we live comprehending within it all visible things from the remoâ—est Stars even to the Earths profundity which is therefore called the Woâ—ld of Fabrication because Death and Stupidity so pâ—evails in the most parts of it that all things in this World seem rather to move in a manner Mechanically than from a vital 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 inferiour 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 thâ—reâ—ore which belongs to this viâ—ible World is immediately created â—or this viâ—ible World is not properly a created World but made and composed of pre-existent principles which pre-existent principles belong to the World of Formation and the World of Formation owes its original to the Pre-existent principles of the World of Creation the World of Creation 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 making a whole but has only God the Father and Châ—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 oâ—â—ward Body with the Life thereof is that which belongs to this World of Fabricaâ—â—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 called Ruâ—ch but the Life and Spirits of the external Body are termed by the same Nepâ—esh therâ— are therefore three vital principles in every Man Neshaâ—a Ruach and Nepâ—esh Neshama of the World of Creation Ruach of the World of Formation and Nâ—phesh of the World of Fabrication moreover Nephesh is the Cloathing or Vehicle of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach and Ruach is the Vehicle and Garment of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshama 42. First of all therefore Men are created 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 â—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 Fabrication 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 understood another World more noble and in the Order of Nature more antient than the rest immediately â—lowing from the Author God himself called in Hebrew Aziluth 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 bâ—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 cloathed with an external Body But as the Aâ—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 nevertheless is only modal and not essential But the Briatick Ieziriatick and Asiatick Worlds â—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 â—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 't was 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 passage 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 comprehends and embraces it in its Bosom as a Mother doth her Oâ—f-spring and so indeed all these four Worlds are intrinsically present one with another yet so that the â—hird is more subtile and Spiritual than the â—ourth the second than the third and the â—irst than the second and consequently more penetrative and perâ—usive 46. From what has been said it evidently appears that humane Souls did pre-exist before they came into these gross and Earthly Bodies for nothing which is properly created is of this visible Woâ—ld but the Soul is properly createdâ— therefore the Soul had not its original or first exisâ—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 Ieziratick World by reason of some great falls of the Souls contained therein for transgressing the Law of God And if these Souls had nevâ—r fell this Asiatick VVorld which is the VVorld of Fabrication had never existed 48. Nevertheless the Souls of the Ieziratick 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 â—rom the Souls themselves and by the Sins of those Souls separated 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. Thereâ—ore this Asiatick VVorld is truly call'd Golgotha or the place of Sculls and â—â—pâ—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 Redeemer Jesus Christ after he came into the Flesh in the likeness of sinful Flesh was to be câ—uâ—ified in Golgotha which is the place of Scuâ—â—â— or Sepulchres by which is typically signifâ—â—â— this Asiatick VVorld or VVorld of Fabricationâ— that so in this place of Death he â—â—gâ—â—â—vercome Death it self who is our Saviour and Prince of Life yea Life it self which that he might do by the Ordination 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 Resurrâ—â—tion of the Dead and his Bâ—dy being Glorified and Immortalized might at length gloriâ—ie and immortalize the Bodies of Saints in which Bodies they shall live and reign with Châ—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 animal 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 wonderful 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 VViâ—dom 54. Therefore the Ages of VVorlds iâ— respect of human Intellect are truly infinite and innumerable and that not only in regard of things to come but in regard of things past 5â— Moreover this Asiatick VVorld hath had its existence â—or many more Ages than we Mortals are able to number 56. Therefore this Asiatick VVorld wherein we live must be distinguished into many and various VVorlds as a Whole is distinguished 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 confirmed by the Apostle Peter in hls second Epistle ver 3. 