<1r>

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 ye casting out of ye Beast & Fals Prophet into the Lake of fire being interpretations of synchronal prophesies must be synchronal to one another. These all begin wth the seventh head of the Dragon & Beast at the opening of the seventh seal & end wth 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 wth another. They all begin together: for the first begins wth 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 {illeg}& by consequence wth ye rise of the first Beast out of ye sea{s}: For ye Beasts are ye same as Interpreters have proved & the Abyss according to ye Septuagint is the Sea. The second begins not sooner then the|a||t| first rise because the plague of the first Vial is inflicted on this Beast nor later least the first appearance of ye seven Angels of ye Vials should be later then the prophesy of the Whore & her Beast described by one of them. It begins therefore at the same time wth the first & third. For it begins wth the coming of these Angels out of the Temple, that is wth ye coming of the Church out of her place \of worship/ upon ye rise of ye Apostasy. For the seven Angels are a type of the Church.

All three have one common subject throughout wch is the Babylonian Beast. This Beast in the first continues 42 months & in the third he answers to those Gentiles who tread under foot ye 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 wth her in the third because tis said of these saints by way of opposition

<2r>

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 ye wilderness \& rise of ye Beast out of ye 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 ye Dragon & Beast at the opening of ye 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 {illeg}|by|{illeg} their being interpretations of synchronal prophesies but also by many analogies wth one another./ in many particulars. They all begin together, the first wth the{illeg} rise of ye \first/ Beast out of the Sea, the third wth the{illeg} rise \of ye Whores Beast/ out of the Abyss |that is of this first beast # < insertion from higher up the right margin > # out of ye Sea. For the Beasts are ye same & ye abyss is ye Sea according to ye Septuagint used by ye Apostles. And the first \second/ begins not sooner then ye first & the third because < text from f 2r resumes > the first appearance of the seven Angels of ye Vials should be later then the prophesy of ye {Whore} & her Beast {de}scribed by one {of} them. but at the same time {because} |.| |It begins therefore at all ye same time wth the first & {third}. For| it begins wth these seven Angels coming of these Angels out of ye Temple that is wth ye coming of ye Church out of her place upon the rise of ye Apostasy. For ye seven Angels are a type of ye Church.| |not sooner because the plague of ye first Vial is inflicted on {yt}|this| Beast, nor later be{cause}|ast| {sic}| wch {is}|abiss| |is| also ye Sea /according to the Septuagint used by ye Apostles\ & ye second wth the seven Angels coming out of the Temple, that is wth ye Churches coming out of her place upon the rise of ye Apostasy. For the seven Angels are a type of the Church.

All three have one common subject throughout wch is ye 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 wth her \in the third/ because tis said of them|se| \saints/ by way of opposition that these|y| \saints/ are not defiled wth 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 ye 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 the|m| 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 wch the Angel leads the Prophet into ye Wilderness and shews him ye Whore on her Beast.

<3r>

All three end wth one & ye 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 ye hors {sic} bridles of those who tread it: wch blood is ye cup of ye wine of ye fierceness of Gods wrath then given to ye worshippers of ye Beast in reward for their having drunk the cup of ye wine of the Whore's fornication, & they are tormented wth 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 {illeg} \(up to whose bridles the blood came out)/ treads the winepress of ye fierceness & wrath of Almighty God slaying the nation wth his two edged sword & having his garment vesture dipt in blood \that is he slays the nations wth his two edged sword/ & casting|s| the Beast & Fals Prophet into ye Lake of fire burning with brimstone. Chap. 19.13, 15, 20, 21.

There is yet another character of ye common end of ye second & third. For in ye end of the second there go out of ye mouth of the Dragon & of ye Beast & of ye fals Prophet three unclean spirits like Froggs to gather the Kings of the earth & of the whole world \(including ye Kings whose way was prepared from the east)/ to the Battel of ye 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 ye Prophets is finished in ye war of the \last/ thunder {of} |on| wch this Vial is a commentary. For this voice is accompanied wth/ 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 ye Lamb who {gets} the Victory/ And in the end of the third this battel is described at large between the Word of God & his A\r/mies & the Beast & Kings of the Earth (that is the Beast & Dragon) & their Armies wherein the Beast & Fals Prophet are taken & cast into ye Lake of fire & the remnant (Kings & Captains & mighty men & horsemen & all men free & bond small & great, the nations whom ye Dragon deceived) were slain (politically) wth the two edged sword & all the fowls of heaven were filled wth 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 {illeg}\wch is the/ a 1000 years) & the saints of the most High look the{illeg} Kingdom & possessed it for ever,) And the Dragon (the spirit of error who deceived those|e| 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} \those|e| 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.

