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
born oâ— Flesh and Blood And tho' it may be granted that the Hypothesis of the Revolutions may some way illustrate the Doctrine of the Resurrection of the Dead as Minutius Felix improved it to that purpose to convince the Heathen Philosophers of the verity of the Resurrection yet the Resurrection of the Dead tho' it be call'd a Revolution is not like those other Revolutions wherein Men's Souls are supposed after Death to revolve into other Bodies by humane Generation Page 71. ad fin Emend That none had finished their Revolutions according to that Hypothesis before the Death of Christ must be granted but that all Souls had begun their Revolutions before Solomon's time unless it be restrained to the Souls of the Iews is not so apparent but rather according to the Mystick Writers of the Iews many Souls do still begin their Revolutions until 6â—00 Years be â—xpired from the beginning of this World Page 81. ad med Emend That it is more probable those 144000 mentioned Reâ—el ch 7. and câ— 14. are to be understood of the first Fruits of the raised Saints sometime before the beginning of the 1000 Years viz. about the time of tâ—e opening of the sixth Seal Page 88. l. 22. Emend and Explic. This is only to be understood of all such Souls to whom the Period of 4000 Yearâ— is given because of the dark times preceding but in the Ages of more Light under Christ less time is given the shortness of time being supplied sufficiently wiâ—h the greater Light Page 93. l. 20. Emend and Explic. This present time is the last to any that have had sufficient time formerly givâ—n them but not to others that have not had their â—ull day and time given them Page 95. l. 5. Emend and Explic. That Souls revolve but thrice in the space of 1000 Years and consequently but once in the space of 333 Yearsâ— is to be understood of such Souls as have committed such hainous Crimes as for which they deserved to be ejected or cast out for so long a time which Ejection is called by Mystick Writers Excision that is either for such a long time as 333 Years or if they do not amend may prove at last a final Excision But such Souls 〈◊〉 do amend the Mystick Writers say do quickly revolve in order to their perfect Restitution so that the Soul of the deceased Faâ—her may revolve in his Grand-child which is only but Historically related but not Dogmatically aâ—serted yet not so that the Father is the Grand-Child for that would be great Confusion but that as they say the Soul of the Deceased Grand-father doth revolve to cohabit and live together wiâ—h the Soul of the Grand-Child in the same Body even as the Soul of the Grand-Child did live together and cohabit with the Soul of the Grand-father in the Grand-father's Body out of whose Loins he did at last proceed according to which Hypothesis it may be understood how the Souls â—f Er and Onan who died in the Land of Canaan yet went with their Brethren into Egypt making in all together with Er and Onan but 70 Souls as plâ—inly appeâ—reth from Gen. 46.12 27. it being granted that they revolved in Pâ—aâ—ez and Zerah their younger Brethren who had also their own proper distinct Souls all whiâ—h were great distinct Roots of their râ—speâ—tive Families Page 105. lin 1. Correct The Years from Chrisâ—'s Resurrection to the beginning of the first Trumpet are 180 to which adding the Yâ—ars â—rom Christ's Birâ—h â—o his Death and Resurrection viz. 34 Years current make 214 and therefore correct the Intervals of the Trumpets thus 214 474.734.9â—4.1254.1514.1774 â—034 The occasion oâ— the difference of four Years is above-noted and corrected at Page â—6 Page 1â—8 109. Emendat and Explic. If the seven Thunders and seven Vials have some Analogy as is â—robable thâ—se Intervals of Numbers Page 108. may â—ather be referred to the seven Thunders than to the â—even Vialsâ— And it is rather more probable that the 〈◊〉 of the seven Vials begins not to be poured out until 〈◊〉 year from Christ's â—â—rth 1â—0â— and if we allow ten Years to each Vial the last shall be poured out 〈◊〉 the year 1770 after which allowing three Years and to the personal Antichrist that is then to come whose timeâ— according to the general Sence of Antiquity is limited to that short space of three Years and ½ anâ— who at the end of that short space is to be destroyed by Christ's coming it brings us to the beginning 〈◊〉 the 1000 Years about the year 1774â— which yet 〈◊〉 not Dogmatically aâ—â—â—râ—ed but by way of a probablâ— Hyâ—othesiâ— and modest conjecture But that the Papal Hiâ—rarchâ— will not expire aâ—out the year 1700 〈◊〉 apparent â—rom Mâ—â—â—chiâ—â—'s Prophec An Irish Aâ—â—â—â— who lived aboâ—t 〈◊〉 Yâ—ars ago and had a Vision of 〈◊〉 the Popes that should be frâ—m hiâ— time to the 〈◊〉 See Flâ—re's 〈◊〉 according to wâ—ich Fifteen 〈◊〉 Sixteen Popes are yet to come but they may all happen to come and pâ—â—s before the year 1â—5â— be 〈◊〉 expired But aâ—ouâ— the year 1â—â—â— which is thâ—â—gâ—â— by strict account to 〈…〉 or 16â—â— some greâ—â— change may be probably expected in 〈◊〉 to a 〈◊〉 Reformation in the World thaâ— very 〈◊〉 being 〈◊〉 beginning of the sixth Seal according to this Châ—â—â—â—â—logical Hâ—poâ—hesis The seventh Seal may either 〈◊〉 suppos'd to comprehend in a â—â—nerâ—â— wayâ— all the 〈◊〉 Seals and Intervals of â—he â—rumpets and Vâ—â—â—s â—r wiâ—â—out any change of the Chronological Perâ—ods 〈◊〉 numbers of Years the seventh Seal may â—e suppâ—â—â— to be Synchronous or Contemporal with the 〈◊〉 Seal and consequently the half hour's silence may 〈◊〉 reâ—erred to that time to great Peace and Quiet 〈◊〉 the Church of Christ shall enjoy â—rom the year 1â—â—â— to the year 17â—0 â—ithin which space of â—0 Yeaâ—â— the seven Viaâ—s called the seven last Plaguesâ— are to poured out upon the false Church the Whore â—â—â—bylon and chieâ—ly the Râ—mâ—â— â—ierarchâ— aâ—d Papâ—â—â— Page 110. aâ—â—ed 〈◊〉 It is a great mistaâ—â— that needs Câ—rrecâ—iâ—n 〈◊〉 â—hich the Author 〈…〉 had correâ—ted in â—is Manusâ—â—pâ—s aâ— if the Propheâ—s 〈◊〉 Apostles or â—ny other of 〈◊〉 dâ—â—eâ—sed Saintâ— shaâ—l born agaiâ— into the World of Women Virgins or any others But all the deceased Saints shall â—e raised upâ— and â—eceive their Resurrection Bodies by â—he immediate Power of God and Christ. And tâ—o ' it is called in Scripture Reâ—eneration yet it is properly and truly a real Resurrection as well as Reâ—eneraâ—â—on wâ—erebâ— according to the Body thâ—â— shall be the Children of God as well as according to the Soul and â—â—â—rit Morâ—over as â—oncerning the order of tâ—â— Râ—suâ—â—eâ—â—ion the Scripâ—ure is plain Fiâ—st 〈◊〉 the first Frâ—its afâ—er they tâ—at are Chriâ—â— a◠〈◊〉 Coâ—iâ—g But iâ— is worthy â—o be consideâ—â—d wâ—ether â—here â—â—y noâ— be a first Fruits of tâ—e Râ—sâ—râ—â—â—â—â—on before the general Reâ—â—rrection oâ— the 〈…〉 to the Râ—vâ—latiâ—ns Chap. 7. anâ— Chap. 14. Page 11â— anâ—