60. And the seventh Millenium or seventh 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 observe was a Type or Figure of this Mystery 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 return to his own Family House and Possesâ—â—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 Salvation in the preceding weeks or VVorlds but suffered for their Impieties by the most just Judgmnet of God the execrable torments of Hell Fire 64. Others there are whosâ— 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 nâ—iâ—her forgiven in this World nor in that which is to come and yet are forgiven in some third World and lastly there are others which are not remittâ—d till the â—ourth and so on even to a seventh according to the most just Judgment oâ— God nay far beyond a seventh even to the seventy seventh thousand year the Remission of â—ome very notorious and wicked Sins seems to be deferred that â—s not less than eleven weeks and such a kind of a Sinner that wicked Lamech seemed to be who predicted 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 â—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 continually multiplied by reason of the continual 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 righâ—ly know nor consider the naâ—ure of him who think the punishments oâ— 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 absolutely 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 tâ—ue effects and real tokens of his divine Love towards them the most certain end and design of all which is the Redemption and Deliverance of those Sinners â—rom all their Sins and Punishments inflicted on them for Sin and their final Glorification and Restoration to Justice and Holinesâ— which is apparently confirmed by St. Iohn
there is such a Medium or middle Being between God and Creatures the very Order of things clearly demonstrates For as it agrees with the highest and supream God to be a Being altogether unchangeable so is it congruous to the nature of every Creature or created Being to be changeable to Good or Evil but between that which is wholly unchangeable and that which is wholly changeable there is a certain Medium partaking of both extreams which in the nature of it is unchangeable to Evil and changeable to Good which Medium is Christ the Heavenly Adam 24. And thereâ—ore in the order of Nature is before all Creatures whatsoever and prâ—-excels the whole Systâ—m of Creatures yea is the Lord and Head of every Creatâ—re 25. Moreover the fulness of the Godhead dwells bodily in this most divine Mediâ—m Jesus Christ according to the Testimony of the Apostle Paul which certâ—inly is thus to be undeâ—stood that the divine Humâ—nity of Châ—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 mâ—y be seen and apprehended by his Creatures and by the Mediation of this beloved and blessed Consort of God when duly qâ—aliâ—ied and disposâ—d thereunto they may enjoy him Therefâ—râ— 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 â—he very Essence of God but of a certain middle nature between God and Creatures for God doth as it were corporally manifest himself to his Creatures by Christ who nevertheless in his own nature is purely a Spirit absolutely void of all corpoâ—eity 26â— Now because the divine Humaniâ—y of Christ is as it were the Body and House of the Divinity for the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impoâ—ts as much therefore Christ doth in some measure paâ—take oâ— 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 degreâ— or other corporeal 28. Therefore Spirit and Body are not contrary Essences as many do vainly and fâ—lsly affirm for every created Spirit is corpâ—real having in it the true essâ—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 comprehends in it the true Nature and Essence of a Body The most pure and Spiritual Angels also are corporeal and â—s it were spiritual 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 meaâ—ure Animal and Spiritual i. e. hath Life Sense and Knowledge or at leastwise capable of those Attributesâ— 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 absolutely and indissolvable such are the Glorified Bodies of Saints and Believers in the Resurrection of the Dead when this morâ—al shall put on Immortality and this corruptible Incorruption according to the Apostle's wordâ— 32. Seeing therefore every Spiritual thing is corporeal and every corporeal thing is Spiritual in some degree or measure therefore all Creatures from the highest to the lowest have some relation and natural Afâ—inity one to another the highest to tâ—e lowest and the lowest to the highest yeâ— 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 Imagination of sundry Philosophers so called concerning Matter and Body is to be rejected as tho' it were a thing not only wholly inanimate and void of Life but also utterly incapable thereof to all Eternity 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 proceed for God created all his Creatures in his most excelling Goodness Wisdom and Power that in him they might at length bâ— blessed Rejoyce in him and â—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 weâ—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 intermediate or middle Creatures with a possibility in this their mediate and of its own nature changeable State and condition 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 follow faithfully in all thinâ—â— 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 contrary 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 others fell from their primitive Purity by Transgression and Disobedience of the divine 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 Superiour 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 Fabrication wherein
