∞ © Don Karr 2022

Selected Writings of

Franciscus Mercurius van Helmont

LINKS (∞)
Cabbalistical Dialogue
A Paraphrastical Exposition on the First Chapter of Genesis
The Paradoxal Discourses: CHAPTER IV
AN APPENDIX FROM The Divine Being and Its Attributes
Seder Olam

© Don Karr, 2007-2022

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1
∞ © Don Karr 2022
Franciscus Mercurius van Helmont’s
CABBALISTICAL DIALOGUE
An English translation of
Ad Fundamenta Cabbalae
Aeto-Paedo-Melissaeae Dialogus
(TO THE FUNDAMENTALS OF KABBALAH
EAGLE-BOY-BEE DIALOGUE)
namely,
van Helmont’s reply to Henry More’s
Fundamenta Philosophiae sive Cabbalae
Aeto-Paedo-Melissaeae
(FUNDAMENTALS OF PHILOSOPHY OR THE KABBALAH
OF THE EAGLE-BOY-BEE)
to which is appended
A Paraphrastical Exposition
of the First Chapter of Genesis.
2
INTRODUCTION
In the years 1677, 1678, and 1684, Christian Knorr von
Rosenroth published the vast, two-volume Kabbala denudata
(KABBALAH UNVEILED, hereafter KD), which contains a range of
kabbalistic texts: sections of the Zohar, Pardes Rimmonim by Moses
Cordovero, Sha’ar ha-Shamayim and Beit Elohim by Abraham
Kohen (or Cohen) de Herrera, Sefer ha-Gilgulim (a Lurianic writing
attributed to Hayyim Vital), and others, with commentaries by
von Rosenroth and Henry More, plus some writings on Christian
Cabala by Franciscus Mercurius van Helmont—all in Latin
translation.
Portions of KD have been translated into English:
• texts from the Zohar: “The Book of Concealed Mystery,
The Greater Holy Assembly, and the Lesser Holy
Assembly” can be found in English as Samuel Liddell
MacGregor Mathers’ Kabbalah Unveiled (London: George
Redway, 1887: rpt. New York/York Beach: Samuel
Weiser, 1968 and subsequently). Mathers’ versions of
these texts also appear at numerous sites on the Internet.
• Aesch Mezareph: a kabbalistic-alchemical tract found in
pieces through the first section of KD.
(1) An edition “Translated by a Lover of Philalethes,
1714,” appeared as volume IV of Collectanea Hermetica,
edited by William Wynn Westcott (1894), which
(volume IV alone) was reprinted by Occult Research
Press (New York: 1956). Collectanea Hermetica, vols.
I—VII was reprinted by Kessinger Publishing
Company (Kila: n.d.). Collectanea Hermetica, vols. I—X,
was published by Samuel Weiser (1998); this “special
edition” includes Westcott’s version of Sepher Yetzirah,
which was not part of the original series.
∞ © Don Karr 2022
(2) Raphael Patai includes a translation of Aesch Mezareph
in The Jewish Alchemists: A History and Source Book
(Princeton: Princeton University Press, 1994):
Chapter Twenty-Six. “Esh M’saref: A Kabbalistic-
Alchemical Treatise.”
• sixteen diagrams from KD are reproduced and translated
in Christopher Atton and Stephen Dziklewicz’ Kabbalistic
Diagrams of Rosenroth, with an introduction by Adam
McLean [MAGNUM OPUS HERMETIC SOURCEWORKS,
Number 23] (London: The Hermetic Research Trust,
1987).
• van Helmont’s Adumbratio Kabbalæ Christianæ has been
published as Francis Mercury van Helmont’s ‘Sketch of
Christian Kabbalism’ translated and edited by Sheila Spector
(Leiden – Boston: Brill, 2012).
• van Helmont’s Cabbalistical Dialogue, which is a translation
of Ad Fundamenta Cabbalæ Æto-Pædo-Melissææ Dialogus
([RESPONSE] TO THE FUNDAMENTALS OF KABBALAH
EAGLE-BOY-BEE DIALOGUE), namely, van Helmont’s
reply to Henry More’s Fundamenta Philosophiæ sive Cabbalæ
Æto-Pædo-Melissææ (FUNDAMENTALS OF PHILOSOPHY OR
THE KABBALAH OF THE EAGLE-BOY-BEE).