from 〈…〉 Explic. It â—â—s well th 〈…〉 tionâ—d of â—aâ—c c. is sâ—â—d â—xpreâ—l◠〈…〉 not to be 〈…〉 time the Aâ—tâ—â—r as â—â—pâ—â—r 〈◊〉 ouâ— oâ— his own Mâ—nuâ—cripâ—s â—â—d Paper◠〈…〉 stion neâ—â—â—ivâ—ly 〈◊〉 a posâ—â—ive an 〈…〉 That Isaâ—c was 〈…〉 the Woman whiâ—h Christ 〈◊〉 wâ—en â—e câ—use iâ— thâ— Flâ—sh and tâ—at â—or 〈…〉 To 〈◊〉 Iâ—aaâ— â—â—s the promisâ—d 〈…〉 Châ—ist 〈◊〉 into that mos◠〈…〉 Unâ—â—â— wiâ—h himself is â—o â—ay 〈◊〉 Iâ—â—ac â—â—comâ— Chriâ—t and so wa◠〈◊〉 own Sâ—viâ—ur bâ—t that is aâ—â—uâ—â—d foâ— Isâ—ac â—o â—ll â—â—â—â—r Men needâ—d anâ—ther to â—ave them from theiâ—â—iâ—â— and tâ—aâ—â—tâ—â—r was Chrisâ— 2. It is the Tesâ—imâ—nâ— of 〈…〉 tâ—at all Mâ—n dâ—sâ—â—nded oâ— Aâ—am â—â—râ—st 〈◊〉 have sinâ—ed and tâ—â—râ—fâ—re Iâ—aac as weâ—â— as Aâ—raham and Iaâ—â—â— â—â—â—ve sinned soâ—e â—ime â—r â—theâ— but if Isaac â—â—d â—â—en Chrâ—st to wit the Man Christ thâ—n Châ—ist hâ—d dâ—â—d â—â—r his own Sinâ— but Christ died not for his 〈◊〉 that â—ver aâ— any time â—e hâ—d for he neâ—â—â—â—aâ—â—â—ny Sin Dâ—n â— 2â— compared with Isaiaâ— 53.5 1 Cor. 15.2 2 Cor. 15.21 3. Isaac was to be saved justified and pardoned by Faith in the Man Christ but Isaac was not to believe or have Faith in himself 4. That promised Seed of the Woman that descended out of the Loins of all the Fathers in a straight Line of Succession from Adam to Christ and from Eve to Mary was no part of the defiled Nature of Man tho' it was conveyed or transmitted thro' them that had been defiled with Sin as David and Solomon were great Sinners and yet their Seed was conveyed and transmiâ—tâ—d through them And this is easie to understand how an holy and undefiled Seed or Principle can pass through them that have been defiled and be no more defiled therewith than how the Sun-Beams can shine on an unclean place and not be defiled therâ—with Now that the Seed of the Woman so conveyed and transmitted from Adam to Christ was never defiled with Sin and so was no part of the fallen Nature of Man is clear because to signifie his Primitive Purity and Holiness he was conceived of the Holy Ghost and born of a Virgin and not after the ordinaâ—y manner of Humane Generation And it is written of him Thou hast loved Righteousness and hated Iniquity c. Psal. 45.7 5. That of our Nature which Christ assumed if it had been defiled at any time with Sin how could it have been cleansed oâ— how could it â—leanse other parts of Man's Nature that had been defiled by Sin For it is the clean that cleanseth the unclean and the cleansing must begin in that which is clean that is the Root and Original to cureâ— and cleanse that which is unclean and by â—aith in the promised Seed of the Woman all they who were saved from the beginning of the World were cleansed and sanctified But if it be enquiâ—ed was this Seed of the Woman convâ—yed from Adam to the Man Christ the Seed of Christ or only a Bodily Seed or Principle To this it is answeredâ— That the higâ—er degree of the Soul of Christ was not that Seed that was conveyed through the Loins oâ— Abraham and David to wit that degree of his Soul called the Spirt and Mind in Hebrew Ruach and Neshamah for that was in Heaven and came down from Heaven when the Child Jesus was conceived in the Womb of the Virgin as Christ himself said Ioh. 6.38 For I came down from Heaven not to do my own Will but the Will of him that sent me This was not the Godhead of Christ but that Superiour or Higher degree of his Soul called Ruâ—ch and Neshamah but the inferiour degree or Animal part called Nâ—â—hâ—sh in Heb. may be well allowed to have been in that Seed of the Woman which Christ assumed together with the Bodily Seed and Principle of Christ's Body and tho' it was conveyed and transmitted through all these Generations from Adam to Christ mentioned in Luke ch 3. yet that is not in the common sense of the word Revolutiâ—n because Râ—â—olution in the common sense of the word used by Mâ—â—tick Writâ—râ— is used to signifie the returning of the Souls of deceasâ—d Men to live again in other Bodies of their Posterity or Kindred But when a Man begets a Son and the Soul of his Son comes out of â—is Loins as it is said the Souls of Iacob's Children came â—ut of his Loins that is not called Revâ—lution in the common sense of the Mysâ—ick Writers Beside that Souls revolved are saâ—d to suffâ—r tâ—e Bodily Pains and Afflictionâ— that the Body suffers into which it revolveth and Death also and therefore the Sâ—â—l of Christ did not after this manner revolve for then he would have often died whereas Christ died but once and having once died he dieth no more Deathâ— hath no more Dominion over him Rom. 6.9 Nor is there any cause to suppose that Isaac's Soul needed any Revolution more than the Soul of any â—f the holiâ—st Men for these holy Men being perfected in Faith Love and Holiness according to the Hâ—pothesis of the Revolutions after Death need no Revolution but rest in perfect Peace and Joy until the Resurrection of the Dead But what is the mystery of these 76 or 77 Generations from Adam to Christ described by Luke Chap. 3. iâ— best to leave to God's further opening and noâ— tâ— intrude inâ—o things not sâ—en Pâ—gâ—â— 119 120 121 122. Emend That the two Witnâ—sâ—es shall be Mâ—ses and Elias that shall be slain and risâ— again from â—he Deâ—d I find to be the opinion of some of the Aâ—cieâ—ts particularly of H. Coziâ—s â—â—t they who did not hâ—ld tâ—at Opiâ—ion did not think they sâ—â—uld be born again of Women but that they shâ—â—â—d câ—mâ— and sâ—ffer in these very Bodies wherein they â—ormerâ—y â—â—vâ—d and should rise again But these two Wiâ—nesses shâ—ll