'The synchronisms of the three parts of the prophetick Interpretation' Treatise on the Last Judgment Isaac Newton c. 14,205 words The Newton Project Falmer 2009 Newton Project, University of Sussex

This text is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.

 after 1700, in English, c. 14,288 words, 19 pp. on 20 ff. of which one blank.

Perhaps Newton's clearest account of his views on the Last Judgment and the thousand-year reign of Christ on earth. Misunderstanding of the Biblical texts concerning these events, he argues, is the source of the false doctrine of Purgatory. Contrary to 'received opinion', Judgment Day will not follow the Millennium but begin with it.

Folios 12r-19r published in Frank Manuel, The Religion of Isaac Newton (Oxford: Clarendon Press, 1974), pp. 126-136.

An incomplete treatise on Daniel and Revelation, dealing principally with the Day of Judgment and the Millennium. The first page appears to represent the beginning of a fair copy: an earlier and more complete draft begins on f. 2r under the heading 'The main synchronisms of the three parts of the prophetick Interpretation', and f. 6r has the heading 'The subordinate synchronisms of the three parts of the prophetick interpretation'.

 19 pp. on 20 ff. of which one blank.

in English

 Yahuda Ms. 6, National Library of Israel, Jerusalem, Israel IsraelJerusalemNational Library of Israel Yahuda Mss Yahuda Ms. 6 SL244

Bought at the Sotheby sale by 'Ulysses' (Jacob Schwartz?) for £16, and subsequently acquired by Yahuda.

36

 after 1700 England English Latin Greek Hebrew Holograph ReligionProphecy Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Tagged transcription begun by Zoe Asher Coding audited by John Young Transcription completed by Zoe Asher Check against digital images begun by John Young Checking completed by John Young Proofed by Robert Iliffe Coding error corrected by John Young Catalogue exported to teiHeader by Michael Hawkins
Yah. Ms Var. 1/Ms 61r

of the seventh as next to come.

The synchronisms of the three parts of the prophetick Interpretation.

The first part of the prophetick interpretation from the rise of the Beast out of the sea to the end, the second part from the beginning to the end & the third part from the beginning to yethe casting out of yethe Beast & Fals Prophet into the Lake of fire being interpretations of synchronal prophesies must be synchronal to one another. These all begin wthwith the seventh head of the Dragon & Beast at the opening of the seventh seal & end wthwith that head at the sounding of the seventh Trumpet. That head conteins the great Apostasy & therefore tis often described

The synchronising of these three parts is manifest, not only by their being interpretations of synchronal prophesies but also by many analogies one wthwith another. They all begin together: for the first begins wthwith the rise of the Beast out of the Sea & the third being a prophesy of the Whore & her Beast begins with the rise of that Beast out of the Abyss & by consequence wthwith yethe rise of the first Beast out of yethe seas: For yethe Beasts are yethe same as Interpreters have proved & the Abyss according to yethe Septuagint is the Sea. The second begins not sooner then theat first rise because the plague of the first Vial is inflicted on this Beast nor later least the first appearance of yethe seven Angels of yethe Vials should be later then the prophesy of the Whore & her Beast described by one of them. It begins therefore at the same time wthwith the first & third. For it begins wthwith the coming of these Angels out of the Temple, that is wthwith yethe coming of the Church out of her place of worship upon yethe rise of yethe Apostasy. For the seven Angels are a type of the Church.

All three have one common subject throughout wchwhich is the Babylonian Beast. This Beast in the first continues 42 months & in the third he answers to those Gentiles who tread under foot yethe holy City those 42 months. The woman who in the first is fed in the Wilderness all this time is the Whore whom Iohn saw there in the third as shall be shewn hereafter, & the 144000 saints in the first are contemporary to this Whore & to those who commit fornication wthwith her in the third because tis said of these saints by way of opposition

that2r

of the seventh as next to come.

The main synchronisms of the three parts of the prophetick interpretation.

The first part of the prophetic interpretation from the flight of the woman into yethe wilderness & rise of yethe Beast out of yethe sea to the end, the second part from the beginning to the end & the third part from the beginning to the casting of the Beast & fals Prophet into the Lake of fire, being interpretations of synchronal prophesies must be synchronal to one another. These all begin with the seventh head of yethe Dragon & Beast at the opening of yethe seventh Seal & end with that head at the sounding of the seventh Trumpet. That head conteins the great Apostasy & therefore tis often described

The synchronising of these three parts is manifest not only by their being interpretations of synchronal prophesies but also by many analogies wthwith one another. in many particulars. They all begin together, the first wthwith the rise of yethe first Beast out of the Sea, the third wthwith the rise of yethe Whores Beast out of the Abyss that is of this first beast # # out of yethe Sea. For the Beasts are yethe same & yethe abyss is yethe Sea according to yethe Septuagint used by yethe Apostles. And the first second begins not sooner then yethe first & the third because the first appearance of the seven Angels of yethe Vials should be later then the prophesy of yethe Whore & her Beast described by one of them. but at the same time because . It begins therefore at all yethe same time wthwith the first & third. For it begins wthwith these seven Angels coming of these Angels out of yethe Temple that is wthwith yethe coming of yethe Church out of her place upon the rise of yethe Apostasy. For yethe seven Angels are a type of yethe Church. not sooner because the plague of yethe first Vial is inflicted on ytthatthis Beast, nor later becauseastbecause wchwhich isabiss is also yethe Sea according to the Septuagint used by yethe Apostles & yethe second wthwith the seven Angels coming out of the Temple, that is wthwith yethe Churches coming out of her place upon the rise of yethe Apostasy. For the seven Angels are a type of the Church.

All three have one common subject throughout wchwhich is yethe Babylonian Beast. This Beast in the first continues 42 months & in the third he answers to those Gentiles who tread under foot the holy City those 42 months. The woman who is fed in the first is fed in the Wilderness all this time is the Whore whom Iohn saw there in the third as shall be shewn hereafter & the 144000 saints in the first are contemporary to this whore & to those who commit fornication wthwith her in the third because tis said of themse saints by way of opposition that thesey saints are not defiled wthwith weomen for they are virgins. chap. 14.

Towards the end of the first the gospel is preached to all nations against the Babylonian state & & the third there is a proclamation made, Babylon is fallen is fallen that great City;, for all nations have drunk of the wine of the wrath of her fornication. chap. 14.6, 8 & 18.2, 3 & towards the end of the third the same proclamation is also made towards yethe end of the third & God's people are (by preaching) called out of Babylon Chap 18. 2, 3, 4. Whence So that the great City Babylon falls neare the end of them both & therefore the Babylonian state is the common subject of them first & third both & so it is also the subject of the second because in the end thereof great Babylon comes in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath. chap 16.19: for understanding wchwhich the Angel leads the Prophet into yethe Wilderness and shews him yethe Whore on her Beast.

All 3r

All three end wthwith one & yethe same judgment of the Babylonian state & by consequence at one & the same time. For in the end of the first the Vine of the earth is cut down & troden in the great winepress of Gods wrath & blood out of the winepress up to yethe horshorse bridles of those who tread it: wchwhich blood is yethe cup of yethe wine of yethe fierceness of Gods wrath then given to yethe worshippers of yethe Beast in reward for their having drunk the cup of yethe wine of the Whore's fornication, & they are tormented wthwith fire & brimstone chap. 14.10, 20, So also in the end of the second great Babylon comes in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath. ch. 16.19, & in the end of the third the Word of God with his Army on white horses (up to whose bridles the blood came out) treads the winepress of yethe fierceness & wrath of Almighty God slaying the nation wthwith his two edged sword & having his garment vesture dipt in blood that is he slays the nations wthwith his two edged sword & castings the Beast & Fals Prophet into yethe Lake of fire burning with brimstone. Chap. 19.13, 15, 20, 21.