Henry More’s prefatory letter to Ad Clarissimum ac Eruditissimum
Virum N. N. / De rebus in Amica sua Resposione contentis Ulterior
Disquisitio [TO THE LUCID AND LEARNED HERO N.N. …WITH
FRIENDSHIP IN RESPONSE TO THE CONTENT OF THE PREVIOUS
DISQUISITION] appears in KD in its original rough English (pages
173-176). A transcription of this work is included in Knots &
SpiralsII: “Some brief writings of Henry More,” at
• http://www.digital-brilliance.com/contributed/Karr/KS/More.pdf
• (2) Knots & Spirals II: Henry More: extracts from Kabbala denudata
| Don Karr - Academia.edu
3
While fairly well represented in library collections, van Helmont’s
Cabbalistical Dialogue is far less accessible than the other items
listed above, having not been published since 1682. A short work,
(only 17 pages in English—a mere five pages in KD), A
Cabbalistical Dialogue was printed along with the 13-page
Paraphrastical Exposition of the First Chapter of Genesis. Of course,
these pieces are rather slight next to van Helmont’s other
“Cabbalistical” works:
• Two Hundred Queries…Concerning the Doctrine of the Revolution of
Humane Souls, and Its Conformity to the Truths of Christianity
(London: printed for Rob. Kettlewell, 1685) [166 pp.]
• Chapter 4 of The Paradoxal Discourses…Concerning the
Macrocosm and Microcosm, or the Greater and Lesser World, And
their Union (London: printed for Robert Kettlewel, 1685)
[Chapter 4 = pp. 105-161]
• Seder olam: or, the Order, Series, or Succession of All the Ages,
Periods, and Times of the Whole World… (London: printed for
Sarah Howkins, 1694) [236 pp.]
• Adumbratio Kabbalæ Christianæ, which is appended to some
editions of Kabbala denudata. [70 pp.]
Of the works listed, the first three were published in English
under van Helmont’s supervision. The fourth, Adumbratio Kabbalæ
Christianæ, was published as an appendix to KD, tome I, in Latin.
As noted above, Sheila Spector put this into English (2012).
For a thorough study of van Helmont and his circle—which
included not only von Rosenroth but also Leibniz, Henry More,
and Anne Conway—see Allison Coudert, The Impact of Kabbalah in
the Seventeenth Century: The Life and Thought of Francis Mercury van
Helmont (1614-1698) (Leiden – Boston – Köln: Brill, 1999).
∞ © Don Karr 2022
NOTES ON THE TRANSCRIPTION
Spelling, punctuation, and italicization have all been preserved,
though missing letters have been added. Parentheses ( ) and
square brackets [ ] are given as they appear in the original text.
While the typeface I have used – Book Antiqua – is not quite
the same as the printed text, I have attempted to imitate the look
of the original via spacing, enlarging, italicizing, etc.
4
BIBLIOGRAPHY
Coudert Allison. The Impact of the Kabbalah in the Seventeenth Century:
The Life and Thought of Francis Mercury van Helmont (1614-1698)
[BRILL SERIES IN JEWISH STUDIES, 9], Leiden: Brill Academic
Publishers, 1999.
Helmont, Franciscus Mercurius van, 1614-1699. A cabbalistical
dialogue in answer to the opinion of a learned doctor in philosophy and
theology, that the world was made of nothing [microform] : as it is contained
in the second part of the Cabbala denudata & apparatus in Lib. Sohar, p.
308 &c. / printed in Latin at Sultsbach, anno 1677 ; to which is
subjoyned a rabbinical and paraphrastical exposition of Genesis I, written in
High-Dutch by the author of the foregoing dialogue, first done into Latin, but
now made English. London: Printed for Benjamin Clark ..., 1682.
Karr, Don. “Study of Christian Cabala in English,” §§
“Seventeenth-Century Printed Works on Christian Cabala in
English” and “The Contents of Kabbala denudata, with English
Sources,” at
• https://www.academia.edu/4881090/The_Study_of_Christian_
Cabala_in_English
• The Study of Christian Cabala in English (digital-brilliance.com)
Krabbenhoft, Kenneth. The Mystic Tradition. Abraham Cohen
Herrera and Platonic Theology. Ph.D. dissertation: New York: New
York University, 1982:
Chapter 2: §§ “Cabala,” “Christian Mysticism,” “Cabala and
Christian Mysticism: Similarities and Differences,” and
“Cabala and Conversos”
Scholem, Gershom. Kabbalah. Jerusalem: Keter Publishing House,
1974: PART THREE, § 8. “Christian Knorr von Rosenroth”
Spector, Sheila. Jewish Mysticism: An Annotated Bibliography on
Kabbalah in English. New York – London: Garland Publishing,
1984: § O: “Non-Jewish Kabbalah,” pages 309-357.