nâ—t 〈◊〉 Mâ—sâ—â— and Eliâ—s as some sâ—y or 〈◊〉 and Eâ—â—â—s as oâ—hers saâ— it is certain that they shâ—ll be â—wo excellent and eminent Servâ—ntâ— of Gâ—d enduâ—d wiâ—h such a Prophetick and wâ—ndâ—r wâ—â—â—iâ—g â—pirit as Mâ—ses and Elias had No◠〈…〉 appear that any of the deceased Saiâ—ts â—hâ—ll by 〈◊〉 be bâ—rn agâ—in of Women â—ut they shâ—â—l â—e immediately raised up by the power of God aâ—d Christ. Pagâ— 122. ad â—iâ—em â—â—â—nd aâ—◠〈◊〉 That the Sâ—inâ—s shall be raâ—sed up tâ— live and reign with Christ on â—r over the â—â—rthâ— is noâ—â—o be understood as iâ— thâ—y should nâ—ed or 〈…〉 the Meats or Drinks oâ— the Eaâ—â—h or any 〈◊〉 Eâ—râ—hly Convenienceâ— bâ—t tâ—aâ— theâ—â—hall appear â—o â—hâ— Sâ—ints not yet 〈…〉 liviâ—g 〈…〉 Animal 〈◊〉 to their great 〈◊〉 and hâ—vâ— that Rule and Government over â—â—l tâ—e Eâ—rth that the Angels now have iâ— clear from Heb. â— 5 1 Cor. 6.2 Page 125. ad â—inâ—m Emend That the Church of 〈◊〉 shall â—ollow tâ—e latter part of the Thousand Yeaâ—s is nâ—â—â—â—oâ—able but rather that it shall be contempâ—rary 〈◊〉 thâ— Church of Philadelphia for some
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
Millenium that shou'd not dye but be changed 9. It appears also that when the Millenium is finished Gog and Magog shall gather 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 conâ—â—â—â—'d iâ— that the Saints even until 260 years after the beginning of the Millenium shall marry and propagate Children for the State of Matrimony and procreation of Children is not beneath the dignity of the future Millenium for Adâ—m in his Paradisical 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 Daughters appears from Isaiah Chap. 65. where the Inhabitants of this of this New Heaven and new Earth are prâ—mised that they shall build Houses and inâ—â—â—ite them plant Vineyards and ear the Fâ—â—â—t of them they shall not labour in vain â—or bring forth in fear for they are thâ— Seed of the Blessed of the Lord and their Off-spring with them yea in the same Chapter 't is affirm'd of the Sinners who shall live in the Millenium that they shall live to an hundred Years nor shall any die in Infancy and the days of the Saints shall bâ— as the days of the Tree of Life for so heretoâ—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 câ—eaâ—ed in the future Millenium will be only new in respect of their excellent natures 13. Ioseph's Blâ—ssing by his Faâ—her Iacob which belongs to the said Millenium clearly demonstâ—ates thâ—t they should marry and beget and bring up Children Gen. 49 2â— 26. For among â—â—her Blessings which he had he waâ— also blessed with the Blessings of the Bâ—easts â—nd the Womb which have a respect to Wives and Mothers whose Blessings also ougâ—t to reach to the utmâ—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 understood of the second Resurrection but not of the first because certainly in thâ— 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 woâ—ds of the book of Wisdom 3.43 Blessed is the Barrâ—n and Undâ—filâ—d who hath not known the Sinful Bed for she shall have Fruit in the Visitation of Souls 16. Now all the Sons Daughteâ—s of the Saints in the future Millenium are the Souls of all the Saints that ever have liv'd in a carnal Body since the beginning of the World and finally raised up to Life in a â—ody of Flesh and boâ—n of Fathers and Mothers into the Woâ—ld for none shall enjoy the Reward and Blessedness of the â—uture Millenium but such who have lived an holy Life on Eaâ—th from the begâ—nning of the World Moreover Christ called this Resurrection of the Saints unto Life regeneration 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 incredible to any one after it is clearly demonstrated 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 difâ—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 facility and evidencâ— of Truth 20. First therefore it shall be demonstrated 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 declared 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 Dispensation 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 Dispensation will most excellently suit with the name of Eliah 22. Secondly 'T is 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 reunited to their natural Root but the force of the Argument concludes in behalf of those Souls who were unbelieving in the Aposâ—les days which after certain Ages were to believe in Christ after the fullness of the Gâ—ntiles was converted to the Christian Faith which Conversion of the Iews we yet expect 〈◊〉 Earth even of those who were unbelieving 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 Millenium 23. Thirdly 'T is proved from Matth. 23.35 compared with the 2 Chron. 24.22 where Christ aâ—â—irms that those very Iews who were contemporary with him in the Flesh had kill'd Zacharias the Son of Baruch c. But this Wickedness was committed in the days of King Ioas more than eighty Years before Christ's Incarnation * See Matth. 21.35 c. compare here-witâ— 2 Chron. 24.22 But if any should affirm that this was not their own but their foâ—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 according to the Râ—ghteous Ordinance of God the Sins of the Fathers are not imputed to the Children beyond the third or fourth Generation even when the Children are led by the same Spirit and follow the same steps of their Fathers But beâ—cause many Generations have interven'd between that Wickedness and the
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
