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 earth ... : to which is also annexed some explanatory questions of the book of the Revelations ... : and an appendix containing some translated out of Latin by J. Clark, M.D., upon the leave of F.M., Baron of Helmont.

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

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.

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.

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

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

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;

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 〉〈 in non-Latin alphabet 〉 as it were 〈 in non-Latin alphabet 〉〈 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.

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

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,

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.

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

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

the World of Fabrication; moreover Ne∣phesh is the Cloathing or Vehicle of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach, and Ruach is the Vehicle and Gar∣ment of the 〈 in non-Latin alphabet 〉〈 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

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

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

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

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

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

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.

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

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

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

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

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

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.

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

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

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∣••••••••.

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 〉〈 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 〉〈 math 〉

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

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,

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

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,

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

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

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

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

Years.

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 〉〈 math 〉

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

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

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

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 〉〈 math 〉

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.* 1.1 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 * 1.2 Years when Cyrus publish'd an Edict for the rebuilding of the Temple * 1.3

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

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,

which makes up the in∣tire age of the whole World, from the Creation of Adam, to the End. * 1.4 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

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

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

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.* 1.5

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

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

Chro••ology the number 3620, being added to the number 2120, makes up 5740, the year of the World, when the Millenium will begin.* 1.6

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

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

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

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

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

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

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

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. * 1.7But 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,

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

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,

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

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

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

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

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.

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,

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

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,

[illustration]

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

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.

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

••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

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

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

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

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,

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

••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••

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.

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,

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

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

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.

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.

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••

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

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

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.

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,

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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

••••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

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

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

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

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

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

••••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.

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••

89. And from the Nativity of Christ ••hus. * 1.8The 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

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••

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.

• The Interval of the first Phial from the Year 1518 to the Year 1558 1
• And so of all the rest to the seventh
  • 15922
  • 1629 3
  • 1666 4
  • 17035
  • 17406
  • 17777

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

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,

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,

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,

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 〉〈 in non-Latin alphabet 〉 Ie∣hovah, or as others read it with 〈 in non-Latin alphabet 〉〈 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 〉〈 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

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

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

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

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

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

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,

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

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:

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,

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 〉〈 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

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

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

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

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,

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.

Notes

• * 1.1

  390
• * 1.2

  486½
• * 1.3

  556½
• * 1.4

  〈 math 〉〈 math 〉
• * 1.5

  〈 math 〉〈 math 〉
• * 1.6

  〈 math 〉〈 math 〉
• * 1.7

  See Matth. 21.35. &c. compare here-wit•• 2 Chron. 24.22.
• * 1.8

  1	218
  2	478
  3	738
  4	998
  5	1258
  6	1518
  7	1778
  	2038