There is yet another character of yethe common end of yethe second & third. For in yethe end of the second there go out of yethe mouth of the Dragon & of yethe Beast & of yethe fals Prophet three unclean spirits like Froggs to gather the Kings of the earth & of the whole world (including yethe Kings whose way was prepared from the east) to the Battel of yethe great day of God Almighty & then follow upon pouring out of the east vial follows a voice saying it is done, that is the mystery of God declared to his servants yethe Prophets is finished in yethe war of the last thunder of on wchwhich this Vial is a commentary. For this voice is accompanied wthwith voices & thunders & lightnings & a great earthquake & hail the emblems of a battel & the Cities of the nations fall, And the Victors over the Beast sing the triumphant song of Moses & of yethe Lamb who gets the Victory And in the end of the third this battel is described at large between the Word of God & his Armies & the Beast & Kings of the Earth (that is the Beast & Dragon) & their Armies wherein the Beast & Fals Prophet are taken & cast into yethe Lake of fire & the remnant (Kings & Captains & mighty men & horsemen & all men free & bond small & great, the nations whom yethe Dragon deceived) were slain (politically) wthwith the two edged sword & all the fowls of heaven were filled wthwith their flesh (that is (as Daniel expresseth it) the rest of the Beasts had their Dominion taken away whilst but their (natural) lives being were prolonged for a time wchwhich is the a 1000 years) & the saints of the most High look the Kingdom & possessed it for ever,) And the Dragon (the spirit of error who deceived thosee nations signified by the rest of the Beasts) was cast into. the bottomless pit & shut up for a 1000 years that he should deceive those thosee nations nations no more for 1000 years. For the 1000 years follow this war because in the end of them the Dragon is cast into the Lake of fire where the Beast & fals Prophet were before.