those who were afore ordain'd to Condemnation have wilfully committed 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. Epist Chap. 2. v 3â— 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 Crimesâ—â—â—r a long time pasâ— or in â—oâ—mer Ages whilst they lived for which God condemned them to that punishment Besides also he does not darkly hint that the same â—alse Teachers among the Christians were heâ—etofore false Prophets among the Peopleâ— see Verse 1. which Judgments of God against them iâ— they had believed in Christ would nevertheless have been cancell'd and blotted ouâ— for Christ dyed for them also and redeem'd them with his Blood that they might believe and be savedâ— 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 â—ollows that they were to be raised up again to Life in a Body of Flesh before the 400 years were compleated that they might â—ulâ—ill their Iniquity and this wonderfully agrees with the number of 33â— years within which compass for that Man's Life is so abbreviated the same Souls shall be newly raised up to Lâ—â—e as the following Table demâ—nstrates to which 3â—3 â—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 Iniquiâ—y Moreover the same Amorites cou'd have liv'd twice before this since the Flood and therefore the third time of Life seem'd to have been necessary according to the order of Divine Justice before that they cou'd have fulfilled their Iniquity for which they should deservâ— to be erradicated out of the Earth 56. 'T is prov'd 36. Because Salvation and eteâ—nal Life is the Fruit of good Works which Men sow in the Earth or in an eaâ—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 opportâ—â—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 Labour 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 Mother whom no Mother loves as she doth her own Son 57. 'T is proved 37. Because otherwise the Doctrine of God's Universal Grace and Love cou'd not be establish'd or defended 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 uncapable of Repentance 58. 'T is proved 38. Because the Apostle Rom. 1â— 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 Chriâ—t and then they who were formerly blinded were to be again illuminated when they should return again into the World 59. 'T is 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 yeaâ—s but three thousand years for every 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 many of the Iews are to be undersâ—ood who had lived dâ—vers tiâ—es on Earth from the beginning 〈◊〉 the World and yet bore no Fruit but in the fourth Millenium the Husband-man inteâ—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 Patience 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. 'T is 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 Therefore 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 because that time of Life was the last Revolution and the last Hour with a great many 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 wiâ—â—â— great many that they should have and none could know whether he should have any otâ—er time to live in the daâ—s of the Mâ—ssiâ—h and therefore he truly sâ—id the 〈◊〉 is laid to the Root of the Trâ—es to wit of a gâ—eat manâ— But such whose twelve Hours of Revolutions were not yet elapsed might indeed in regard they were to live again in the Flesh aâ—ter six or seven Generations as from a Root leâ—â— in the Earth not as yet cut off sprout and put â—orth as it were new Branches in the Earâ—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 â—e born again into the World which is plainly hinted in theâ—e wordsâ— for he had five Brethren whom he would not have come into that place and thereâ—ore he desired some Body to be sent from the Dâ—ad to call them to Repentance To what â—urposâ— then should he take so great care of his Brethren Did he not look at his own Interest therein Yes doubtless for he kâ—ew that he himself after six or seven Gâ—nâ—rations should be born of one of the Sons of thosâ— his Brethren whom therefore he desirâ—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. 'T is prov'd 42. Because after Christ's Resurrection from the Dead and Ascension into Heaven all
Moment of their Lives Also it wonderfully demonstrates the Justice Wisdom and goodness of God towards Mankind in all his Ways and Administrations it also evidently shews the equality of the ways oâ— God and his marvelous â—enefâ—â—s yea clearly evinces what and how great Beneâ—its did accrue to all Mankind by the death of Christ in the latter Days by the abundant Favour and Benignity of God Moreover also it doth mightily illustrate confirm and perfect in a mannâ—r the whole Doctrine of Christianity makâ—s the Salvation of Heathens possibleâ— and yet nevertheless makes the knowledgâ— oâ— Christ's coming in the Flesh and Fâ—â—â—h in him of absolute necessity to the Salvation of all and finally greatly furthers the Conviction and Conversion of the Iew. â—3 From what has been said the truth of the said Doctrine of the various returns of Humaâ—e â—ouls into a Body of Flesh is appâ—râ—nâ— but how often they shall return shall â—e somewhat more distinctly explained 74. All Souls which are not perfect in Faith Righteousness and Holiness do return twelve times until they are perfected and that Soul which was made perfect in Faith and Holiness in some former reâ—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 affirmed after the coming of Christ because the faithful that dye in the Lord rest from their Labours 76. But 't is proved that some imperfect Souls must necessarily make 12 Revolutions 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 eveâ—y Watch three Hours again this is proved from those 12 Faces and 4 Wheels in Ezekiâ—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 therefore all Souls began their Revolutions in the year of the World 274. 78. All which and much more this following 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 whâ—â—eof each contains 333 years 2. The eight Column at the right Hand contains the Revolutions of Souls from the first â—o the twelfth â— The tenth Column contains the intervals of the siâ— Sâ—als from the Resurrection of Christ to the year about 6000. 4. The eleventh Column contains 7000 years of the World as aforesaid but something disposed in a different Order 5. The twelfth Column contains the names of Faces in each Revolution 6. The second Column contains 12 Revolutions of Souls from the beginning of the World to the year of the World 3996. 