time of Christ's Incarnation and many more beâ—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 Prophets 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 'T is proved in that Christ affirms that those very Iews to whom he spoke whilst in the Flesh had killed the Prophets 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 Parable afâ—irms those Husband-men to have ill treatâ—d the Servants of the Lord and at last killed the Son himself 27. Seventhly from Christ's Parable of Laâ—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 Hoâ—r stood all the Hours of the day idle in the Markeâ— By those Labourers who were called in the eleventh Hour the Gentiles are to be understood 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 understood the Morning is the beginning of the Woâ—ld â—nd therefore certain Iews who lived in the Apostles days liv'd from the beginning of the World and laboured twelve Houâ—s in the Field some laboured nine others six three c. And when the Evening came thâ—y all received a Peny the Gentiles were made equal with the Iews the Iews muâ—murâ—d but without reason for the Genâ—iâ—es â—hâ—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 callâ—d but few are chosâ—n 28. â—ighthly 'T is proved from the Words of Pâ—ter 1. Epist. Chap. 3. v. 18.19 For the same Souls or the same Men who lived before and perished in the Flood liv'd also in Bodies of Flesh upon the Earth when Châ—ist â—uâ—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 Darkness under the Power of Satan which Souls notwithstanding werâ— restor'd to Life in a Body of Flesh to hear the Gospel Prâ—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. 9 ly 'T is 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 therefore they who in time past were dead lived again in the Flesh that they might live to God in the Spirit 30. 10 ly 'T is 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 Gospel and in hearing might believe and in believing might have eternal Life 31. Proof 11. St. Paul in his Epistle to Romans â— 25 affirms that Redemption is made in Christ Jesus to the remission of Sins past in the patience and long suffering of God Now the aforementâ—oned Sins are all the Sins committed by all Men from the beginning of the World 32. Proof 12. Christ is said to have reconciled 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 Efficacy 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 dyed 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 excâ—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 beginning of the World 36. Because otherwise the Patience and long Suffering of God cou'd not be explained 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 almost two thousand years after the death of Christ before the beginning of the Millenium anâ— three thousand years before the last Judgment and Conflagration of the Woâ—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 lived a thouâ—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 repent and in case they did not repent should be justly punished
space of seven thousand 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 wicked Men are to be punish'd tho' preached up by many reâ—ormâ—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 Revolulution from the first to the twelfth comes three times into the World in a carnal Body 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 Ierusalem 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 perform'd their twelfth Revolution within the said hour or aâ— leastwise their eleventh tenth ninth or eighth ought to hear the Gospel because all Souls who were in their twelfth Revolution were not to return as yet but othâ—rs that were to return had not suâ—â—icient opportunity of hearing the Gospel sincerely preached by reason of Antichristian Darkness 20. Others also who were making but thâ—ir sâ—vâ—nth sixth and fifth Revolution â—rom â—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 â—rom the birth of Christ. 21. In Revel 20. It is said the rest of the Dead lived not again till the thousand yâ—â—rs were finish'd this certainly is to be undersâ—ood of those Dead who had compleated their twelve Revolutions but those who had not as yet â—inished their twelve Revoâ—lâ—tions were to live again in the Millâ—nium â—â—t none who belonged to Babâ—lon wâ—re to live again in the Millâ—nium because they bâ—gan thâ—ir fiâ—â—t Revolution at the year 1â—â—4 and â—hereâ—ore â—inish â—heir twelâ—th Râ—â—oluâ—ion at the year oâ— the Woâ—ld 6740 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 6â—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    2â—0â— An Eaâ—le A Bull. 2333 VIII 7 6 5 4 3 2 1   2333 A Man 2â—66 IX 8 7 6 5 4 3 2 1  2666 A Lâ—on 3â—00 X 9 8 7 6 5 4 3 2  3â—00 An Eagle A Bull. 3â—33 XI 10 9 8 7 6 5 4 3  3333 A Mâ—â— 3â—00 XI 11 10 9 8 7 6 5 4  â—6â—6 A Lyoâ— â—â—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 33â— 1 â— A Bul 40â—6 XV   12 11 1â— 9 8 â— 2 〈◊〉 â—6â—6 6â—6â—â— â— A Maâ—â— 5â—â— XVI    12 11 10 9 8 3 â—eal 5â—00 999 â— 3 A Lyoâ—â— 5333 xvii     12 11 10 9 4 Seal 5333 13â—2 4 3 An Eagâ—â—â— 5666 xviii      12 11 1â— 5 Seal 5666 1665 5 â— A Maâ—â— 6000 XIX       12 11 6 Seal 6000 1998 6 â— A Lyâ—â—â— 6333 XX        12  6333 Millen An Eagle â—666 â—XI          66â—6  â—â—d what 's worth our serious Consideration 〈◊〉 that these very Men which shall be at â—â—st destroyed in Spiritual Babylon were â—â—e same Men who in a litteral Sence â—â—ilt the outward Babylon 79. The foregoing Scheme exhibits to our view one great Wheel being the greaest of all then four other great Wheels â—â—stly twelve little Wheels The great â—heels containing 1000 the little Wheels â—33 and the greatest of all 4000 years The Explanation of the Figureâ— 1. In this Figure the great outward â—ircle represents the greatest Revolution â—f Humane Souls 2. The other four great Circles signifie â—he same 4000 years so as that one of them â—akes 1000 years 3. And lastly the lesser Circles signifie â—â—ch one only Revolution or Face of 333 â—â—ars 4. The chief use of the figure is to â—â—ew that there are but 12 Faces altho' â—â—ch great one contains four less ones 80. The greatest Revolution of Souls â—omprehending 4000 years is fairly shadowed out to us under the type of the six days Creation For as the first days woâ—k was finished in the fourth the work of the second day in the fifth the work of the third day in the sixth aâ—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 perfect 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 spiritualiz'd and they shall ascend into Heaven but such who have fill'd up their Measure oâ— wickedness shall be rais'd up to live in a Body of Flesh that they may suffer God`â— Judgment in the Conflagration of the World whose Resurrection is to Death and Condemnation Morâ—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 Crâ—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 inâ—o the