[Editorial Note 1] <3v>

I know ye received \Tis a received/ opinion is that ye general judgmt begins at ye end of ye 1000 years, & that|this| opinion is grounded on \deduced from/ this|e| passage \Prophet's saying/ yt ye martyrs & saints lived & reigned wth Christ a 1000 years but ye rest of ye dead lived not again untill ye 1000 years were finished. This is ye first resurrection. But \this grownd will fail/ if |either| the resurrection |may| be of \{is} ~ mystical ~/ bodies politi \like that of ye two witnesses {illeg}/ as some have maintained, or if vizt ye first of {illeg} ye martyr Antipas, ye 2d of; or if the first & second resurrection \may/ be from ye first & second death {illeg}respectively & all rise in ye first resurrection but those only are live \not/ again in ye Apocalyptic language who rise to life only to dy ye second death; or 1 if the general judgment may last all ye 1000 years. {the} I shall not enter into a dispute about these opinions but content my self to shew yt ye general Iudgment begins wth ye at ye {mark} of ye \sounding of ye last Trumpet &/ perdition of ye Beast.

And first I observe that this period hath all ye Characters of ye day of Iudgment. Then is ye 2d coming of Christ to destroy \/ consume ye man of sin wth ye breath of his mouth that is wth ye two edged 2 Thes. 2 Then \time ceases & is at an end &/ ye mystery of God \is/ finished wch |{a}| he hath spoken of by \declared to/ his Prophets Apoc. 10.7|6|, 7. |then sounds ye seventh or last Trumpet| Then is come & ye \eternal Kingdom of God & the/ time of ye dead that they should be judged & yt g|G|od should reward his servants ye Prophets & Saints & them yt fear his name small & great \(that {is} all {good} that are written in ye book of life)/ & destroy them wch destroy ye earth ch 11.15, 17, 18. Then is ye H comes ye Son of man in ye clouds to reap his harvest & cause ye vintage {F} of ye Earth to be gathered ch. 14 & troden in ye {wi} ch 14. Then \doth Christ/ comes great Babylon {illeg} \Ch. 14. Then is the great day of God almighty & Christ comes/ as a Thief & great Babylon drinks ye cup of ye wine of Gods wrath the fierceness of Gods wrath ch. 16.\14{,}/ 15, 19 & ye Beast & fals Prophet being cast into alive into ye lake of fire wch is ye ch 19 wch \that is into Hell. For this/ lake is the second death ch 20.14. And thence \Then are the wicked \condemned/ cast into ye Lake of fire wch is ye 2d death/ is|&| judgment \is/ given to ye Saints ch \ch {sic} 19.20 &/ 20.4, 14. Then do ye wicked as well as ye just \good/ awake out of ye dust. Dan 12.

In ye next place I observe that ye \Apocalyptic/ general judgment \in ye/ is of ye good as well as of the wicked. For ye book tis said that ye books were opened the dead small & great (yt is all of them \the dead/) stood before God & ye books were opened & another book was opened wch is the book of life, & ye dead were judged out of those living things wch were written in ye books according to their works Apoc 20.12. So yn the|at| \general/ judgment begins when ye book of life is opened for judging ye {sa} & rewarding ye saints & that we have in ye former observation shewed to be at ye sounding of ye 7th Trumpet.

Thirdly {I} {the} I observe that in ye 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 {sic} an exexemption {sic} from/ ye second death during ye 1000 years & therefore \seem to/ imply that othe{illeg}|rs|{illeg} who have not part in ye second resurrection dy are subject to ye second death during those years.

Fourthly I observe yt ye general resurrection in ye Apocalyps is ye same wth yt in Daniel Chap. 7, God sitting in judgment upon – – – – – same.