∞ © Don Karr 2022

(TITLE PAGE)
[Franciscus Mercurius van Helmont, 1614-1699]
(1)
A Cabbalistical Dialogue in Answer to the
A Opinion of a Learned Doctor in Philosophy
and Theology, That the World was made
Cabbalistical of Nothing. To which is Subjoined a
DIALOGUE Rabbinical and Paraphrastical Exposition of
the First Chapter of Genesis.
IN
ANSWER Compiler
To the Opinion of a Learned THE Marts and Fairs drawing near, I
Doctor in Philosophy and Theology, cannot possibly enquire of thee concerning
THAT THE all those things which I once was
determined to enquire of : Only tell me
WORLD briefly for the present ; Are there the
WAS MADE OF Fundamentals of the Cabbala, which are
proposed in the Aeto-paedo-melissaean
NOTHING. Dream ?
As it is Contained in the Second Part of the Cabbal
Cabbala Denudata & Apparatus in Lib. Sohar, p. 308.&cc. No, no ; But what answer shall I give to
Printed in Latin at Sultsbach, Anno 1677. one that is in hast ; unless thou dost allow
To which is subjoyned me to defer until another time those things,
A Rabbinical and Paraphrastical Exposition of Genesis I. which are more amply to be added to those
written in High-Dutch by the Author of the foregoing three Treatises, called A further Disquisition,
Dialogue, first done into Latin, but now made English. the Exposition of the Mercava, and the
_______________________________________________________________________
Cabbalistical Catachism ?
LONDON,
Printed for Benjamin Clark in George-Yard in Lombard
Street, Bookseller, M DCL XXXII.

(2)
5
∞ © Don Karr 2022
Compil.
Be it so. This is all I ask in the first place,
Whether dost thou deny all Creation,
properly so called ? Or what is Creation,
according to thy Hypothesis or doctrinal
Supposition ?
Cabb.
I will answer Paradoxes with Paradoxes;
and because I perceive thou examinest all
things so strictly in the Ballance of Reason,
which for the most past is stark blind in
these more sublime matters; I shall answer
problematically, so as ye may be able to
judge, whether our Cabbalistical terms do
not also admit of another interpretation,
according to the dictate of reason, than such
a one as may be said to labour under an
absurdity. But as for our Hypothesis itself, I
shall more freely expatiate on that another
time. Now therefore to answer thy
question, I know one, who is of out
number, who defineth Creation, properly so
call’d, to be the effection of an infinite efficient,
whereby a separable Being is constituted, or
made. This definition of Active Creation, may
also be easily applied to Passive Creation; or
to that which is Relative, that is, to that
respect which the Creator hath to the
(3)
6
Creature, or on the contrary : As also to
Creation which is mediate, whether it be so
in regard of the Efficient, or in regard of the
Effect. And what absurdity is there in all
this ?
Compil.
But why, in this definition, dost thou
omit that, which we call the formal reason
of Creation, viz. that it is done out of
Nothing?
Cabb
Because the Particle [Ex] out of does only
denote or properly belong to matter ; nor
can it Properly belong to Spirit ; which yet
is the most proper Subject of Creation.
Properly so called : and of this [Spirit] it can
no wise be said, that it is, or is not [Ex] out
of another, but only that it is [ab] or from
another : just as we say, not that an Idaea or
conception is made out of the Soul, or out of
the Mind, but from the Soul, or from the
Mind : or that the beams or rays of a
Created Spirit are made out of its Centre
(unless peradventure with regard to place)
but from the Centre : or that the Hands, or
other formal Members of and Angel, when
he appears, are made out of the Angel, but
are made from him.
(4)
∞ © Don Karr 2022
Compil.
But thus thou seemest to shut out matter
from Creation.
Cabb.
No, but only from such a Creation as is
immediate. For these are our Positions. 1.
That the Creator first brings into being
spiritual Nature. 2. And that either
arbitrarily [when he pleased ;] or condition-
ally, as he continually understands,
generates, &c. 3. That some of these Spirits,
for some certain cause of reason, are slipt
down from the state of knowing, of
Penetrating, or of moving into a state of
impenetration. 4. That these Monades or
single Beings being now become spiritless
or dull, did cling or come together after
various manners. 5. That this coalition or
clinging together, so long as it remains
such, is called matter. 6. That, out of this
matter, all things material do consist, which
yet shall in time return again to a more
loosned and free state. No contradiction is
involved in all these. Hence the Creator may
also be said to be the efficient cause of all
things materiated or made material, although
not immediately.
