to Life again within the sixth Interval, not only those who lived in the preceding In∣tervals since Christ's Resurrection, but even all that have ever lived since the beginning of the World, who came out of great Tribula∣tion, which they suffered in their preceding Lives; but then they shall never hunger nor thirst any more, neither shall the Sun, or the heat thereof touch them; for the Lamb, who is in the midst of the Throne, shall feed them, and lead them to Fountains of Living Water, and God shall wipe away all Tears from their Eyes? And doth not this State belong to that place in the Revelations, ch. 21, and 22? And are not both States the same, both that which is here, and that which is there described, which will be the State of such as have attained to the Resur∣rection before described?

Quest. 40. Wherefore is that number o• 148000, which is the 12000 of every Tribe of Israel distinguished from that great mul•titude, as well of Iews as of other Nations, who shall hereafter obtain the same kind of Reward? Is it because those 14400• (Rev. 14.4.) are the ••rst Fruits, who will have the chiefest place in the first Resurre∣ction of the Dead, and after the first Fruits will follow a great Multitude of God's Elect
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of all Nations, every one in his order, as it shall please God to ordain it, according to the determination of his infinite Wisdom; for doth not Paul say positively, That every one shall be raised in his own order? and there∣fore all are not to be raised up, or recall'd un∣to life at once, even as Men now do not come into the World all at once, but in a succes∣sive order, one after another, according to their proper Generations, best of all known to God.

Quest. 41. Will not all the Saints of God, or first Fruits Prophesyed of, and all others that follow aferwards, attain this first Re∣surrection from the Dead, within the sixth Interval, viz. from the Year after Christ's Resurrection 1666, to the Year 2000? And so all live compleatly 1000 Years after their first Resurrection before the end of the World, the whole Age of the World, containing 7000 years. Whereas if any of them should be raised before the sixth Interval, the end of the World would come before that Age o• a 10•0 years, which they were to live, which is con∣trary to the Scriptures. And was not this Mystery prefigured by the Sabbath un∣der the Law, which began in the evening, or in the latter part of the sixth day, and which was also shadowed out by the Manna, which was to be gathered on the
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sixth day, but on the seventh day, it was unlawful to gather any Manna?

Quest. 42 Who are those four Angels, whom Iohn saw standing on the four cor∣ners of the Earth, to whom power was gi∣ven to hurt the Earth and the Sea; which yet they could not do, 'till that number 144000 was sealed? Are they not Angels, in a proper sence, to whom power is given from God to execute his most Holy and Righteous Judgments on the Earth?

And may not those corners of the Earth, peradventure signifie four parts of the World, Ex. gr. Asia, Europe, Africa, and America, whereof each may have his Angel? And what are those four Winds or Spirits which the four Angels aforesaid withheld,* by which Restriction the Earth was to be hurt? Whether or no by these four Winds or Spirits, good Angels may not be meant, and by the 4 first, evil Angels? And thus doth it not appear, that different parts of the World have their proper A•gels, as well good, as evil, attending them, one conten∣ding against another: The good to benefit Men, the evil to injure them, even as Men have lived, either well, or ill? And are not these good or bad Angels sent, and ap∣pointed as Guardians, and Governours over them?

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CHAP. VIII.
QUest. 43. What is to be understood by that half Hours * Silence? and by those seven Trumpets, which the seven Angels sounded successive∣ly at the opening of the seventh Seal? Moreover, whether or no the seventh Seal might not begin at Christ's Resurrection; for otherwise, would not the seven Woes, and P•agues of the Trumpets, happen in that most blessed Age, the Sabbath of the World? which is very absurd, and contrary to the words of Scripture, in the Revela∣tions; when as * the seventh Trumpet will bring us unto the 1000 years Reign of the Saints, as is very evident from Revel. chap. 11. v. 1, 16, 17, 18, 19. And will not every Trumpet have an equal and distinct Interval of time? Which seven Intervals of the Trumpets, and half hours silence added together, do they not make up 2000 years, from the Resurrection of Christ?

Now if it appears from the best compu∣ted Chronology, that the seventh Trumpet commences at the year of Christ's Resurre∣ction 1740, and reaches to the year 2000, after his Resurrection, so as to contain the space of 260 Years; and will not every
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one of the seven Trumpets contain the same space fo years, viz, 26•, and so the whole time of the Trumpets will contain 1820
years, which substracted from 2000, the remainder will be 180, the num∣ber of years, that ought to make up the half hours silence? * And it was upon a good reason, that Iohn said, that space of silence was as it were half an hour, for he did not term it a pre∣cise, or just half hour; for a precise or j•st mystical half hour is 166⅔, because an in∣tire mystical hour is 333⅓: But this term of Year, exceeds that precise half hour, by 14 common Years, which are of small moment, viz. about two Minutes, and a little more.

Quest. 44. Do not the Effects, or Historical Events compleatly concur with the aforesaid Intervals, of the Semihorary silence, and the 7 Trumpet? for if to that time of silence which lasted as it were half an hour, we add 1•0 Years from Chri••'s Resurrection, * which from his Nativity makes 214, may not all that time be call'd a time o• silence, as to the inward State of the Church, tho' she did suffer some Persecution outwardly? for within that time did not the Angel offer much Incense, with the Prayers of
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Saints, as Iohn declared; notwithstanding the hard Debates that arose about the year 198 between certain Bishops about the time of celebrating the Passeover? for that was in a manner little or nothing in compa∣rison of those great Calamities, which after∣wards invaded the very Heart of the Church. And within the space of 200 Years after the Birth of Christ, there was a time of great inward Peace and Tranquility among true Christians, even when they were out∣wardly pressed with grievous Persecution; and in those days there was a signal Zeal of Piety and Devotion, and their Prayers flowed from the Hear• assisted by the Holy Ghost; witness Ter•ulli•n, who lived at that time: Therefore those dead and empty Forms of P•ayer, drawn from Books, and appointed to be read• was not as yet known to the Church.

Quest. 45. What may we un∣der••and by the Hail † and Fire mixt with Blood, and sent u•on the Earth at the sound of the first Trum∣pet? Doth not the Fire and Hail signifie great Strife and Contention that arose a∣mong the Members of the Church within this Interval, which indeed did very much injure and prejudice the tender Branches of Celestial and Divine Life among Christi∣ans, as Iohn said; the third part of the
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Trees were consumed with Fire, and all the green * Grass was burnt up? Now by the † Trees, are not the stronger, and (as it were) •ound∣er Christians to be understood, and by the Grass such as are more feeble and unsound? And how exactly do these Predictions a∣gree with the first Interval of the seven Trumpets, viz. from the year of Christ's Nativity 214, to the year 474?

For how miserably during all this time was the Church afflicted with the Debates and Controversies of divers Bishops and Presbyters that erred from the true Faith of Christ; such as were Novatus, Sa∣bellius, Samosatenus,*Manes, Arri∣us, Donatus, Macedonius, Apollina∣ris, Pelagius, Nestorius, Eutyches; all these were so many principal Authors of Sects and Heresies, within this Interval, whose Heresies and false Opinions, wherewith they broke the peace of the Church, would be too tedious here to recite? † And was it not Fire mixt with Blood, when many of those Sects and Heresies killed others call'd Chri∣stians, and their Brethren with the Sword?

Quest. 46. What ought we to understand by the great * Moun∣tain cast into the Sea, by which the third part of the Sea turn'd
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into Blood within the Interval of the second † Trumpet, from the year 474, to the year 734? Doth not this apparently signifie the Defe∣ction and Apostasie of many •rom the Chri∣stian Faith, which seemed like some great Mountain, as the Roman Church was at that time? And behold how this great Moun∣tain burns with the Fire of Envy and Ma∣lice, and tumbles into the Sea, and turns the third part thereof into Blood, involving a great part of the Roman Empire in Destru∣ction, War, and Blood-shed, as indeed it f•ll out: For in the greatest part of this Inter∣val much Blood was spilt, insomuch, that Rome was burnt and pillag'd about the year 550 by Totila, and all Italy about that time was miserably wasted and destroyed by the Goths and Lombards: are not all these most just punishments in•licted by God on the Roman Church for their Apostasie? And that she lifted her self above all other Churches, and set up her Bishops above all other Bishops of the World; and this proud Usurpation of the Roman Bishops over o∣thers, quickly began after the days of Zosi∣mus, Boniface the first, and Coele•tine the first, who assumed to themselves this P•ehemi∣nence and Authority over their Brethren a little mo•e than 400 Years after the Birth
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of Christ, yet could not absolutely obtain it, untill the Year 606, when Boniface the third was constituted the first Universal Bishop over all Churches, by the Au∣thority of Phocas; who killed his Master the Emperor Mauritius; and by villainy assumed his place.

Quest. 47. What may we understand by the great Star * falling from Heaven, on the Rivers of Water, and turning the Waters into Wormwood, within the Interval of the third Trumpet, viz. From the Year 734, to the Year 994, was it not a greater degree of Apostasie; the great Star that fell from Heaven on the Rive•s, sig∣nifying some evil Angel, inspiring the Doctors and Preachers of the Roman Church, with the worst and most perni∣cious Doctrines, which Doctrines, certainly were like to Wormwood for bitternes•? And did not this evidently come to pass, at what time the Bishops and Doctors of the Roman Church, eagerly preach'd up the Pope's Supremacy and Jurisdiction, above all other Bishops? likewise, they set up, and esta∣blished a multitude of humane Traditions, as Masses to be said for the Dead, that Men should be confin'd by an Oath or a Vow, to a Monastical Life; that Priests ought not to Marry; with many more of the like na∣ture.
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Besides, also within this Interval the Popes and Bishops of Rome did mightily promote the Adoration and Worship of Images; and thus, not without great rea∣son was the third part of the Waters, said to be turn'd into Wormwood, and it is affirmed that many dyed by drinking those bitter waters.

But some there were preserv'd alive, who did not drink of those bitter waters, but of the pure Water of the word of eter∣nal Life, and sound Doctrine, and indeed these were the Witnesses of God, in those corrupt times, such as were Adelbertus a French-Man, Clement and Samson Scotch-Men, with sundry others in divers Kindoms, and Provinces of the World.

Quest. 48. How must we understand that the third part of the Sun, Moon, and Stars, were smitten within the Interval of the fourth Trumpet, viz. From the Year 994, to the Year 1254? Doth not this sig∣nifie that the Grandure and Majesty of Emperors, and Christian Kings should be very much eclipsed, within this Interval? And did not this certainly come to pass, when the Pope challeng'd to himself, and proudly usurp'd Power and Authority over divers Emperors, Kings and Princes, in the whole Christian VVorld: And indeed ob∣tained it? Gregory the seventh (other∣w•se
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call'd Hildebrand) excommunicates an• deposes the Emperor, Henry the fourth, abou• the year of Ch•ist 1073. About the yea• 1100, Paschal the second ceases to recko• the date by the years of the Empire; b•• contra•y to the ancient custom, begins • new Account from the Popes, ex. gr. Sayin• in this year of th•s or that Pope, instead o• this or that Emperor. Pope Hadrian th• fourth bestowed •reland upon Henry the se•cond, King of England, as a Gift, for whic• the said Henry became tributary to the Pope• and every Family in the whole Kingdom, wa• oblig'd to pay to the Pope one Penny per ann• Pope Alexand••, (alias Barbarossa) set hi• Foot upon the Neck of Fr•derick the Em∣peror, Innocent the third takes care to con∣stitute Otho Emperor, and afterwards ex•communicates him. I•hn, King of Englan• was deposed by the Pope, and as some af∣firm, poyson'd at last by some o• the Pope's Emissaries. Gregory th• Ninth,* who was Pope abou• the year 12•3, said there wer• two g•eat Lights, the Pope and the Em•pe•or; the Pope like the Sun, and the Em•peror as the Moon; this so vexed the Em•peror, that he call'd the Pope Antichrist.

Likewise, about the year 124•, Frederi•• was deposed by the Pope's Authority. 〈◊〉 not all these Transactions, wi•h many mo••
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clearly explain to us the effects of the † fourth Trumpet?