{illeg}Fifth

Then is it said Blessed & holy is he yt hath part in ye first resurrection on ye such ye 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 wch is as much as to say that ye 2d death hath power on all ye rest during those years. For the blessedness & freedome of these from ye 2d death {illeg} respects only ye 1000 time of ye 1000 years & is opposed to \denotes/ \by way of opposition denotes/ ye misery of all ye rest by way of all ye rest opposition {to} all that time. |For| Then also do ye Iew is ye great tribulation & return of ye Iews captivity & by consequence do they that sleep in ye dust of ye 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 ye saints so all {illeg} great & small & not only of ye saints but also of ye wicked & by consequence the general judgment of all |of all {sic} ye dead: for it {is} ye time of ye dead that they {sh.} be judged.| men. And to make the description of this judgmt more full tis represented in Daniel by the after ye same manner as in ye end of ye Apocalys {sic}. God sits \in white raiment into/ upon a fiery throne & thousands of thousands minister unto him & ten thousand times ten thousand stand before him & ye judgment is set & the books are opened & out of them the 4th beast is sentens|c|ed to ye burning flames. In this & what went before you have a very full \description/ <2v> {of} {the} gen. judgmt very full & in all respects answering t{illeg}|o| that in ye end of ye Apoc In ye one God sits in white on glorious throne in ye other he sits on a{illeg} great white throne. In ye one ye time of ye dead is come that they should be judged that is of all ye dead small & great & {go} good & evil for then is ye resurrection of ye wicked {as} well as of ye just. In ye other the dead small & great stand before God & {the} De{ath} & ye grow{nd} & the sea gave up their dead. In ye one the \judgmt was set &/ the books were opened that ye dea in ye other ye books were opened ye dead were judged out of them \every man/ according to their|his| works. In ye one the \just rise \again/ in everlasting life & ye/ rise again wicked \awake out of the dust/ to shame & everlasting contempt & {illeg} /{sic}\ the Beast & Fals Prophet (called Idolaters & murderers & sorcerers & theives \& liars/ Apoc 9.20) are Sentenced to ye Lake of fire wch is ye 2d death & all those on whom ye 2d death hath at this time no power are pronounced blessed & happy: in the other whosoever was not found written in ye book of life was cast into ye lake of fire & particularly the fearful & unbelieving & abominable & murderers & whoremongers & sorcerers & idolaters & all liars. In ye one is ye \first resurrection that is ye/ general resurrection & judgment of ye saints {For} God then {gives in} ye first resurrection & gives reward to his saints small & great that is to all of {them in} the other

<4r>

that they are not defiled wth weomen for they are virgins. Chap 14.

Towards ye end of the first the Gospel is preached to all nations against ye Babylonian state & then follows a proclamation Babylon is fallen is fallen that great City because all nations have drunk of ye wine of the wrath of her fornication. & they that worship the Beast & his Image are threatened to be tormented wth fire & b|B|rimstone chap 14.6, 8, 10. And so towards ye end of the third the two prophesying witnesses rise from ye dead & ascend up{illeg} to heaven in a cloud of converts & the ye tenth part of ye 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 ye 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 wch 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/ v|V|ine 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) wch blood is the cup of the wine of the fierceness of God's wrath then given to ye 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 wth fire & brimstone ch (vers. 10) So also in the end of ye second \at ye battel of the great day of God Almighty the seventh last Vial is poured out wch 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.{9}|1|9. 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 wth 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 wth ye sword must be killed with ye 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 {illeg} \unto/ the hors bridles of the Victors. For this Parable of ye Harvest & Vintage \(as we told you)/ is a commentary upon the Prophesy of ye Palm-bearing multitude. They suffered great tribulation in ye Harvest & came out of that tribulation by victory over their enemies in the vintage & then triumphed wth Palms in their hands saying, Salvation to or God & to ye Lamb, & from thence forward had all tears wiped from their eyes & were before the throne of God for ever. All wch is much illustrated by the Propet {sic}|s| \Isaiah &/ Ioel who thus interprets the Harvest & Vintage. |I have troden the wine press alone & of ye people there was none wth 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 {illeg}{illeg}|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 ye 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 {Harvest}|Harvest| 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 ye 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 {illeg}|Har|vest & Vintage wherewith the first part of the interpretation of the prophesy of ye Apocalyps concludes.