(5)
7
Comp.
After this rate , the Creature would be
co-eternal, and co-existent with God.
Cabb.
No otherwise, than as the beam or light
is said to be co-existent with the Sun ; a
Conception, Idaea, or thought with the
mind; a Mode, Manner, or Accident of a
Being is co-existent with its Being ; a thing
dependent with that on which it dependeth;
the effect with its positive actual efficient
cause; and many such like. For thus may
Unity be alwaies better conceived to be in
God, because thus he will alwaies have
Pluralities as his opposites In like manner
will his Goodness be better thus conceived
by reason of his incessant communications
to his Creatures. Also that he is supream Act,
because he will alwaies actuate other
Beings. Also that he is the Beginning and the
Cause, because he will alwaies influence his
Creatures as their cause. Also that he is
Subject, because he will alwaies have
Adjuncts Also that he is the Measure,
because he will alwaies commensurate
others. Also that he is Priority, because he
will alwaies have all else to be Posterior to,
or after him. Also that he is Substance,
(6)
∞ © Don Karr 2022
because he will alwaies bear up all things.
Also that he is the Crown, because he will
encompass or comprehend all others. And
so of all the Rest of his Names and Numbers,
and therefore also belongeth to him the
Notion of a Kingdom , because he will
alwaies have Subjects.
Comp.
Why thus it will follow that God did
Create be intrinsical necessity.
Cabb.
There will be no absurdity in that, if
Creation be understood to be immediate in
regard of its Subject : and therefore to be
only of a spiritual nature, which in a certain
respect is immanent, or working within its
own self, just as motion is from Fire,
Cogitation or thinking from the Soul,
Volition or Willing proceeding from God :
whence also Creation is very little different
from Conservation, according to the
Sentiments of our People. But in that
Creation that is Mediate or Transient, or
working ad ext a without himself, he acteth
freely, so that, for Example, he, one day,
creates out of Chaos or confused mass, the
Heavens ; another day, the Earth; another
the Stars.
(7)
8
Compiler.
But how, I pray, after this manner, will
the Effect be posterior to, or after its cause ?
Cabbal.
In the order of Nature, though not in the
order of Time.
Compil.
But at this rate, Spiritual Natures will
differ little from the very Creator himself ;
and because it is supported that matter is
from their stupefaction or Dispiritedness, it
will follow that the Divine Essence is, as it
were, a kind of bodily Spirit.
Cabb.
In the first place indeed, some of the
Ancients seem to have asserted, That the
Soul is a Particle of the Divine Air, or Breath,
and that men are called the Off-spring of
God, (Acts 17. 28.) Yet is this warily and
wisely to be understood: that the Air or
Breath of God doth at least differ from God
himself, as the thing principiated or
principled differs from its principle : now
for things to agree generically or in kind,
doth not infer or allow that they are the
same in Essence, or do agree essentially.
Whence none do assert the Divine Essence
to be Bodily-spiritual, but those
(8)
∞ © Don Karr 2022
who deny all nature of Spirits ; tho’ perhaps
it may be more truly said that there is that
in God (if I may so say) which may be
called κλισιπάθεια , or an affect, or moving
(as it were) sufferingly to Create, rather
than in Spiits an ΰλοπάθεια , or an affect or
moving sufferingly to become Matter
However from this Hypothesis, or doctrinal
supposition, the Nature of God is
established to be much more Spiritual, than
from the Vulgar Hypothesis ; because by this
Vulgar one, Matter, as such, is not allowed
to be so much as a Substance, but to be only
a certain extrinsical and accidental
Modification of a Spiritual Substance, from
which God is most vastly distant;
insomuch, as he is the most wise and chief
Mover of all things.
Comp.
But however the Material World will be
thus, after a sort, determined to be a Spirit.
Cabb.
Matter as such, is not a Spirit; but only
that very Substance it self, which appeareth
under the form of Matter, viz. in its
blindness or darkness, to wit, in that its dull
rest, and privation of its former happiness,
that was in sometimes past a Spirit, and as
(9)
9
yet is fundamentally and radically such, and
will sometime hereafter be such again
formally, as it is said (Rom 8. 19, 20, 21, 22,
23. Eph 1. 10 I Cor. 15, 28.) Examples
hereof may be a Man Living, and a Man
Dead; a thin Vapour, and Ice, &c.
Comp.
Dost thou therefore conclude positively,
that out of nothing, nothing can be Created ?
Cabb.
