of 1000 Years after â—he â—ate of 1000 years to one Watch of the Nigâ—t as it is Pâ—al 90. v. 4. each Watch consisting of threâ— hours and 12 hours making â—p one intire Night or Day CHAP. XIX QUest 93. What is that multitude of People whom Iohn saw in â—eaven crying â—allelujah Salvation and Glory aâ—d Honor and Power to our Loâ—d God Do not these signiâ—ie that â—ast Multiâ—ude which shall be Converted as well of Iews as of Gentiles over the whole Globe of the Earth under the Interval of the sixth Seal and the seventh and last Trumpet together with the Saints raised to Life again under the seventh Trumpet Therefoâ—e in the same hour of 2â—â—½ years viz. fâ—om the year of Christ's Nativity 1â—0â— to the year 2â—33 or from the year of His Râ—â—uâ—recâ—ion 1666 to the year 2000. Will not the City Babylon be destroyed and tâ—e City or Church of God Gloriâ—â—â—â—y â—â—ilt Whether or no that very hour is not that which is â—aid Rev. â— 8.â— to be the hour oâ— Trâ—al or Temâ—taâ—ion which shâ—ll come over the whole â—arth from wâ—â—châ— viz. fâ—om the Danâ—â—r aâ—d Evil of this â—our God hath pâ—omised to preserve tâ—e Church of Pâ—â—â—adâ—â—phia aforesaid Quest. 94. What iâ— the Marriage of the Lamb which Iâ—â—n 〈◊〉 to come at tâ—e â—â—me afâ—â—â—â—aid And again what is that â—â—pper of the Lâ—mâ— to wâ—â—ch whosoâ—â—â—r were called were Blessed v. 7 9 Do not both the Marriage and Supper of the Lamb denote the first Resurrection of the Saints unto Life among whom all Matrimony with the carnal use of it shall cease among Men and Women agreeable to Christ`s saying that in the Resurrection they neither Marry nor are given in Marriage But the Souls of the Saints are Married to the Lamb remaining in the mean time pure and chast Virgins Quest. 95. Doth it not clearly appear from chap. 18. v. 14 15. that the Army of the Lamb was to use no carnal Weapons For their Captain whom they followed Arrayed in white Garments and on white Horses will smite their Enemies with a Sword proceeding out of his Mouth And what are those white Horses which the Saints shall have Are they not pure Bodies Bodies of the first Resurrection above-cited CHAP. XXI QVest. 96. What is that Angel which Iohn saâ— coming down from Heaven having the Key of the Bottomless Pit and a great Chain in his Hand who lay hold of the Dragon that old Serpent which is the Devil and Satan and bound him for a thousand Years Is not this Angel Christ But whetheâ— he shall descend corporally in his Glorified Body or only Spiritually I leave to be farther determined Quest. 97. Do not the 1000 Years six times mention'd in this Chapter signifie 1â—00 Years properly so call'd And did not that Sabbath of Days and Yâ—ars made under the Law prâ—â—igure this Sabbath of the World to be in the seven thousandth year of it even as the six preceding thousand Years of the World were figur'd out or typified undâ—r the six Work-days And do not â—hese places of Scripture Psal. 90. v. 4. 2 Pet. 3. v. 8 râ—late unto the mystery of 1000 Years put for a day And have not the Prophets prophesied of many great and glorious things toucâ—ing this â—amous time or glâ—rious day of the Lord Also doth not that of Psal. 92. wâ—ere 't is treated of the Sabbath relate also unto that renowned timâ— Moreover is not that day the same whereof Esâ—ias prophesied saying The Light of oâ—e day shall be as the Light of seven Days and the Lord alone shall be exalted and magnified in that daâ— Bâ—sides also not only the more Learned among the Iâ—ws but many also of the Fathers among the Câ—ristians in the Primitive Agâ—s of the Church have declared and asserted their Faith and Hope concerning this Glorious Sabbath and Millennium to come wherein all tâ—e Saints being recalled from Deâ—th unto Liâ—e shall lead a most Bleâ—â—ed and also a most Holy Lâ—fe upon Earth in the firm Belief and Perswasion wherâ—oâ— tâ—ey rejoyced and triumphed in the greatest Suffâ—rinâ—s and Dangâ—rs of this mortal Liâ—e Quest. â—8 Shall not all the Saints that ever lived â—rom the beginning of the World whetheâ— they wâ—re killed for the Testimony of God oâ— died â— naturaâ— Death be raised up to live a Corporâ—al Life in the fuâ—ure Millennium And is not this Resurrection somâ— part of the Saints Reward both of smaâ—l and greâ—â— according to Rev. 11. v. 13. and Eâ—â—d 20. v. 2. Quest 9â— Shall not the Saints when they shall be raisâ—d to Life have Bodies of â—lesh not indeed suâ—h as Men now have but far more excellent such as was Adam's Body whilest he lived in the Earthly Paradise before the Fall and such also as was the Body of our Lord Jesus Christ before his Death which Bodies of the Saints shall at length in the end of the seventh Millennium be changed into Spiritual Bodies in which they shall ascend into Hâ—aven to meet the Lord And did not Paul touch upon that Mystery 1 Cor. 15. saying As we have born the Imagâ— of the Earthly Adam viz. as he was before the Falâ— we shall also bear the Image of the Heavenly now glorified in the Heavens And did not the Prophets prophesie of such a Resurrection and especially Hosea and Daniel Dan. 12. v. 2. Hos. 6. v. 2. and finally doth not Paul 1 Cor. 15. plainly describe the sâ—ate of a two-fold Body the first indeed natural and then after the Expiration of the Millennium and the end of the Worlds Ages is come a Spiritual Body but that is not first which is Spiritual bâ—t that which is Natural and then that which is Spiritual and is not that Reward one of the Promises of Christ in that Age when he shall come in the Glory â—f his Father Quest. 