The second part also concludes wth ye same war. For in the end thereof there go out of the mouth of the Dragon & out of the Beast & of the Fals Prophet thre {sic} unclean spirits like {illeg}|Frog|ggs 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 <6r> 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 wch 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 & ye 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 the {sic} 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 ye Lake of fire & ye remnant (Kings & Captains & mighty men & horsemen & all men free & bond small & great, the nations whom ye Dragon deceived) were slain (politically) wth ye two edged sword & all the fowls of heaven were filled wth their flesh, that is, as Daniel expresseth it, the rest of the Beasts had their Dominion taken away \& given to ye saints/, but their \(natural)/ lives were prolongued for a time & the saints of the most High took ye 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 ye 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 ye 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 ye 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 ye ruin of the Beast: And indeed this a period |wch| being ye great day of God Almighty, is ye 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 <7r> further to be noted that these three parts are each of them double, the first before ye 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 ye wilderness is twice described; first by the Parable of the Childbearing woman, & then by the Parable of the war between Michael & ye Dragon. These two Parables end both of them with the flight of the Woman into the Wilderness & therefore are synchronal, being types of one & ye 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 ye apostasy is a double one. For the Prophet first describes the casting of the Beast into the lake of fire, & the Iudgment given to ye saints on thrones wth ye times following for a thousand years, & then returns back to describe the same judgment more fully together wth 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 ye Martyrs & they that worshipped not ye Beast lived & reigned wth Christ a 1000 years but ye rest of ye dead lived not again |u|{illeg}|n|till the first resurrection 1000 years were finished. This is ye first resurrection. For say they when all the rest of ye dead rise then is the general judgment. \But this is a great mistake. The resurrection {being} \in this prophesy/ is taken only for {illeg}a resurrection to life. Those who{illeg} rise to dy ye second death do not live again in the language of the Prophets|,| but are considered nor have part in ye resurrection, (but are considered as continuing in a state of death. Luke 14.36. Phil. 3.11. Whence came ye 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 ye beginning of first resurrection some shall rise to {li} when many that sleep in ye dust shall awake some shall awake to shame & everlasting contempt as well as others to everlasting life {illeg} \Dan 12 & therefore/ when Iohn saith that {none} Blessed are they that have part in this resurrection he reccons ye 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 ye wicked |at| {But} that time. But what {ever} {illeg} these two resurrections mean, whether ye 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 a[1] first Christians believed & therefore prayed for an early resurrection; whence {came}/ < insertion from f 7v > came the notion notion of Purgatory) & so the second resurrection shall be from of some from ye second death as the first was from ye first, the the second death having power \more or less/ on all who have no part in ye 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 wth the sounding of the seventh Trumpet for these reasons.

First this period – – –

< text from f 7r resumes > < insertion from f 2v >

But ye consequence is not {f}|g|ood. For {all} the general judgment may last all ye 1000 years, or ye resurrection may be mystical, or if they be litteral the {illeg} second resurrection may be \of some of these/ from ye second death as ye first is from ye 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 ye primitive Church. For in this sense they understood ye Baptism with fire Matt 3.11 Salvation by fire 1 Cor 3.15 & imprisonment till ye| [& ye resurrection of {all to ye} ye second death may be no resurrection in ye langu. of ye Pr.] In this sense ye \2d/ resurrection of will not be of all ye wicked but of those onely who \being less faulty/ are imprisoned till they \have/ payd ye {sic} 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 ye a[2] primitive Church understood yt \incarnation &/ baptism of fire] {f} whence came ye doctrine of purgatory. But these things are obscure & I shall not enter into disputes about them. & therefore prayed for ye souls of ye 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 {illeg} souls which {illeg}r{illeg}|i|se not in ye beginning, {illeg} {stayed} {illeg} were \shal be ~ tormented &/ purified with fire till ye second resurrection. For whilst those each of who rise again \only to be condemned by|to| the/ to dye ye 2d death {all} have|had| no part in ye first resurrection but are in ye 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 ye second resurrection.] And hence came the doctrine of Purgatory: the Roman Church at length feigning that these souls were punished even before ye day of judgment. But these things are obscure & I shall content my self with proving \only/ that ye general Iudgment begins wth ye last Trumpet & ruin of the Beast.] And hence came ye \papish/ doctrine of Purgatory of ye Papists: a doctrine wch would \have/ agreed better wth scripture{,} reason & tradition {had} upon these suppositions{.} That ye dead are not \sentenced to/ rewarded nor punished|mt| in heaven purgatory or Hell before they be judged & sentenced \out of ye book/ nor judged before then day of judgment. That {all} at ye last Trumpet all men \shall/ rise to judgment & be \then/ sentenced to heaven purgatory or hell. & {illeg} That those only who rise to liv|f|e {are} eternal are said in ye language of ye Prophets to live again & reign wth Christ & to have part in ye first resurrection & that ye rest \of ye dead/ are considered as continuing in a state of death [some till the second resurrectio] {sic} {illeg} & therefore said not to live again untill ye 1000 years be expired. That there are degrees of rewards, & degrees of punishmts \(            )/ & that at ye end of ye 1000 years all do not those in Hell do not partake of ye 2d resurrection but only those in purgatory For ye Beast & fals Prophet still continues in ye lake of fire. But the true state That whilst ye dead rise again & are sentensed to h|H|eaven 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