Folio 3v is written upside down and appears to continue, still upside down, at the bottom of f. 2v. 3v I know yethe received Tis a received opinion is that yethe general judgmtment begins at yethe end of yethe 1000 years, & thatthis opinion is grounded on deduced from thise passage Prophet's saying ytthat yethe martyrs & saints lived & reigned wthwith Christ a 1000 years but yethe rest of yethe dead lived not again untill yethe 1000 years were finished. This is yethe first resurrection. But this grownd will fail if either the resurrection may be of is ~ mystical ~ bodies politique like that of yethe two witnesses as some have maintained, or if vizt yethe first of yethe martyr Antipas, yethe 2d of; or if the first & second resurrection may be from yethe first & second death respectively & all rise in yethe first resurrection but those only are live not again in yethe Apocalyptic language who rise to life only to dy yethe second death; or 1 if the general judgment may last all yethe 1000 years. the I shall not enter into a dispute about these opinions but content my self to shew ytthat yethe general Iudgment begins wthwith yethe at yethe mark of yethe sounding of yethe last Trumpet & perdition of yethe Beast. And first I observe that this period hath all yethe Characters of yethe day of Iudgment. Then is yethe 2d coming of Christ to destroy consume yethe man of sin wthwith yethe breath of his mouth that is wthwith yethe two edged 2 Thes. 2 Then time ceases & is at an end & yethe mystery of God is finished wchwhich a he hath spoken of by declared to his Prophets Apoc. 10.76, 7. then sounds yethe seventh or last Trumpet Then is come & yethe eternal Kingdom of God & the time of yethe dead that they should be judged & ytthat gGod should reward his servants yethe Prophets & Saints & them ytthat fear his name small & great (that is all good that are written in yethe book of life) & destroy them wchwhich destroy yethe earth ch 11.15, 17, 18. Then is yethe H comes yethe Son of man in yethe clouds to reap his harvest & cause yethe vintage F of yethe Earth to be gathered ch. 14 & troden in yethe wi ch 14. Then doth Christ comes great Babylon Ch. 14. Then is the great day of God almighty & Christ comes as a Thief & great Babylon drinks yethe cup of yethe wine of Gods wrath the fierceness of Gods wrath ch. 16.14, 15, 19 & yethe Beast & fals Prophet being cast into alive into yethe lake of fire wchwhich is yethe ch 19 wchwhich that is into Hell. For this lake is the second death ch 20.14. And thence Then are the wicked condemned cast into yethe Lake of fire wchwhich is yethe 2d death is& judgment is given to yethe Saints ch ch 19.20 & 20.4, 14. Then do yethe wicked as well as yethe just good awake out of yethe dust. Dan 12. In yethe next place I observe that yethe Apocalyptic general judgment in yethe is of yethe good as well as of the wicked. For yethe book tis said that yethe books were opened the dead small & great (ytthat is all of them the dead) stood before God & yethe books were opened & another book was opened wchwhich is the book of life, & yethe dead were judged out of those living things wchwhich were written in yethe books according to their works Apoc 20.12. So ynthen theat general judgment begins when yethe book of life is opened for judging yethe sa & rewarding yethe saints & that we have in yethe former observation shewed to be at yethe sounding of yethe 7th Trumpet. Thirdly I the I observe that in yethe words where tis said Blessed holy is he – – – years (ch 20.6) thence is an opposition put between those of words are to be understood of of an exexemptionexemption from yethe second death during yethe 1000 years & therefore seem to imply that others who have not part in yethe second resurrection dy are subject to yethe second death during those years. Fourthly I observe ytthat yethe general resurrection in yethe Apocalyps is yethe same wthwith ytthat in Daniel Chap. 7, God sitting in judgment upon – – – – – same. Fifth ✝ Then is it said Blessed & holy is he ytthat hath part in yethe first resurrection on yethe such yethe second death hath no power – – – years (Apoc 20.6) that is it hath no power on them during those years & by consequence as it hath on others, because it hath wchwhich is as much as to say that yethe 2d death hath power on all yethe rest during those years. For the blessedness & freedome of these from yethe 2d death respects only yethe 1000 time of yethe 1000 years & is opposed to denotes by way of opposition denotes yethe misery of all yethe rest by way of all yethe rest opposition to all that time. For Then also do yethe Iew is yethe great tribulation & return of yethe Iews captivity & by consequence do they that sleep in yethe dust of yethe earth awake some to everlasting life & some to shame & everlasting contempt. Dan 12. So then at this period is the general resurrection & judgment of all yethe saints so all great & small & not only of yethe saints but also of yethe wicked & by consequence the general judgment of all of all yethe dead: for it is yethe time of yethe dead that they sh. be judged. men. And to make the description of this judgmtment more full tis represented in Daniel by the after yethe same manner as in yethe end of yethe ApocalysApocalyps. God sits in white raiment into upon a fiery throne & thousands of thousands minister unto him & ten thousand times ten thousand stand before him & yethe judgment is set & the books are opened & out of them the 4th beast is sentensced to yethe burning flames. In this & what went before you have a very full description of2v of the gen. judgmtment very full & in all respects answering to that in yethe end of yethe Apoc In yethe one God sits in white on glorious throne in yethe other he sits on a great white throne. In yethe one yethe time of yethe dead is come that they should be judged that is of all yethe dead small & great & go good & evil for then is yethe resurrection of yethe wicked as well as of yethe just. In yethe other the dead small & great stand before God & the Death & yethe grownd & the sea gave up their dead. In yethe one the judgmtment was set & the books were opened that yethe dea in yethe other yethe books were opened yethe dead were judged out of them every man according to theirhis works. In yethe one the just rise again in everlasting life & yethe rise again wicked awake out of the dust to shame & everlasting contempt & & the Beast & Fals Prophet (called Idolaters & murderers & sorcerers & theives & liars Apoc 9.20) are Sentenced to yethe Lake of fire wchwhich is yethe 2d death & all those on whom yethe 2d death hath at this time no power are pronounced blessed & happy: in the other whosoever was not found written in yethe book of life was cast into yethe lake of fire & particularly the fearful & unbelieving & abominable & murderers & whoremongers & sorcerers & idolaters & all liars. In yethe one is yethe first resurrection that is yethe general resurrection & judgment of yethe saints For God then gives in yethe first resurrection & gives reward to his saints small & great that is to all of them in the other
4r that they are not defiled wthwith weomen for they are virgins. Chap 14. Towards yethe end of the first the Gospel is preached to all nations against yethe Babylonian state & then follows a proclamation Babylon is fallen is fallen that great City because all nations have drunk of yethe wine of the wrath of her fornication. & they that worship the Beast & his Image are threatened to be tormented wthwith fire & bBrimstone chap 14.6, 8, 10. And so towards yethe end of the third the two prophesying witnesses rise from yethe dead & ascend up to heaven in a cloud of converts & the yethe tenth part of yethe great city falls that is the great City under one of the 10 Kings chap. 11.11, 12, 13 & this fall is proclaimed saying Babylon the great is fallen is fallen – for all nations have drunk of yethe wine of the wrath of her fornication & Gods people are called out of her that they receive not of her plagues. chap. 18.2, 3, 4 So then the Gospel is preached universally & Babylon falls & her followers people are threatened neare the end of them both & therefore the Babylonian state is the common subject of them both. And so it is also the subject of the second because in the end thereof great Babylon comes in remembrance before God to give unto her the cup of the wine of the fierceness of his wrath (chap. 16.19) for understanding wchwhich the Prophet Angel leads the Prophet into the Wilderness & shews him the great Whore of Babylon sitting on her Beast. All three end with one & the same judgment of this Babylonian state & by consequence at one & the same time. For in the end of the first the clusters of the vVine of the earth is cut down are gathered & troden in the great Wine press of Gods wrath & blood comes out of the Winepress up to the hors bridles of those who tread it (chap 14.20) wchwhich blood is the cup of the wine of the fierceness of God's wrath then given to yethe worshippers of the Beast in reward for their having drunk the cup of the wine of the wrath of the Whore's fornication & they are tormented wthwith fire & brimstone ch (vers. 10) So also in the end of yethe second at yethe battel of the great day of God Almighty the seventh last Vial is poured out wchwhich is the cup of the wine of the Gods wrath, & the cities of the nations fall & as was said, Great Babylon (as was said) comes in remembrance before God to give unto her the cup of the wine of the fierceness of his of his & wrath chap. 16.919. And in the end of the third the word of God with his Army on white horses (up to whose bridles the blood came out) treads the Winepress of the fierceness & wrath of Almighty God having his vesture dipt in blood, that is he slays the nations with his two edged sword & casts the Beast &5r & Fals Prophet into the Lake of fire burning wthwith Brimstone. chap 19.13, 15, 20, 21. In the first it is insinuated that the Beast shal perish by war. For after tis said that he shall make war upon the Saints & overcome them tis added, He that leadeth into captivity shall go into captivity & he that killeth wthwith yethe sword must be killed with yethe sword. And then in the end the ruin of the Beast by war is described by cutting down the Vine of the Earth & treading it in the great wine press of Gods wrath till blood come out unto the hors bridles of the Victors. For this Parable of yethe Harvest & Vintage (as we told you) is a commentary upon the Prophesy of yethe Palm-bearing multitude. They suffered great tribulation in yethe Harvest & came out of that tribulation by victory over their enemies in the vintage & then triumphed wthwith Palms in their hands saying, Salvation to orour God & to yethe Lamb, & from thence forward had all tears wiped from their eyes & were before the throne of God for ever. All wchwhich is much illustrated by the PropetProphets Isaiah & Ioel who thus interprets the Harvest & Vintage. I have troden the wine press alone & of yethe people there was none wthwith me for I will tread them in mine anger & trample them in my fury & their blood shall be sprinkled upon my garment & I will stain all my raiment: for the day of vengeance is mine & the year of my redeemed is come. – And I will tread down the people in mine anger & make them drunk in my fury & I will bring down their strength to the earth. Isa 63. And what this means Ioel thus explains more fully. When, saith he, I shall bring again the captivity of Iudah & Ierusalem, I will also gather all nations & will bring again the captivity of Iudah down into yethe Valley of Iehosaphat & will plead with them there for my people & for my heritage Israel whom they have scattered among the nations. – Proclaim ye this among the Gentiles, prepare war – Beat your plow shares into swords & your pruning hooks into spears. – Let the heathen be awakened & come up to the valley of Iehosaphat: for there will I sit to judge all the heathen round about. Put ye in the sickle for the HarvestHarvest is ripe; come, get ye down for the Press is full the Fats overflow, for their wickedness is great. Multitudes, multitudes in the valley of decision: for yethe day of the Lord is near in the valley of decision. The Sun & the Moon shall be darkened & the stars shall withdraw their shining. The Lord also shall roar out of Sion & utter his voice from Ierusalem & the heavens & the earth shall shake but the Lord shall be the hope of his people & the strength of the Children of Israel. – Then shall Ierusalem be holy & there shall no strangers pass through her any more, – for Iudah shall dwell for ever & Ierusalem from generation to generation. Ioel. 3. An This is a very full & plain exposition of the Harvest & Vintage wherewith the first part of the interpretation of the prophesy of yethe Apocalyps concludes. The second part also concludes wthwith yethe same war. For in the end thereof there go out of the mouth of the Dragon & out of the Beast & of the Fals Prophet threthree unclean spirits like Frogggs to gather the Kings of the earth & of the whole world (including the Kings whose way was prepared from the east) to the battel of the great day of God Almighty. And then Christ comes as a thief & upon pouring6r pouring out the last Vial follows a voice saying, It is done that is, the mystery of God declared to his servants the Prophets is finished in the war of the last thunder on wchwhich this Vial is a Commentary. For this voice is accompanied with voices & thunders & lightnings & a great earthquake & hail the emblems of a battel & the cities of the nations fall & great Babylon comes in remembrance before God &c. And they that get the victory over the Egyptian Beast sing the triumphant song of Moses & yethe Lamb who leads them on in this war saying, Great & marvellous are thy works Lord God Almighty, just & true are thy ways thou King of the nations. Who shall not fear thethee o Lord & glorify thy name for thou only art holy: for all nations shall come & worship before thee; for thy judgments are made manifest. So also in the end of the third part this battel is described at large between the word of God & his armies & the Beast & Kings of the earth (that is the Beast & Dragon) & their armies, wherein the Beast & Fals Prophet are taken & cast into yethe Lake of fire & yethe remnant (Kings & Captains & mighty men & horsemen & all men free & bond small & great, the nations whom yethe Dragon deceived) were slain (politically) wthwith yethe two edged sword & all the fowls of heaven were filled wthwith their flesh, that is, as Daniel expresseth it, the rest of the Beasts had their Dominion taken away & given to yethe saints, but their (natural) lives were prolongued for a time & the saints of the most High took yethe Kingdom (that is the dominion over the rest & possessed it for ever. And the Dragon, the spirit of error who deceived the nations signified by yethe rest of the Beasts, was cast into the bottomles pit for a 1000 years & shut up that he should deceive them no more for a thousand years. For the 1000 years follow this war because yethe Dragon as well as the Beast & Fals Prophet was engaged in it by the three croaking spirits, & by consequence was then vanquished, & also because in the end of yethe 1000 years the Dragon is cast into the Lake of fire where the Beast & fals Prophet were before. So then the three parts of the prophetic interpretation end all of them at yethe ruin of the Beast: And indeed this a period wchwhich being yethe great day of God Almighty, is yethe main synchronism of the whole Apocalyps. The subordinate synchronisms of the three parts of the prophetick interpretation. Hitherto I have shewed the synchronizing of the three parts of the interpretation during the times of the great apostasy. But it is further7r further to be noted that these three parts are each of them double, the first before yethe times of the Apostasy, the second in those times & the third after them. For in the first part the state of the Church before the flight of the woman into yethe wilderness is twice described; first by the Parable of the Childbearing woman, & then by the Parable of the war between Michael & yethe Dragon. These two Parables end both of them with the flight of the Woman into the Wilderness & therefore are synchronal, being types of one & yethe same persecution & of the victiorious Church. How the second part of the Interpretation is a double one answering to the double prophesy of the seven trumpets & seven thunders has been explained already. The third part also from & after the times of yethe apostasy is a double one. For the Prophet first describes the casting of the Beast into the lake of fire, & the Iudgment given to yethe saints on thrones wthwith yethe times following for a thousand years, & then returns back to describe the same judgment more fully together wthwith all the times following not only for a thousand years but for ever. Tis a received opinion that the general judgment begins at the end of the thousand years & this opinion is deduced from the Prophets saying that yethe Martyrs & they that worshipped not yethe Beast lived & reigned wthwith Christ a 1000 years but yethe rest of yethe dead lived not again untill the first resurrection 1000 years were finished. This is yethe first resurrection. For say they when all the rest of yethe dead rise then is the general judgment. But this is a great mistake. The resurrection being in this prophesy is taken only for a resurrection to life. Those who rise to dy yethe second death do not live again in the language of the Prophets, but are considered nor have part in yethe resurrection, (but are considered as continuing in a state of death. Luke 14.36. Phil. 3.11. Whence came yethe opinion of the Iews that in the day of judgment none should ever rise again but the just. Tis certain out of Daniel that at yethe beginning of first resurrection some shall rise to li when many that sleep in yethe dust shall awake some shall awake to shame & everlasting contempt as well as others to everlasting life Dan 12 & therefore when Iohn saith that none Blessed are they that have part in this resurrection he reccons yethe resurrection to death to be no resurrection living again & by consequence his second resurrection as well as his first is to be understood of those only who rise to life, & so does not necessarily imply a general resurrection of yethe wicked at But that time. But what ever these two resurrections mean, whether yethe second be from the first death as well as the first is; or whether some shall be saved by fire being baptized therewith in the lake till they have paid the uttermost farthing (as the aa Aliud est missum in carcerem non inde exire donec solvat novissimum quadrantem; aliud statim fidei et virtutis accipere mercedem: aliud pro peccatis longo dolore cruciatum emundari et purgari diu igne; aliud peccata omnia passione purgasse. Cypr. Epist 52 Epist. 52 ad Antonianum. epist 52. Cum carcerem illum, quod Evangelium demonstrat, inferos intelligamus; & novissimum quadrantem modicum quoque delictum mora resurrectionis illic luendum interpretamur: nemo dubitabit animam aliquid pensare penes inferos salva resurrectionis plenitudine per carnem quoque. Tertul. de anima c. 35 & c. ult. Nam hic quoque novit, eam ut qui ex barbara didicerat philosophia, eam quæ fit per ignem expurgationem eorum qui male vixerunt, quam ἐκπύρωσιν hoc est exustionem seu inflammationem postea vocarunt Stoici. Clem. Alexandr. Strom. 5 pag. 549. To yethe same purpose write Origen, Cæsarius, Gregory Nazianzen Nissen, Ierome, Ambrose, Augustine & others, some of them calling this punishment yethe baptism of fire, others a saving by fire, others the flaming sword at yethe gates of Paradise. By taking this punishment to be of yethe soul alone at the day of judgment before yethe resurrection of the body, at length of the of the soul before the day of judgment, the Papists formed the notion of their Purgatory. first Christians believed & therefore prayed for an early resurrection; whence came came the notion notion of Purgatory) & so the second resurrection shall be from of some from yethe second death as the first was from yethe first, the the second death having power more or less on all who have no part in yethe first resurrection: or whether the second resurrection be of some from the first death & of others from the second I must leave to others the Reader to consider is not my business to examin. In what sense soever you take these resurrections the general judgment must begin wthwith the sounding of the seventh Trumpet for these reasons. First this period – – – But yethe consequence is not fgood. For all the general judgment may last all yethe 1000 years, or yethe resurrection may be mystical, or if they be litteral the second resurrection may be of some of these from yethe second death as yethe first is from yethe first the saints who were less criminal less holy being only purged by fire temporal punishment till the second resurrection. And this last opinion was that of yethe primitive Church. For in this sense they understood yethe Baptism with fire Matt 3.11 Salvation by fire 1 Cor 3.15 & imprisonment till yethe [& yethe resurrection of all to yethe yethe second death may be no resurrection in yethe langu. of yethe Pr.] In this sense yethe 2d resurrection of will not be of all yethe wicked but of those onely who being less faulty are imprisoned till they have payd yethe uttermost farthing should be paid Matt 5.26. of those only who are saved by fire 1 Cor 3.15 being baptized therewith Matt 3.11. For in this sense yethe a primitive Church understood ytthat incarnation & baptism of fire] f whence came yethe doctrine of purgatory. But these things are obscure & I shall not enter into disputes about them. & therefore prayed for yethe souls of yethe deceased saints that they might have an early resurrection, that is that they might have part in the first resurrection & escape the baptism