7. The third Column contains the Râ—volutions of Souls from the year of the World 3â—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 beginning of the World and the year of the World 2744 for if 3996 be added to the number 2744 the sum will be 6740 beyond 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 thereforâ— Christ ought to offer himâ—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 finallyâ— because a great many Souls have accomplish'd their Râ—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 Repentanceâ— and therefore none by the aforesaid Doctrine can or ought to indulge themselves into a wicked Life in hopeâ— to come again into the World becâ—â—se he cannot certainly know whâ—â—â—er he â—hall or notâ— 13. But no Man that dy'd in utter impenitence 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 Resurrection of the just in this World for truly the Millenial Happiness and Resurrection of the just is ordained and appointed as a reward 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 Israelites to gather Manna on the Sabbath Day therefore none may or ought to deâ—er the amendment of his Life to another time because this present time is the last tâ—at is granted to any in this World to obtain Salvation 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 â—o the ordination of Divine Wisdom it came to pass that the said Doctrine â—or the mosâ— paâ—t lay conceal'd as an hidden Mysâ—ery and was not to be unlock'd to any but good Men which nevertheless may now without danger and indeed ought to be revealed for it is of great use to convince the Iews and to demonstrate more clearly other Heads of the Christian Religion 15. For from the aforesaid Doctrine the justice of God in punishing the wicked and rebellious is plainly demonstrated â—or seeing all the wicked and rebellious have sinned against God a thousand years whilst they lived in a Body of Flesh therefore 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 Torments of the damned that every rebellious and incorrigible Sinner may be punished seven fold which
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
not that Seed of Abraham which Christ assumed when he came into the Flesh for the promise which God made to Abraham was concerning Isaac that in him all Nations should be blessed 101. And then if Isaac was that Seed it is farther to bâ— enquired whether thâ— Soul of Isaac had perform`d his twelve Revolutions from the beginning of the World as others had done if this be granted seâ— 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 sâ—me Souls always begins after every seventh Generation 102. And these are the names of this Soul in his 12 Revolutions 1. Abel 2. Methusela 3. Heber 4. Isaac 5. Naasâ—n 6. Mattatha 7. Simeon 8. Elmodam 9. Rhesa 10. Naggâ— 11. Melchi 12. Christ. For seven Generations do intervene in all these Revolutions except in the last only where there are not reckoned 7 but 6 which may be understood after this manner viz. the Resurrection of Christ from the Dead was the seventh and his Ascension into Heaven as it were the eighth Generation 103. Therefore there are accounted seven Generations between every Revolution 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 Revolâ—tion would have fallen on Isaac whâ—ch is absuâ—d 104. Which Hypothesis being admitted sundry portions of sacred Writ very mysterious 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 delivered which will be farther insisted upon hereafter 105. Thâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehovah or as others read it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 understood And such a Virginian Birth answers to the eight Revolution having the name of Elmodam who was contemporary 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 agree 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 â—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 promised 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 1â—0 years before Christ's Incarnation 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 Lâ—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 oâ— the Lord and therefore that time wherein Christ came in the Flesh was call'd the acceptable year of the Lord to wit because agreeable to the said Hâ—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 Reâ—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 â—erewith that of the Nineteenth Psal. from verse 1. to verse 7. 8. That that Psalm is to be understood of Christ the Prophets and Apostles and the Church of God is evident â—rom Roman 10.18 9. See also Heb. 10. â—5 Psal. 40.46 Sacrifice and Burnt Offering â—heâ— would'st not but a Body hast thou preâ—ared me but this Body is not a meer Body but an animated Body that is a Soul with a Body to wit the very Seed of Aâ—raham which Christ assumed which seed was fitted and qualified by 12 Revolutions even as by so many preparations â—rom the â—eginning of the World to that time to â—e at last a Throne and a Tabernacle for â—he King of Glory Jesus Christ all which â—re but according to the said Hypothesis â—â—nd not possitively affirmed wherefore â—y the assistance of divine Grace we shall with Sobriety inquire farther into the Truth of the aforemention'd Hypothesis beâ—ore we absolutely and positively assert it 10. Moreover the aforesaid Hypothesis â—eems wonderfully to illustrate that Scripâ—ure where Christ is called our Fore-runner â—nd doubtless because according to it he â—an the course of his 12 Revolutions from the beginning of the World and was the first that had finished the course and period of them 11. And finally that he was made like unto us in all things Sin
8. Glory 9. a Foundation 10. a Kingdom And it is the Opinion of some Mystical Men that when we are come to Malcuâ—h â— that Blessed age of the Millennium will begin and the greatest part of those Hebrew names are found written in 1 Chron. 29 1â— and others in other places of Scripture Quest. 21. What is that Sea of Glass like unto What the Sea of Glass is Chrystal which stood before the Throne Is it not the abâ—ndâ—nce of the Spirit for the Souls of the Faithful to Wash and Bath therein and to drink abundantly thereof and be filled for the Water of this Sea is not salt but sweet to wit the Water of eternal Life and was not that Sea which Solomon placed in the Temple a Type hereof Quest. 