100. And as the Iews Sabbath began in the end or evening of â—he sixth day will not also this most blessed Sabbath oâ— the World begin in the end of the sixth Millennium to wit bâ—fore the sixth Milennium of the World is expired And seeing the whole time of this Worlds duration seems to be a Week consistâ—ng of 7000 Yeaâ—s thâ—re woulâ— be no Remâ—inder of Years afâ—er the end of the Millennium if this hâ—ppy Age of 1â—â—0 Years did not commence bâ—â—ore the 6â—00 Years were expired And that thâ—re is some Remaindâ—r of Years after the Millennium plainly appears â—rom the Revelations which Iohn calls a little Season Rev. 20 v. 3. Now whâ—ther or no that little Season may not contain 260 Years making that most happy Age of the World to begin about tâ—e year of the World 5740 and of Christ's Resurrection 1â—4â— I leave to be determined by â—ny onâ— to wâ—om God shall vouchsafe to open these things by a purer Chronology Quest. 101. How shall the Saints be raised up again to live a Corporeal Life on Earth seeing Matrimony and carnal Conjunction of Male and Female shall cease whether all
King 11. Athalia reigned 6 Years 2 King 12. Ioas reigned 40 Years 2 King 14. Amazias reigned 29 Years 2 King 15. Azarias reigned 52 Years 2 King 15. Ioathan reigned 16 Years 2 King 16. Achaz reigned 16 Years 2 King 18. Ezechias reigned 29 Years 2 King 21. Manasses reigned 55 Years 2 King 21. Amon reigned 2 Years 2 King 22. Iosias reigned 31 Years 2 King 23. Ioathas reigned 00 Years 2 King 23. Ioachâ—m â—eigned 11 Years 2 Kin. 24. Zehojaâ—hin reigned 3 Mon. Years 418 Note also that the Captivity must be reckoned 70 Years from Zehojathin but not from Zedekia as appears from the Epistle of Ierâ—miah ch 29.10 But if according to others the Captivity of 70 Years be computed from the third year of the Reign of Ioachim according to that of Dan. 1â—1 the fifth Period from the foundation of the Temple unto the Babylonian Captivity will contain only 410 and therefore that the number of Years from the Creation of the World to the Captivity may be 3440 there must be 37 Years added to Cainan in the second Period So that 't is all one whether the Captivity be reckon'd from the third Year of Ioachims Reign or after the eleventh Lastly 't is to be observ'd that the truth of this Period is proved from the Fourth Chapter of Ezekiel â— for those 390 Days signifie 390 Years from the time Ieroboam erected the Golden Calf to the Destruction oâ— Ierusalem therefore 36 Years of Solomon's Reign are deducted and two of Rehoboam's Reign To which 10 Years of Zedekia`s Reign unto the Destruction of Ierusalem being added the whole amounts to the number of Years 390 Lastly the sixth Period of 556 years and an half is proved for the Captivity lasted 70 Years and from the end of 70 years viz. of Daniel's Weeks 3 years and an half being deducted there are to be accounted 486½ Years when Cyrus publish'd an Edict for the rebuilding of the Temple 556½ Observe how exceedingly they wander from the Truth who contend that the 70 Weeks of Daniel are not to be reckon'd from the Edict of Cyrus and suppose the beginning of the said Weeks to be long since Cyrus`s Time forsaking the Truth of Scripture and giving credit to heathenish Historians and so indeed they abandon the Holy Scripture as tho` it were a maim'd and imperfect thing which true Christians and such as are studious of the Scripture should not do Admit it be according to them who follow the Historical falshood of the Heathens that Daniel's 70 Weeks were long sinceâ— Cyrus that is as they will have it 70 Years after the end of the Captivity to wit by their computation in the second Year of Darius Longimanus after this rate there will be 560 Years from the end of the Babylonian Captivity to the Death of Christ but this doth in a wonderful manner contradict Esdras in that he saith ten parts and ½ of the World are elapsed from the Creation to the Death and Resurrection of Christ. For suppose that there were 560 Years 1 21 and ½ of 1 12 from Adam to the Death of Christ all the twelve parts taken together would make up 4480 Years which far exceeds the years feigned by the followers of the Heathenish History 89. Now from the foremention'd Chronology the years from the beginning of the World to the Babylonian Captivity are 3440 as it is inserted in the Margin to which if 2300 be added those Years which the Angel spoke of to Daniel Dan. 8.14 propheâ—ically