with fire[believing that the souls which rise not in yethe beginning, stayed were shal be ~ tormented & purified with fire till yethe second resurrection. For whilst those each of who rise again only to be condemned byto the to dye yethe 2d death all havehad no part in yethe first resurrection but are in yethe Apocalyps considered as if they had continued in a state of death, & thence the primitive Christians conceived that their souls & not their bodies were punished till yethe second resurrection.] And hence came the doctrine of Purgatory: the Roman Church at length feigning that these souls were punished even before yethe day of judgment. But these things are obscure & I shall content my self with proving only that yethe general Iudgment begins wthwith yethe last Trumpet & ruin of the Beast.] And hence came yethe papish doctrine of Purgatory of yethe Papists: a doctrine wchwhich would have agreed better wthwith scripture, reason & tradition had upon these suppositions. That yethe dead are not sentenced to rewarded nor punishedmtment in heaven purgatory or Hell before they be judged & sentenced out of yethe book nor judged before then day of judgment. That all at yethe last Trumpet all men shall rise to judgment & be then sentenced to heaven purgatory or hell. & That those only who rise to livfe are eternal are said in yethe language of yethe Prophets to live again & reign wthwith Christ & to have part in yethe first resurrection & that yethe rest of yethe dead are considered as continuing in a state of death [some till the second resurrectio] & therefore said not to live again untill yethe 1000 years be expired. That there are degrees of rewards, & degrees of punishmtsments () & that at yethe end of yethe 1000 years all do not those in Hell do not partake of yethe 2d resurrection but only those in purgatory For yethe Beast & fals Prophet still continues in yethe lake of fire. But the true state That whilst yethe dead rise again & are sentensed to hHeaven Purgatory or Hell the earth continues to be inhabited by mortalls as before & that & this not only for a 1000 years but even for ever Dan 7 & That at Christ comes to judge as well yethe living by disposing ordering their Kingdoms as the dead, ✝ & to ✝ & gives yethe sons of yethe resurrection power over yethe nations (Apoc 1) ) And ytthat yethe sons of yethe resur… tho they may appear upōon gr. occ. appear to mortals yet they reign not over mortals men after yethe manner of temporal Kings but are as yethe Angels in heaven & having yethe their abode in yethe air () & higher heavens at pleasure as Christ had after his resurrection & ascention, () so ytthat no part of yethe univers may want its inhabitants. For he is gone to prepare a place for them that they may be where he is & behold his glory. & ytthat yethe sons of yethe resurrection though they may upon great occasions appear to mortals as XtChrist did after his resurrection that they have their abode in yethe air & higher heavens (1 Cor. & whole heavens as Christ had after his ascention without being confined to ‡ ‡ this earth, so ytthat no part of yethe Vnivers may want its inhabitants. For he is gone to prepare a place for them that they may be where he is & behold his glory Iohn. But yethe manner of yethe last general judgment & future Kingdoms is hard to be understood & I shall not enter into disputes about it. It ma My purpose is only It may suffice here to to shew that yethe end of yethe world this judgmtment is celebrated or at least commences at yethe sounding of yethe Seventh Trumpet, & perdition of the beast & beginning of yethe 1000 years. And for un for understanding this I consider But yethe consequence is not good. For the general Iudgment may last all the 1000 years; or yethe resurrections may in some sense be mystical; or if they be litteral, the second resurrection may be from yethe second death as the first is from the first, the saints who were less holy being purified for a time by fire before they enter into heaven. And thies first & last opinions was together were that of the aa primitive Church. For in this sense they understood the Baptism of fire Matt. 3.11 salvation by fire 1 Cor 3.15 & imprisonment until the uttermost farthing should be paid Matt. 5.26, & therefore prayed for the dead in yethe Lord that they might have an early resurrection, that is that they might escape have part in yethe first resurrection & so escape being purified by fire. And from hence came the Purgatory of yethe Papists: a doctrine wchwhich would agree better then it doth wthwith Scripture primitive tradition & reason, if reformed upon these principles. That yethe dead are not sentenced to 8r to reward or punishment in heaven hell or purgatory or Hell before they be judged nor judged before they day of judgment: That at yethe last Trumpet all men shall rise to judgment & be then sentensed to heaven Purgatory or Hell the best & worst in the beginning the rest afterwards by degrees by degrees in order according to their merrits: That those only who rise to life are said in yethe prophetic language to live again & to have part in yethe first resurrection & the rest who rise to yethe second death are considered as continuing in a state of Death (Luk. 14.36. Phil. 3.11): & that the second resurrection at yethe end of yethe 1000 years is not of all from yethe second death but only of those in Purgatory; for yethe Beast & Fals Prophet still continue in yethe Lake of fire. But the manner of the resurrection & day of Iudgment is hard to be understood But in what sense soever you take these resurrections, yethe general judgment must begin wthwith the sounding of the seventh Trumpet for these reasons. First this period hath all the characters of the day of Iudgment. For then is yethe second coming of Christ to consume the Man of sin wthwith yethe breath of his mouth 2 Thes. 2 Apoc. 19 & to receive his Kingdom Dan 7.13 & to cast down reap thise Harvest of yethe earth Apoc 14.14. Then is time at an end & the mystery of God is finished Apoc 10.6, 7. Then sounds yethe 7th or last Trumpet & the everlasting Kingdome of God is come & the time of the dead that they should be judged & ytthat God should reward his servants the Prophets & Saints & them that fear his name small & great (that is all that are written in yethe book of life) & destroy them wchwhich destroy yethe earth ch. 11.15, 17, 18. Then is the great day of God almighty & Christ comes as a Thief & great Babylon drinks the cup of yethe wine of the fierceness of Gods wrath ch. 16.14, 15, 19. Then are the wicked condemned to the Lake of fire wchwhich is the second death & judgment is given to yethe saints ch. 19.20 & 20.4, 14. And then it is said. Blessed & holy are is he that hath part in yethe first resurrection: on such yethe second death hath no power but they shall be Priests of God & of Christ & shall reign wthwith him a thousand years. Apoc. 20.6. Which is as much as to say that yethe second death hath power on all yethe rest during those years. For the blessedness of those & their freedome from yethe second death respects the time of yethe thousand years & by way of opposition denotes the misery of yethe rest all that time. For immediately after the great tribulation & return of the Iewish Captivity do they that sleep in the dust of the earth awake, some to everlasting life & some to shame & everlasting contempt, Dan. 12. So then at this period is the resurrection9r resurrection & judgment of all yethe saints great & small & not only of yethe saints but also of yethe wicked & by consequence of all the dead: for it is yethe time of the dead that they should be judged. And to make thie description of this Iudgment more full tis represented in Daniel after yethe same manner as the general judgment in yethe end of yethe Apocalyps. God sits in white upon a fiery throne & thousand thousands minister unto him & ten thousand times ten thousand stand before him & the judgment is set & the books are opened & out of them yethe fourth Beast is sentensed to yethe burning flames. In all this conjoyned wthwith what went before you have a description of the general judgment very full & in all respects answering to that in yethe end of yethe Apocalyps. In yethe one God sits in white on a glorious throne, Dan 7. in the other he sits on a great white throne Apoc 20. fiery throne surrounded wthwith myriads of Angels (Dan 7) & the time of yethe dead is then come that they should be judged (Apoc 11) & they that sleep in yethe dust both good & evil arise to judgment (Dan. 12) & the judgment is set & the books are opened (Dan 7) & rewards are given to yethe saints small & great (Apoc 11) & the wicked (called Idolaters & murderers & sorcerers & fornicators & theeves Apoc. 9.20, 21) are cast into condemned to the Lake of fire. wchwhich is yethe second Apoc 19. In yethe other God sits upon a great white throne & the dead small & great stand before him & death & yethe grave deliver up their dead & the books are opened & yethe dead judged out of them every man according to his works & whosoever was not found written in yethe book of life was (the fearfull & unbeleiving & abominable & murderers & whoremongers & sorcerers & idolaters & liars Apoc. 12.8) was cast into yethe lake of fire. Apoc 20. The analogy is very full & both the judgments are general of both good & evil. The judgment at yethe sounding of yethe seventh Trumpet is general of yethe evil as well as of yethe good because tis called the time of the dead that they should be judged. It is not said of the dead in the Lord but of the dead in general. Then saith did yethe evil rise out as well as yethe good rise out of yethe dust (Dan 12) & therefore it must respect both & be as general of the one as of yethe other. Whence it is that those on whom yethe second death hadth at this time no power, are pronounced blessed & happy Apoc. 20. The judgment also where God sits on a great white Throne is general of the good as well as of the good evil, because when the books are opened to this judgment the book of life is also opened among the rest of & men are judged out of those things that are written in all these books according to their works. When the book of life was opened that men might be judged out of the things therin then began the judgment of the saints whose names were written therein. Now their judgment began most certainly10r certainly at yethe first resurrection when yethe Beast & Fals Prophet were condemned to yethe second death lake of fire second death in the lake of fire that is at yethe last Trumpet Apoc 11, & therefore yethe general Iudgment where God sits upon a great white throne was began also at yethe first resurrection & so is the same wthwith that described at yethe sounding of the last Trumpet, Apoc. 11. Which was to be proved. This Iudgment where God sits on a great white throne is a part of the interpretation of yethe Prophesy of yethe Seals & Trumpets & therefore must answer to some judgment in that Prophesy & by consequence