Quest. 49. What may we understand by the Star that* fell from Heaven to the Earth with∣in the Interval of the fifth Trum∣pet, to which was given the Key of the bottomless Pit; and a•ter the bottomless P•t was opened, there arose a smoake from thence, &c. And what may be thought the meaning of the Locusts proceeding from the Smoak upon the Earth? Is not this some evil Angel or Genius, to whom permission was given to open the In∣fernal Pit it self, whereby he set at liberty a great multitude of lying and seducing Spirits, and sent 'em into the World, to deceive all such as had not the Seal of God in their Foreheads? And doth not this Interval or State of Affairs very aptly agree with that vast multitude of Scholars, and orders of Monks, that mightily swarm'd within this Interval; to wit, from the year of Christ 1254, to the year 1514, and most intolera∣bly vex'd and tormented the Conscience; of many, with the pungent Stings and Thorns of their School-Debates? and of Rank were chie•ly Thomas Aquinas, Bonaventure, Henri∣cus Gandavensis. Iohn of Paris, Iohn Dun, a Scotch-man, Durandus Occamus• with ma∣ny others, who lived within this Interval:
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For tho' some notable Sayings may be found among them, yet were they miserably deceived in many other things by those• un∣clean Spirits and Daemons; and wherefore are those Locusts said to have Faces, as it were the Faces of Men; but to signifie the subtilty of wit, which seemed to be in them? And finally, What do their Hairs like the Hairs of Women denote? Is it not that perswasive way of reasoning, by which they draw P•oselytes to themselves? And whereas they had Teeth, as it were the Teeth of Lyons; this intimates that they were like Lyons in fierceness, to destroy and tear in pieces all that dissented from them.

Quest. 50. Wherefore is it said, that there was power given to these Locusts, not to kill Men, but only to torment them with their Stings? Is it not hereby meant that these Locusts were not Soldiers that fought themselves with a carnal weapon, but only certain orders of Scholars, Monks and Fri∣ars, who with their pe•nicious Doctrine• am∣biguous Q•estions and Disputations, misera∣bly divided, and pe•plex'd the Souls and Consciences of Men; insomuch, that it is said, that it should come to pass in those days, Men should seek Death, and sh•uld not find it, and should d•sire to die, and D•a•h should ••y from them?

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Quest. 51. Why is it said, these Locusts •hould have power to hurt Men five Months?* Doth it •llude to the usual time of their •ontinuance, or rather unto •ome certain Mystery; for we are to under∣•tand
that those Locusts were to •ontinue • 5/• parts of the whole ••me, wherein the mystery of I∣••quity was to prevail, viz. 520 〈◊〉. even as it were to the end of 〈◊〉 six•h Trumpet, which contains ••e Interval of two Trumpets? *

Qu•st. 52. What are those •ngels which were loosed at ••e g•eat River Euphrates,*•ithin the Interval of the sixth Trumpet, viz. from the year of Christ's •irth 1514, to the year 1774? Are they •ot certain powerful Angels, de•uted Go∣•ernors or Guardians over the Provinces of ••e Earth, bordering on the Rive•Eu∣•hrates? And what are those Horse-men, ••e number whereof was twenty thousand ••mes ten thousand? Are they not Turks? •or these inhabit the Provinces situated a∣•out the River Euphrates, who within the ••xth Interval, under which we now are viz.••om the year 1514, powerfully invaded •urope, the third part of the Eastern Hemi∣••here, and slew many thousands of Christi∣ans
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so called (for indeed they were not all true Christians) which ma• be said to be the third part of Men. And are not the Guns, which the Turks used in their Wars against the Christia•• described he•e, which being but of a la•e Invention, were no• found out before the In•e•val of the sixth Trumpet, which kill Men with Fire, Brimstone, and Smoak, seeming to flow out of the Horses mo•ths, tho' it proceeds from the mouths of the Guns? Again, do not these Horses Allegorically signifie Em∣pire, and Dominion? And whereas the best part of the Interval of this sixth Trum∣pet is not as yet begun, neither will end till the Year 1774, if therefore those Chri∣stians (tho' falsly so call'd) do not Repent, must they not expect a •art••r Stroak, and a more fatal Blow from those Armies of Horse-men? And e•pecially such as ar• guilty of abominable Idolatry, and wor∣ship Devils, and Idols of Gold, Silver, Brass, Stone, and Wood, as chap. 9. v. 20. has it? And why is it said, that those four Angels were ready at a• Hour, and a Day, and a Month, and a Y•a•? Was it not to signi•ie that the Powe• of the Turks, was in a continual readiness, for near 391 years ago, and increased before the Interval of the sixth Trumpet, as may be gathered from History?

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CHAP. X.
QUest. 53. Doth not the whole tenth Chapter of the Revela•ions, and from the beginning of the eleventh Cha•. to verse the fifteenth, cont•in the •ffects or events of the sixth Tr•m•et, viz. from 1514, to the Year 15•4?* And is not the migh•• Angel, whom Iohn saw coming down from Heaven, &c. a•d •olding a little Book in his Hand, the A•gel of the Philadelphian Church afore mention'd, whose Interval begins at t•e Year of Christ's Nativity 1700?* And do not the Interval• of •he seven Thunders also,* belong unto the sixth Trumpet, or some part thereof? And whereas Iohn w•s ••••manded to conceal what the seven Thu•∣ders had uttered, will it not be g•eat Presumption for any one to attem•t t• re∣veal it, before its due time? For •ow can any one unfold them before they are ••vealed?

Quest. 54. Wherefore was it said •o Iohn, after that he had eaten the •o•k, that he must Prophesie again, before many People, Nations, Tongues, and K•ngs, must he not live again within this Int••••al, viz. before the Year 1774? And there∣fore
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will he not belong to the 144000, that were Sealed, who shall be the first Fruits of the first Resurrection above-cited?

CHAP. XI.
QUest. 55. And shall not Iohn, living again sometime before the Millennium, measure the Temple of God, the Altar and them that worship therein, with a Reed, or with a Rod, as it is said in chap. 11. v. 1?

Quest. 56. What is that Court without the Temple, which Iohn at his coming shall leave out, and measure it not, but is to be given to the Gentiles? Are not the luke∣warm P•ofessours of the Church of Lao∣dicea above-cited, signified by it? Lastly, What are those Gentiles, or Nations,* to whom this out∣ward Court is to be given? Are they not Turks or other Heathenish People, to whom permission shall be given miserably to afflict those car∣nal, and meerly titular Christians, and that too in a manner over the whole World, after which God shall gather together his Elect, and faithful Servants, from that Mass of Hypocrites?

Quest. 57. What is that Holy City, to be trodden under foot by the Gentiles, for
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the space• of forty two Months? And how are those Months to be understood, whether properly or mystically, as some think? Is not this Holy City the true Church of God, purely reformed and purged from all Antichristian Pollutions, which is signifi∣ed by Philadelphia? Moreover, will not the Iews and Israelites, after their conversion to the Christian Faith, make up a good part of this Church of Philadelphia, and who perad∣venture will have a great, or, it may be, the chiefest share in these sufferings? And be∣ca•se the 42 Months belong unto the Inter∣val of the sixth Trump•• as is evident from the Revelations, is it not impossible for those Months to signifie so many Years, as there are days contain'd in all the sa•d Months, viz: 12•0. whereas the whole Interval of the sixth Trumpet, contains but 260 Years? A∣gain, if those 42 Months should contain 1260 Years, they would certainly make this great Persecution to be inflicted on the Church within the seventh Mill•nn•um of the World, which is very absurd: there∣fore are not those 42 Months p•operly to be understood of common Months, making up three Years and an half, which indeed is a short, but a sharp time, in which will hap∣pen the last Persecution, the Church shall e∣ver undergo? And doth not Daniel at the
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end of the eleventh Chapter, and beginning of the eighteenth plainly touch upon the manner of this P•rsecution? And will not the chief Author of this Persecu∣tion be that King describ'd Daniel,* 16.36. to the end of the Chapter, whom Iohn in his Revelations calleth the seventh King, yet to come, and it is said of him when he co∣m•th that he shall remain but a short time?

Quest. 58. What are those two Witnesses, cloath'd in Sackcloth, who shall prophesie during the whole time of the last Persecuti∣on, 12•0 Days? Sh•l they not be Moses and Elias raised up to live again in a Body upon Earth? And is not this clearly enough hint∣ed in these words of Iohn, Ch. 11. viz. that they shall have Power to shut up Hea∣ven,* that it shall not rain in the days of their P•ophecy, (as they did in times past) and to turn the Waters into Blood, and to smite the Earth with Plagues as often as they li•t, even as Moses did heretofore?

Quest. 59. And why should it be thought incredible, that Moses and Elias should come again into the World, when as it suf∣ficiently appears from Scripture, as well from the Book of Revelations, as from other pla∣ces of Scripture; that all the Saints shall come again into the World within the Mil∣lennium?
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And whereas Iohn says 144000 Isra••lites were to be the fir•• Fruits of this Kingdom, and glorious State, will not Mo∣ses and Elias belong unto those first Fruits? Mo•eover, as touchi••Elias, did not Christ •ay •hat Elias should come, or that he came and restored •ll •hings after the •eath o•Iohn the Baptist• whom he called E•ias? And finally, why were Moses and Eli∣as•een with Chri•• in the Moun• at his Trans∣figuration before he had suffer'd death? Was it not to signifie that they should be nearest to Christ, and the very next after him, who should obtain the Resurrection from the Dead, and in like manner ascend into Heaven unto him?

Quest. 60. Shall not those two Prophets be really slain, and suffer a corporal Death (as Christ really did) and after three days and an half, shall they not rise again from the Dead, even as Christ arose on the third day? And why should Men betake them∣selves to a mee• Allegoral Sense of the words, touching the Death & Resurrection of these two Witnesses, when as the proper and lite∣ral Sence of the words is sound, and contains no Absurdity, but tends greatly to demon∣strate divine Glory and Omnipotence?

Quest. 61. What is that great City, spiritually call'd Sodom and Eg•pt,* where also our
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Lord was Crucified, wherein the Bodies of the t•o Witnesses which were slain, lay un∣buried th•ee days and an half? May not thi• be the place where Christ was externally Crucified? And may not •ome great City be built the•e, and stand in the •ame place at that time? And may not some great My∣stery be coucht under it, viz. That Moses and Elias should be slain in the same place, where Ch•ist was slain, and afterwards to be rai•ed up again, tho' they were killed about 1740 years apart? And it appears from History, that Elias Adrian, built there a City upon the Mountain, to wit, Golgotha, where Christ was Crucified, and call'd it Elias, but the Chr•st•ans call'd it Ierusalem, and so it is call'd to this day, now under the power of the Turks. And doth it not also appear from Dan. 11. v. 4. That the King who shall immedia•ely follow upon the Iews Conversion to the Chri••ian Faith, shall inhabit Ierusalem, which he calls the Holy Mountain of Beauty and Delight, Situated between the Seas, for this place was commonly held as an Holy place, and really seated between the Sea•?

Quest. 62. To what time is the killing of the two VVitnesses, and their Resurrection to be Referred? Is it not to be Referred to the three last Years and an half, immediat•ly preceedi•g the Millennium, because the Re∣surrection,
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and Ascension of the two VVit∣nesses, is joyned with the Sound of the seventh Trumpet; also in Dan. 12. that time wherein Michael shall stand up for the Salvation of the Iewish People, is joyned with the first Resurrection of the Dead?

Quest. 63. VVill not the Sound of the seventh Trum∣pet introduce that famous and renouned Millennium,* and the first Resurrection from the Dead, in its due order, viz. From the Year of Christ's Resurrection 1740,* to about the Year 2000, the Interval of the seventh and last Trumpe•, containing the same number of Years, as the rest above-cited, to wit, 260, and all the Intervals of the seven Trumpets, together with the half hours silence do comprehend 2000 years? For 260 multiplyed by 7, produces 1820;* to which if 180, the said number as it were of the half hours silence, be added, the Sum is 2000. And do not the words of Iohn, in chap. 11. v. 15. manifestly declare that the beginning of the Millennium, and the first Resurrection is to be taken from the beginning of the seventh Trumpet? For
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he saith in the place here cited, The seventh Angel sounded, and there were great Voic•s in Heaven; saying, The Kingdoms of the World are become the Kingdoms of our Lord and his Christ, who shall reign for ever and ever, &c. Read to the end of the Cha•ter, and espe∣cially Verse 18. And the Nati•ns were angry, and thy Wrath is c•m•, and the time of the Dead •hat they should be judged, and that th•u sh•uldst give Reward unto thy •ervan•s the P•ophe•s and to thy Saints, and to them that fear thy name, small and great, and sh•uld'st destroy them that d•st••y the Earth, &c.