signified by Days make up the number of 5740 Years which being compleaâ—ed the Sanctuary shall be purged that is that happy Millenium of the Sabbath shall begin and then adding to it the aforesaid Millenium and 260 Years more thereof comes the sum of 7000 Years which makes up the intire age of the whole World from the Creation of Adam to the End Now the said 260 Years is that little time mentioned by Iohn in the Revelations Chap. 20. which commences after the expiration of the Millenium and therefore that Sabbatick Millenium begins 260 Years before the end of the Sixth Millenium of the World 90. And â—o indeed the whole age or time of the Sabbatick Happiness comprehends 1260 Years even as much as the Kingdom of Babylon and Antichrist contained that the Day of Christ`s glorious Reign upon Earth may be equal to the Reign of Antichrist in his base and filthy Kingdom of Darkness And either Period contains three years and an half that is seven years taken together which answers to the seven last years that Iacob served Laban 91. And indeed that whole time that Iacob served Laban making about twenty years elegantly divides the whole age of the World into its distinct Pâ—riods by a marvellous Analogy for as 360 makes up one mystical and prophetical Year so 7â—00 makes up 19 Yâ—ars 5 Months and 10 Days that is in a manner 20 Years but such is the Analogy The first seven years of Iacob`s Service extend from the beginning of the World to Israel's departure out of Aegypt now the Time of Iacob`s Marriage with Leah signifies that time wherein the Lord engaged the Childrâ—n of Israel to himself by the outward Law and the â—our Sons of his Wife Leah Ruben Simeon Levi Iuda extend from the Law to Christ's Incarnation who was to spring out of Iuda Lastly the Children of the Concubines signifie the Gentiles who were to believe in Christ in the days of the Apostles even almost until the end of the Babylonian Apostacy And Rachel's Barrenness signifies the Iewish Church which during all that long space was as it were barrenâ— in the Christian Faith which Rachel was afâ—erwards to bring forth Ioseph whose time certainly reaches to the Sabbatick Millenium but the Birth oâ— Bâ—njamin being last of all apparently signifies the Apostle Paul who was of the Tribe of Benâ—amin with other Saints who were last oâ— all to come into the World to wit about the year of the World 6000 and shou`d remain in the World even till the coming of Christ from Heaven And â—inally the death of Rachel and the departure of Iacâ—b and his Sons out of Padan Aram into his own Countâ—y signifies the end of the World and the ascension of the Saints from Earth into the Heavenly Country in glorified Bodies all this is confirmed from Gen. 49. from vers 1. to the 28. 92. But that little time aforesaid of 260 years in which begins the Sabbatick Millenium within the sixth Millenium of the World to wit at the year 5740. was prefigur'd under the Law by the Sabbath which began in the Evening of the sixth Day wherefore those 260 years are as it were in the evening of the sixth day that is the sixth Millenium of the World 93. Moreover it is clearly demonstrated â—rom the Words of Osea when that most blessed and truly Golden Age of the Sabbatick Millenium shall begin Os. Ch. 6. v. 2. after two days
World to wit for the space of 260 Years â—rom the year oâ— the World 574â— to the year of the World 6000 and they shall live such an holy and blessed Life on Earth as Adam would have lived if he had not sinned yea and far hapâ—ier â—or as Sin abounded the Grace of God shall much more abound And the light of this day â—hall â—e as the light of seven Days because whatsoever was made in the first six Days was finish'd in the seventh And lastly The Trees that bare Fruit under the Law were accounted uncircumcised until the 4th Year but in the 4th Year they were as it were circumcised and holâ— to the Lord and in the â—iâ—th Year their Fâ—uit was eaâ—en This plainly signifies the whole Revolution of Souls which were nâ—t consummated and perâ—ected till the fouâ—th Millenium after Christ's Incarnation for he purg'd our Sins on the Cross whilâ—t he hung â—hâ—reon that so they might not be imputed to us â—n condiâ—ion that we believe on him whereby we shall â—eceive from him the Evangelical Grace of the holy Spirit But the â—ifth Year signifies the Sabbatick Millâ—nium in which we shall enjoy the Fruits of our Lâ—bours and Toil of our Hands â—â—r aâ— under tâ—e â—aw whilâ—t they had Manna it was not lawâ—ul 〈◊〉 thâ—m to gaâ—â—â—r sâ—id Manna on the sabbath-Saâ—baâ—h-day so also in the Sabbatick Millenium they who gather'd nothing in their preceeding Lives cannot enjoy the Millenial Felicity Lastly as the Manna which served for the Sabbath was gather'd on the Sixth day so in the end of the sixth Millenium all the Saints are restored to Life and attain the Blessedness of the Sabbatick Millenium 82. By the aforesaid Numbers 333 and 260 Years the Mysteries of the seven Seals and