22. What are those 4 Beasts and What the 4 Beasts and 24 Elders are 24 Elders before the Throne Whether really the Order and Hierarchy of Angels as some think Or whether not rather the very Church of God or number of the Faithful redeem'd to God by Christ as it appearâ— Chap. 5. v. 9. which has it thus and the Elders and the Beasts Sung a new Song unto God saying Thou hast Redeem'd us to God by thy Blood from among every Tribe and from every Lanâ—guage Nation and People Qust 23. What may we What are the Eyes of the â—easts understand by the many Eyes of those Beasâ—â— Whether not the manifold Undâ—rsâ—anding and Wisdom of the Faithful in Spiritual things And do not their Eyes within and withouâ— or in the Circumâ—erence signifie that these Beasts have not only most intrinsick Knowledge of themselvesâ— but also are indued with great Judgment and Discretion whereby they clearly understand what is to be done in any case or emergency of Aâ—â—airs whatsoever Again what is to be understood by their Wings Whether so many Divine and Celestial Vertuesâ— by which they can ascâ—nd with Expedition and Alacrity as it were in â—light unto God and so readily and speedily execute his Divine Will finally wherefore are they said in times past to wit under the Law to have four Wings and aâ—terwards under the Gospel six Was it not by reason of greater Grace afterwards communicated under the Gospel Quâ—st 24. What are those Faces of â—he Beaâ—â—s whereof every one is â—aid to have â—our viz. the Face of a Bull on the Leâ—t â—and and the Face oâ— a Man and a Lyon on the Right side aâ—d a last of all the Face oâ— an â—aglâ— Do not these foâ—r Faces signifie the Souls or Lives of Men deriv'd from the four Woâ—lds afore-mention'd as the â—ó Nephâ—sh â—â—om Asia Tó Ruach from Ieziâ—ah Tó Nischmah from Briah Tó Chaja from Aziluth Now Nephesh or Pâ—yche seems to be â—roâ—erly sigâ—iâ—ied bâ— that of â— Bâ—llâ— Ruâ—â—h by a Lyon Nischmah by a Man and lastly Chaja by an Eagle And wherâ—fore are they said to be four but by reason of those 4 Faces Moreover what is to be understood by the 4 Wheels * The 4 Wheels of the 4 Beasts of those four Beasts Doth not each Wheel signifie the Revolution of some Age. For the Hebrew word Gilgal which is rendered Rota in Latin in English a Wheel is translated by the Hebrews Revolutio or Revolution therefore will not the aforesaid Revolution of an Age contain a Thousand Years which is one Day mysâ—ically taken according to Psal. 90. and 2 Pet. 3. For what is a Day more than the Revolution of the Sun in the space of 12 Hours And because according to the 90th Psal. before cited a Thousand Years are as a Watch of the Night and every Night contained 4 Watches and every Watch â— Hours therefore doth not the whole Night c contain 4000 Years and each Hour one third part of a Thousand Yeaâ—s that is d â—33â…“ Therefore will not the Wheels contain â—our Thousand Years as also why are they call'd Watches is it â—ecause every one of those â—aces in their proper Hours is excited and as it were awâ—kened in every respective Watch Quest. 25. Wherefore are there said to be the number of 24 Elders Doth not this number respect the 12 Patriarchs who were to remain as 12 Junctures or Seams of the Ancient Church together with the 12 Apostles who are likewise the 12 Junctures or uniting Bands of the Evangelical Church to signify the highest and strictest union of both Churches under one Head the Lord Jesus Christ For as 't is said there are 12 great Junctures oâ— connexions in the Body of Man and 70 small ones with which perhaps the 70 Disciples under the Gospel do correspond and 70 Souls of the House of Iacob under the Law who came into Egypt from whom afterwards so vast a Multitude of People arose CHAP. V. QUest 26. What is meant by the right Hand of * The right Hand of God God Hath God a right and left Hand according to the manner of Men which if he hath not as certainly he hath not yet seeing the Scripture here and elsewhere speaketh of God's right Hand is not something intended by this word bearing a certain Analogy to a Man's right Hand In which respect some do thus distinguish the aforesaid Divine Emanations viz. that some have an Analogy to the right Hand as Cochma Gedula Nezach others to the left Hand as Binah Gebâ—urah Hod others are in a mean as Kether Tiphereth Iesod Malcuth Quest. 27. What may we understand by the Book * What is meant by the Book Seal'd with seven Seals sealed with seven Seals which was in his Hand who sat on the Throne Whether the knowledge of great Events to come to pass in thâ— World from the time of Christ's Ascension to the end of the World even as other parts of Sacred Writ do either Historically or Prophetically declare unto us all the great Events and Transactions past from Adam unto Christ. Quest. 28 Why doth Iohn distinguish the 7 Seals in that order The 7 Seals that 6 immediately follow one another â—nd the sixth seems to reach to the Sabbath of the World but the seventh proceeds in an other Order as comprehending the half Hours silence and the Intervals oâ— the 7 Trumpets The â— Trumpets hath he not designedly and purposely done it to show us that the seventh Seal doth not entirely follow the other six buâ— signifies a new Order from Christs Ascenâ—ion to the end of the World or 200 Years Therefore do not the Intervals of the six Seals divide the said space of 2000 Years into six equal parts whereof each will contain 333â…“ And thus indeed the six Seals will denote the same Intervals of time with the seven Churches aforementioned and so make a Synchronism For most confess that there were divers Visions in this Book which were Synchronical or happen'd at one and the same time represented by distinct Visions even as those seven Years of Famine in Egypt was proposed to the King in two Visions altho' the said Visions