this VVorld do not descend inâ—o â—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 Dignity but those who are not perâ—ected in tâ—is VVorld nor have attained the Gloriâ—iâ—â—tion of their Bodies do descend into â—â—cceeding VVoâ—lds to be boâ—â— in their oâ—der and turn in a Body of Flesh until they 〈◊〉 at laâ—t pâ—â—fected and have obtained the 〈◊〉 of their Bodies in the Heaâ—â—â—â— 80. And it is worth our consideration â—nd diligent enquiry whether or no from â—he proportion of the holy City compared into the whole Earth may not be Mystiâ—ally and as it were abstrusely represented â—o us how great a part of Mankind of this World shall be saved in this World First â—herefore let us see what is the measure of â—his holy City in its solid content Iohn in the Revelations saith this City was equal in length breadth and depth that it was â—2000 Stadia or Furlongs in length that â—s 1500 of our Miles for eight Furlongs make a Mile therefore the â—olid content of the City is â—â—â—5â—00000 Miles as in the Mâ—rgin But as for the Meaâ—ure of the Earth we will suppose 61 Miles for every degree which is one Mile above the vulgar Computation and then the Circumâ—erence will contain 21960 Miles but the Diametre will contain 6989 Miles â…™ whereof is 1164. To find the Superficial content multiply the Circumference by the Diametre that is 21960 by â—987 the whole Sum is 153434520 Miles lastly multiply the aforesaid number by 6987â— 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 after this rate the Holy City will be in proportion to the whole Earth as 1 to 52 and â…› 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. 'T is likewise to be considered whether or no that slow Motion of the eighth Sphere as 't is 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 â—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 understanding of many Mysteries of true Philosophy we must have a true and exact Chronology or Computation of times from the beginning of this World to the end thereof 83. The true Chronology from the beginning of the World to the end of it is to be â—ound in and deduced from the Scriptures for to what purpose are parts of Chronology exhibited to Men in Scripture 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 't is vain and unprofitable 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 â—ll the Doctrines of true Religion but â—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 â—ruciâ—iction of our Saviour Christ 3996½ Years From the Crucifixion of Christ to the eâ—d of the World 3003½ Years which in intire Years from the beginniâ—g of the World to the end thereof is 7000 Yeâ—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 Analogy of the six days of the Worlds Fabrication or construction of the 6000â— Years of this World for the first day by a wonderful Analogy agrees with the first Millenium the second with the second the third wiâ—h the third the fourth with the fourth the fiâ—th with the fifth the sixth with the sixth and lasâ—ly the seventh with the seventh Millenium which also is the Sabbaâ—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 â—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 â—eventh Month apparently signifies that Christ by vertue of his Blood should enâ—â—r into Heaven it self in the end of the â—ourâ—h Millenium of the World which exâ—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 â—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 â— Years and Christ arose from the Dead in the end of the twelfth hour which answers to 3996 Years from the beginning of the Worldâ— 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 before the Death of Christ and 56 Years after the Caâ—tivity And therâ—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 Writers 400 was put for 500. 4. And lastly the self-same thing is very elegantly demonstrated 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 Abraham'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 Analogy let the numbers be disposed in their due order afâ—er this manner as 175 Abraham's whole age is â—o 1â—0 when Isaac was born so is 7000 to 4000 which numbers stand in a true and accurate Analogy as will appear to any one that will but examine it by the Rule of Three But the Nativity of Christ mystically â—ypiâ—ied under Isaac rather answeâ—s to his Resurrection from the Dead than to the time that he was born of the Virgin Mary in the Flesh for â—â—ul applys the Resurrection of Christ to the words of the second Psalm Thou art my Son this day â—ave I begotten thee and Christ is called by the Apostle Paul the first Begotten in respect of his Reâ—urrection from the Dead Acts 13.33 86. Also the afoâ—esaid Analogy evidently demonstrates to us the number of Yâ—ars from the beginning of the Captivity uâ—to the Resurrection of Christ â—or the Naâ—ivity of Ishmael answers to the beginning oâ—â—he Captiviâ—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 mystically born to wit from the beginning of the Captivity And this Ishmael mystically â—ignifies the Iâ—ws themselves who mocked and persâ—cuâ—ed Christ as Ishmael in times past â—ersecuted Isaac Now Ismael persecuted Isaac when he was â—oâ—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 elapsed which is 560 Years from the beginning of the Captivity