seven Trumpets are clearly unlocked 83. And that the Interval of the first Seal contains 333 Years appears from the words of the first Beast come and see and so of the rest plainly intimating that the Space or Interval of every Seal from the first to the sixth comprehends 333 Years which is the Interval of one Revolution or Face as may be seen in the Tenth Column of the Table 84. Therefore the Interval of the first Seal contains from the Death Resurrection of Christ Years 333 â— â— The Interval of the second Seal reaches to 666 â— â— The Interval of the third Seal extends it self to 999 â— â— The Interval of the fourth Seal reaches to 1332 â— â— The Inter. of the â—ifth Seal reaches to 1665 â— The Inter. of the sixth Seal reaches to 2000 85. Now the Predictions or Prophesies of what should come to pass when each Seal was open'd wonderfully answers to those Intervals when the first Seal was open'd viz. from the Death of Christ to the Year 333. The Gospel was in a manner preâ—â—hed to the whole World which was sâ—gnifi'd by the white Horse and him that sat thereâ—n with a Crown on his Hâ—ad and a Bow in his Hand to wit Christ. After that time the Light of the Gospel shone not so much by reason of Men's Sins When the second Seal was open'd the Roman Empire was exceedingly infested with War and almost totally ruin'd this happen'd between 333 and 666. When the third Seal was open'd that is from 666 to 1000 Famine and Scarcity of Provision follow'd the War as it commonly happens that War is succeeded by Famine by the Red Horse War is signified by the Black Horse Famine In the opening of the fourth Seal from the Year 1000 to the Year 1333 not only bloody Wars but also abâ—minable Idolatâ—y Superstition and Hereâ—ies inâ—â—â—â—â—d the World and were signifi'd by the 〈◊〉 Horse and sâ—e that sat thereâ—n was â—â—â—ath whom â—leâ—â—â—olâ—owed When the â—iâ—th Seal was open'd the Sainâ—s and Martyrs cry'd unâ—o the Lord to revenge their Blood which certainly came to pass for from the year of Christ 1â—3â— thâ— Turkish Empire miraculously prevailed bâ— whose Sword God revenged the Blood oâ— the Saints This Interval reaches no Fâ—â—â—ther than the year 16â—6 from Christ'â— Death and Resurrection that is to thâ— year since Christ's Nativity 1700. Foâ— within this â—pace or interval were manâ— Saints to be killed which would fill up â— determinate Number together with the Saints which were slain before them anâ— this indeed is clearly fulfilled and yet is farther to be fulfilled to the year 1700 sinâ—â— the birth of Christ. In the opening of thâ— sixth Seal that is in the interval of timâ— from the year 1â—66 from Christ's Death and Resurrectiâ—n to the year 2000â— alâ— the Kingdoms of Men and Worldly Empires shall be overturn'd and the Empire and Dominion of the whole World shall bâ— Christ's and his Saintâ— And this is signiâ—ed by the great Earth-quake the darkening of the Sun and Moon the â—alling oâ— the Stars the removing of Heaven out oâ— its place c. But it is more clearly pointed out in the following Words touchâ—nâ— the Kings of the Earth and otâ—er leadeâ— and Potentâ—tes that they should â—ide themselves c. which prophesie certainly caâ—not in reason be wholly applyed to tâ—e â—â—ys of Constantine which yet many do The seventh Seal in regard it has not reâ—pect 〈◊〉 any particular interval like the first 〈…〉 but comprehends the whole Hiâ—â—oâ—â— â—herâ—fore is to â—e consider'd apart â—6 â—hâ—â— the 〈◊〉 Seal was open'd â—here 〈…〉 eaven for the space â—f haâ—f â—n 〈◊〉 after this silence â—he seven Aâ—â—el prepare to â—ound with â—â—â—ir seven â—â—â—â—pets Revel 8. wherefore 〈…〉 eal contaiâ— the intervals of â—â—l the seven Trumpets 8â— But the â—nâ—â—â—vals â—f these Trumpets â—re reckon'd fâ—â—m the seventh Trumpet â—or at the souâ—d of the seventh Trumpet â—egins the Milleniâ—m and the Kingdoms â—f this World become the Kingdoms of God and his Christ Revel 11.15 and â—he sound of this Trumpet lasts 260 years â—o wit from the year of the World 5740 〈◊〉 the year of the World 6â—00 and in â—hâ—s interval the mystery of God shall be 〈◊〉 sâ—mmâ—ted viz. the mysterious name of Tâ—tragramaton shall be unlock`d and no â—ess than the reward of an immortal Life â—estowed on all the Servants of God and â—hen indeed the promise which God made â—o Mâ—ses in the Bush shall be fulfilled I am â—he God of Abraham Isaac and Jacob â—nd it shall be known that God is not the God of the Dead but of the living 88. But the interval of the seventh Trumpet being known the intervals of all thâ— rest are known also and are thus computed The interval of the seventh Trumpet from the year of the World 5740 to 6000 The interval of the sixth Trumpet from the year of the World 5480 to 574â— The interval of the fifth Trumpet from the year of the World 5220 to 548â— The interval of the fourth Trumpet from the year of the World 4960 to 522â— The interval of the third Trumpet from the year of the World 4700 to 496â— The interval of the second Trumpet from the year of the World 4440