Indeed having positively determined
that Matter is made by a Coalition or
Clinging together of Spiritual degenerate
dull Monades or single Beings, and that this
Coalition is called Creation, I should not
speak accurately if I should say that Matter
is made out of Nothing. But I should assert
that a Spirit is produced neither out of
nothing, nor out of something; because the
very Particle Ex (out of) respects a material
cause, which is by no means admitted to be
in Spirits. But the Inferences with which
the first Axiom is loaded, do not touch my
Hypothesis. But these Absurdities, and
Incongruities do flow from the vulgar
Opinion, viz. 1. That from a Being
supreamly perfect, supreamly
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∞ © Don Karr 2022
intelligent, supreamly free, having motion
in and felt by itself in the highest degree,
supreamly penetrating, supreamly
immutable, supreamly positive, supreamly
living, &c. should be produced a Being
most absolutely imperfect, in the highest
degree void of all Science, Understanding
and Knowledge; under the highest
necessity and force imaginable, bound in
the highest degree to the Laws of Passive
Motion, and by consequence destitute
altogether of all liberty and willing, wanting
in it self in the utmost degree all motion ,
and subjected only to the motions and
impressions of others, and therefore of and
in it self in the highest degree quiet and
immovable, wanting in it self all
penetration as well active as passive; most
highly mutable, most highly privative, and
despoiled of all happiness, and the
possession of all real good, and therefore
most highly dull, sluggish and dead, and by
consequence enjoying nothing at all of those
things which are contained in the cause;
whence also many have said that nature is
plainly contrary unto God : whereas an
efficient cause as it cannot produce any
thing that is altogether like unto it self : so
neither can it produce any thing altogether
(11)
10
unlike unto it self. 2. And yet this Subject
so vile and void, which is by us deservedly
said to occupy the least part of the
Universe, is, notwithstanding in this vulgar
Hypothesis, concluded to be co-extended,
yea, co-existing, and co-ordinate with God,
and therefore is lifted up into so high an
estimation, that all the doctrine in the whole
Pagan Philosophy is exhausted or drawn
from this Subject alone : which also is
established the measure of all Theorums,
Maxims, and Conclusions concerning Spirits,
or concerning God ; (which they call a
Demonstration a posteriori, that is, from
effects, or posterior Considerations) whence it
becomes an accursed Materialism, and
consequently Atheism. 3. As. To be, and
not to be, done imply a contradiction, so it
is a consequent of this contradiction, out of
Not-being, to be ; if we should speak
accurately, and according to the Laws of the
Essential Descriptions of Causes. 4. After
the same manner, God must be said to have
Created Death, Sin, Shadows or Darkness,
Monsters, Evils, &c. which are privations, as
Matter is the privation of spiritual nature,
inasmuch as in whose definition, not one
only positive term ought truly and
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∞ © Don Karr 2022
rightly to be made an ingredient; because
neither is discerpibility or divisibleness, or
separableness to be allowed to it in the
abstract, and as considered in the Atome or
indivisible Being. 5. The Creation of matter
out of nothing, doth directly and perfectly
oppose, or is repugnant to the Wisdom of
God : inasmuch as in the case thus stated,
when he might have done that which was
best, as for Example, he might have made
every Creature a Spirit, yet some and so many
he would make to be no Spirit, and not the
best. 6. It is contrary to His Goodness,
because he would Create something without
any Communication at all of most of His good
things. 7. It is contrary to His Beauty;
because Matter is quite opposite directly
contrary to and distant from the first Fair
One. Yea, 8. Hereby would be a progress or
passage from one extream to another
immediately Whence, 9. it would be
absurd, for the avoiding of certain
absurdities, which flow not necessarily from
Hypothesis, to admit of many more other
absurdities, which are highly hurtful to the
nature of the Soul and Kingdom of the
Messiah, and are such as plunge the Mind so
into material dirty Gulphs, that by reason
of utter blotting out of
(13)
11
its spiritual nature in it, it at length plainly
becomes a material thing as it were, which
God forbid !
Compil.
Dost thou therefore assert that matter
cannot be Created ?
Cabb.
Not immediately; Nut after that a Spirit
is immediately Created, it doth for certain
assignable Causes, and which are elsewhere
to be remembered, descend into that state
of Death, that it admitteth of the Qualities
and name of matter, being now a natural
Monade or single Being, and a very Atome :
then out of these a further mediate Creation
may be made and done, even as out of a
Dead Sinner, a New Creature is made by and
through the Messiah. Therefore as to the
Third, Fourth and Fifth Axiomes, I answer,
that matter as such, or as it is considered
formally, doth not only not exist by and of it
self, but in truth doth not so much as exist
positively, but privatively only, just as doth
shadow, or rest, &c. And whatever is, is a
Spirit, whether it be only fundamentally so
as a dead man is a man, or whether it be
also formally and really so, as is a Soul, an
Angel, God.