Quest. 64. Was not that Vi∣sion des•rib'd by Iohn, ch. 12.* Synchronical, or happening at the same Interval of time with the aforesaid Vision of the half Hours silence, and the seven Trumpets? And is not the Woman here describ'd the Church, and her Male-Child the Life of Christ, or the true Spirit o• Christianity brought forth in the New-Birth, or Spiri∣tual Regeneration? And was not this Spi∣rit (or Life) of Christ, most clearly re∣vealed and brought forth in those Primi∣tive times, for the space of 300 Years and more, after Christ's Resurrection and Ascen∣s•on into Heaven? And is not that great red Dragon the Devil? And are not his se∣ven
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Heads seven Monarchies, or Kingdoms, orderly succeeding each other• whereof five were elapsed before I•hn's time? And finally, Doth not the Tail of this Dragon signifie the false Prophets, even as that true Prophet had said: The Pr•phet that teaches Lyes is the Tail? Moreover this Tail drew the third part of the Stars of Heaven• and cast them on the Earth: Doth not this signifie some great number of Professors of the Christian Religion, but of little Stability, who did not persist or remain in the Truth or Life of what they professed?

Quest. 65. What is signified by the Wo∣man •lying into the Wilderness? Is it not a ce•tain, solitary, and obscure State the Church of God shall come into, wherein the true Champions and Defenders of Christianity were very much dispersed, and as it were in the Wilderness, or hid in a Wood, and making but little outward Show or Appearance, and but little obvi∣ous to the external Observation, as it was in the days of Elias, who thought himself to be left alone, but God told him he had 7000 who had not bowed the Knee to Baal?

Quest. 66. How much is that time of 1260 Days, wherein the Woman fled into the Wilderness? Doth it not contain 1260 common Years? For in Scripture a day is
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sometimes taken for a year in a Prophetical or a Mystical Se•c•? And doth not experi∣ence it self• and Ecclesiastical Histories, con∣spicuously demonstrate for some Ages back, that this solita•y and obscure State of the Chu•ch has been continued for above 120• Years already past, and that by reason of Antichristian Darkness and Tyranny? And doth not that time of 1260 Years expire at the beginning of the Interval of the Phila∣delphian
Church, which falls in the year of Christ's Resu•∣rection 1•6•, o• in the year of his Nativity 1700? * There∣fore will not the afo•esaid time of 1260 Years begin •t the year of Christ's Nativity 440? A•d indeed about the same time, viz. 440 Years after Christ's Nativity, the W•st•rn Empire almo•• totally fell together, and in the Fall of it was di∣vide• into ten le•ser Empires or Kingdoms, which are called by Iohn, the ten Horns of the Beast, and these Horns miserably smote the Servants of God, here and there dispersed.

Q•est. 67. About what time shall Michael•nd his Angels overcome the Dragon and his Angels? A•d when will that Dragon and his Angels be cast down to the Earth, and the Saints overcome them in the Blood of the Lamb, and the word of his Testimony? Will not that time be about the end of the
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1260 Years afore-mentioned? And that the Dragon shall be cast down from Hea∣ven unto the Earth, doth not this signifie that the Church is here pu• for Heaven, and shall enjoy both outward and inward Peace and Tranquility, and be f•ee from Calamities •or a considerable time a•ter the •erm of 1260 Years is expir'd? And doth not the casting of the Dragon down unto the Earth signifie his power which he will have over Carnal Men, and such only as are Earthly wise, whereby he will cause horrid and detestable Wars to arise among them? And finally, will not the Church a∣bout this time appear going out of the Wilderness, and Satan the Accuser of the Brethren be cast down, that he may not accuse them of Heresie, Sedition, and other crimes of the like nature, as he hath former∣ly done? Moreover shall not this time, du∣ring which the Church shall enjoy outward Peace, remain for some time as it were a∣bout 70 Years, whilest the remaining part of Mortals shall be exceedingly pressed with Wars, and many, and great Calamities.

Quest. 68. And shall not the Church af∣ter she is return'd ou• of the Wilderness, and hath for a good season enjoy'd out∣ward Peace and Tranquility, fly the se∣cond time into the Wildernes•? And is not this second •light of the Church cl•ar∣ly
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enough describ'd, v. 14? And wherefore is it said, that in her second flight ••e had two Wings of an Eagle given her; unless it be to denote the v•locity or swiftness of her flight and return? And therefore will no• the time of this second flight be of a short continuance, viz. 1260 Days, even as the ti•e of her first flight had been long and te∣dious, to wit, 1260 Years; whereas i• both times had consisted of 1260 Years, it would certainly have made the last flight of the Church to have happen'd within that most happy age of the World, the future Millen∣nium, which is very absurd? Moreover, is not the time of this second flight, (viz) 1260 Days, the very same with that, wherein the two Prophet• should Prophesie, cloath'd in Sack cloth, and the Holy City be trod∣den under foot?

Quest. 69. What is signified by that, where the Earth helped the Woman, and opened her Mouth, and swallowed up the Flood, which the Dragon cast out of his Mouth? Is it not thus to be understood, to wit, that the Flood of the Dragon's Wrath fell on some other People, and those, as well Heathens, and professed In•idels, as Christians falsly so call'd that were only nominal and titu∣lar, who made War one upon another, that so the Church might with more ease and facility, slip out of the Jaws of the Dra∣gon?

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CHAP. XIII.
QUest.•0. What is that Beast which Iohn saw arise out of the Sea, having seven Heads and ten Horn•? Doth not this Bea•t signifie the Body of 7 great Monarchies, whereof 5 Heads we•e even then expired be•ore Iohn's time, (Revel. 17.) and two remained to come? Moreover, are not those which were already past before Iohn's time, these •ollowing; that is to say, the first, the Egyptian M•narchy under which the Iewish Church or Israelitish People suf∣fer'd much in times past, and therefore the Subversion and Overthrow of Pharaoh and his Army in the red Sea, is call'd in Scri•ture the wounding of the Dragon; the second, the Assyrian Monarchy• under which the ten T•ibes were put •n•o Exile; the third, the Babylonish M•narchy, whereof Nebu∣chadnezzar was Head, who led the other two Tribes Captive into Babylon, and de∣stroyed the Temple and City of Ierusalem; the •ourth, the Monarchy of the Medes and Per∣sians; the fifth was the Graecian Monarchy, whose Head was Alexander call'd the Great; which five Heads or Monarchies fell before Iohn's time: Therefore is not the sixth Head the Roman Monarchy, which in Iohn's time only remained?

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*Quest. 71. Now what is the seventh Head, whose coming Iohn foretold? Is it yet come, or is it rather to come? A•d how is the eighth Head distinguished from the se∣venth? And why doth Daniel number no more than four Kings, and Iohn seven? Doth not the seventh Head seem to be some new Monarchy, which is not as yet come, but is now very near, under which will fall the last Persecution of the Church, which will be the greatest of all, and shall last but three Years and an half, and therefore it is said it shall continue but a short time? Last∣ly, is not the eighth Head one of the seven, and only in certain Circumstances distin•guished; and one of the ten Ho•ns of the Beast, which will at length prevail over th• other Horns, according to Daniel 7. v. 20, 21? And whereas Daniel numbers four Kings, and Iohn reckons two; was it not, because Daniel looked no high•r than Nebuchadnezzar, but Iohn to the first King of all, that Pe•secuted the Chu•ch of God, and this was Pharaoh King of Egypt? And why should these seven Monarchies be cal∣led one Beast; but because, tho' these Men were personally distinct, in such and such Ages of the World, yet were they Acted by one and the same Spirit to P•rsecute the Church?

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Quest. 72. Doth not Iohannes Slei•anus, in his Treatise of the four Monarchies, truly distinguish and com•ute the number of the ten Kingdoms, which Iohn call'd the Horns of the Beast, into the which the Roman Monarchy was at last divided in the fol∣lowing order, 1 Syria, 2 Egypt, 3 Asia, 4 Greece, 5 Affrica, 6 Spain, 7 France, 8 Italy, 9 Germany, 10 Brittaine? And why is it said that those ten Horns or Kings (in Iohn's time) had received no Kingdom, chap 17 12. but had Power given them as Kings with the Beast, for the space o• one hour? Was it not because for the space of a My∣stical hour, or 333 years a••er Io•n's time, those Kings were not to have a distinct, but a j•ynt Power to Reign with the Beast, but after the expiration of that hour, the ten Kings aforesaid, arose up having their Kingdoms divided, and as it were pluckt by •orce from the Roman Monarchy• and these indeed did more vehemently Perse∣cute the Church of God?

Quest.•3. What is to be unders•ood by that passage, where one of the Heads of the seven Beasts is said to be smitten with a mortal wound, and was made whole a∣gain? May not this prope•ly signifi• that the R•man Emperors received this wound, after the Empire was transferr'd from the Heathens to th• Ch•is•i•ns; then that bit•er
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Spirit of Persecution, that dwelt in the pre∣ceding Emperors, was afflicted, as it were, with a mortal wound •or some considera∣ble time, as appears in the case of Constan∣tine the Great, the first Christian Emperor, who granted to all Liberty of Conscience, and suddenly after Constantine, his Succes∣sor under the name and prof•ssion of Christianity, as severely persecuted the true Servants of God, as the Heathen Emperors had done before? A•d in this respect may it not be truly said, that the deadly wound of the Beast was healed again when the S•i∣rit of Persecution had recovered fresh strength in new Christian Emperors so called?

Quest.•4. What a•• those 42 Months in which ••wer is given 〈◊〉 the Beast, that he should continu• during all that time, and make War wi•h •h•••i•ts, and overcome them? Is not the ••ore-mentioned number of 12•0 Y••rs to be understood by those Months? M•reover doth not the too cer∣tain and ••••ntable experience of the a∣foresaid ••ges, as appears from History, suf∣ficiently prove, that this Spirit of Antichrist flourishing in the Christian Kings and Em∣peror• so called, did persecute the true Ser∣vants of God, and faithful Followers of Christ almost 1•60 Years? And is not that space of 1260 Years almost come to an
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end? And shall not he that lives to the Year of Christ 1700 or there-abouts, see the total end and period o• i•?

Quest. 75. How are those wo•ds to be understood, chap. 13. v. 10. He that leads into Captivity shall go into Cap•ivi•y, and he that kills with the Sw•rd shall be kill•d with th• Sword? And why are those following words added, which run thus, Here is the Faith and Pati•nce of •he Saints? For did not a great many Persecutors Die a natural D•ath in their Bed•, and in their own Houses, and we have not a• yet he•rd any thing o• their Captivi•y? Did he not the•e•ore say, this is the Patience and Fai•h of the Saints? Be∣cause that Judgment was to be fulfilled upon the Persecuto•s, a•ter some long tract of time, which how it shall come to pass, deserves an Explanation; o• which in ano∣ther place.