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
in the Revelations ch 5. v. 13. who saith that he saw in his prophetical Vision every Creature in Heavâ—n and Earth and under the Earth c. praising God saying Blessing Honour and Glory and Power to â—im that sits on the Throne and to the Lamb for ever and ever the same also the Apostle Paul openly enough declares Eph. 1.10 Phil. 2.10 Colos. 1.20 67. Now forasmuch as whâ—n any human Judge punishes a delinquent he ought to love him and direct his punishments to this end that the punished Oâ—fender may be benefitted and bettered thereby how much rather will God love those he punishes and iâ—flict such punishmâ—nts on every Offender by which at length in their due and appointed timesâ— according to the transcendant VVisdom of God every Sinner may return from a state of Sin and Misery unto a stâ—te of Righteousness and everlasting Happiness 68. Nor doth that hinder which is vulgaâ—ly objected that every Sin deserves an exceeding great and everlasting punishment because it is against God who is infinite Goodness for because God is infinite Goodneâ—s therefore God's VVill to forgive Sins is as necessary as his VVill to punish it Again this clearly appears â—s well from Scripture as from maniâ—old experience and obseâ—vation that God does not punish the smallest and greatest Sins in the same degree but is wont to punish the lesser Sins witâ— lighter and the greater with the more grievous and heavy Judgments therefore that consequence drawn from the infiniteness and greatness of the Object is weakâ—nd invali'd for otherwise a Sinâ—er would be punished for the lightest and smallest transgression with the highest and infinite punishment 69. Because therefore there are degrees of punishments according to the degrees of Sins and no Sin is in its own nature infinite therefore all the punishments of the damned as well of fallen Angels as of Menâ— will have an end after long Tracts of time according to God's Appointment â—0 The longer any one hath been a Sinner the longer will God punish him for his Sins 71. The diversiâ—y of punishments is manifestly apparent from the words of Christ some Sinners says he are worthy to bâ— punished by the Council some are worthy of thâ— Judgment others of Hell Fire And then again some Sins are remitted in this VVorld others neither in this VVorld nor that which is to come which neverthelâ—â—s may be forgiven in some third or fourthâ— c. These words of Châ—ist also ought to be wâ—ll conâ—â—â—ered that those that were cast into Prison should not depart thence till they had paid the last Faâ—thingâ— lastly where he says it shall be more tollerable for Sodom and Gomorrha in the day of Judgment than for that unbelieving Generation of the Iews Moreover such as are to be saved in the end of this World and such as are not to be saved till the end of the next that is till thâ— Expiration of fourteen thousand Years seem to be faiâ—ly tho' Aenigmatically describ'd Exod. 12. For the Woman that brought forth a Male Child was unclean seven days and on the eighth day the Male was Circumcised â—or this eighth day plainly signiâ—ies the â—lorification of the mortal Bodies at the Expiration of 7000 Years that is in the beginning of the eighth Millenium But if she brought forth a Female Child she was unclean 14 days by the Male our spiritual Generation by Christ seems to be signified by but tâ—e Female Man's own Rigâ—teousness For those who are only Righteous by tâ—eir own Righteousness cannot be saved in this World but are committed to the next that denying their owâ— Righteousness thâ—y mâ—y be regenerateâ— in Christ and thus having put on the tâ—â—e Righteousness oâ— Christ in a sâ—iâ—iâ—tual Regeneâ—aâ—ion finally obtained 〈◊〉 Salvation 72. But the words for ever and for ever and ever when they have a relation to the punishments of the damned are not to be understood at farâ—hest than of certain Ages 73. But when they have relation to God and the blessed Life of Saints then indeed oâ—ght to signifie never ceasing and inâ—inite Ages for to punish for inâ—inite Ages is against the nature of God who is infinite Love and to do good for infinite Ages is most agreeable to the divine Nature 74. The plurality of Worlds succeeding one another â—â—ems to be evinâ—ed by the â—2 â—ilgrimages of the Children of Israel in the Wildeâ—ness till they came at last to Gilgal where by the command of Ioshua they were Girâ—nmâ—ised now Gâ—lgal seems a Wheel or Revolutionâ— And because all things happen'd to them in the Type and Figure as St. Paul had aâ—â—irmed those â—2 peregrinations seem to signifie six Worlds that is 42000 Years whâ—ch bâ—ing expired all of them will â—inally obtain the Glorification of their Souls and Bodies in the Heavensâ— What can their coming to the twelve Fountains of Water and seventy Branches of Palm Trees in theâ—r Pilgrimage signifie unless it be this that in the fifth Millenium of this World the