for as 1â—0 Years do analogically signifie 4000 Years so do 1â— Years also signifie 560 Years which are 70 Years of Captivity and the 7â— Weeks of Dâ—niel to wit 490 Years And here indeed 560 make up those 14 Generations from the Babylonian Captivity to the Resurrection of Christ for these 14 Generations agree with the 14 Years of Ishmâ—el when he derided and scoffed at the true Heirâ— and yet in Sâ— Matthew's Genealogy of Christ there are but 1â— Generations from the Captivity to the Birth of Christ therefore the fourteenth Generation is to be computed from the Birth of Christ to his Resurrection And agreeable to this Analogy 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 according to the aforesaid Analogy is 22½ Y. for as 14 Years answers to 560 so 2â—½ answers to 900. Therefore the Damsel Hagar brought forth Ishmael when she was 22½ Yâ— old that is the Law being 900 Ye old brought forth Ishmaelitish Iews which because of their Ishmaelitish Natures were delivered into Captivity who about 560 Ye afterwards persecuted 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 number 560 and therefore there remains 556½ Years to wit the true time from the beginning of the Captivity to the Death and Resurrection of Christ and from the beginning of the World 3996½ Years 87. Now it â—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 thencâ— to the Birth of Abraham 381 From thence to the Israelites departure 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 demonstrable by parts The first Period consists â—f 1656 Yeâ—rs from Gen. the 5. which computation is not disputed by Chronologers The second Period of â—ears 381 is proved 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 13â— Years 3â—â— Note That by negleâ—◠〈…〉 Cainan is omitted in the â—ebrew â—â—xt who notwithstanding is mention'd in Luke ch 3. and also by the LXX Interpreters and in right reâ—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 Tâ—rah`s Age as appears from Gen. 12. for when Abraham was 75 Years old Terah departed this Life aged 205 Years And that the third Period consists of 505 Years is proved For when Abraham receiâ—â—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 â—ifâ—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. Ioachâ—m â—eigned 11 Years 2 Kin. 24. Zehojaâ—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 Ierâ—miah ch 29.10 But if according to others the Captivity of 70 Years be computed from the third year of the Reign of Ioachim according to that of Dan. 1â—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 't is all one whether the Captivity be reckon'd from the third Year of Ioachims Reign or after the eleventh Lastly 't is to be observ'd that the truth of this Period is proved from the Fourth Chapter of Ezekiel â— for those 390 Days signifie 390 Years from the time Ieroboam erected the Golden Calf to the Destruction oâ— Ierusalem therefore 36 Years of Solomon's Reign are deducted and two of Rehoboam's Reign To which 10 Years of Zedekia`s Reign unto the Destruction of Ierusalem being added the whole amounts to the number of Years 390 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 486½ Years when Cyrus publish'd an Edict for the rebuilding of the Temple 556½ 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 heathenish 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 according to them who follow the Historical falshood of the Heathens that Daniel's 70 Weeks were long sinceâ— Cyrus that is as they will have it 70 Years after the end of the Captivity to wit by their computation in the second Year of Darius Longimanus 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 contradict Esdras in that he saith ten parts and ½ of the World are elapsed from the Creation 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 followers of the Heathenish History 89. Now from the foremention'd Chronology 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 propheâ—ically signified by Days make up the number of 5740 Years which being compleaâ—ed the Sanctuary shall be purged that is that happy Millenium of the Sabbath shall begin and then adding to it the aforesaid Millenium and 260 Years more thereof comes the sum of 7000 Years which makes up the intire age of the whole World from the Creation of Adam to the End Now the said 260 Years is that little time mentioned by Iohn in the Revelations Chap. 20. which commences after the expiration of the Millenium and therefore that Sabbatick Millenium begins 260 Years before the end of the Sixth Millenium of the World 90. And â—o indeed the whole age or time of the Sabbatick Happiness comprehends 1260 Years even as much as the Kingdom of Babylon and Antichrist contained 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 Period contains three years and an half that is seven years taken together which answers to the seven last years that Iacob served 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 Pâ—riods by a marvellous Analogy for as 360 makes up one mystical and prophetical Year so 7â—00 makes up 19 Yâ—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 departure out of Aegypt now the Time of Iacob`s Marriage with Leah signifies that time wherein the Lord engaged the Childrâ—n of Israel to himself by the outward Law and the â—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 Children 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 barrenâ— in the Christian Faith which Rachel was afâ—erwards to bring forth Ioseph whose time certainly reaches to the Sabbatick Millenium but the Birth oâ— Bâ—njamin being last of all apparently signifies the Apostle Paul who was of the Tribe of Benâ—amin with other Saints who were last oâ— 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 â—inally the death of Rachel and the departure of Iacâ—b and his Sons out of Padan Aram into his own Countâ—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 Millenium within the sixth Millenium of the World to wit at the year 5740. was prefigur'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 demonstrated â—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