to yethe judgment described at yethe sounding of the seventh last Trumpet when it is said the time of the dead is come that they should be judged. For there is no other judgment described in all that prophesy. There are yet other arguments of this synchronism. For the general judgment where God sits on a great white throne, is accompanied wthwith yethe passing away of the old heaven & earth & the creation of a new one & descent of a new Ierusalem out of heaven: that is wthwith yethe passing away of yethe old kingdoms of this world & the founding of a new one wherein dwelleth righteousness & whose Metropolis is the new Ierusalem. For heaven & earth are here taken for the world politique. For this fleeing away of the old Heaven & earth is called by Haggai a shaking of heaven & earth & by him expounded to be a shaking of all nations & overthrowing the throne of Kingdoms: & accordingly the Apostle Paul tells us that this shaking signifies of heaven & earth signifies yethe removing of the things shaken that those things wchwhich cannot be shaken may remain & then in yethe next words adds, Wherefore we receiving a kingdome wchwhich cannot be shaken &c Hagg. 3, Heb. 12. The new heaven & earth is therefore a new world politique or kingdom wchwhich succeeds yethe old one. For this is sufficiently signified by God's sitting now upon a great white throne & by the voice in heaven saying, the tabernacle of God is wthwith men & he shall dwell among them (Apoc 21.3) & by the throne of God & Christ being thence forward in yethe new Ierusalem & his servants reigning there for ever, ch. 22. Now this vanishing of the old world politique & creating of a new one must be at the sounding of the seventh Trumpet when yethe great whore being is burnt & the saints triumph saying Alleluiah, for yethe Lord God omnipotent reigneth & the Beast is vanquished & Kings of the earth are vanquished Apoc 19. & the cities of the nations fall (Apoc 16) & the Kingdoms of this world become the Kingdoms of yethe Lord & his Christ & he begins to reign for ever: not sooner because the Beast & Kings of yethe earth continues till then, nor later because God & Christ from thence forward reign for ever. It cannot answer to yethe end of yethe 1000 years because there is then no old Kingdom demolished nor new one founded. Tis a part of yethe Commentary upon the prophesy of the seals & Trumpets & therefore must respect some vicissitude period in that Prophesy & by consequence the period of the seventh Trumpet, there being nothing els other period in all that prophesy wchwhich it can respect. The passing away of the heaven & earth is a figure of the same kind with the fleeing away of the mountains & Islands & denotes the same thing as you may see in Apoc 6.14 where the heavens11r heavens mountains & Islands flee away together, & therefore agrees well with the time of pouring out the seventh Vial where the mountains & Islands fled away Apoc 176 20. Also yethe phrase It is done used both at the creation of all things new & at the pouring out of the seventh vial signifies alike in both places & is a further argument of their synchronising. The creating of a new heaven & a new earth was when God began to dwell amongst men & wiped away all tears from their eyes & gave them the fountain of yethe water of life & fed them with the tree of life & they served him & saw his face Apoc 21 & 22. And all this was when the Palm-bearing multitude came out of the great tribulation, For thenceforward & by consequence at yethe sounding of the seventh Trumpet. For thenceforward they are before yethe throne of God & serve him day & night, & he dwells among them, & they hunger no more nor thirst any more, for yethe Lamb feeds them & leads them unto living fountains of waters & God wipes away all tears from their eyes. Apoc. 7.15, 16, 17. At yethe creating of the new heaven & earth the holy city new Ierusalem came down from God out of heaven prepared as a bBride adorned for her husband Apoc 21.2, 9, & this was when the word of God led the armies in heaven against the Beast & by consequence at yethe sounding of yethe seventh Trumpet. For then there is a voice saying Alleluia for yethe Lord God omnipotent reigneth, Let us be glad & give honour to him, for the marriage of the Lamb is come & his wife hath made her self ready & in the end of that war the marriage supper is celebrated, wherein all yethe fowls of heaven are filled wthwith yethe flesh of yethe slain. Apoc 19.7, 9, 17, 21. The new Ierusalem therefore descended from heaven before yethe 1000 years began: & for it is yethe beloved City wchwhich yethe nations in yethe end of those years compassed about Apoc 20.9. This passing away of the old heaven & earth & creating a new one is yethe restora renovation regeneration or restitution of yethe world wchwhich the heathens taught to be at the end of their Annus magnus, the aa See R. D. Kimchi upon Isaiah c. 56.6. Irenæus l. 5. c. 28 & 29 & 30. Augustin. de Civ. Dei l. 20. c. 7 Iews & ancient Christians at the end of the sixt Millenary of the years of the world, & Christ & Peter at yethe first resurrection & Peter at yethe second coming of Christ the first resurrection & judgment of yethe Saints.. In the Regeneration, saith Christ, when the Son of man shall sit in the throne of his glory, ye also shall sit upon 12 thrones judging the 12 tribes of Israel & every one that hath forsaken houses &c shall receive an hundredfold & shall inherit everlasting life. Matt. 19.28. And so Peter: Repent & be converted that your sins may be blotted out when the times of refreshing shall come from yethe presence of the Lord, & he shall send Iesus Christ who before was preached unto you whom the heavens must receive till untill the times of restitution of all things, wchwhich God hath spoken by yethe mouth of all his holy Prophets since yethe world began. Act. 4.19. This restitution is therefore yethe mystery of God which to be finished at yethe in yethe days of yethe voice of yethe Angel of the seventh Trumpet when he shall begin to sound, is to be finished as he hath declared to his servants the Prophets. Apoc. 10.7. So12r Of yethe World to come Day of Iudgmtment & World to come. So then the mystery of this restitution of all things is to be found in all the Prophets: which makes me wonder wthwith great admiration that so few Christians of orour age can find it there. For they understand not that yethe final return of yethe Iewissh captivity & their conquering the nations of yethe four Monarchies & setting up a peaceable righteous & flourishing Kingdom at yethe day of judgment is this mystery. Did they understand this they would find it in all yethe old Prophets who write of yethe last times as in yethe last chapters of Isaiah where the Prophet conjoyns the new heaven & new earth wthwith yethe ruin of yethe wicked nations, the end of all troubles weeping & of all troubles, the return of yethe Iews captivity & their setting up a flourishing & everlasting Kingdom, the springing up of yethe bones of yethe righteous as an herb, & the judgment of transgressors whose worm dieth not & whose fire is not quenched: Also in So also in Ier 30 & 31. Ezek 37 & 38. Hosea 3. Ioel 2 & 3. Amos 9. Obadiah. Micah 3 & 7. Nahum 1. Zeph. 3. Hagg. 2. Zech 12 & 14. Mal 4. Deut 30. Psal 2 & other places. I forbear to cite yethe places because enough has been said already to confirm this synchronism. But yet for removing some prejudices wchwhich may make this synchronism difficult to be beleived I out of all yethe Prophets compared together observe yethe following particulars. First that this earth shall continue to be inhabited by mortals after the day of judgment & that not only for a 1000 years but even for ever. For yat yethe sounding of yethe 7th Trumpet yethe Kingdoms of this world become yethe kingdoms of orour Lord & of his Christ & he shall reign for ever & ever. Apoc. 11. One like yethe son of man came wthwith yethe clouds of heaven, – & there was given him dominion & glory & a kingdom ytthat all people nations & languages should serve him: his dominion is an everlasting dominion wchwhich shall not pass away & his Kingdom that wchwhich shall not be destroyed Dan 7.14, 27 In the days of these kings shall yethe God of heaven set up a kingdōom wchwhich shall never be destroyed & yethe kingdom shall not be left to other people but it shall break in pieces & consume all these kingdoms & it shall stand for ever Dan. 3.44. The Lord God shall give unto him the throne of his Father David & he shall reign over yethe house of Iacob for ever & of his kingdom there shall be no end Luke 1.33. Of yethe encrease of his government & peace there shal be no end upon yethe throne of David & upon his Kingdom to order it & to establish it with judgment & with justice from henceforth even for ever. Isa 9.7. I will take the children of Israel from among yethe heathen whether they be gone & will gather them on every side & bring them into their own land – & they shall dwell in the land that I have given unto Iacob my servant wherein your fathers have dwelt & they shall dwell therein even they & their children & their childrens children for ever & my servant David shall be their Prince for ever. Moreover I will make a covenant of peace with them: it shall be an everlasting covenant with them: & I will place them & multiply them & I will set my sanctuary13r sanctuary in the midst of them for evermore. My tabernacle also shall be with them: Yea I will be their God & they shall be my people. And yethe Heathen shall know ytthat I the Lord do sanctify Israel when my sanctuary shall be in the midst of them for evermore. Ezek. 38. Thus saith yethe Lord which giveth yethe Sun for a light by day & the Moon ordinances of yethe Moon & of yethe starrs for a light by night, – if those ordinances depart from before me saith yethe Lord, then the seed of Israel also shall cease from being a nation before me for ever Ier. 31.35, 36. In the Apocalyps where tis said that they bring the glory & honour of the nations into yethe new Ierusalem those nations are certainly mortals, for they are the nations whom the Dragon deceived no more till the thousand years were expired & who being at yethe end of those years again deceived by him did compass yethe beloved city & were devoured by fire from yethe throne, that is by war. Thus there is an end of those rebellious nations but not of the beloved city. Their dominion is confirmed & perhaps enlarged by yethe conquest of those nations nor is the end of it any where described but on the contrary tis said that they shall reign for ever & ever Apoc. 22.5. And that yethe citizens of this city are not the saints risen from yethe dead, but a race of mortal men like those nations over whom they reign is evident from Isaiahs description of the new heavens & new earth & new Ierusalem. For of this Ierusalem he saith: The voice of weeping shall be no more heard in her nor yethe voice of crying There shall be no more thence an infant of days nor an