most benign and gracious God would send them the 12 Apostles and seventy Disciples for them to hear and this place of Pilgrimage was called Elim 75. Moreover this Succession of Worlds is clearly proved from what we read in Scripture of a thousand yea of thousands of Generations and yet from the beginning of this VVorld to the end thereof consisting of 7000 Years there cannot be rekoned 400 â—enerations 76. Therefore after the end of this VVorld another VVorld will be prepared wherein the Multiplication and Propagation of Mankind will proceedâ— and be carried on as in this present VVorld and therefore also before this VVorld there did another VVorld heretofore exist in which the Propagation of Mankind was made by successive Generations But the number of all the preceeding and succeeding VVorlds is not only undeterminable by any Mortal but by any creature 77. Bâ—t as out of the conâ—â—agration of this VVorld another VVorld will arise which will be produced as it were out of the Ashes of this present VVorld â—o out of the Ashes of the past VVorld aâ—ter the burning and conflagration of it is this VVorld framed and brought forth aâ— it were de novo or a new and so indeed the Generation and Fabrication of one follows the destruction and dissolution of another in a continual order 78. But as to what pertains to the Creation of this VVorld described by Moses in Genâ—sis this certainly is not Creation in a strict Sense but Construction Fabrication or Faction which is made of Pre-existent matter therefore they err extreamly who think this VVorld was made of nothing and that too in the spâ—ce of six days for God the great Contriver and Artificer did not make or frame it out of nothing but out of the matter of the preceding VVorld which Fabrication or Structure of this World in the space of six days may be well enough understood in a Litteral Sense 79. They who have attained to the Glorification of their Bodies in the end of
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
excepted which is more illustrated by this Hypothesis there are sundry other places of Scripture which seem to be very much illustrated by the said Hypothesis noâ—withstanding that where Christ is said to have once appeared in the end of the World to purge away Sin by the Sacrifice of himself because indeed that Soul bore the name of Christ and Lord only in his twelfth Revolution For neither Abel nor Isaac or any other of those 12 Revolutions was called Christ nor ought any of them to bear the dignity or Character of Christ till they had performed their 12 Revolutions whereby that Soul ought to be fitted and prepared to Assume this excellent Title and Dignity Wherefore it is true that Christ was but once born in the Flesh and but once suffered for the Sins of all Mankind even according to the aforesaid Hypothesis because Christ did not assume that Soul in a personal unity as the seed of Abraham till the 12 Revolution 12. Lastly because Moses foretold that God would raise up a Prophet to the Israelitish People from amongst their Brethren like unto him The Word raise up seems to intimate that the Soul of the same Prophet had lived before in the Flesh yea was at time living in the Flesh. Moreover the aforsaid Hypothesis if it shouâ—d gain admittance would arm us with the most effectual Argument to convince the Iews that that was the very Messiah who was Born of the Virgin Mary and suffered under Pontius Pilate For he ought not to have come sooner nor later into the World than he did because if he had come sooner he could not have perform'd his Revolution oâ— 3996 years 〈◊〉 ought not to come later because 〈◊〉 some Souls would have finâ—shed all their Revolutions before the Messias was come and so would have been frustrated and disappointed of the Fruit of his coming which could not be 107. But laying aside the aforesaid Hypothesis still the Argument remains as strong as before to convince the Iews that the Messias ought not to have come later into the World then he actually did The Iews themselves deny his coming sooner because indeed if he had come later then certain Souls would have compleated their 12 Revolutions before he came and so would have reaped no benefit by the Messias coming into the World 108. This Argment will be more forcible to convince the Iews because the Iews themselves do acknowledge the Revolution of Souls to live divers times in the Flesh altho' they are ignorant of the number of those Revolutions yet they expect that all shall at last be rais'd up and restor'd to â—ife in the days of the Messias that they may enjoy the Benefits of his coming when he shall come Now if it can be made appear to them from the Old Testament which they acknowledge and believe that there are 12 Revolutions of humane Souls living in a Body of Flesh and neither more nor less even till they are at length perfected in a good or evil I think we need not doubt but may positively conclude that the Iews at leastwise all who are ingenious and covet