for the neglect of so great Grace and long Sufferance 38. Proof 18. Becausâ— the Lord will grant all Mâ—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 Testimony of Peter 2 Pet. 38. compare herewith Hebrews 4.7 39. Proof 19. Christ affirmed the Gospel should be preached to the wholâ— World that is to all Men therefore all Men either have heard the Gospel preached which Christ suffer'd Death â—or or else shâ—ll hear it hereaâ—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 Minisâ—ery of the Apostles and other Ministers of Christ. 40 Proof 20. For the promise of eternal 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 opportunity 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 uâ— a Pâ—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 Mâ—ssias was to be raised to all the Iews and People of Israel both to the Fathers and the children that all the Fathers and all the Children especially those who dyed 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 plentiful efusion of the Spirit which God promised 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 under 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. 'T is 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 revolution 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 Solomon in Eccleâ—iast Chap. 1. v. 4. to v. 12. for by a threeâ—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 tacitely answers the Objection Why therefore 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 bâ— opened and they shall remember all things And it was properly said of Solomon 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 finished before the death of Christ on the Cross which will appear more plainly from the Table of the revolution of Souls heâ—eafter annexed 45. Proof 25. Is drawn from Ezekiâ—l Chap. 36. and 37. vers 12. I will open youâ— Graves and cause you to ascend out of your Sepulchres that is from the state of the Dead into your own Land 47. It is proved 27. Because they who kill'd the Marâ—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 thâ— fifth Seal Rev. 6.10 48. 'T is 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 Captivitâ— 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 oâ— all the Pâ—ophets and Saints which lived since the days of Christ and the Apostles yea also before those times even 4000 Yeaâ—s â—ackwards from the time Babylon â—â—rst began to be builded for the number of 4000 Years makes an intire Period of twelve Revolutions 51. Proof 31. For this reason the Brethren of the Deceased were to raise up Seed to their Deceaseâ— Brethren that they might as far as was possible be born again into the Woâ—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 unfaithful Servant who was so liberal to the Poor that they might receive him into their Houses hereaâ—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 writeth concerning certain wicked persons who turned the Grace of God into wantonness c. that they were afore ordained to Condemnation but afore or of old doth not signiâ—ie from Eternity or before all Ages neither doth God ordain or sentence Men to Condemnation before they have committed Sin but for Sins committed and therefore
World to wit for the space of 260 Years â—rom the year oâ— the World 574â— 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 hapâ—ier â—or as Sin abounded the Grace of God shall much more abound And the light of this day â—hall â—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 uncircumcised until the 4th Year but in the 4th Year they were as it were circumcised and holâ— to the Lord and in the â—iâ—th Year their Fâ—uit was eaâ—en This plainly signifies the whole Revolution of Souls which were nâ—t consummated and perâ—ected till the fouâ—th Millenium after Christ's Incarnation for he purg'd our Sins on the Cross whilâ—t he hung â—hâ—reon that so they might not be imputed to us â—n condiâ—ion that we believe on him whereby we shall â—eceive from him the Evangelical Grace of the holy Spirit But the â—ifth Year signifies the Sabbatick Millâ—nium in which we shall enjoy the Fruits of our Lâ—bours and Toil of our Hands â—â—r aâ— under tâ—e â—aw whilâ—t they had Manna it was not lawâ—ul 〈◊〉 thâ—m to gaâ—â—â—r sâ—id Manna on the Saâ—baâ—h-day so also in the Sabbatick Millenium they who gather'd nothing in their preceeding Lives cannot enjoy the Millenial Felicity Lastly 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 â— â— The Interval of the second Seal reaches to 666 â— â— The Interval of the third Seal extends it self to 999 â— â— The Interval of the fourth Seal reaches to 1332 â— â— The Inter. of the â—ifth Seal reaches to 1665 â— The Inter. of the sixth Seal reaches to 2000 85. Now the Predictions or Prophesies of what should come to pass when each Seal was open'd wonderfully answers 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 preâ—â—hed to the whole World which was sâ—gnifi'd by the white Horse and him that sat thereâ—n with a Crown on his Hâ—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 Empire was exceedingly infested with War and almost totally ruin'd this happen'd between 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 abâ—minable Idolatâ—y Superstition and Hereâ—ies inâ—â—â—â—â—d the World and were signifi'd by the 〈◊〉 Horse and sâ—e that sat thereâ—n was â—â—â—ath whom â—leâ—â—â—olâ—owed When the â—iâ—th Seal was open'd the Sainâ—s and Martyrs cry'd unâ—o the Lord to revenge