old man that hath not filled his days: for yethe child shall die an hundred years old but yethe sinner being an hundred years old shall be accursed & they shall build houses & inhabit them & plant vineyards & eat the fruit of them &c Isa 65.19, 20, 21. These mortal inhabitants of this city the Prophet afterwards tells you are describes to be yethe nation of the Iews returned from captivity & saith of them that as the new heavens & new earth wchwhich he will make shall remain before him so shall their seed remain: wchwhich is as much as to say that both shall remain for ever. And to assure you that this is after the day of judgment he adds that they shall go forth & look upon the carcasses of yethe men that have transgressed: for their worm shall not die neither shall their fire be quenched & they shall be an abhorring to all flesh. The state of this new Ierusalem you may see further described in Isa. 60 namely how it is a city of mortals assembled from captivity & rules over yethe nations & continues for ever & how (as in yethe Apocalyps) the Gentiles come to her light & the Kings to the brightness of her rising & her gates are open continually that men they bring they may bring unto her yethe riches of yethe Gentiles & yethe Sun is no more her light by day nor the moon, but yethe Lord is her everlasting light. So again in Isa 54 the same state is thus described. Thy seed [returning from captivity] shall inherit the gentiles & make yethe desolate cities to be inhabited – for thy maker is thy Husband (the Lord of Hosts14r Hosts is his name) & thy redeemer [from captivity] the holy one of Israel, the God of yethe whole earth shall he be called. For yethe Lord hath called thee as a woman forsaken & grieved in spirit & a wife of youth when thou wast refused saith thy God. For a small moment have I forsaken thee [during thy captivity] but wthwith great mercies will I gather thee [from among the nations.] In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy redeemer. For this is as yethe waters of Noah to unto me: for as I have sworn that yethe waters of Noah should no more go over the earth: so have I sworn that I would not more be wroth with thee nor rebuke thee. For the mountains shall depart & the hills be removed but my kindness shall not depart from thee, neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee. O thou afflicted, tossed with tempest & [during thy captivity] not comforted: behold [the days come that] I will lay build thy walls with carbuncles & lay thy foundations with saphires & I will make thy windows of Iasper & thy gates of carved Iewels & all thy borders of pleasant stones. And all thy children shall be taught of yethe Lord & great shall be the peace of thy children In righteousness shalt thou be established: thou shalt be far from oppression for thou shalt not fear, & from terror for it shall not come near thee. Behold they shall surely gather together [in the war of Gog & Magog] but not by me. Whosoever shall gather against thee shall fall for thy sake Behold I have created yethe smith that bloweth yethe coales in the fire & that bringeth forth an instrument for his work & I have created the waster to destroy. No weapon that is formed against thee shall prosper, & every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord. This prophesy I have set down at large because of its analogy wthwith that of the new Ierusalem. For here by calling this people the wife of the Lord & describing her an holy & peaceable city built of precious stones & inheriting the nations, you may know that she is the new Ierusalem the Lamb's wife. By her being returned from captivity, her inhabiting the desolate cities & her inheriting the nations & by their making war upon her wthwith weapons formed by the Smith you may know that she is a city of mortals; a city not in a literal sense, but mystically put for the whole nation of yethe Iews, the pretious stones & pillars & foundations thereof being the saints & Apostles. And by Gods oath that he will never rebuke her as he did yethe old world you may know that she shall be eternal. The mountains, saith he, shall depart & the hills be removed but Gods kindness shall not depart from her nor the covenant15rvenant of his peace be removed: an expression of yethe same kind with that whereby the eternity of the Son of God ishimself is in yethe highest manner asserted Heb. 1.11. She is so far from ending wthwith the millennium that the time of her captivity (wchwhich hath already lasted much above a thousand years) being compared with the time of her flourishing reign which is to follow it, is here represented but as a moment to eternity. In a little wrath, saith he, I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee. Seeing this Kingdom outlasts yethe Millennium in so vast a disproportion of time & its end after that is no where predicted: we may well conclude wthwith Ieremy that it shall last as long as yethe ordinances of yethe Sun Moon & starrs, wthwith DanelDaniel Iohn & yethe other Prophets that it stand for ever & ever & wthwith Luke that it shall have no end. This was God's covenant when wthwith Abraham when he promised that his seed should inherit the land of Canaan for ever, & on this promis covenant was founded the Iewish religion as on that is founded yethe Christian; & therefore this point is of so great moment that it ought to be considered & understood by all men who pretend to yethe name of Christians. In the next place I would observe out of the Prophets that in the end of this present world when Christ shall come to judg yethe quick & dead, the quick to be then judged are the people of this Kingdom, both Iews & Gentiles. For Isaiah thus describes the last day. In that day, saith he, shall yethe branch of yethe Lord be beautifull & glorious & yethe fruit of yethe earth shall be excellent & comely for them that are escaped of Israel. And it shall come to pass that he that is left in Zion, & he ytthat remaineth in Ierusalem shall be called holy, even every one that is written לחיים to life in Ierusalem, when the Lord shall have washed away the filth of yethe daughters of Zion & shall have purged the blood of Ierusalem from the midst thereof by yethe spirit of judgmentdgment & by the spirit of burningburning .(Isa. 4.2, 3, 4:1) that is every one that escapeth the captivity, whose name is written in the book of life then opened in judgment, shall be called holy, when he shall have purged washed & refined them in that judgment (as Gold in a furnace white linnen in water & Gold in a furnace) from the filthy & from yethe murderers & from all the wicked .(Isa. 1.25. Mal. 3.2, 3..) by sending his Angels to gather out of his Kingdom all them that do iniquity Matt 13.41. So then the Book of life conteins not only the names of yethe Saints in heaven but also the names of them ytthat shal escape the captivity. For to this purpose Daniel also tells – – – Daniel tells us that at yethe end of in yethe great tribulation (that out of wchwhich yethe Palmbearing multitude comes) Michael shal stand up the Michael great Prince wchwhich is set over the people of the Iews & they shall be delivered every one that shall be found written in yethe Book & that at the same time many of those that sleep in the dust shall awake some to everlasting life & some to shame & everlasting contempt. Here is yethe judgment of both Michael yethe Prince of yethe Iews at his second coming stands up in judgment & judges both quick & dead. For yethe book here mentioned, wherein yethe captivated Iews as many as shall be delivedred are written is yethe book of life now opened in judgment as you may understand by comparing this place wthwith such another in the Apocalyps where 'tis said, There shall no wise enter into [the new Ierusalem] any thing that defileth or worketh abomination or a lye but they wchwhich are written in the Lambs book of life, Apoc 21.27. This book was opened before in the general judgment & all the dead who were not found written in it were there cast into yethe Lake of fire Apoc. 20.15: here in the same day of judgment the living are also judged out of it & those only admitted into yethe new Ierusalem whose names are found written therein. Whence also the living (both Iews & Gentiles) as well as the dead are now said to be saved. The nations of them wchwhich are saved shall walk in yethe light of it & yethe Kings of the earth do bring theretheir glory & honour into it Apoc. 21.24. These15v The text on f. 15v clearly follows from that on f. 15r but presumably represents a later addition, the text having originally continued on f. 16r. These are the innumerable palm-bearing multitude out of all nations & peoples & tongues wchwhich at yethe end of yethe great tribulation had all tears wiped from their eyes & cried salvation to orour God & to yethe Lamb. (Apoc. 7.10) These the Lamb fed wthwith yethe tree of life & led unto yethe living fountains of waters, that is he granted life to them whilst he passed a sentence of death upon the rest (vers 17) & therefore they cry Salvation to yethe Lamb. In the same language write also the old Prophets. I will savesave my flock & they shall be no more a prey & I will judge between cattel & cattel & I will seek out my sheep & deliver them out of all places where they have been scattered, – & bring to their own land & feed them upon yethe mountains of Israel – & judg between cattel & cattel between the Rams & yethe He- he-goats. – I will savesave my flock & they shall be no more a prey & I will set up one Shepherd over them & he shall feed them even my servant David. Ezek. 34.12, 13, 17, 22, 23. They shall be ashamed – – – 16r They shall be ashamed & confounded all of them, they shall go to confusion together that are makers of idols: but Israel shall be saved in the Lord with an evereverlasting salvationsalvation. For thus saith yethe Lord that created the heavens God himself that formed yethe earth, he created it not in vain, he formed it to be inhabited. – Assemble your selves & come draw near together ye that are saved ✝✝ So yethe 70, yethe Latin & Chalde Par. saved of yethe nations: &c Isa 45.17, 20 they have no knowledg that set the wood of their graven image, that pray unto a God that cannot save save. Isa. 45.17, 20. I will send those that are saved of them unto yethe nations &c Iasa. 66. We waited for him & he will save us Isa 25.9. Salvation to orour God Apoc. 7 10. The saving in these & such like places of scripture is of mortals at the last day from misery & death both from yethe hand of yethe enemy in the battel of the great day of God Almighty & from yethe Lake of fire. both temporal & eternal. When Christ comes to judge the dead he comes also to smite the nations with his two edged sword & to rule them with a rod of iron & as the vessels of a potter shall they be broken to shivers Apoc 19.15 & 2.27. And at that time he shall send forth his Angels & they shall gather out of his Kingdom all things that offend & them wchwhich do iniquity & shall cast them into a furnace of fire Matt 13.41. The rest of this kingdom his kingdom are the nations of them wchwhich are saved: & they are mortals remaining on earth, because Christ has a kingdom there wchwhich he now begins to rule wthwith a rod of iron, & tis only out of this kingdome wchwhich yethe wicked could be gathered. Conceive therefore that when Christ comes to judge yethe world & yethe livin dead are raised, the living are also judged dead he judges also the living & ytthat as many as are found written in the Book of life are adjudged to life & saved by being either caught up into yethe air to be with yethe Lord or left below on earth in ytthat Kingdome of mortals wchwhich he rules thenceforth rules wthwith a rod of iron & ytthat the rest are adjudged to death & s cast into yethe Lake of fire. 1 Thess. 