Quest.•6. What is the Beast which Iohn saw arising out of the •arth, (for the first Beast rose out of the Sea) having two Horns like a Lamb, but spe•king like th•Dragon, and exercising all the power of the first Beast? And •inally, why is his numb•r ••id to be 666, and he that is endued with unde•standing, was bid to compute the number? Is not this s•cond B•a•t the Pa∣pal power, arising out o• the Earth? For the Popes are very o•••n of a low extra∣ction,
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and of an inferior Race and Descent, even as the Earth is inferior to the Sea, and other Elements? And do not his two Horns like a Lamb, plainly denote the twofold Au∣thority, which the Popes pretend is commit• to them, to wit, both Spiritual and Temporal? And whereas he spoke as a Dragon, doth not this eminently express the Pope's Bulls, and Sentences of Excommunications, which he thundred out against Men of all Ranks and Degrees, that were not Obedient to his Decrees? And from the Year of Christs Nativity 1034,* which is from his Resu•rection 1000, did not the Popes excercise all the Po∣wer of the first Beast, advancing and li•ting themselves above Emperors, and all Kings and making them Instruments, and Ministers of his Wrath and Malice, against the Elect Servants of God? And whereas 'tis said he had power to give Life to the Image of the Beast; what else can be hereby signified• but that the Popes have snatched all their power and Authority from the Emperors, and settled it upon themselves, leaving in a manner nothing but a kind of an Image or Shadow of an Empire? For it is manifest, that from the time the •econd Beast arose, the Chri∣stian Kings and Emperors, derived all the Life and Power they had to Rule or Com∣mand, from the •econd Beast, to wit• the
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Pope. For whereas anciently the Popes where dependent on the Emperors, after the Popes were arrived to that greatness, the Emperors became dependent on the Popes. Moreover, doth not this papal num∣ber 666 point out so many Years,* which signifie two Mystical Hours or Revolutions, beginning at the Year of Christs Resur∣rection 100•, and ending at the Year 1666, or at the Year of his Nativity 1700?* And indeed within this time, the Popes of Rome thus advanced themselves above Kings and Emperors; and the first papal Usurpation was observed in Benedict the ninth, who attemp∣ted to depose the Emperor from his Impe∣rial Seat, and dispose of the Crown to whom he pleased, about the Year of Christ's Nativity 1034, as Histories confirm, and especially Lucas Osiander in Epitom. Hist. Eccles. Which was afterwards more vigo∣rously followed by Gregory the seventh, alias Hildebrand, about the Year 1073,* and in succeeding Ages continued to this day.

Quest. 77. Doth not that number of 144000 whom Iohn saw upon Sion, standing with the Lamb, and Singing a new Song &c. signifie the same described in the like num∣ber, Chap 7. who shall be the first Fruits of
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the first Resurrection above cited? When they shall be plainly distinguished, from the four Beast•• and fo•r and twenty •lders, because they shall Sing a new Song before the Beasts and Elders, and none was able to learn that Song, except the 144000• and yet God will most certainly have other faithful Servants on Ea•th at that time also• tho' they cannot as yet learn the aforesaid Song, which s••ms to be some peculiar Pro∣perty in those only, that obtain the firs• Resurrection.

Quest. 78. Will not the time wh•r•i• the 144000 will appear, be after the expi∣ration of 42 Months or 1260 Years, which are the Years of the •irst Beas•? And th• latter 666 years, b•longing to the s•con• Beast, will have the •ame End and P•∣riod, ending about th• Year of Christ's Na∣tivity 1700,* respect being ha• to true Chronology, which many think differs some years •rom the vulgar computation, so as that the true is by some though• to preceed the vulgar by t•e space of two Years, others think four years.

Quest. 79. About the time when t•e number of those that are Sealed, 14400•, shall appear, will not an Angel fly throug• the midst of Heaven, having the everlasting Gospel to preach to the Inhabitants o• th•
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Earth; to every Nation, People, Tongue, and Kindred? And who is this Angel? Is it not Jesus Christ? Or some Angel having his Conmission? And how shall this Angel preach the Gospel to all every where? Shall he not do it by inspiring Good and Holy Men, and stirring them up to go into other Nations, whereby they shall declare and publish the Gospel of Christ over the whole Earth? And so indeed there shall not be a Nation, or People upon the whole Globe of the Earth, to whom the Gospel shall not be both externally and internally preached and declared (as Christ had fore∣told) all the elect Children of God where∣soever dispersed, shall be gather'd toge∣ther, and the rest shall be left without ex∣cuse. And doth not this time belong to the Church of P•i••delphia, to whom the Lord had promised, that he would open a door before her which no Man should shut? And therefore shall not the Ears and Hearts of sundry in all Nations be effectually o∣pened, (by Divine Power, operating in the Ministers sent from God) to believe and obey the holy Gospel, whereby there shall be a great Conversion of many Peo∣ple of every Kindred, Stock and Family, unto Christ after this universal Publication of the Gospel? And shall not also the Gift of Tongues and Miracles, with divers o∣ther
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noble and excellent Gifts of the Di∣vine Spirit once communicated to the Apo∣stles be again restored to the Church, which being restored, shall be again produced, when that time shall come?

Quest. 80. Shall not Babylon (that great City) fall suddenly after the P•omulgation of the Gospel in all Nations, in the order and manner described by the Prophe•, Iohn, ch. 14. where he first speaks of the 144000• s•anding with the Lamb upon Mount Sion; Secondly, of the general Publication of the Gospel to all Nation; and thirdly and lastly, of the Fall of Ba∣bylon?

Quest. 81. Is not the first Resurrection of all the Saints, and that happy and glorious Sabbath, which they shall enjoy upon Earth after the first Resurrection, clearl• pointed out Chapter 1•. Verse 1•. Blessed are the Dead that die in the Lord, from hence∣forth saith the Spirit, that they rest from their Lab•urs, and their Works follow them. And why doth he say, from henceforth, but to intimate to us that excellent Sabbath of the Saints, for altho' the Saints are perpetually blessed, and do rest in Christ after Death; yet is not some peculiar degree of Felicity intended in these words, viz. That most noble and excellent Sabbath, which the Saints shall enjoy in the Millennium.

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Quest. 82. What signifies the reaping of the Earth, and the gathering together of the Grapes of the Vineyards of the Earth? Are not the fearful and terrible Judgments of God upon the unbelieving and disobe∣dient to be understood by it, after God shall have bountifully rewa•ded his faith∣f•l Servants?

Quest. 83. How are those Words to be understood, Chap. 14.20. And the Wine-press was trodden without the City• and Blood came •ut of the Wine-press, even unto the H•rses Bridles• by the space of a th•usand and six hundred Furlongs? Doth not this belong to the time of the Ba••le of Armageddon, un∣der the seventh 〈◊〉 when Gog and Ma∣gog, or the Ungodly 〈◊〉•ll •orts, shall joyn themselves in g•eat A•mi•• against God's People, who follow the •amb; but at this time, more especiall• against the Iews and Israelites now inhabiting their own Land? Of which Bat•le, see Ez•kiel, ch. 38 v. •1, 12.

CHAP. XV.
QU•st. 84. To what Interval or space of time belongs the Vi∣sion of the seven * Angels, pouring out their seven Phials of Divine Wrath? Do they not seem manifestly
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to belong to the time of the seventh Trum∣pet,
to wit, from the Year of Christ's Resurrection 1740, to the Year 2000? * For those Phials are said to contain the seven last Plagues; and in them is the Divine Wrath fulfilled. And therefore will they not be∣long to the seventh Trumpet, which con∣tains Horrible and Tremendous Plagues? And finally, before any of these Phials shall be poured fourth, the Temple of God will be opened in Heaven; and all such as have obtained Victory over the Beast and his Image, and over the Mark and Number of his Name, viz. after the expiration of 1666 years, since the Death of Christ, shall stand upon the Glassy Sea, which is mixt with Fire, Singing the Song of Moses and the Lamb, and Prophesying of almost a general Conversion of the Nations. And doth not this opening of the Temple be∣long to the beginning of the Interval of the Philadelphian Church? And certainly if we well consider how great power the Anti∣christian Kingdom has had in the World to this very day; it seems an Argument strong enough to conclude that no Phials have been as yet poured out.

Quest. 85. Who are those whom Iohn saw standing upon the Sea of Glass mingled
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with Fire, having obtained Victory over the Beast, and over his Image, Mark and Number, having the Harps of God, and singing the Song of Moses and the Lamb? Are not they the 144000, and with them all the rest of the Saints, who have at∣tained to the first Res•rrection before all others? And is not this Sea of Glass this vi∣sible World, full of perplexing Cares and C•lamities, upon which, notwithstanding shall stand the Saints, as it were upon a Sea •esembling Glass in Solidity, who have got∣ten Victory over the Beast, not only sin∣ging M•ses's Song for a Testimony of deli∣verance, ••t the Song of the Lamb also?

Quest• 8•. •ow are ••ose words to be und•••tood Revel. 15.•. And •he T•mple was •i•le••ith 〈…〉 the Glory of God, and no M•n was a 〈◊〉•nter into the Temple, •il• the se•en Plagues of the seven Angels were fulfi•led? Doth not this signifie• tha••he C•urch of God ••all li• open du•ing the whole In•erval of the seven Phials, shining with ex•eeding splendour, and investe• w•th Divine Glory, which •hall so con•ou•d her Ad•ersaries, that none of them shall be able •o enter there into, or do her the lea•t injury during all that time? And peradven∣ture about the end of the seventh Phial those enemies of the Church, will attempt something upon her; and hitherto the Bat∣tle
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of Armageddon seems to be referr'd, where at last they shall all perish by Fire and Hail sent from Heaven?

Quest. 87. Do not the se∣ven Thunders belonging to the sixth Trumpet,* and the seven Phials belonging to the seventh Trumpet,* con∣tain something analogous?

Quest. 88. Doth not the effu•ion or pouring out of the seven Phials denote the Fall of Babylon, as it were by so many de∣grees succeeding one another, every Phial's Interval including 37 Years and 1/•, which is 1/7 of the n•mber 260, the Interval of each Trumpet? Therefore are they not mightily deceived, who think that either Babylon is already fallen, or else that her Fall is ex∣ceeding near? Are not they also mistaken, who think the four Phials are already pour'd forth, when 'tis more proba•le, that not one of them is as yet pour'd out; for the first Phial will begin from the year of Chris•'s Resurrection 1740; •or the opening of the Temple, and the Vision of the 144000 sealed, must precede the effusion, or pour∣ing forth of all the Phials, as evidently ap∣pears from the very Series, or Order of Prophecies in this Book?

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Quest. 89. What is signified by the Earth, upon which the first Phial was to be pour'd out? Is it not the lowest order of Antichri∣stian Hierarchy, of which sort are Priests and Clerks of inferior rank, with all their train? And what is signified by the ••a? Is it not some supe•iour degree of the same Hierar∣chy (as the Sea is superiour to the Earth) of which sort are chief Priests, or Bishops, with their Seats, which they call Seas; and whereas these Seas are to be turned into B•ood, doth not this signifie some mighty Slaughter and Destruction to fall upon these Men by War? And then what may be un∣derstood by Fountains and Rivers, whether not others again of an higher Order and Rank, such as are chie•, or Arch-Bishops, commonly call•d Cardinals, and Metropoli∣tans of the Antichristian Hierarchy, who spilt the Blood of Saints and P•ophe•s; and therefore they shall then have their own Blood spilt, not indeed by any Saints, but by other instruments raised up aga•nst them by God's most just judgment? But how, a•d when those that are to be slain under the third Phial did spill the Blood of the Saints, is a question well worth Explanation, see∣ing none of the Saints were killed by any after the Interval of the sixth Trum∣pet? Moreover doth not the pouring out o• the other four Phial• denote the Fall and
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utter Ruin of Babylon, or the false and An∣tichristian Church by various degrees, toge∣ther with the final Period and Destruction of the Kingdoms, and corrupt Dominions of Men? And finally, doth not this great River Euphrates, subj•ct to the sixth Phial, signifie the Turk•, or other People, inhabi∣ting some other Countries bordering upon Euphrates, to make a way for the Kings of the East? And who are those Kings of th•East? Are they not the Saints raised to Life again in the future Millennium?

CHAP. XVII.
QUest. 90. Do•h not the Mystery Babylon so fully described in this Chapter sig∣ni•ie the whole and intire Body of the false and Antichristian Ch••ch, and indeed chief∣ly the Church of Rome, who Apostatized for many Ages back, and drank of the Blood of the Saints and Martyrs of God? And is not th•• Beast, upon whom this great Who•e sat, the Roman Monarchy, which is the sixth Head? But this sixth Head falling, will not a seventh •ead a•ise, and after that, an eighth, which nevertheless belongs to the seventh, and is •s it were an Appendix of it? An• doth not Daniel expresly describe
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those two Kings; the one of the South, and the other of the North? And lastly, will not these Kings, or one of these Kings rise up against the Saints, together with the false Prophet, who is to be raised up with him, with a purpose to kill them under the In∣terval of the seventh Phial? But will not God miraculously guard and protect his Saints, and destroy their Adversaries with Fire and Hail from Heaven?