this City as the Roundness and Orbicular Form of the Earth dâ—notes its voluble and unconstant State and Condition together with Mortals that dwell therein Quest. 115. Will not certain other Holy Souls descend into Bodies in the Millennium who Lived not before on Earth in the preceding Ages of the World Quest. 116. Wiâ—l not the Rate or Proportion of the Holy City compared to the whole Earth be as 52 is to 12 assigning to each Deâ—ree of the Terrestrial Globe above 60 Miles and under 61 which is the Proportion that one Week bears to a wholâ— Year Moreover doth not the wholâ— Age of this World from the Beginning to the End seem like a Week And doth it not seem worth a Sober and Modest Inquiry what Mystery may be couched uâ—der the Similitude of these two Proportions Quest. 117. Shall those who Inhabit this City need the use of Meats and Drinks Or what shall be their Food Shall it not be such Food as Adam Eat in the Earthly Paradise before the Fall Quest. 118. Are not those words of Revel 21.23 And the City shall not stand in need of the Light of the Sun nor of the Moon to be understood according to the Letter For although the Sun Moon and Stars shall then Shine and Impart their Vertues and Influences to other Animals or living Creatures yet the Saints of the first Resurrection shall not seem to stand in need of their Light or Vertue FINIS AN APPENDIX CONTAINING Some Emendations and Explanations of divers Passages in the two foregoiâ—g Treatises out of the Authoâ—'s Original Manuscripts and Papers Friendly Reader IT was thought fit to let thee know that the following Emendations Corrections and Explanations are according to the mind of the Author as appeareth out of another Copy of his Manuscript and his other Papers that have been faithfully preserved it is therefore probable that the Author himself upon his second Thoughts which are commonly the more solid hath himself corrected divers things in these Treatises which ought not to be charged upon him as any blame but rather in so doing to deserve praise But it is most certain that divers considerable Mistakes have crept into the printed Copies boâ—h Latin and English by the unskilfulness and in advertency of the Transcribers through whose Hands the Original Copy hath come The which Original Copâ— I can assuâ—e thee Reader I have seen in a Latin Manuscript many years ago but who the Author is is not easie to judge For divers reasons best known to himself he thought it not convenient to make his Name known to the World as many worthy Authors of Bâ—oks have conceaâ—ed their Names The Reader is â—urther to be advertised that some words in this printed English Copy here corrected are the Errors of the Press incident to all Books It must needs be confessed that many things in these Treatises especially in the former will seem strange and surprizing to many because of their cressing the common Notions and Sentiments generally received both in Philosophy and Divinitâ— so called But what-ever Truth or Untruth may be in these things that may seem to many most incredible it is the Readers wisdom not to be hasty to judge so as to conclude â—or or against without mature Judgment and a good Understanding as Plato called by some the Divine Philosopher well said Non est sapientis de obscuris deâ—erminare i. e. It is not a wise Man's part to determine of things obscure or unclear to his Understanding The Authors Modesty and Discretion is to be commended â—ho for the most part profesâ—eth but to handle these things Historically or Hypothetically not Dogmaâ—ically nor Positively his design being as it manifestly appeareth to give some hints of the Mystick Learning of the Iewâ— and of other Christian Mystick Writers to ordinary and vulgar Scholars that had not heard of such things so much perhaps as by Fame and also to such sincere Christians as have a real Divine Hunger and Thirst begot in them after a greater degree of the Living Knowledge of God and of Christ and the Mysteries of the Kingdom of God so far as they are traceable in the Holy Scriptures as God shall be pleas'd to work by his Holy Spirit to give the Understanding of them For tho' the Iews in great part are blinded especially as concerning the true Messiah yet in many things it is acknowledged by Pious Christian Writers that their ancient Mystick Learning containeth many things not only very agreeable to Christian Doctrine but very conducing to help us to understand many places of Scripture in the New Testament as well as in the Old And if sincere Christian Professors did but well understand the great Advantage and Help that the Iewish Mâ—stick Learning with which this Author seemeth to have been in good measure acquainted doth afford to convince the Iews of the Truth of Christianity so as to enable and furnish them to right them with their own Wâ—apons they wou'd be more willing to read with an Impartial Mind such Books as would help them in such â—ort of Learning few of which sort as yet if any are extant in the English Language The second Treatise added unto the first was done by the same Author It is hoped that it will be favourably received and entertain'd by the Reader the rather that it is proposed only by way of Quâ—ryâ— yet so far explanatory as in many things at lest it may by the blessing of God be made serviceable to the better understanding many things in the Book of the Reâ—elations further than what they have formerly known by the help of other Commentaries The Emendations and Explicatiâ—ns in the first Treatise follow PAge 10. ad fin the Explication The Author is not so to be understood as if because he hath an Allegorical Sence of Christ's Flesh and Blood Allegorically and Figuratively so understood as the Scripture aboundeth with such allegories and figurative Speeches as Water Wine Milk Honey Oyl Marrow and Fatness that therefore he did not sincerely believe that Christ's outward Flesh was real Flesh and his Blood real Blood which he gave for the Life of the World the which Body and Blood of Christ tho' it is not to be received by the Mouth as Papists say yet spiritually by Faith it is fed upon by all sincere Christians And in this sence to eat Christ's Flesh and to drink his Blood is sincerely to believe that Christ gave His Body of Flesh to be broken for uâ— and His Blood to be shed for us for the Remission of Sin by which sincere Faith whereof Christ is the Workâ—r we partake oâ— the Life and Spirit of â—hrist that is the Soul 's immediate Nourishmâ—nt Page 16. ad med Expl. Let none misconstrue the Author because he only expresly nameth Gâ—d and Châ—ist to be the Author and Original of the Creation as if he did not understand the Holy Ghost who is one and the same God with the Father and the Son