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∞ © Don Karr 2022
Comp.
What therefore dost thou Reply to the
rest ?
Cabb
The rest fall of themselves. For every Spirit
is not the Divine Essence (which by the Sixth
and Seventh Axiomes seems to be insinu-
ated) in a numerical Identity, but only in a
specifical, or a generical Identity. Hence is
expresly concluded by us, that there is
‫ *עולם הפרוד‬a Systeme of separate Beings,
which comprehendeth the Briathick, the
Jezirathich and the Asiathic, Isa. 43.7. And
these in as much as they are products (for
they exclude not the concurrent Divinity,
also) do not exist of and by themselves, but
from the Author of Emanations, who only
existeth of and by himself, according to the
Eighth Axiome. But that the Divine Essence
can be divided (as the Ninth Axiome would
have it) that we admit not if, but most
highly adore the Unity which is in it. Just,
as for Example, when in some most Limpid
and clear Fountain, there secretly lurk
some earthly and stony Particles, and these
at length do cling and grow together, and
are separated from the Water, no man
asserts and saies that
______________________________
* lit. WORLD OF SEPARATION.
(15)
12
the Fountain is divided into small Pebles, but
that the Pebles are separated from it ; so in
truth the Creator produced first of all infinite
Myriads of Spirits united to him, and with
him in the supream degree of most happy
perfection (in which the Messiah did still
abide) so that God might be all in all : But
then, by reason of various degrees of the
exercise of their proper Free-will, there
comes to be a secretion or separation made
amongst these, and that of a many degrees,
as there are degrees of Knowledge, even unto
the very last extremity, which is the
privation thereof ; and therefore this death
must again, some time hereafter, be
swallowed up, Isa.25 8. Now altho’
(according to the Tenth Axiome) single
Particles cannot be infinite, yet a Spirit
considered in it self, is, to us, indefinite, and
its amplitude, or extension is such and so
great, as the degree of its Knowledge and
Union doth admit. The Divine Essence it self
therefore is not constringed, but that which
was Analogous to it, viz. a Created Spirit : and
these Particles out of which the material
World consisteth, cannot be said to be of the
Divine Essence, but of that Nature which was
Effected, Constituted, Produced,
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∞ © Don Karr 2022
Made, Created, and brought outwards from
the Divine Essence. And this constriction
may be called a Sleep, according to the
Thirteenth Axiome, or a Death, &c. And the
awakening, (of which mention is made in
the Fourteenth, Fifteenth, and Sixteenth
Axiomes, which is by us termed a Secretion,
or Separation of Sparkes) hath so many
degrees of Ascent, as can be assigned of
Descent ; the extremities of which are,
however, no other than the last contra-
position or opposition to God in the state of
Death ; and a supream Union (though not an
Unity) with God, and that indeed so, that
(not the primary power of Creating, which is
‫ *בריאה‬to produce Spirits, but) the Secondary,
which is to form or make (not out of a
Negative Nothing, but out of a pre-existing
rude Subject, or a privative Nothing ,
concerning which see 2 Macc. 7. 28) as for
Example, by ‫ **יצירה‬the Vehicles of Angels,
&c by ‫ ***עשיה‬it can communicate thereunto
the grosser Natures, which we deny not
concerning the Messiah, from Isa. 65. 17, 18.
But in the Commentaries upon the Twelfth
Axiome, the derivation of the Soul from the
material World is unduly imputed unto us :
because
________________
* BRIAH **YETZIRAH ***ASIAH
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13
every Spirit is not sunk down to this low
degree, but many of them did stop at some
of the intermediate degrees, amongst which
also were Souls. Nor do we to these Particles
ascribe pains (as the Comment on the
Thirteenth Axiome insinuates) because we
say, that they want even a sensual
Knowledge: yet some such thing, and what is
Analogous thereunto , even the Scriptures do
ascribe unto them, Rom 8 12. The rest I pass
by, and do appeal to them of your own
number, who refute the vulgar Philosophy, if
they be duly and soundly understood.
Compil.
I am afraid that by making too much
hast, thou hast brought forth Blind Whelps.
Cabb.
These Doctrines I propose Accademically,
and for Experiment sake; nor do I require
assent to them from any whatever.
However, I shall in due time explain more
fully the Cabbalistical Hypothesis, in its own
proper Terms.
Comp.
At least, let the Glory of all our Writings
be ascribed unto our God, and to His Christ.