in any Measure or Degree the knowledge of the truth will be convinced that the Messias is come and in the next place believe his coming in the Flesh that he suffered Death and rose again from the Dead and in believing be converted and become true Christians which God of his Mercy hastâ—n and accomplish Amen 109. Paul in 1 Cor. 15.51 saith We shall not all sleepâ— but we shall be all changed in which Words he plainly hints that some of the Saints shall sleep after they shall be borâ— aâ—ain in the Flesh and be again rais'd from 〈◊〉 â—â—ead this indeed is affirm'd of 〈…〉 Elâ—as â—ho are to come into the 〈…〉 Yeaâ—s before the Millenium and 〈…〉 in the Flesh who shall prophâ—â—â— three Years and an half in the Worâ—d and chiefly to the Iews and People 〈◊〉 Israel which three Years and an half being expir'd they are to be kill'd by the Beast and in three days and an half rais'd up to Life again in the same Bodies wherein they were slain and being thus rais'd up to Life they shall not remain on Earth but ascend into the Heavens and there remain with Christ till the end of the World and then indeed they shall come with him in the Clouds of Heaven 110. And that those two Witnesses Rev. 11. are those two Prophets who in a proper and litteral Sense were to be kill'd seems to me most evident which will be between the sixth and seventh Trumpet viz. in the end of the Interval of the sixth Trumpet as it is to be seen from the words of the Revelations Also the days of their Prophesie are 1260 Days not signifying so many Years but only so many common Days because there are not 1260 Years between the sixth and seventh Trumpet but only 260 and yet this admirable event will happenâ— between those Trumpets yea in the end of the sixth Trumpet for they shall be born and slain in the space of 45 Years before the beginning of the Millenium 111. That Elias shall come before the beginning of the Millenium appears from the words of Christ Elias truly shall come and restore all things 112. And lastly That Moses and Elias were to come and be slain and raised again from the Dead and then ascend into Heaven and remain with Christ the whole Millenium appears from Christ's Transfiguration in the Mount where were seen with him Moses and Elias and these are they whom God the Father hath ordain'd to sit the one at the Right Hand and the other at the Left Hand of Christ in the Kingdom of Heaven 113. Wherefore they are of an higher Order and Rank than all the Prophets and Apostles 114. Therefore diligently weigh and consider whether Abraham Isaac and Iacob that sit in the Kingdom of Heaven be not Moses Christ and Elias of whom Christ has for the greatest Dignity Consider also whether the same Moses was not Enoch and whether or no what is written oâ— Enoch and Elias that they should be translated into Heaven doth not answer truly to this Translation of Mâ—ses and Elias for in the first Translation they did not obtain the Resurrection of a glorified Body but it â—aâ—her happen'd to them in a figure for Châ—â—â—â— only was the first of all that attaiâ—â—â— the Râ—surrection of a glorified Body 〈…〉 is callâ—d in Scripture the first 〈…〉 among the Deâ—d and the first 〈…〉 the Resurrection from the Dead 〈…〉 ouâ— Loâ—d and Saviour Jesus 〈◊〉 arose â—irâ—t of all from the Dead 〈◊〉 â—ore to suffer Death then the first oâ— allâ— who sâ—â—ll arise after him is Moses and Elias and then the other Prophets and Apostles with all the Saints every one in his Orâ—er 115. And that those two Prophets and Wâ—â—nâ—â—ses in the Revelation were indeed Moses and Elias is tacitely signify'd in these Woâ—â—â— they shall have power to withhold the Rain
that it shall not rain upon the the Earth and to turn the Waters into Blood both which were in old time imputed to the said Prophets Moses turn'd the Waters into Blood and Elias had power over the Rain therefore when those Prophets shall come into the World they shall likewise produce these Signs and Miracles litterally understood 116. And indeed that Moses was not to live on Earth in the future Millenium seems to be clearly figur'd from hence that he should not entâ—r the Land of Promise but die in the Land of Moab of whom nevertheless it was said when he died that his Eye was not darkned nor his strength oâ— Nature impaired And altho ' God seem'd to exclude Moses from entring into the Land of Promise because he spake unadvisedly at the Waters of Meribah and so was thus chastised for it yet God out of his infinite Goodness and Mercy did transfer that Chastisement into a greater Favour and Blessing to him 117. Then as touching Abraham Isaac and Iacob they indeed did sâ—arce posseâ—s that Land of Promise but only conversed therein â—or a little time as Strangers and Pilgrims for that Land was rather promised to their Seed than to the Fathers themselves See Deut. 34.4 which also was a Figure of this Myâ—tery that neither Abraham Isaac nâ—r Iacob shoâ—ld dwell on Earth in the Millenium but during the Millenium should remain