|{&} {illeg}|That| {at} Christ comes to judge as well ye living by disposing \ordering/ their Kingdoms as the dead, < insertion from lower down f 2v > & to {illeg} & gives ye sons of ye resurrection power over ye nations (Apoc 1)                   ) And yt ye sons of ye resur… \tho they may appear upō gr. occ. appear to mortals/ yet they reign not over mortals \men/ after ye manner of temporal Kings but are as ye Angels in heaven & having ye their abode in ye air \(          )/ & higher heavens \at pleasure/ as Christ had after his resurrection & ascention, \(                    )/ so yt no part of ye 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. < text from f 2v resumes > & yt ye sons of ye resurrection \though they/ may upon great occasions appear to mortals as Xt did after his resurrection {that} \{they}/ have their abode in ye air \& higher heavens (1 Cor./ & whole heavens \as Christ had after his ascention/ without being confined to ‡| < insertion from the right margin > ‡ this earth, so yt no part of ye 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. < text from f 2v resumes > But ye {illeg} \manner/ of ye {illeg} last /general\ judgment |& future Kingdoms| is hard to be understood & I shall not enter into disputes about it. It ma{illeg} My purpose is only \It may suffice here to/ to shew that ye end of ye world this judgmt is celebrated or at least commences at ye sounding of ye Seventh Trumpet, & perdition of the beast \& beginning of ye 1000 years./ {illeg} And for un for understanding this I consider

< text from f 7r resumes >

But ye consequence is not good. For the general {illeg} Iudgment may last all the 1000 years; or ye resurrections may in some sense be mystical; or if they be litteral, the second resurrection may be from ye 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 thi|e|s \first &/ last opinion|s| was \together were/ that of the a[3] 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 ye Lord that they might have an early resurrection, that is that they might escape have part in ye first resurrection & so escape being purified by fire. And from hence came the Purgatory of ye Papists: a doctrine wch would agree better then it doth wth Scripture primitive tradition & reason, if reformed upon these principles. That ye dead are not sentenced <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 ye 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 ye prophetic language to live again & to have part in ye first resurrection & the rest who rise to ye second death are considered as continuing in a state of Death \(Luk. 14.36. Phil. 3.11)/: & that the second resurrection at ye end of ye 1000 years is not of all from ye second death but only of those in Purgatory; for ye Beast & Fals Prophet still continue in ye 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, ye general judgment must begin wth the sounding of the seventh Trumpet for these reasons.

The judgment at ye sounding of ye seventh Trumpet is general of ye evil as well as of ye 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 ye evil {rise out} as well as ye good rise out of ye dust (Dan 12) & therefore it must respect both & be as general of the one as of ye other. Whence it is that those on whom ye second death had|t|h 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 <10r> certainly at ye first resurrection when ye Beast & Fals Prophet were condemned to ye second death lake of fire second death in the lake of fire \that is at ye last Trumpet Apoc 11/, & therefore ye general Iudgment where God sits upon a great white throne was \began also at ye first resurrection & so/ is the same wth that described at ye 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 ye Prophesy of ye Seals & Trumpets & therefore must answer to some judgment in that Prophesy & by consequence to ye judgment described at ye 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 wth ye passing away of the old heaven & earth & the creation of a new one & descent of a new Ierusalem out of heaven: that is wth ye passing away of ye 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 politi. 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 ye removing of the things shaken that those things wch cannot be shaken may remain & then in ye next words adds, Wherefore we receiving a kingdome wch cannot be shaken &c Hagg. 3, Heb. 12. The new heaven & earth is therefore a new world politi or kingdom wch succeeds ye 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 wth men & he shall dwell among them (Apoc 21.3) & by the throne of God & Christ being thence forward in ye new Ierusalem & his servants reigning there for ever, ch. 22./ Now this vanishing of the old world politi & creating of a new one must be at the sounding of the seventh Trumpet when |ye great whore being \is/ burnt & the saints triumph saying Alleluia{h}, for ye Lord God omnipotent r{illeg}|e|igneth & 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 ye Lord & his Christ \& he begins to reign/ for ever: not sooner because the Beast \& Kings of ye earth/ continues till then, nor later because God & Christ from thence forward reign for ever. It cannot answer to ye end of ye 1000 years because there is then no old Kingdom demolished nor new one founded. Tis a part of ye 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 wch 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 <11r> 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 17|6| {illeg}20.