And is not the Battle of Armageddon (which seems to belong to the last Phial) clearly enough described by Ezekiel, and al∣so the aforesaid Kings, called by the names of Gog and Magog, Chap. 38, and 39?

CHAP. XVIII.
QUest. 91. Doth not that Fall and Destru∣ction of Baby•on by Fire, or B•rning, so fully describ'd, chap. 18. signi•ie that the false and Antichristian Church shall be to∣tally destroyed and abolished? And what are those Daughters of Babylon but Hypo∣crites in every Sect and Profession of Chri∣stianity, altho' they may gild it over with the specious name o• Re•ormation, whilst they continue Strangers to the Spirit and Life o• the Christian Religion?

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Quest. 92. How are we to understand that in Babylon was found not only the Blood of the Prophets and Saints, but of all that were slain upon the Earth? Do•h not the effu•ion of so much Blood, respect all that space of 4000 years past from Noa•'s Flood; from which time Babylon began to be •uilt externally, comprehending the in∣tire Revolution of one great Day or Night, consisting of twelve hours? Therefore will not all those Murderers and Shedders of Humane Blood, even from Noahs's Flood to the Year of the World's Creation 5740, or of Christ's Resurrection from the Dead 1740, together make up one and the same City of Babylon, and receive their Punish∣ment therein, in case they do not tr•ly and sincerely R•p•nt? A•d how this shall come to pass is •lso well worth an explana¦tion? Moreover• will not that hour wherein Babylon shall be Lash•d with those Ter•ible and Tremendous Judgments of God, consist of 333 1/• Years, or • of 1000 Years, after •he •ate of 1000 years to one Watch of the Nig•t, as it is P•al. 90. v. 4. each Watch consisting of thre• hours, and 12 hours making •p one intire Night or Day?

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CHAP. XIX.
QUest. 93. What is that multitude of Peo∣ple, whom Iohn saw in •eaven, cry∣ing •allelujah, Salvation, and Glory, a•d Honor, and Power to our Lo•d God? Do not these signi•ie that •ast Multi•ude which shall be Converted, as well of Iews as of Gentiles, over the whole Globe of the Earth, under the Interval of the sixth Seal, and the seventh and last Trumpet, together with the Saints raised to Life again, under the seventh Trumpet? Therefo•e in the same hour of 2••½ years, viz. f•om the year of Christ's Nativity 1•0•, to the year 2•33, or from the year of His R••u•rec•ion 1666, to the year 2000. Will not the City Ba∣bylon be destroyed, and t•e City, or Church of God Glori••••y ••ilt? Whether or no, that very hour is not that which is •aid, (Rev.•.8.• to be the hour o• Tr•al or Tem•ta•ion which sh•ll come over the whole •arth, from w••ch•viz. f•om the Dan••r a•d Evil of this •our God hath p•omised to preserve t•e Church of P•••a∣d••phia aforesaid?

Quest. 94. What i• the Marriage of the Lamb, which I••n〈◊〉 to come at t•e ••me af••••aid? And again, what is that ••pper of the L•m•, to w••ch whoso•••r
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were called, were Blessed v. 7, 9? Do not both the Marriage, and Supper of the Lamb, denote the first Resurrection of the Saints unto Life; among whom all Matri∣mony, with the carnal use of it, shall cease among Men and Women, agreeable to Christ`s saying, that in the Resurrection, they neither Marry nor are given in Marriage. But the Souls of the Saints are Married to the Lamb, remaining in the mean time pure and chast Virgins?

Quest. 95. Doth it not clearly appear from chap. 18. v. 14, 15. that the Army of the Lamb was to use no carnal Weapons? For their Captain whom they followed Ar∣rayed in white Garments, and on white Horses will smite their Enemies with a Sword proceeding out of his Mouth? And what are those white Horses, which the Saints shall have? Are they not pure Bodies, Bodies of the first Resurrection above-cited?

CHAP. XXI.
QVest. 96. What is that Angel which Iohn sa• coming down from Heaven, having the Key of the Bottomless Pit, and a great Chain in his Hand, who lay hold of the Dragon, that old Serpent, which is the Devil, and Satan, and bound him for a thou∣sand Years? Is not this Angel Christ? But whethe•
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he shall descend corporally in his Glorified Body, or only Spiritually, I leave to be farther determined.

Quest. 97. Do not the 1000 Years six times menti∣on'd in this Chapter signifie 1•00 Years properly so call'd? And did not that Sabbath of Days, and Y•ars, made under the Law, pr••igure this Sabbath of the World, to be in the seven thousandth year of it, even as the six preceding thousand Years of the World were figur'd out, or typified und•r the six Work-days? And do not •hese places of Scripture, Psal. 90. v. 4. 2 Pet. 3. v. 8 r•late unto the mystery of 1000 Years put for a day? And have not the Pro∣phets prophesied of many great and glorious things, touc•ing this •amous time, or gl•rious day of the Lord? Also doth not that of Psal. 92. w•ere 'tis treated of the Sabbath, relate also unto that renown∣ed tim•? Moreover is not that day the same, where∣of Es•ias prophesied, saying, The Light of o•e day shall be as the Light of seven Days, and the Lord alone shall be exalted and magnified in that da•? B•sides also, not only the more Learned among the I•ws, but many also of the Fathers among the C•ristians in the Pri∣mitive Ag•s of the Church, have declared and asser∣ted their Faith and Hope concerning this Glorious Sabbath and Millennium to come, wherein all t•e Saints being recalled from De•th unto Li•e, shall lead a most Ble••ed, and also a most Holy L•fe upon Earth, in the firm Belief and Perswasion, wher•o• t•ey re∣joyced and triumphed in the greatest Suff•rin•s and Dang•rs of this mortal Li•e?

Quest.•8 Shall not all the Saints that ever lived •rom the beginning of the World, whethe• they w•re killed for the Testimony of God, o• died • natura• Death, be raised up to live a Corpor•al Life in the fu•ure Millennium? And is not this Resurrection som• part of the Saints Reward, both of sma•l and gre••, according to Rev. 11. v. 13. and E••d. 20. v. 2.

Quest 9• Shall not the Saints when they shall be rais•d to Life, have Bodies of •lesh, not indeed su•h
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as Men now have, but far more excellent, such as was Adam's Body whilest he lived in the Earthly Pa∣radise before the Fall, and such also as was the Body of our Lord Jesus Christ before his Death, which Bo∣dies of the Saints shall at length in the end of the se∣venth Millennium be changed into Spiritual Bodies, in which they shall ascend into H•aven to meet the Lord? And did not Paul touch upon that Mystery, 1 Cor. 15. saying, As we have born the Imag• of the Earthly Adam, (viz. as he was before the Fal•) we shall also bear the Image of the Heavenly now glorified in the Heavens? And did not the Prophets prophesie of such a Resurrection, and especially Hosea and Daniel, Dan. 12. v. 2. Hos. 6. v. 2. and finally, doth not Paul, 1 Cor. 15. plainly describe the s•ate of a two-fold Body; the first indeed natural, and then after the Expirati∣on of the Millennium, and the end of the Worlds Ages is come, a Spiritual Body; but that is not first which is Spiritual, b•t that which is Natural, and then that which is Spiritual; and is not that Reward one of the Promises of Christ, in that Age when he shall come in the Glory •f his Father?

Quest. 100. And as the Iews Sabbath began in the end or evening of •he sixth day, will not also this most blessed Sabbath o• the World begin in the end of the sixth Millennium, to wit, b•fore the sixth Mi∣lennium of the World is expired? And seeing the whole time of this Worlds duration seems to be a Week, consist•ng of 7000 Yea•s, th•re woul• be no Rem•inder of Years af•er the end of the Millennium, if this h•ppy Age of 1••0 Years did not commence b••ore the 6•00 Years were expired? And that th•re is some Remaind•r of Years after the Millennium, plainly appears •rom the Revelations, which Iohn calls a little Season, Rev. 20 v. 3. Now wh•ther or no that little Season may not contain 260 Years, making that most happy Age of the World to begin about t•e year of the World 5740, and of Christ's Resurrection 1•4•, I leave to be determined by •ny on•, to w•om
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God shall vouchsafe to open these things by a purer Chronology?

Quest. 101. How shall the Saints be raised up a∣gain to live a Corporeal Life on Earth, seeing Matri∣mony and carnal Conjunction of Male and Female shall cease; whether all the Saints shall be born of Virgins, or whether, as God formed Adam out of the Clay of the Earth, or any other way suitable to the Majesty of the thing, is a matter highly worthy, to be explained, if there be any, to whom God shall reveal it?

Quest. 102. Do not the two last Chapters of the Revelations contain a Description of that most splen∣did and glorious State of the Saints or Church of God during the whole Interval, or space of the Mil∣lennium, even unto the end of the World?

Quest. 103. Shall th•re not new Heavens and a new Earth be made and prepared at the beginning of the Millennium? Chap. 21.1. Isaiah 65.17.66.2. and 2 Pet. 3.13. And how shall this first Heaven and first Earth pass away? Shall they be reduced to nothing, or rather shall not the first or old Heaven and Earth, alter their nature and quality, and so be changed into new? And whereas Peter said, that Justice shall dwell in this new Earth, doth not this sufficiently intimate that Righteous M•n shall inhabit the same; •or both he and all the Saints expected this new Earth?

Quest. 104. Shall not there remain some Seed of Sinners in the time of the •uture Millennium, as ap∣pe•rs from Isaiah, ch. 65. v. 20, 25. and out of that re∣maining Seed of Sinners will not the Armies of Gog a•d Magog be multiplied after the end of the Millen∣nium? And shall not these Sinners during the whole Millennium, be totally subject to the Saints?

Quest. 105. Shall the Conflagration of the World be made at once, or by parts, of which see 2 Pet. 8. v. 10. Isa. 66. v. 15, 16. Mal. 4. v. 1. And finally will it destroy all, or for the most part only Sinners, and will not certain Sinners escape the Flames (whilst Babylon
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shall be totally destroyed and exterminated) even as in Noah's Ark, Ham and his Wife were preserved from the Flood, as well as the Righteous, from whom afterwards sprang the worst sort of Sinners?

Quest. 106. Will there not be found two sorts of Saints living upon Earth within the Interval of the sixth Seal, viz. from the year of Christ's Resurrection 1666, to the year 2000. One whereof hath attained to the first Resurrection, the other hath not as yet obtained it, but hath an infallible Hope and Assurance after Death to obtain the same also within the time aforesaid? And are not the words of Isaiah to be un∣derstood of the latter, Isa. 65. v. 20. He that dies at an hundred years of age, dies in Youth, or Childhood; but such shall die as Moses dy'd, whose Eye was not darkened, nor his natural Strength diminished when he died, Deut. 3•. v. 7. For Moses did not die by rea∣son of any Sickness or Decay of Strength, but only to fulfil Divine Pleasure, and will not also all the mor∣tal Saints die after the same manner, who have not as yet attained the first Resurrection, that so by this way of dying they may obtain it?

Quest. 107. And will not the Children of the first Resurrection be in all respects the Children of God; to wit, both externally and internally, as it were be∣gotten of him their only Father? And is not this clear∣ly enough hinted to us in those words of Isa. 66. v. 9. Shall I be barren who give Generation to others, saith the Lord, as it is in the vulgar Translation?

Quest. 108. Do not those words of Revel. 21.4. And there shall be no more Death, nor Mourning, nor Tears; plainly intimate that the Saints who have obtained the first Resurrection, shall never die any more, nei∣ther internally, nor externally, but shall live during the whole Millennium a most Holy, and a most Blessed Life on Earth: but at the end of the Millennium, to wit, after all the Saints have lived compleatly a thou∣sand Years on Earth, shall they not be changed, and ascend together, to meet Christ in the Heavens, even
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as Christ ascended into Heaven after his Resurrection? And is not the Saints Life for a thousand Years ap∣parently signified in these words, Isa. 65. v. 22. which Iustin Martyr reads thus, As are the days of the tree of Life, so shall be the days of my People, thereby signify∣ing Man's return to that state of Holiness and Felicity, wherein Adam stood before the Fall, whilest he was permitted to Feed on the Tree of Life, when as yet, he knew not Death, neither had yet tasted of the forbidden Fruit?