their Blood which certainly came to pass for from the year of Christ 1â—3â— thâ— Turkish Empire miraculously prevailed bâ— whose Sword God revenged the Blood oâ— the Saints This Interval reaches no Fâ—â—â—ther than the year 16â—6 from Christ'â— Death and Resurrection that is to thâ— year since Christ's Nativity 1700. Foâ— within this â—pace or interval were manâ— Saints to be killed which would fill up â— determinate Number together with the Saints which were slain before them anâ— this indeed is clearly fulfilled and yet is farther to be fulfilled to the year 1700 sinâ—â— the birth of Christ. In the opening of thâ— sixth Seal that is in the interval of timâ— from the year 1â—66 from Christ's Death and Resurrectiâ—n to the year 2000â— alâ— the Kingdoms of Men and Worldly Empires shall be overturn'd and the Empire and Dominion of the whole World shall bâ— Christ's and his Saintâ— And this is signiâ—ed by the great Earth-quake the darkening of the Sun and Moon the â—alling oâ— the Stars the removing of Heaven out oâ— its place c. But it is more clearly pointed out in the following Words touchâ—nâ— the Kings of the Earth and otâ—er leadeâ— and Potentâ—tes that they should â—ide themselves c. which prophesie certainly caâ—not in reason be wholly applyed to tâ—e â—â—ys of Constantine which yet many do The seventh Seal in regard it has not reâ—pect 〈◊〉 any particular interval like the first 〈…〉 but comprehends the whole Hiâ—â—oâ—â— â—herâ—fore is to â—e consider'd apart â—6 â—hâ—â— the 〈◊〉 Seal was open'd â—here 〈…〉 eaven for the space â—f haâ—f â—n 〈◊〉 after this silence â—he seven Aâ—â—el prepare to â—ound with â—â—â—ir seven â—â—â—â—pets Revel 8. wherefore 〈…〉 eal contaiâ— the intervals of â—â—l the seven Trumpets 8â— But the â—nâ—â—â—vals â—f these Trumpets â—re reckon'd fâ—â—m the seventh Trumpet â—or at the souâ—d of the seventh Trumpet â—egins the Milleniâ—m and the Kingdoms â—f this World become the Kingdoms of God and his Christ Revel 11.15 and â—he sound of this Trumpet lasts 260 years â—o wit from the year of the World 5740 〈◊〉 the year of the World 6â—00 and in â—hâ—s interval the mystery of God shall be 〈◊〉 sâ—mmâ—ted viz. the mysterious name of Tâ—tragramaton shall be unlock`d and no â—ess than the reward of an immortal Life â—estowed on all the Servants of God and â—hen indeed the promise which God made â—o Mâ—ses in the Bush shall be fulfilled I am â—he God of Abraham Isaac and Jacob â—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 Trumpet being known the intervals of all thâ— rest are known also and are thus computed The interval of the seventh Trumpet from the year of the World 5740 to 6000 The interval of the sixth Trumpet from the year of the World 5480 to 574â— The interval of the fifth Trumpet from the year of the World 5220 to 548â— The interval of the fourth Trumpet from the year of the World 4960 to 522â— The interval of the third Trumpet from the year of the World 4700 to 496â— The interval of the second Trumpet from the year of the World 4440
that it shall not rain upon the the Earth and to turn the Waters into Blood both which were in old time imputed to the said Prophets Moses turn'd the Waters into Blood and Elias had power over the Rain therefore when those Prophets shall come into the World they shall likewise produce these Signs and Miracles 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 entâ—r the Land of Promise 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 oâ— Nature impaired And altho ' God seem'd to exclude Moses from entring 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 sâ—arce posseâ—s that Land of Promise but only conversed therein â—or a little time as Strangers and Pilgrims for that Land was rather promised to their Seed than to the Fathers themselves See Deut. 34.4 which also was a Figure of this Myâ—tery that neither Abraham Isaac nâ—r Iacob shoâ—ld dwell on Earth in the Millenium but during 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 Scripâ—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 Blesâ—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 Father and thy Mother that thy Days may be long in the Land which the Lord thy God giveth 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. Reiâ—yce O ye Nations with his People for he will revenge the Blood of his Servants and render Vengeance to his Adversaries and will be merciful to his Land and to his People Moreover in the second Book of Samuel chap. 23. ver 3 4 5 6 7. There is extant 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 famous Prophesies of Christ's Kingdom before 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 â— Psal. 90.13 14 15 16 17. Psal. 110. â—aâ—a◠〈◊〉 is almost wholly taken up in the Description of this happy Age and in a manner â—ll the Prophets do abundantly testifie oâ— thâ— same And so Iesse in these following â—â—â—â—ces chap. 2. ver 10. to ver 22. c 4. v. â— â— c. 6. v. 13. c. 11. from v. 4. to v. 9. c. â—â— c. 23. v. 21 22 23. c. 24. c. 25. from v. â—â— to 12. c. 26. v. 1. c. 27. from v. 13. to 2â— c. 51â— 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. â— v. 13 14 27. c. 8. v. 14â— 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. â— â— 4. Zeph. câ— 3â— from v. 8. to the end Hâ—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 Plâ—ces have been alreâ—dy fulfilled and are now a fulâ—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 â—â—so the following places of the New Testament Mattâ— 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 transferred 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 Asâ—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 Philadelphia 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 Philadelphia lastly the Millenium being almost expiâ—'d follows the