Also ye 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 ye 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 ye sounding of the seventh Trumpet. For thenceforward they {illeg}|a|re before ye throne of God & serve him day & night, & he dwells among them, & they hunger no more nor thirst any more, for ye Lamb feeds them & leads them unto living fountains of waters & God wipes away all tears from their eyes. Apoc. 7.15, 16, 17.

At ye creating of the new heaven & earth the holy city new Ierusalem came down from God out of heaven prepared as a {b}|B|ride adorned for her husband Apoc 21.2, 9, & this was {illeg}|whe|n the word of God led the armies in heaven against the Beast & by consequence at ye sounding of ye seventh Trumpet. For then there is a voice saying Alleluia for ye 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 ye fowls of heaven are filled wth ye flesh of ye slain. Apoc 19.7, 9, 17, 21. The new Ierusalem therefore descended from heaven before ye 1000 years began: {&} \for it/ is ye beloved City wch ye nations in ye end of those years compassed about Apoc 20.9.

This passing away of the old heaven & earth & creating a new one is ye {restora} renovation regeneration or restitution of ye world wch the heathens taught to be at the end of their Annus magnus, the a[4] Iews & ancient Christians at the end of the sixt Millenary of the years of the world{illeg}, & Christ \& Peter/ at ye first resurrection & Peter at ye second coming of Christ \the first resurrection & judgment of ye 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 ye 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, wch God hath spoken by ye mouth of all his holy Prophets since ye world began. Act. 4.19. This restitution is therefore ye mystery of God \which/ {to be finished at ye} in ye days of ye voice of ye \Angel of the/ seventh Trumpet when he shall begin to sound, {illeg} \is to/ be finished as he hath declared to his servants the Prophets. Apoc. 10.7.

<12r>

## |Of ye World to come Day of Iudgmt & World to come.|

So then the mystery of this restitution of all things is to be found in all the Prophets: which makes {illeg}|m|e wonder wth great admiration that so few Christians of or age can find it there. For they understand not that ye final return of ye Iewi|s|sh captivity & their conquering the nations \of ye four Monarchies/ & setting up a peaceable righteous & flourishing Kingdom at ye day of judgment is this mystery. Did they understand this they would find it in all ye old Prophets who write of ye last times as in ye last chapters of Isaiah where the Prophet conjoyns the new heaven & new earth wth ye ruin of ye wicked nations, the end of all troubles weeping & of all troubles, the return of ye Iews captivity & their setting up a flourishing & everlasting Kingdom, the springing up of ye bones of ye 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 ye places because enough has been said already to confirm this synchronism. But yet for removing some prejudices wch may make this synchronism difficult to be beleived I out of all ye Prophets compared together observe ye 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 y|a|t ye sounding of ye 7th Trumpet ye Kingdoms of this world become ye kingdoms of or Lord & of his Christ & he shall reign for ever & ever. Apoc. 11. One like ye son of man came wth ye clouds of heaven, – & there was given him dominion & glory & a kingdom yt all {illeg} people nations & languages should serve him: his dominion is an everlasting dominion wch shall not pass away & his Kingdom that wch shall not be destroyed Dan 7.14, 27 In the days of these kings shall ye God of heaven set up a kingdō wch shall never be destroyed & ye 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 ye house of Iacob for ever & of his kingdom there shall be no end Luke 1.33. Of ye encrease of his government & peace there shal be no end upon ye 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 ye 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 <13r> 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 ye Heathen shall know yt I the Lord do sanctify Israel when my sanctuary shall be in the midst of them for evermore. Ezek. 38. Thus saith ye Lord which giveth ye Sun for a light by day & the Moon ordinances of ye Moon & of ye starrs for a light by night, – if those ordinances depart from before me saith ye 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 ye 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 {illeg}|a|t ye end of those years again deceived by him did compass ye beloved city & were devoured by fire from ye 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 ye 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 ye citizens of this city are not the saints risen from ye 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 ye voice of crying There shall be no more thence an infant of days nor an old man that hath not filled his days: for ye child shall die an hundred years old but ye 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/ ye nation of the Iews returned from captivity & saith of them that as the new heavens & new earth wch he will make shall remain before him so shall their seed remain: wch 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 ye 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 {illeg}|th|is new Ierusalem you may see further described in Isa. 60 namely how it is a city of mortals assembled from captivity & rules over ye nations {illeg}|&| continues for ever & how (as in ye 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 ye riches of ye Gentiles & ye Sun is no more her light by day nor the moon, but ye 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 ye desolate cities to be inhabited – for thy maker is thy Husband (the Lord of <14r> Hosts is his name) & thy redeemer [from captivity] the holy one of Israel, the God of ye whole earth shall he be called. For ye 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 wth 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 ye waters of Noah to unto me: for as I have sworn that ye 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 ye 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 ye smith that bloweth ye 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 wth 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 wth 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 ye Iews, the pretious stones & pillars \& foundations/ thereof being the saints & Apostles. And by Gods oath that he will never rebuke her as he did ye old world you may know that she shall be eternal. The mountains, saith he, {illeg}|s|hall depart & the hills be removed but Gods kindness shall not depart from her nor the co <15r> venant of his peace be removed: an expression of ye same kind with that whereby the eternity of the Son of God is|h|imself is in ye highest manner asserted Heb. 1.11. She is so far from ending wth the millennium that the time of her captivity (wch 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 ye Millennium in so vast a disproportion of time & its end after that is no where predicted: we may well conclude wth Ieremy that it shall last as long as ye ordinances of ye Sun Moon & starrs, wth Danel {sic} Iohn & {ye} other Prophets that it stand for ever & ever & wth Luke that it shall have no end. This was God's covenant {when} wth 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 ye Christian; & therefore this point is of so great moment that it ought to be considered & understood by all men who pretend to ye name of Christians.