(18)
∞ © Don Karr 2022

_________________________________________________ mained together therewith in

_________________________________________________ an inseparable conjunction]
Created or manifested, or
A presented Celestial Beings, or
PARAPHRASTICAL the Heaven, viz. Spirits who
remained in a state of motion,
EXPOSITION as Job 38. 7. Col. 1. 16. to
Of the First Chapter of
which sort or kind, Souls also
GENESIS, are referred, or do belong :
WRITTEN Also Terrestrial Beings, or the
In High-Dutch by the Author of the fore- Earth, viz. those Spirits who
going Dialogue; first done into Latin, laid down or putt off the State
but now made English. of motion, and are vulgarly
called Matter, as Rom. 8. 20.
Verse 1. In or by the now these two sorts or kinds
Beginning of the of Spirits, even before this
Creatures [or formation and preparation,
Creation of God, did all flow forth from God.
as in Rev. 3. 14.
Col. 1. 15, 16. Vers. 2 And this
John 1. 3. I Cor Terrestrial Being, the Earth,
8. 6. Eph. 3. 9. viz. Matter, was plainly
Heb. 1. 2. viz. by the Soul of unmoved Mass, inasmuch as
the Messiah, which was it was gross thick Matter, and
already conjoyned with the partly was capable of motion,
Divinity : God or Elohim [or but altogether without form
the dijudicating, or judging and void. And darkness, that is,
Divinity, with which the Soul Spirits who had departed
of the Messiah had conjoyned from the Union of the Light,
it self, and re- Luke 22. 53 2 Cor. 6. 14, 15.
(19) Eph 6. 12. Col 1. 13. 2 Pet 2. 4.

14
∞ © Don Karr 2022
Jude vers. 6 were extended
upon and in the parts of the
Abyss, or upon the face of the
Deep, Gen. 1. 2. that is, they
were present in, and adherent
to those places which were
most remote from the
manifestation of the Original,
Luke 8. 31. Rev. 20.3. But the
Spirit of God
(20)
or Elohim indeed, or of the
dijudicating or judging
Divinity, that is, the good
Spirit moved it self, and
distributed its motion, or
moved upon or in the parts, or
face of the Waters, which
encompassed round, or all
over the Abyss or Deep.
Vers. 3 And Elohim or God,
or the dijudicating or judging
Divinity, said (that is, suffered
the Word or Soul of the
Messiah to operate, or work,
John 1. 1, 2 &c) Let the Light
appear (or let there be Light)
that is, let the Spirit of Nature
give a most strong motion to
the most subtil Matter, and the
Light did appear (or there was
15
Light) from this impressed
motion, viz. that which the
Son of God, by the Soul of the
Messiah brought into the
Spirit of Nature, and into this
most thin, fine Matter.
Vers. 4 And Elohim or God,
or the dijudicating or judging
Divinity, saw the Idaea (or
measure, or Notion) of the
Light, viz not only beheld the
extension it self of the most
subtil matter, but also that the
most Noble of the Spirits and
Souls began to cloath
themselves with this Light,
which was good, not only
because it was fit to make
such Vestments, but for other
holy uses and services also.
And
(21)
Elohim or the dijudicating or
judging Divinity, or God made
a separation, or divided
between the Light, together
with the Spirits and Souls
invested therewith, and
between or from the Darkness,
or Spirits of darkness.
∞ © Don Karr 2022
Verse 5. And Elohim, or the
dijudicating or judging
Divinity, or God, called the
Light, together with the Spirits
and Souls invested therewith,
the Idaea or measure of the
Day, as in Rom. 13. 12, 13. I
Thes. 5. 5, 8. 2 Pet. 1. 19. and
the Darkness, viz. of such
Spirits who dwelt and liv’d in
the darkness, and in the
Abyss he called the Idaea or
measure of the Night, I Thes.
5. 1. And it was the Evening,
that is, a certain Essence
mixed with more gross thick
Matter, and which was next
unto darkness whilst, viz. the
gloomy dark Spirits do also
mix themselves with some
sort of such matter; and it was
the Morning, that is, there
were also such Natures which
only did incline to the Idaea
or measure of the day, to
which also the Matter of the
second Element is to be
referred : and this was the first
Day, that is, the first Class,
Order, or sort of Creature.
16
Verse 6. And Elohim, or the
dijudicating Divinity of God
said (see more about it at v. 3.)