Quest. 109. How are those words to be understood Revel. 21.1. And there was no more Sea? Is Sea pu• here Allegorically for worldly Afflictions and Tribu∣lations? Or may it not also be understood of some outward Mediterranean Sea, dividing as well the Islands one from another, as other Continents of the Earth? So as that all the dry Land may remain together in one place, as it is probable it did before the Flood.

Quest. 110. Why is that Holy City of God, said to come down from Heaven, Revel. 21. v. 2? Doth not this plainly in•imate, that all the Saints whatso∣ever now in Heaven, shall descend from Heaven in the time of the Millennium, to live a most Divine and Hea∣venly Life on Earth, during the space of a thousand Years: As before was said, that at last they may be fitted and prepared for greater Glory, which they shall enjoy in Heaven after the 1000 Years are fini∣shed to all Ete•nity: For God shall be with them, and in them, whilst they Live here, so that they shall suf∣fer no Injury or Damage in this their Descen•, but be greater Gainers by it?

Quest. 111. Do not those Words (Revel. 21.6, 7.) I will give to Him that Thirsteth of th• Fountain of Living Water freely. He that overcomes• shall Inherit all Th•ngs, and I will be to Him a God, and He shall be to me a Son.) relate unto those, which have not yet obtained the first Resurrection, who yet S•rive and Wrestle with E•emies, and Spiritual Temptations? And all su•h shall have an Opportunity to Attain this first Res•r∣rection
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of the Saints, at the Year of Christs Resur∣rection 2000.

Quest. 112. Do not the twelve Doors or Gates of the Holy City, whereon are inscribed the Names of the twelve Tribes of Israel, clearly intimate, that all the Gentiles who are true Believers, shall be gathered together into one Body with the Faithful Israelites, and all the Gentiles who are to be Saved, will belong some to one, and some to another of the twelve Tribes of Israel?

Quest. 113. And lastly, do not the Names of the twelve Apostles inscribed upon the twelve Found•∣tions of this City signifie, that this very City was gathered together, and Built by the Doctrine and Ministry of Saints and Apostl•s? And that the Apostles themselves, were the chief Members, and as it were, the Foundations of it Christ remaining above all, and in all the Principal Foundation and Chief Corner-stone?

Quest. 114. Why is thi• City said to be Square in the Form of a Cube, and not of a G•obe? Doth not this signifie the Stable Condition, and S•ate of this City, as the Roundness and Orbicular Form of the Earth d•∣notes its voluble and unconstant State and Condition; together with Mortals that dwell therein?

Quest. 115. Will not certain other Holy Souls de∣scend into Bodies in the Millennium, who Lived not before on Earth in the preceding Ages of the World?

Quest. 116. Wi•l not the Rate or Proportion of the Holy City compared to the whole Earth, be as 52 is to 12, assigning to each De•ree of the Terrestrial Globe above 60 Miles, and under 61, which is the Proportion that one Week bears to a whol• Year? Moreover, doth not the whol• Age of this World, from the Beginning to the End, seem like a Week? And doth it not seem worth a Sober and Modest In∣quiry, what Mystery may be couched u•der the Si∣militude of these two Proportions?

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Quest. 117. Shall those who Inhabit this City, need the use of Meats and Drinks? Or what shall be their Food? Shall it not be such Food as Adam Eat in the Earthly Paradise before the Fall?

Quest. 118. Are not those words of Revel. 21.23. (And the City shall not stand in need of the Light of the Sun, nor of the Moon) to be understood according to the Letter? For although the Sun, Moon, and Stars, shall then Shine and Impart their Vertues and Influences to other Animals or living Creatures, yet the Saints of the first Resurrection, shall not seem to stand in need of their Light or Vertue.

FINIS.
AN APPENDIX. CONTAINING Some Emendations and Explanations of di∣vers Passages in the two foregoi•g Trea∣tises, out of the Autho•'s Original Ma∣nuscripts and Papers.
Friendly Reader,

IT was thought fit to let thee know, that the fol∣lowing Emendations, Corrections, and Explana∣tions, are according to the mind of the Author, as appeareth out of another Copy of his Manuscript,
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and his other Papers, that have been faithfully pre∣served; it is therefore probable, that the Author him∣self, upon his second Thoughts, which are common∣ly the more solid, hath himself corrected divers things in these Treatises, which ought not to be charged up∣on him as any blame, but rather in so doing, to de∣serve praise. But it is most certain, that divers con∣siderable Mistakes have crept into the printed Copies, bo•h Latin and English, by the unskilfulness and in ad∣vertency of the Transcribers, through whose Hands the Original Copy hath come: The which O∣riginal Cop•, I can assu•e thee, Reader, I have seen in a Latin Manuscript many years ago; but who the Author is, is not easie to judge. For divers reasons, best known to himself, he thought it not convenient to make his Name known to the World, as many wor∣thy Authors of B•oks have concea•ed their Names. The Reader is •urther to be advertised, that some words in this printed English Copy, here corrected, are the Errors of the Press, incident to all Books. It must needs be confessed, that many things in these Treatises, especially in the former, will seem strange and surprizing to many, because of their cressing the common Notions and Sentiments, generally received, both in Philosophy and Divinit•, so called. But what-ever Truth or Untruth may be in these things, that may seem to many most incredible, it is the Readers wisdom, not to be hasty to judge, so as to conclude •or or against, without mature Judgment, and a good Understanding, as Plato (called by some the Divine Philosopher) well said, Non est sapientis de obscuris de•erminare, i. e. It is not a wise Man's part to determine of things obscure or unclear to his Un∣derstanding. The Authors Modesty and Discretion is to be commended, •ho for the most part profes•eth but to handle these things Historically, or Hypothetically, not Dogma•ically, nor Positively, his design being (as it manifestly appeareth) to give some hints of the Mystick Learning of the Iew•, and of other Chri∣stian
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Mystick Writers, to ordinary and vulgar Scho∣lars, that had not heard of such things, so much per∣haps as by Fame, and also to such sincere Christians, as have a real Divine Hunger and Thirst begot in them after a greater degree of the Living Knowledge of God, and of Christ, and the Mysteries of the King∣dom of God, so far as they are traceable in the Holy Scriptures, as God shall be pleas'd to work by his Ho∣ly Spirit, to give the Understanding of them: For tho' the Iews in great part are blinded, especially, as concerning the true Messiah, yet in many things it is acknowledged by Pious Christian Writers, that their ancient Mystick Learning containeth many things, not only very agreeable to Christian Doctrine, but very conducing, to help us to understand many places of Scripture in the New Testament, as well as in the Old. And if sincere Christian Professors did but well understand the great Advantage and Help that the Iewish M•stick Learning (with which this Author seemeth to have been in good measure acquainted) doth afford to convince the Iews of the Truth of Christianity, so as to enable and furnish them, to right them with their own W•apons, they wou'd be more willing to read with an Impartial Mind, such Books as would help them in such •ort of Learning, few of which sort as yet, if any, are extant in the English Language.

The second Treatise, added unto the first, was done by the same Author. It is hoped that it will be favour∣ably received and entertain'd by the Reader, the ra∣ther that it is proposed only by way of Qu•ry• yet so far explanatory, as in many things at lest, it may, by the blessing of God, be made serviceable to the better understanding many things in the Book of the Re∣•elations, further than what they have formerly known, by the help of other Commentaries.

The Emendations, and Explicati•ns in the first Trea∣tise follow.
PAge 10. ad fin. the Explication. The Author is not so to be understood, as if, because he hath an Alle∣gorical Sence of Christ's Flesh and Blood, Allegorically
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and Figuratively so understood, as the Scripture a∣boundeth with such allegories and figurative Speeches, as Water, Wine, Milk, Honey, Oyl, Marrow and Fatness; that therefore he did not sincerely believe that Christ's outward. Flesh was real Flesh, and his Blood real Blood, which he gave for the Life of the World, the which Body and Blood of Christ, tho' it is not to be received by the Mouth, as Papists say, yet spi∣ritually by Faith it is fed upon by all sincere Christi∣ans. And in this sence, to eat Christ's Flesh, and to drink his Blood, is sincerely to believe, that Christ gave His Body of Flesh to be broken for u•, and His Blood to be shed for us, for the Remission of Sin; by which sincere Faith (whereof Christ is the Work•r) we partake o• the Life and Spirit of •hrist, that is the Soul's immediate Nourishm•nt.

Page 16. ad med. Expl. Let none misconstrue the Author, because he only expresly nameth G•d and Ch•ist to be the Author and Original of the Creation, as if he did not understand the Holy Ghost, who is one and the same God with the Father and the Son, to be the Author and Crea•or •f al• things.

Page 17. ad med. Expl. L•• none inferr from th•se words, as if when God m•d••an, Gen. 1. He did not at once endue him with 〈…〉 three degrees, making up one en•ir• Soul of Man, and a••o what the high•st and most noble, to wit, the principle of the divine Life, out of the Azi•utick System.

Page 19. ad fin. Expl. Adam's Body, as originally made by God, was not gross and thick, as it became af∣terwar•s by Sin. It was originally, Or, Heb. i.e. Light. but after his Fall it became Y• r, i. e. a Skin; but with∣in the thick gross Body, called Skin, Gen. 3.21. the true lucid Par•disiacal Body li•th hid, and will not ap∣pear until the Resurrection of the Dead.

Page 24. Expl. The Author only delivers this Hy∣pothetically; th•re•ore l 6. dele c•rtainly, and read, may signifie. The Fi•tieth year hath a respect to another great M•st•ry, which is the opening the 50 Divine
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Gates of Binah, i. e. The Divine Intelligence, which shall be fully done at the Resurrection of the Dead, and beginning of the Thousand Years.

Page 25. at the beginning, Explic. and Emend. Cain was but to be avenged 7 Fold, and Lamech 77 Fold, all which Punishments might have been performed on them both, according to the Hypothesis of the Revoluti∣ons within the Ages of this World, in order to the Me∣lloration and Restitution of them, and all elect Souls belonging to them.

Page 25. Line 16. Expl. and Emend. D•le on Earth. Where note, that these so many Worlds, viz. 5214•, do not respect humane Souls that have lived, or shall live on Earth, within the compas• of the Ages of this World, but other Souls, belonging to following Worlds.

Page 29. l. 22. for by but, read but by.

Page 30. ad m•d. Explic. and Emend. The 42 So∣journings o• the People of Israel, seem to have a near∣er respect unto the Spiritual Travel o• the Souls of Men, out of Satan's Kingdom of Darkness into the Kingdom of the dear Son of God; as •or that other, it seemeth more remote and ••reign, but if it be true, what Iewish Mystick Write••〈◊〉, that the •aw was given in 70 Languages, and in 7• S•nces, it i• possible that may be one of them.

Page 36. ad med. Emend. Where the number of Years, from Adam, to Christ's Resurrection, is fre∣quently in this Treatise comput•d to be 〈◊〉, pro∣ce•deth •rom the taking the words in Da•• 9.27. the midst of the Week, in a strict lit•ral Sence; but the Hebrew word in Dani•l signifieth the dividing the We•k, which may be understood of the last Year of the last Week, not complea•, bu• current, therefore it is most probable, that the Years from Adam, to Christ's Re∣surrection, are 4000 •urrent, and •rom that, to the end of the World 3000 Years.

Page 39. l. 2. Correct 333⅓ is 1/••2 of 4000 Years, there∣••re 333⅓ multiplyed by 12, pr•duceth 4000 Years.

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Page 42. l. 17. Correct as above in p. 36.

Page 50. l. 12. at the Margin, for 356 read 556, and for 400 read 409.

Page 52, 53. Correct the number 1777, it should rather be 1774½, because the middle of the last Week of Daniel, as is said, needs not be strictly taken, but for the last Year of the Week currant, according to which Chronogical Account, the first Period of An•ichrist's Reign, will expire about the Year from Christ's Birth 1700.

Page 54. l. 18. For 652 read 1650, and for 1702 read 1700. Note, whether the first Fruits, mention'd Revel. ch. 14. have not a relation to 144000 Saints that shall be raised from the Dead, as a first Fruits, and appear with Christ before the general Resurrection of the Saints, is worthy of further enquiry.