together in Heaven 118. It remains now that we produce certain promises and Prophesies and other Testimonies of the Holy Ghost out of the Scripâ—ures whereby may be prov'd that all the Saints shall be yet placed upon the Earth viz. in the Millenium to live together a most Holy and Blesâ—ed Life except those three extraordinary Men who instead of that reward on Earth obtain a more worthy and excellent Reward in Heaven The places of Scripture both of the Old and New Testament are these following Exod. 20.12 Honour thy Father and thy Mother that thy Days may be long in the Land which the Lord thy God giveth thee Which promise Paul applies to the Gospel Eph. 6.2 Numb 14.12 The whole Earth shall be fill'd with the Glory of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Deut. 32.39 See now that I even I am he and there is no God with me I kill and I make alive I wound and I heal c. v. 43. Reiâ—yce O ye Nations with his People for he will revenge the Blood of his Servants and render Vengeance to his Adversaries and will be merciful to his Land and to his People Moreover in the second Book of Samuel chap. 23. ver 3 4 5 6 7. There is extant a famous Prophesie of the Kingdom of Christ to come in the end of the World and the destruction of the Kingdom of the Ungodly Likewise Iob hath attested his Belief that he hoped he should be rais'd up in the last day to live again in the Flesh ch 19.26 He likewise affirmed that he should enter naked into his Mother's Womb as he came naked out ch 1.21 But the Book of Psalms contains many famous Prophesies of Christ's Kingdom before the end of the World See Psal. 1. 3 4 5. Psal. 2. 8 9. Psal. 8. Psal. 37. 29. Psal. 45.14 15 16 17. Psal. 46.9 10 11 12. Psal. 68.31 32 33. Psal. 72.3 4 5 â— Psal. 90.13 14 15 16 17. Psal. 110. â—aâ—a◠〈◊〉 is almost wholly taken up in the Description of this happy Age and in a manner â—ll the Prophets do abundantly testifie oâ— thâ— same And so Iesse in these following â—â—â—â—ces chap. 2. ver 10. to ver 22. c 4. v. â— â— c. 6. v. 13. c. 11. from v. 4. to v. 9. c. â—â— c. 23. v. 21 22 23. c. 24. c. 25. from v. â—â— to 12. c. 26. v. 1. c. 27. from v. 13. to 2â— c. 51â— 11. c. 52. c. 54. c. 58. v. 14. c. 60 61 62 65. from v. 17. to the end of c. 66. See also these places of Ieremiah c 12. v. 15. c. 30. v. 17 18 19. c. c. 46. v. 27. Ezekiel c. 36 37 47 48. Daniel c. â— v. 13 14 27. c. 8. v. 14â— c. 12. v. 2 13 14. Hosea c. 6. v. 2. c. 13. v. 14. c. 14. v. 7. Joel c. 3. v. 15 16 17. Amos c. 9. v. 11. to 15. Obed. v. 17. to the end Mich. c. 4. c. 5. c. 7. v. 20. Neh. c. 1. v. 15. Hab. c. â— â— 4. Zeph. câ— 3â— from v. 8. to the end Hâ—g c. 2. v. 21 22 23. Zach. c. 12. v. 8. c. 14. v. 9. Malach. c. 4. v. 1 2 3 5 Some of which Plâ—ces have been alreâ—dy fulfilled and are now a fulâ—illing in some Degree in Relation to the first Fruits but the Final and Total accomplishment of all these things appertains to the Millenium See â—â—so the following places of the New Testament Mattâ— c. 15 v. 5 c. 19. from v. 28. to v. 30. Mar. c. 10. v. 29.30 The words with Persecutions are to be transferred with the following Luc. c. 18. v. 30. Acts c. 3. v. 21. Rom. c. 13. v. 11.12 1 Cor. 15. from v. 42 to v. 52. 1 Thess. c. 5. v. 15.16.17 Heb. c. 4. v. 9 10 11. 2 Pet. c. 3. v. 13. Iud. v. 14. Revel c. 11. v. 15. to 19. c. 20. v. 4 5 6 7. c. 21. v 1 2 3. 119. Those seven Churches of Asâ—a to whom St. Iohn wrote his Revelations do most certainly signifiy the seven Intervals of the Universal Church from the Death and Resurrection of Christ to the end of the World Now the Interval of Philadelphia whose Seeds is not only now in the World but her first Fruits also begins from the Year 1702 and continues to the Year of Christ's Nativity 1777. At what time the Millenium shall begin for the promise of New Ierusalem on Earth was chiefly exhibited to the Church of Philadelphia lastly the Millenium being almost expiâ—'d follows the Interval of the Church of Laodicea but this Church belongs not to the Saints of New-Ierusalem but is of another Order and of a different kind who will have the profession of the Christian Religion but without sincerity And because God hath invited them to Repentance 't is possible they may Repent and yet for all that not enjoy the Millenial Happiness nor the Resurrection of the Just in this World But their Salvation and Happiness will be deferred to the next succeding World But those that do not Repent will be cast into Hell Fire with other Wicked and ungodly Men where they shall suffer most Tremenduous and Inexpreâ—sible Torments at least for the space of 7000 Years And they are such whose Sins Christ said should neither be forgiven in this World nor that which is to come Certain Annotatiâ—ns to be Added 1 Because the number of the Beast Revel 13. is said to be 666 and is called the number of a Man this very well agrees with what has been said before for every Face contains 333 Years and because
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