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 wth the Lamb & all beasts shall become gentle & harmless & ye 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 <17r> 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 ye world {illeg}|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 ye mountains. I will heap mischiefs upon them I will spend mine arrows upon them. They shall be burnt wth hunger & devoured wth burning heat & with bitter destruction Deut 32.22. But in the end of ye world \day of judgment/ there is also a litterall conflagration of ye world politi in ye lake of fire & to those that are cast into it a conflagration \also/ of ye 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 ye wicked shall suffer by \in/ this conflagration & that this is {a time on the} a time of refreshing to ye Godly I cannot take it for a conflagration of {illeg} \{any}/ considerable part of this habitable world \globe/ whereby ye rest of ye habitable world may be annoyed. And if ye 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 ye 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 & ye rest of ye stones \& gold/ are ye saints, 1 Pet. 2.4, 5, 6: & particularly the City & streets of pure gold are the holy people purged frō ye wicked as Gold is refined frō dross Isa. 1.25 Mal. 3.2/ Christ, \the 12 Gates are ye elders of ye Tribes wch used anciently to judge in ye Gates/ & a[6] the 12 {illeg} foundations are ye 12 Apostles whose names are written on them & the |& b[7] the 12 Gates ye Elders of the Tribes. For ye names of ye Apostles & Tribes are written on them. Gates are put for Elders because ye Elders judged in them & t{illeg}|h|es{illeg}|e| 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 ye 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 {sic} are the rest of its citizens. Tis represented of a cubical figure {sic} with the throne of God in it & without any Sun Moon or Temple, to insinuate that it is \a spiritual building &/ that heavenly City wch was prefigured by ye most holy. For ye most holy was cubical, |&| had \in it/ ye throne of God, in it but not any other Tem{b}|p|le then its self not ye fire & flame \& fire/ of ye Altar wch are ye sun & Moon of ye Temple, nor had it any windows to let in the light of ye natural Sun & Moon. N{or}|eit|her 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 ye saints of all nations (chap. 3.12)