to be the Author and Creaâ—or â—f alâ— things Page 17. ad med Expl. Lâ—â— none inferr from thâ—se words as if when God mâ—dâ—â—an Gen. 1. He did not at once endue him with 〈…〉 three degrees making up one enâ—irâ— Soul of Man and aâ—â—o what the highâ—st and most noble to wit the principle of the divine Life out of the Aziâ—utick System Page 19. ad fin Expl. Adam's Body as originally made by God was not gross and thick as it became afterwarâ—s by Sin It was originally Or Heb. i.e. Light but after his Fall it became Yâ— r i. e. a Skin but within the thick gross Body called Skin Gen. 3.21 the true lucid Parâ—disiacal Body liâ—th hid and will not appear until the Resurrection of the Dead Page 24. Expl. The Author only delivers this Hypothetically thâ—reâ—ore l 6. dele câ—rtainly and read may signifie The Fiâ—tieth year hath a respect to another great Mâ—stâ—ry which is the opening the 50 Divine Gates of Binah i. e. The Divine Intelligence which shall be fully done at the Resurrection of the Dead and beginning of the Thousand Years Page 25. at the beginning Explic. and Emend Cain was but to be avenged 7 Fold and Lamech 77 Fold all which Punishments might have been performed on them both according to the Hypothesis of the Revolutions within the Ages of this World in order to the Melloration and Restitution of them and all elect Souls belonging to them Page 25. Line 16. Expl. and Emend Dâ—le on Earth Where note that these so many Worlds viz. 5214â— do not respect humane Souls that have lived or shall live on Earth within the compasâ— of the Ages of this World but other Souls belonging to following Worlds Page 29. l. 22. for by but read but by Page 30. ad mâ—d Explic. and Emend The 42 Sojournings oâ— the People of Israel seem to have a nearer respect unto the Spiritual Travel oâ— the Souls of Men out of Satan's Kingdom of Darkness into the Kingdom of the dear Son of God as â—or that other it seemeth more remote and â—â—reign but if it be true what Iewish Mystick Writeâ—◠〈◊〉 that the â—aw was given in 70 Languages and in 7â— Sâ—nces it iâ— possible that may be one of them Page 36. ad med Emend Where the number of Years from Adam to Christ's Resurrection is frequently in this Treatise computâ—d to be 〈◊〉 proceâ—deth â—rom the taking the words in Daâ—â— 9.27 the midst of the Week in a strict litâ—ral Sence but the Hebrew word in Daniâ—l signifieth the dividing the Weâ—k which may be understood of the last Year of the last Week not compleaâ— buâ— current therefore it is most probable that the Years from Adam to Christ's Resurrection are 4000 â—urrent and â—rom that to the end of the World 3000 Years Page 39. l. 2. Correct 333â…“ is 1 â—â—2 of 4000 Years thereâ—â—re 333â…“ multiplyed by 12 prâ—duceth 4000 Years Page 42. l. 17. Correct as above in p. 36. Page 50. l. 12. at the Margin for 356 read 556 and for 400 read 409. Page 52 53. Correct the number 1777 it should rather be 1774½ because the middle of the last Week of Daniel as is said needs not be strictly taken but for the last Year of the Week currant according to which Chronogical Account the first Period of Anâ—ichrist's Reign will expire about the Year from Christ's Birth 1700. Page 54. l. 18. For 652 read 1650 and for 1702 read 1700. Note whether the first Fruits mention'd Revel ch 14. have not a relation to 144000 Saints that shall be raised from the Dead as a first Fruits and appear with Christ before the general Resurrection of the Saints is worthy of further enquiry Page 55. l. 15. Emend and Explic. That the Saints shall be raised up to Life in a Carnal and Terrestrial Body must not be understood such as we now have as is well said lin 16. but such as Adam had in Paradise which being compared with such Bodies as we now have may be said to be Spiritual and yet may well he allowed to be capable of a far greater degree of Spiritualityâ— after the 1000 Years are expir'd when they shall ascend together with Christ into the Heavens But it is not to be supposed that the Saints raised up in their Bodiâ—s such as Adam had shall eithâ—r need or use the Meats and Driâ—ks of this World or the Light and Iâ—fluence of the Sun Moon and Starsâ— for it is most probable that Adam neâ—ded none of these things in Paradise for that supply'd him all that he needed Page 57. l. 5. Correct That place of Scripture 1 Cor. 15.51 seemeth not proper to be understood of Paul or any of the deceased Saints but of the Saints thâ—â— shall be found living in Mortal Bodies at Christ's coming without us in his glorified Body the word we being put for they by an ordinary figure called Enallage Personae The Saints the Gog and Magog's Army shall attempt to slay shall not be the raised Saints but the other Saints that shall live in the 1000 Years and have not as yet attain'd the Resurrection and such Saints shall marry and have Children But it is improper to think that the raised Saints shall marry to wit as Men now do and have Children by Women but the manner how Adam would have propagated his Kind is best to leave to a further opening for many think it is apparent â—rom Scripture that Adam before the Fall was Male and Female in one Body and so would have encreased without Distinction of Sex Page 58 59 60. Correct That Marrying Building Planting c. shall belong to the Saints not raised within the Thousand Years ought to be granted but is no wise proper to grant it to the raised Saints whether their Resurrection be called first or second for it seemeth to contradict the words of Christ and the Divine Order of things But all the time of the Thousand Years new Converâ—s and Saints will be added to the Church daily by the preaching of the Gospel who without dying or sleeping will be changed and the mortal and corruptible Body shall put on Immortality and Incorruption Moreover that the deceased Saints shall obtain the Resurrection of the Body by being born of Women as Men are now born into the World must not be granted for not Earthly and Mortal Women whether married or Virgins but our Heavenly and Immortal Mother Ierusalem from above shall bring us all forth and the deceased Saints generally as her Children with respect to the Resurrection or Regeneration of our Bodies at the time appointed as she hath now brought us forth and all the Saints with respect to the inward Resurrection and inward Regeneration of our Souls And only Christ shall be our Heavenly Father and Ierusalem from above our Heavenly Mother with respect to the Resurrection of the Dead and therefore the Children of the Resurrection in Scripture are called the Children of God but shall not be the Children of Men