Interval of the Church of Laodicea but this Church belongs not to the Saints of New-Ierusalem but is of another Order and of a different kind who will have the profession of the Christian Religion but without sincerity And because God hath invited them to Repentance 't is 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 Happiness 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 Inexpreâ—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 Annotatiâ—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 sinâ—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 confirms 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 Wâ—man because then exactly in 260 Years the Soul is recall'd to live again in a Body of Flesh as it were at the sound of the Trumpet of God himself therefore the Interval of every Trumpet is 260 Years to which if 73 Years be added for the age of Mâ—n in a Body of Flesh the sum will be 333 Years aforesaid 4. Morâ—over God out of his great Goodnâ—ss and Wisdom has so decreed that Men should not live altogether and at one time a thousand Years compleat in the corrupt â—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 Advantage consulted for thus God often cuts off Men to plant and ingraft them anew Whereas if Men should at once live a thousand Years compleatly in the State of Corruption they would so degenerate that their Repentance and Salvation woâ—ld be far more difficult 5. But if any shouâ—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 conducive to our Profit and Advantage And therefore the Saints ought to live a thousand 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 Condemnation and partly and indeed chiefly that they may be prepared and qualiâ—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 ascend Bodily into Heaven A FEW QUESTIONS BY Way of Exposition ON Each Chapter of the Revelations of St. Iohn Wherein little or in a manner nothing except what pertains to the History is positively concluded but all are left to the free and Impartial Iuâ—gment and Ezamination of the lovers of Truth CHAP. I. QUâ—st 1. What may we understand by the seven Churches of Asia By Churches seven States of the Vniveersal Ch. to whom Iohn wrote Whether seven Churches then in being Or rather whether they were not seven States of the Universal Church from the time of our Saviour Christ's Resurrection to that so famous and noted time of the Restoration of all things called in sundry places of Scripture a Sabbath And in the old Testament prefigured under the common Sabbath of Days and Years Which if Iohn had intended of particular Churches then in Being why did he confine himself to a septenary Numberâ— were there not in Asia more than seven Churches Again seeing he termed that which he wrote unto them a Prophesie which hath respect to the time to come this doth not seem to agree so well with certaâ—n particular Churches then in being as with the Universal Church understood by seven States or Conditions this Church was in for the space of 2000 Years and seeing a septenary number is a mystical Number whether or no this doth not seem to be adapted to the Mystery of the seven Spirits Stars or Angels Quest. 2. Who are we to understand by the seven Angels of the seven Churches Whether are they Presidents or Pastors or Angels properly so called having distinct Administrations over those Churches For it appears from Dâ—niel and other places of Scripture that they were set over Kingdoms and Nations as God`s Vicegerents Why not then over Churches Seeing they are call'd miâ—â—â—tâ—â—ng Spiâ—its sent out to minister tâ— all those who shall be Heirs of Salvation Heâ— 1.14 And Heb. 2.5 it is 〈◊〉 unto the Angels he hath not as yâ—t put in subjection the World to come Whether or no this doth not intimate that this present World is subject to Angels but the World to come only subject to God and Christ And lastly seeing the Kingdoms of this World have their Ages and periods of time the Church will likewise have her Ages and Periods And why may not peculiar Angels be understood to preside and govern in particular Ages of the Church appointed and ordained by the most high to execute that Function CHAP. II. QUest 3. Whether or no the interval of the Church * The Church of Ephesus from the year 1â— to the year â—â—â— since Christs Resuâ—rection of Ephesus according to the aâ—oresâ—id Hypothâ—sis will not contain 33â—â— years from the Resurrection of Christ and in like manner the Church of Smyrna the same and so understand oâ— the rest except the Church of Laodicâ—a concerning which it may be quâ—stioned whether it doth noâ— belong to the interval of the Church of Philadelphia For in respect of its State and Condition whereâ—of Iohn gave an excellent description it extends to the Sabbath of the World Then whether the Church of Laodicea will noâ— have the same interval of time with it thoâ— it be not the same with the said Church but widely different from it Who are to be understood by the Church of Laodicea â— but certain luke-warm professours of the Christian Religion having a great notion and profession of the truth but possessing in a manner nothing of the Life and Power of it And doth not this clearly appear from the signification of the Words Philadâ—lphia and Laodiceâ— For Philadelphia signifies the love of the Brethren including certain Christian Virtues but Laodicea imports as much as popular Justice which for the most part is in a manner none at allâ— Furthermore by the same Reason thâ— whole interval of two thousand years may be distributed into six equal partsâ— whereof each will contain 333 years and â…“ of a year Whether is it not more consentaneous to reason that those intervals of the Churches be equally divided if the Historical events of them do better agree with these