If you desire to know the manner of this city on earth & of ye war of Gog & Magog you may see them both described by Ezekiel chap 38 & 39 & {illeg} \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 ye land of Magog stirrs up the nations round about, Persia & Arabia & Afric & ye northern nations of Asia & Europe against them to take a spoile, & God destroys <18r> 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 wth a rod of iron & gives power over them to the saints risen from ye dead (Apoc. 2.26) & makes them Kings over the earth (ch. 1.6 & 5.10) & gives them to eat of the tree of life wch is in the midst of the Paradise of God & to enter in through ye gates into ye 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 & ye children of the resurrection as the race of mortal Iews on earth. It signifies not a material city but the |spiritual| body politi of all those who have dominion over the nations whether they be ye saints in heaven or their mortal vicegerents on earth & therefore ye Apostle Paul in his Epistle to ye Hebrews chap 11 understands it of the saints in heaven \& in Gal. 4.26 calls it Ierusalem wch is above/. Hence this city is not only long & broad as other cities are but rises high from ye earth into heaven, Hence also the dimensions of the sides thereof are double to those of the terrestrial Ierusalem described by Ezekiel: for understanding wch, you are to know yt ye Prophets have written of superficial & solid measure as well as of linear. Ezekiel tells us that ye oblation, wch was 25000 cubits in length & as much in breadth, shall be five & twenty thousand by five & twenty thousand, & calls it four s'quare {sic}. So Iohn tells us that the wall of this city was 144 cubits according to ye 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 ye measures of {these} it according to those dimensions./ Ezekiel had put ye wall of his Temple six cubits \high/ & six cubits broad (Ezek 40.5) & Iohn puts ye measure of his wall double. And as the Angel in Iohn \ye Apocalyps/ measured ye wall by superficial measures so he measured the city by solid measure, for Iohn saith that he measured the city wth ye reed twelve thousand furlongs, the length the breadth & ye height of it are equal. The last words shew that ye measure of 12000 furlongs respects all the three dimensions & so is a solid measure. Whence the cubic root of 12000 furlongs will be ye side of th{is}|e| city & this side will be repeated four times will be ye compass thereof below, wch by my computation is 91$\frac{4}{7}$ furlongs or in r{illeg}|o|und numbers {illeg} ninety furlongs, that is 3|t|hirty 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 22$\frac{894}{1000}$ furlongs or 9157 cubits (recconning 400 Iewish cubits to a Iewish furlong as Authors teach) will be ye side of this City, & this side, if you take ye round number of 9000 cubits, is double to ye side of Ezekiels city, wch was only 4500 cubits. Ezek. 48.{32}|16|, 32. As ye linear dimensions of ye Temple under ye Kings of I were double to those of ye Tabernacle under ye Iudges, so those of ye City under ye King of Kings are double to those of ye City under the Kings.

But whilst this doubled city is the inheritance of ye saints both <19r> mortal & immortal, we are not to conceive that Christ & the Children of the resurrection shall reign over mortals \the nations/ after ye manner of mortal Kings or convers wth mortals as mortals do wth 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 ye 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 ye nations wth 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)/ {&} {illeg} he shall deliver up the Kingdome to God ye father 1 Cor. 15.24, that is he shall withdraw himself from it & depart into ye heavens. For when the Martyrs & Prophets live again they must|ay| reign here wth Christ a thousand years till all ye 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 |un|till the end of the thousand years, be raised finished,|)| & all this time they may be in ye same state of happiness in \or neare/ these regions as afterwards when they retire into the highest heavens.

[Editorial Note 1] Folio 3v is written upside down and appears to continue, still upside down, at the bottom of f. 2v.

[1] a Aliud est missum in carcerem non inde exire donec solvat novissimum quadrantem; aliud statim fidei et virtutis accipere mercedem: aliud pro peccati{illeg}|s| 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 quo delictum mora resurrectionis illic luendum interpretamur: nemo dubitabit animam aliquid pensare penes inferos salva resurrectionis plenitudine per carnem quo. Tertul. de anima c. 35 & c. ult. Nam hic quo 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 ye same purpose write Origen, Cæsarius, Gregory Nazianzen Nissen, Ierome, Ambrose, Augustine & others, {illeg} some of them calling this punishment ye baptism of fire, others a saving by fire, others the flaming sword at ye gates of Paradise. By taking this punishment to be of ye soul alone at the day of judgment before ye resurrection of the body, at length of the of the soul before the day of judgment, the Papists formed the notion of their Purgatory.

[2] a Aliud est missum in carcerem non inde exire donec solvat novissimum quadrantem; aliud statim fidei et virtutis accipere mercedem: aliud pro peccati{illeg}|s| 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 quo delictum mora resurrectionis illic luendum interpretamur: nemo dubitabit animam aliquid pensare penes inferos salva resurrectionis plenitudine per carnem quo. Tertul. de anima c. 35 & c. ult. Nam hic quo 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 ye same purpose write Origen, Cæsarius, Gregory Nazianzen Nissen, Ierome, Ambrose, Augustine & others, {illeg} some of them calling this punishment ye baptism of fire, others a saving by fire, others the flaming sword at ye gates of Paradise. By taking this punishment to be of ye soul alone at the day of judgment before ye resurrection of the body, at length of the of the soul before the day of judgment, the Papists formed the notion of their Purgatory.

[3] a

[4] a See R. D. Kimchi upon Isaiah c. 56.6. Irenæus l. 5. c. 28 & 29 & 30. Augustin. de Civ. Dei l. 20. c. 7

[Editorial Note 2] 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.

[5] So ye 70, ye Latin & Chalde Par.

[6] aSee Isa. 28.16

[7] bSee Isa 3.26 & 60.18.