Page 55. l. 15. Emend. and Explic. That the Saints shall be raised up to Life in a Carnal and Terrestrial Body, must not be understood, such as we now have, as is well said, lin. 16. but such as Adam had in Para∣dise, which being compared with such Bodies, as we now have, may be said to be Spiritual, and yet may well he allowed to be capable of a far greater degree of Spirituality• after the 1000 Years are ex∣pir'd, when they shall ascend together with Christ into the Heavens. But it is not to be supposed, that the Saints raised up in their Bodi•s, such as Adam had, shall eith•r need or use the Meats and Dri•ks of this World, or the Light and I•fluence of the Sun, Moon and Stars• for it is most probable, that Adam ne•ded none of these things in Paradise, for that supply'd him all that he needed.

Page 57. l. 5. Correct. That place of Scripture, 1 Cor. 15.51. seemeth not proper to be understood of Paul, or any of the deceased Saints, but of the Saints th•• shall be found living in Mortal Bodies at Christ's coming without us, in his glorified Body; the word we being put for they, by an ordinary figure, called Enallage Personae. The Saints, the Gog and Magog's Army shall
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attempt to slay, shall not be the raised Saints, but the other Saints that shall live in the 1000 Years, and have not as yet attain'd the Resurrection; and such Saints shall marry, and have Children. But it is improper to think that the raised Saints shall marry, to wit, as Men now do, and have Children by Women; but the manner how Adam would have propagated his Kind, is best to leave to a further opening; for many think it is apparent •rom Scripture, that Adam before the Fall, was Male and Female in one Body, and so would have encreased without Distinction of Sex.

Page 58, 59, 60. Correct. That Marrying, Building, Planting, &c. shall belong to the Saints, not raised within the Thousand Years, ought to be granted, but is no wise proper to grant it to the raised Saints, whe∣ther their Resurrection be called first or second; for it seemeth to contradict the words of Christ, and the Divine Order of things. But all the time of the Thou∣sand Years new Conver•s, and Saints will be added to the Church daily, by the preaching of the Gospel; who without dying or sleeping, will be changed, and the mortal and corruptible Body shall put on Immortality and Incorruption. Moreover, that the de∣ceased Saints shall obtain the Resurrection of the Body by being born of Women, as Men are now born into the World, must not be granted; for not Earthly and Mortal Women, whether married or Virgins, but our Heavenly and Immortal Mother, Ierusalem from above, shall bring us all forth, and the deceased Saints gene∣rally, as her Children, with respect to the Resurrecti∣on or Regeneration of our Bodies at the time ap∣pointed, as she hath now brought us forth, and all the Saints, with respect to the inward Resurrection and inward Regeneration of our Souls. And only Christ shall be our Heavenly Father, and Ierusalem from above, our Heavenly Mother, with respect to the Resurrection of the Dead; and therefore the Children of the Resurrection in Scripture are called the Children of God, but shall not be the Children of Men, born o•
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Flesh and Blood. And tho' it may be granted that the Hypothesis of the Revolutions may some way illustrate the Doctrine of the Resurrection of the Dead, as Minu∣tius Felix improved it to that purpose, to convince the Heathen Philosophers of the verity of the Resurrecti∣on; yet the Resurrection of the Dead, tho' it be call'd a Revolution, is not like those other Revolutions, wherein Men's Souls are supposed after Death to re∣volve into other Bodies by humane Generation.

Page 71. ad fin. Emend. That none had finished their Revolutions according to that Hypothesis before the Death of Christ, must be granted; but that all Souls had begun their Revolutions before Solomon's time, unless it be restrained to the Souls of the Iews, is not so appa∣rent, but rather according to the Mystick Writers of the Iews, many Souls do still begin their Revolutions until 6•00 Years be •xpired, from the beginning of this World.

Page 81. ad med. Emend. That it is more probable those 144000 mentioned, Re•el. ch. 7. and c•. 14. are to be understood of the first Fruits of the raised Saints, sometime before the beginning of the 1000 Years, viz. about the time of t•e opening of the sixth Seal.

Page 88. l. 22. Emend. and Explic. This is only to be understood of all such Souls, to whom the Period of 4000 Year• is given, because of the dark times pre∣ceding, but in the Ages of more Light under Christ, less time is given; the shortness of time, being supplied sufficiently wi•h the greater Light.

Page 93. l. 20. Emend. and Explic. This present time is the last to any, that have had sufficient time formerly giv•n them, but not to others that have not had their •ull day and time given them.

Page 95. l. 5. Emend. and Explic. That Souls re∣volve but thrice in the space of 1000 Years, and con∣sequently but once in the space of 333 Years• is to be understood of such Souls as have committed such hai∣nous Crimes; as for which, they deserved to be ejected or cast out for so long a time, which Ejection is called by
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Mystick Writers Excision, that is either for such a long time, as 333 Years; or if they do not amend, may prove at last a final Excision. But such Souls 〈◊〉 do amend, the Mystick Writers say, do quickly re∣volve, in order to their perfect Restitution; so that the Soul of the deceased Fa•her may revolve in his Grand-child, (which is only but Historically related, but not Dogmatically a•serted) yet not so, that the Father is the Grand-Child, for that would be great Confusion; but that as they say, the Soul of the De∣ceased Grand-father doth revolve, to cohabit and live together wi•h the Soul of the Grand-Child in the same Body, even as the Soul of the Grand-Child did live together, and cohabit with the Soul of the Grand-father in the Grand-father's Body, out of whose Loins he did at last proceed; according to which Hypothesis, it may be understood, how the Souls •f Er and Onan, who died in the Land of Canaan, yet went with their Brethren into Egypt, making in all, together with Er and Onan, but 70 Souls, as pl•inly appe•reth from Gen. 46.12, 27. it being granted that they revolved in P•a∣•ez and Zerah, their younger Brethren, who had also their own proper distinct Souls; all whi•h were great distinct Roots of their r•spe•tive Families.

Page 105. lin. 1. Correct. The Years from Chris•'s Resurrection, to the beginning of the first Trumpet, are 180; to which, adding the Y•ars •rom Christ's Bir•h, •o his Death and Resurrection, viz. 34 Years current, make 214, and therefore correct the Intervals of the Trumpets thus; 214.474.734.9•4.1254.1514.1774.•034. The occasion o• the difference of four Years is above-noted, and corrected at Page•6.

Page 1•8, 109. Emendat. and Explic. If the seven Thunders and seven Vials have some Analogy, as is •robable, th•se Intervals of Numbers, Page 108. may •ather be referred to the seven Thunders, than to the •even Vials• And it is rather more probable, that the 〈◊〉 of the seven Vials begins not to be poured out until 〈◊〉 year from Christ's ••rth 1•0•; and if we allow
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ten Years to each Vial, the last shall be poured out 〈◊〉 the year 1770, after which, allowing three Years and to the personal Antichrist, that is then to come; whose time• according to the general Sence of Antiquity, is li∣mited to that short space of three Years and ½ an• who, at the end of that short space, is to be destroy¦ed by Christ's coming, it brings us to the beginning 〈◊〉 the 1000 Years, about the year 1774• which yet 〈◊〉 not Dogmatically a•••r•ed, but by way of a probabl•Hy•othesi•, and modest conjecture. But that the Pa∣pal Hi•rarch• will not expire a•out the year 1700, 〈◊〉 apparent •rom M•••chi••'s Prophec. An Irish A•••• who lived abo•t 〈◊〉 Y•ars ago, and had a Vision of 〈◊〉 the Popes that should be, fr•m hi• time, to the 〈◊〉 See Fl•re's 〈◊〉 according to w•ich, Fifteen 〈◊〉 Sixteen Popes are yet to come, but they may all hap∣pen to come and p••s before the year 1•5• be 〈◊〉 expired. But a•ou• the year 1•••, which is th••g•• by strict account to 〈…〉 or 16••, some gre•• change may be probably expected, in 〈◊〉 to a 〈◊〉 Reformation in the World, tha• very 〈◊〉 being 〈◊〉 beginning of the sixth Seal, according to this Ch•••••∣logical H•po•hesis. The seventh Seal may either 〈◊〉 suppos'd to comprehend in a ••ner•• way• all the 〈◊〉 Seals and Intervals of •he •rumpets and V•••s, •r wi••∣out any change of the Chronological Per•ods, 〈◊〉 numbers of Years, the seventh Seal may •e supp••• to be Synchronous, or Contemporal with the 〈◊〉 Seal, and consequently the half hour's silence may 〈◊〉 re•erred to that time to great Peace and Quiet, 〈◊〉 the Church of Christ shall enjoy, •rom the year 1••• to the year 17•0; •ithin which space of •0 Yea•• the seven Via•s, called the seven last Plagues• are to poured out upon the false Church, (the Whore •••bylon) and chie•ly the R•m•••ierarch• a•d Pap•••

Page 110. a••ed. 〈◊〉 It is a great mista•• that needs C•rrec•i•n, 〈◊〉•hich the Author 〈…〉 had corre•ted in •is Manus••p•s, a• if the Prophe•s 〈◊〉 Apostles, or •ny other of 〈◊〉 d••e•sed Saint• sha•l
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born agai• into the World of Women, Virgins, or any others. But all the deceased Saints shall •e raised up• and •eceive their Resurrection Bodies, by •he imme∣diate Power of God and Christ. And t•o' it is called in Scripture Re•eneration, yet it is properly and tru∣ly a real Resurrection, as well as Re•enera••on; w•ere∣b•, according to the Body, th•• shall be the Children of God, as well as according to the Soul and •••rit. Mor•over, as •oncerning the order of t•• R•su••e••i∣on, the Scrip•ure is plain: Fi•st,〈◊〉, the first Fr•its, af•er they t•at are Chri••, a•〈◊〉 Co•i•g: But i• is worthy •o be conside••d w•ether •here ••y no• be a first Fruits of t•e R•s•r•••••on, before the general Re••rrection o• the 〈…〉 to the R•v•lati•ns, Chap. 7. an• Chap. 14.