4.16. Matt 24.31. And this I take to be yethe division of yethe great City into three parts (Apoc. 16) & the judgment of Thus Christ judginesg the quick & dead at his coming & his Kingdome (2 Tim. 4.1) Which being an Article of faith ought to be well considered & understood. It is a received opinion that this judgment shall be accompanied with a conflagration of the world; & some hearing that in the future world the Wolf shall lye down wthwith the Lamb & all beasts shall become gentle & harmless & yethe Earth become fuller of rivers & more fruitfull & the light of the Sun & Moon be much encreased & the royall City be as it were of Iewels & gold like clear glass, have conceived that17r that an amendment of the whole frame of nature shall ensue that conflagration. But these fansies have been occasioned by understanding in a vulgar & litteral sense what the Prophets writ in their own mystical language. For the conflagration of yethe world in their language signifies the consumption of Kingdoms by war, as you may see in Moses, who where God thus describes the desolation of Israel. I will saith provoke them to anger with a foolish nation For a fire is kindled in mine anger & shall burn unto the lowest hell & shall consume the earth with her encrease & set on fire the foundations of yethe mountains. I will heap mischiefs upon them I will spend mine arrows upon them. They shall be burnt wthwith hunger & devoured wthwith burning heat & with bitter destruction Deut 32.22. But in the end of yethe world day of judgment there is also a litterall conflagration of yethe world politique in yethe lake of fire & to those that are cast into it a conflagration also of yethe world natural, the heaven & earth where they are being on fire & the elements melting with fervent heat. And whilst the Apostle Peter tells us that none but yethe wicked shall suffer by in this conflagration & that this is a time on the a time of refreshing to yethe Godly I cannot take it for a conflagration of any considerable part of this habitable world globe whereby yethe rest of yethe habitable world may be annoyed. And if yethe world natural be not burnt up there is no ground for such a renovation thereof as they suppose The glorious lumina Sun & Moon, multiplied rivers & copious vegetables of yethe new world are its Kings & people, the peaceable & harmless Beasts it's peaceable Kingdoms, & the new Ierusalem that mystical spiritual building in Sion whereof the Chief corner stone is Christ & yethe rest of yethe stones & gold are yethe saints, 1 Pet. 2.4, 5, 6: & particularly the City & streets of pure gold are the holy people purged frōom yethe wicked as Gold is refined frōom dross Isa. 1.25 Mal. 3.2 Christ, the 12 Gates are yethe elders of yethe Tribes wchwhich used anciently to judge in yethe Gates & aaSee Isa. 28.16 the 12 foundations are yethe 12 Apostles whose names are written on them & the & bbSee Isa 3.26 & 60.18. the 12 Gates yethe Elders of the Tribes. For yethe names of yethe Apostles & Tribes are written on them. Gates are put for Elders because yethe Elders judged in them & these Gates & foundations are of Pearls & pretious stones to denote them Kings & Princes: For great & valuable men are known by rich & precious ornaments. The City & streets of pure Gold are the holy people purged from yethe wicked as Gold is refined from impure metals Isa 1.25. Mal. 3.2. Tis represented of a cubical figure rest of the pretious stones & gold are the rest of its citizens. Tis represented of a cubical figure with the throne of God in it & without any Sun Moon or Temple, to insinuate that it is a spiritual building & that heavenly City wchwhich was prefigured by yethe most holy. For yethe most holy was cubical, & had in it yethe throne of God, in it but not any other Tembple then its self not yethe fire & flame & fire of yethe Altar wchwhich are yethe sun & Moon of yethe Temple, nor had it any windows to let in the light of yethe natural Sun & Moon. Noreither had it any Temple in it, but is the Temple it self, that Temple in whose courts the Palm-bearing multitude worship & who (Apoc 7.15) & whose the pillars of whose courts are yethe saints of all nations (chap. 3.12) If you desire to know the manner of this city on earth & of yethe war of Gog & Magog you may see them both described by Ezekiel chap 38 & 39 & where he represents how the Iews after their return from captivity dwell safely & quietly upon the mountains of Israel in unwalled towns without either gates or barrs to defend them untill they are grown very rich in Cattel & gold & silver & goods & Gog of yethe land of Magog stirrs up the nations round about, Persia & Arabia & Afric & yethe northern nations of Asia & Europe against them to take a spoile, & God destroys all18r all that great army, that the nations may from thenceforth know that the nations Iews went formerly into captivity for their sins but now since their return are become invincible by their holiness. We have hitherto considered the new Ierusalem as a City of mortals only: but whilst Christ is the chief corner stone of this city, whilst he rules the nations wthwith a rod of iron & gives power over them to the saints risen from yethe dead (Apoc. 2.26) & makes them Kings over the earth (ch. 1.6 & 5.10) & gives them to eat of the tree of life wchwhich is in the midst of the Paradise of God & to enter in through yethe gates into yethe City (ch. 2.7 & 22.14) & writes upon them the name of this city new Ierusalem (ch. 3.12) this city must be understood to comprehend as well Christ & yethe children of the resurrection as the race of mortal Iews on earth. It signifies not a material city but the spiritual body politique of all those who have dominion over the nations whether they be yethe saints in heaven or their mortal vicegerents on earth & therefore yethe Apostle Paul in his Epistle to yethe Hebrews chap 11 understands it of the saints in heaven & in Gal. 4.26 calls it Ierusalem wchwhich is above. Hence this city is not only long & broad as other cities are but rises high from yethe earth into heaven, Hence also the dimensions of the sides thereof are double to those of the terrestrial Ierusalem described by Ezekiel: for understanding wchwhich, you are to know ytthat yethe Prophets have written of superficial & solid measure as well as of linear. Ezekiel tells us that yethe oblation, wchwhich was 25000 cubits in length & as much in breadth, shall be five & twenty thousand by five & twenty thousand, & calls it four s'quaresquare. So Iohn tells us that the wall of this city was 144 cubits according to yethe Art of measuring used by men, that is 12 cubits high & 12 cubits broad & so in square measure 144 cubits. For he had told us a little before that this wall was great (that is broad) & high; & now & he gives us yethe measures of these it according to those dimensions. Ezekiel had put yethe wall of his Temple six cubits high & six cubits broad (Ezek 40.5) & Iohn puts yethe measure of his wall double. And as the Angel in Iohn yethe Apocalyps measured yethe wall by superficial measures so he measured the city by solid measure, for Iohn saith that he measured the city wthwith yethe reed twelve thousand furlongs, the length the breadth & yethe height of it are equal. The last words shew that yethe measure of 12000 furlongs respects all the three dimensions & so is a solid measure. Whence the cubic root of 12000 furlongs will be yethe side of thise city & this side will be repeated four times will be yethe compass thereof below, wchwhich by my computation is 9147 furlongs or in round numbers ninety furlongs, that is 3thirty six thousand cubits recconing four hundred Iewish cubits to a Iewish furlong as Authors teach. And the half of this compass being eighteen thousand cubits in the compas of Ezekiels city. Ezek. 48.35. that is 228941000 furlongs or 9157 cubits (recconning 400 Iewish cubits to a Iewish furlong as Authors teach) will be yethe side of this City, & this side, if you take yethe round number of 9000 cubits, is double to yethe side of Ezekiels city, wchwhich was only 4500 cubits. Ezek. 48.3216, 32. As yethe linear dimensions of yethe Temple under yethe Kings of I were double to those of yethe Tabernacle under yethe Iudges, so those of yethe City under yethe King of Kings are double to those of yethe City under the Kings. But whilst this doubled city is the inheritance of yethe saints both mortal19r mortal & immortal, we are not to conceive that Christ & the Children of the resurrection shall reign over mortals the nations after yethe manner of mortal Kings or convers wthwith mortals as mortals do wthwith one another; but rather as Christ after his resurrection continued for some time on earth invisible to mortals unless when upon certain occasions when he thought fit to appear to mortals his disciples: so it is to be conceived that at his second coming he and the children of the resurrection shall reign invisibly unless when they shall think fit upon any extraordinary occasions to appear. And as Christ after some stay in or neare the regions of this earth ascended into heaven so after the resurrection of yethe dead it may be in their power also to leave this earth at pleasure & accompany him into any part of the heavens, that no region in the whole Vnivers may want its inhabitants. For Christ at his second coming must reign rule yethe nations wthwith a rod of iron & reign till he hath put down all rule & all authority & power & when he hath put all enemies under his feet (the last whereof is death, to be conquered in these regions) & he shall deliver up the Kingdome to God yethe father 1 Cor. 15.24, that is he shall withdraw himself from it & depart into yethe heavens. For when the Martyrs & Prophets live again they mustay reign here wthwith Christ a thousand years till all yethe nations Gog & Magog be subdued & the dominion of the new Ierusalem be established & death be vanquished by raising the rest of the dead, (those who do not live again untill the end of the thousand years, be raised finished,) & all this time they may be in yethe same state of happiness in or neare these regions as afterwards when they retire into the highest heavens.