Page 11•an• from 〈…〉 Explic. It ••s well th〈…〉tion•d of •a•c, &c. is s••d •xpre•l•, (〈…〉) not to be 〈…〉 time, the A•t••r (as ••p••r 〈◊〉 ou• o• his own M•nu•crip•s ••d Paper•〈…〉∣stion ne•••iv•ly, 〈◊〉 a pos••ive an〈…〉 That Isa•c was 〈…〉 the Wo∣man, whi•h Christ 〈◊〉 w•en •e c•use i• th• Fl•sh, and t•at •or 〈…〉. To 〈◊〉I•aa•••s the promis•d 〈…〉 Ch•ist 〈◊〉 into that mos•〈…〉 Un••• wi•h himself, is •o •ay, 〈◊〉I••ac••com• Chri•t, and so wa•〈◊〉 own S•vi•ur, b•t that is a••u••d fo•Is•ac; •o •ll ••••r Men need•d an•ther to •ave them from thei••i••, and t•a••t••r was Chris•. 2. It is the Tes•im•n• of 〈…〉, t•at all M•n d•s••nded o•A•am (••r•st 〈◊〉) have sin•ed; and t••r•f•re I•aac, as we•• as A•raham and Ia••••••ve sinned so•e •ime •r •the•; but if Isaac••d ••en Chr•st, to wit, the Man Christ, th•n Ch•ist h•d d••d ••r his own Sin•; but Christ died not for his 〈◊〉, that •ver a• any time •e h•d, for he ne∣••••a•••ny Sin. D•n.•.2•. compared with Isaia• 53.5.
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1 Cor. 15.2. 2 Cor. 15.21. 3. Isaac was to be saved, justified, and pardoned by Faith in the Man Christ, but Isaac was not to believe, or have Faith in himself. 4. That promised Seed of the Woman that descended out of the Loins of all the Fathers in a straight Line of Succession, from Adam to Christ, and from Eve to Mary, was no part of the defiled Nature of Man, tho' it was conveyed or transmitted thro' them that had been defiled with Sin; as David and Solomon were great Sinners, and yet their Seed was conveyed, and transmi•t•d through them. And this is easie to un∣derstand, how an holy and undefiled Seed or Princi∣ple can pass through them that have been defiled, and be no more defiled therewith, than how the Sun-Beams can shine on an unclean place, and not be de∣filed ther•with. Now that the Seed of the Woman so conveyed and transmitted, from Adam to Christ, was never defiled with Sin, and so was no part of the fal∣len Nature of Man is clear, because to signifie his Pri∣mitive Purity and Holiness, he was conceived of the Holy Ghost, and born of a Virgin, and not after the ordina•y manner of Humane Generation. And it is written of him, Thou hast loved Righteousness, and hated Iniquity, &c. Psal. 45.7. 5. That of our Nature, which Christ assumed, if it had been defiled at any time with Sin, how could it have been cleansed, o• how could it •leanse other parts of Man's Nature, that had been defiled by Sin: For it is the clean that cleanseth the unclean, and the cleansing must begin in that which is clean; that is the Root, and Original to cure• and cleanse that which is unclean; and by •aith in the promised Seed of the Woman, all they who were saved from the beginning of the World, were cleansed and sanctified. But if it be enqui•ed, was this Seed of the Woman conv•yed from Adam to the Man Christ, the Seed of Christ, or only a Bodily Seed, or Principle. To this it is answered• That the hig•er degree of the Soul of Christ was not that Seed that was conveyed through the Loins o•
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Abraham and David, to wit, that degree of his Soul called the Spirt and Mind in Hebrew, Ruach, and Ne∣shamah; for that was in Heaven, and came down from Heaven, when the Child Jesus was conceived in the Womb of the Virgin, as Christ himself said, Ioh. 6.38. For I came down from Heaven, not to do my own Will, but the Will of him that sent me: This was not the God∣head of Christ, but that Superiour or Higher degree of his Soul, called Ru•ch and Neshamah; but the in∣feriour degree, or Animal part, called N••h•sh in Heb. may be well allowed to have been in that Seed of the Woman, which Christ assumed, together with the Bo∣dily Seed, and Principle of Christ's Body; and tho' it was conveyed and transmitted through all these Generations, from Adam to Christ, mentioned in Luke, ch. 3. yet that is not in the common sense of the word Revoluti•n, because R••olution in the common sense of the word, used by M••tick Writ•r•, is used to signifie the returning of the Souls of deceas•d Men, to live a∣gain in other Bodies of their Posterity or Kindred: But when a Man begets a Son, and the Soul of his Son comes out of •is Loins, as it is said the Souls of Iacob's Children came •ut of his Loins, that is not called Rev•lution in the common sense of the Mys•ick Writers. Beside, that Souls revolved are sa•d to suff•r t•e Bodily Pains and Affliction•, that the Body suffers, into which it revolveth, and Death also; and therefore the S••l of Christ did not after this manner revolve, for then he would have often died, whereas Christ died but once; and having once died, he dieth no more Death• hath no more Dominion over him, Rom. 6.9. Nor is there any cause to suppose that Isaac's Soul needed any Revolution, more than the Soul of any •f the holi•st Men; for these holy Men, being perfected in Faith, Love and Holiness, according to the H•pothesis of the Revolutions after Death, need no Revolution, but rest in perfect Peace and Joy, until the Resurrection of the Dead. But what is the mystery of these 76 or 77 Generations from Adam to Christ, described by
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Luke, Chap. 3. i• best to leave to God's further open¦ing, and no• t• intrude in•o things not s•en.

P•g•• 119, 120, 121, 122. Emend. That the two Witn•s•es shall be M•ses and Elias, that shall be slain, and ris• again from •he De•d, I find to be the opini∣on of some of the A•cie•ts, particularly of H. Cozi•s; ••t they who did not h•ld t•at Opi•ion, did not think they s••uld be born again of Women, but that they sh•••d c•m• and s•ffer in these very Bodies, wherein they •ormer•y ••v•d, and should rise again: But these two Wi•nesses sh•ll n•t 〈◊〉M•s•• and Eli•s, as some s•y, or 〈◊〉 and E•••s, as o•hers sa•; it is certain that they sh•ll be •wo excellent and eminent Ser∣v•nt• of G•d, endu•d wi•h such a Prophetick and w•nd•r w•••i•g •pirit, as M•ses and Elias had. No•〈…〉 appear that any of the deceased Sai•ts •h•ll by 〈◊〉 be b•rn ag•in of Women, •ut they sh••l •e immediately raised up, by the power of God a•d Christ.

Pag• 122. ad •i•em •••nd. a••〈◊〉. That the S•in•s shall be ra•sed up t• live and reign with Christ on •r over the ••rth• is no••o be understood, as i• th•y should n•ed or 〈…〉 the Meats or Drinks o• the Ea••h, or any 〈◊〉 E•r•hly Convenience•, b•t t•a• the••hall appear •o •h• S•ints not yet 〈…〉 livi•g 〈…〉 Animal 〈◊〉 to their great 〈◊〉 and h•v• that Rule and Government over ••l t•e E•rth, that the Angels now have, i• clear from Heb.•.5. 1 Cor. 6.2.

Page 125. ad •in•m. Emend. That the Church of 〈◊〉 shall •ollow t•e latter part of the Thousand Yea•s, is n••••o•able, but rather that it shall be con∣temp•rary 〈◊〉 th• Church of Philadelphia, for some c•nsid•r•ble t•me; the one being a pure holy Church, exactly a••wering to the Church in the Apostle's days, in Puri•y of D•ctrine, Holiness of Life, and Plenty of S•iritual Gi•ts, to wit, that of Philadelphia; the other, to wit, t•at of La••icea, having a form of Godlines•, very ••ar resembling the true Church, but l•ck∣ing
Page 23

the Power and Life of Christianity. See the se∣cond Treatise, Page 132.

The Emendations and Explications in the second T•e••ise; with the Corrections of the Err•rs o• the Press.
MOST of the Emendations and Explications b•∣longing to this second Treatise, are already noted in the first, beside that it will be obvious •o the Reader, that the second Treatise doth it s•lf correct divers things in the former, whereby it is mani•es•ly apparent, that as the second Treatise w•s d•ne by the Author, sometime a•ter the first, the Auth•r himself had come to a more mature and rip• understanding in many things of gre•t weight, at his w•i•ing the se∣cond Treatise, than he had at first.

Page 131. l. 21. read 333 1/•, and page 134. tow•rds the end, r•ad on the Margin, Ann• 700 from the Birth of Christ. Pag. 137. lin. 12. read 666, and on the Margin read, from the year 700, to 1•34.

Page 154. t•wards the end, Emend. and Explic. As the sixth and seventh Churches are esteemed contem∣porary, so may the sixth and seventh Seals. See the Emendation in the first Treatise, Page 125.

Page 157. l. 2. Dele Io••on, and read to Valens and V•lentinian.

〈◊〉 1•2 l. 4. read 1333.

P••e 167. That the Saints in t•e Resurrection shall be raised up in a successive order, as Men are born into the World in a successive order, is no wise probable, and has no Ground from 1 Cor. 15.23. For the orde• there described, as it •ath relation to time, is thus. Christ, the first Fruits, afterward they that are Christ's at his coming, then cometh the end, when the unjust shall be raised at the end; but order may also relat• to the several degrees of Glory, that the Saints shall have, some above others, according to their higher attainments in Holiness: For as one Star differeth from another Star in Glory, so is also the Resurrection of the Dead. 1 Cor. 15.41, 42.

Page 234
Page 170. Emend. and Expli•. It is noted above at p•g. 109, that the half Hour's Silence may be referred to that time of great Peace and Quiet, that the Church shall enjoy from the year of Christ's Birth 1700, to the year 1770; though if it be referred to that time of Peace from Christ's Resurr•ction, to the year 180, following, it maketh no considerable Alteration in the Chronology, or order of things; but the great Peace and Flourishing of the Church, f•om about the year 1700, to 1770, (co•taining 70 Years, the number of the Years of the Desolation, and Devastation of the •a•se Church, mystically designed by Cyrus, Isaiah 23.15. as elsewhere by Babyl•n) seemeth to suite best with the half Hours silence, and then that space of 180 Years from Ch••st's Resurrection, before the first Trumpet sound, shall signifie the time of the seven Ang•ls, pre∣paring t••ms•lves to sound, Rev. 8.6.

Page 181. l. 7. for 1574 read 1774.

Page 185. l. 6. Correct the error of the Press thus, according to the Latin Copy. Did not Christ sa•, after the death of Iohn Baptist, Elias cometh, and shall r•store all things? But this was not done in Iohn Baptist's time, but remaineth yet to be done at Elias's coming.

Page 194•l. 21. For Two, r•ad Se•en.

Page 196. l. 8. read Su•••ss•rs. p. 199. l. 2. read were. p. 201. l. 15. read t•at all.

Page 204. Emend. and Explic. Whereas the Author in this place r•ferreth the times of the seven Vials to the seventh Trumpet, viz. from the year of Christ's Resurrection 1740, to the year ••00, •hich some may judge a probable H•p•th•sis, the same Author, in some of his Manuscripts, hath set down •nother probable Hypoth••is, to which he seemeth most inclined, viz. That the tim•s of the seven Vials belong to the last 70 Years of the sixth Trumpet; the first Vial beginning at the y•ar of Christ's Birth 1700, allowing to each Vial ten Years, succ•ssively to the last; according to which r•ckoning, the Papal Hi•rarchy, (and pe•haps Rome it self) signified by the Throne or Seat of the Beast,
Page 235

shall be destroyed, by the pouring of the fifth Vial, about the year of Christ's Birth 1750. but which of these two Hypotheses is nearest to the Truth, seeing the Author pretends not to a Spirit of Prophe∣cy in the case, Time and Event will determine.

Page 206. See the former Emendation. See also the Emendation, P. 109.

Page. At Question 9•, 99. Emend. The Saints Bodies in the first Resurrection, and Adam's Body be∣fore the Fall, do most resemble the Body of Christ, as it appeared at the Transfiguration before his Death, which was indeed glori•us, a•d so will the Saints Bo∣dies appear in the first Resurrection• so that in respect of our gross Bodies, they may be said to be Spiritual yet capable of a far higher degree of Spirituality at the last.

Page. At Questi•n 101. See this Question an∣swered in the Emendations, in the first Treatise•ad P. 110.

Page. At Quest• 106, 107. Explic. It is clear from Scripture, that the mortal Bodies of the Saints, after the Thous•nd Years begin, shall not die as M•n now die, so as to need any Burial, but they shall be changed in a moment, when duly sitted for that Change, ac∣cording to 1 Cor. 15.51, 52.

Page. At Quest. 1•8. •xplic. It is no• to be un∣d•rs•ood• that the raised Saints living on Earth in the Thousand Years, shall need or use any of the Meats o• Drinks, or other Re•reshments a•d Conveniences, that this material or visible Earth affordeth; but they shall live rather above the Earth, than on it; for then shall the Paradisiacal Earth be revealed, and given to them, to live in, that was given to Adam to live in, which since the Fall h•th been hid, but shall then be opened, which is most properly that new Earth, that is called new, because it never waxeth old, as for the same reason, the new Heavens are s• called, whereas the visible Heavens and Earth grow old, and shall be changed.

Page. At Quest. 186. Corr. read, as 52 to 1.

Page 236
Note, That whereas divers times in both these Trea∣•is•s, mention is made of the number 333 1/•• Years, as being a mystical Hour, containing the Interv••s of the seven Churches, and the seven Seals, the Mystery of this number 333 1/•; (being one third part of 1000) seemeth further to be confirmed by this, that 333 1/•; solar Years, being reduced to Lunar Years, (each Lunar Year con∣taining 355 Days, as each Solar Year containeth 365 Days) make 343 Lunar Years, which are seven Jubilee Years, accounting each Jubilee Year to contain 49 common Years, within which compass of time, viz. of 333 Years, efforts both Civil and Ecclesiastical, are ob∣served to h•ve great Changes and Revolutions. Note also, that the Years mentioned in the Old Testament• in the Chronology of the World, from Adam, to Christ's Re•urrection, seem to be Lunar Years, each Year con∣containing 355 Days, as the Hebrew w•rd signifying Ye•r, doth co•tain the number 355, but the Years •rom Christ's Resurrection are not Lunar Years, but Solar, and that shadowy and chang•able Dispens•tion under the Law, and Types and Figures in use, both before and under the Law, suites with the Lu•ar Years, the Moon being a S•mbol or Figure of that shadowy Dispensation; but nothing as to this is posi∣tively asserted, but left to a •urther Search and In•uiry.


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