(22)
Let there arise up a thin
extended Essence or let there
be a Firmament) of the Air and
of Heaven, in the midst of, or
between the Waters, that the
middle Spirits may have
wherewith to invest
themselves, and let it make a
separation, or divide between
the inferior Waters, and
between or from the superior
Waters, which are sometimes
found in Clouds above, and
other times under the form of
Vapours.
Verse 7. And Elohim or
God, or the dijudicating
divinity made or spread
abroad out of the Matter of
the third kind or sort (for as
the word [Create] [or to be
Created] belongs to Spirits, so
the term of [making or of
being made] belongs to
Matter) a thin and extended
∞ © Don Karr 2022
Essence of Heaven, and of the
Air or the Firmament, viz. not
only of the grosser Aerial
Atoms, which may be
compressed and extended like
a sheet of Paper (or a Bow; but
also of the Aethereal Globules
contained in the Cells or Pores
of those Atoms as also the
most subtil Matter which is
found in their Pores, together
with Salt-watry Vapours : And
this he made the distinction,
or divided between the waters
which were beneath the
extension, or under the
Firmament (and
(23)
which afterwards were
attributed into Seas and
Rivers, which were above or
on the surface of the Earth,
and very much also within
the very Bowels thereof) and
between, or from those waters
placed above the extension, or
which were above the
Firmament, out of which
afterwards did arise Clouds,
and other Aereal Meteors, and
remained so or it was so.
17
V.8. And Elohim, or the
dijudicating divinity, or God
called the extension, or the
Firmament, or Air, Heaven,
which name is elsewhere
commonly used for the Air, as
Gen. 1. 20, 26, 28. Gen. 2. 19,
20. Gen. 7. 11. Gen. 8. 2. and
by it properly is understood
the * Atmosphere, which
encompasseth round the
Globe of the Earth : and it was
the Evening; by which is meant
a middle Nature betwixt Air
and Water, coming near to the
likeness of Water : and it was
the Morning, that is a middle
nature of the second Class,
Order or sort of Creatures.
* The Atmosphere is
that part of or in the
Air, which being
alwaies opposite to the
Sun, reacheth up as
far as the shadow or
darkness of the Earth
reacheth.
Verse 9. And Elohim, or the
dijudicating and combining
divinity, or God said, Let the
waters which are under the
∞ © Don Karr 2022
Heaven (or the Air) be gathered
together (for at that time, they
as yet quite covered over all
the whole Earth) by means of
certain deeply hollowed
Gulphs, and of highly exalted
Mountains, congregate
themselves into one place, tho’
in divers distinct Regions, or
Countries, and let the dry Land
(24)
appear, that from thence a
third sort or kind of Spirits
may get their vestments, &
dwelling places, & it was so.
Ver. 10. And Elohim or the
dijudicating divinity, or God
called the dry land, Earth,
according to its divers
Scituations, such also as are
Continents, Isthme, Islands,
and Peninsules or almost
Islands : and the gathering
together of the waters, called the
Seas, such as also are standing
Pools according to all their
divers sorts; as are Oceans,
Creeks, Arms of the Sea, and
Lakes or standing Waters :
and Elohim, or the dijudicating
Divinity, or God saw, or
18
judged that it was good, to
transplant into it divers living
Souls.
Vers 11. And Elohim, or the
dijudicating Divinity, or God
said, Let the Earth bring forth
divers Plants, or grass, which
commonly proceed to a
further growth, and in which,
even as in all Plants, the
inferior Souls or Psyches
(vulgarly termed vegetable)
do obtain their springing forth
and their encrease : to which
Class, Order or sort also are
referred all Mettals in their
under-ground places, which,
according to the Chaldeans, are
nothing else but Portal or
Entries of Vegetables; and the
Herb yielding seed, and the Fruit
tree yielding Fruit after its kind,
whose seed is in it self upon the
Earth, and it was so.
Vers. 12. And the Earth
brought forth various Plants, or
grass (and Vegetables) both
within and without its
Bowels, or Womb, and Herb
yielding seed after its kind, and
the tree yielding fruit, whose seed
∞ © Don Karr 2022
was in its self after its kind; And
Elohim, or the dijudicating di-
(25)
vinity, or God saw that it was
good, viz. for to be a variety of
food for the Creatures which
were to come afterwards.
Vers. 13 And the Evening
was, that is, there existed
divers sorts or kinds of
intermediate inanimate bodys
Terrestrial, and Mettalick; And
the Morning was, that is,
various intermediate kinds of
Beings, which declined
towards Sense, such as are the
Zoophytes, or half Herbs, half
Animals, viz, the third day, or
the third Classis, Order of
Creatures.
Vers. 14. And Elohim, or
the dijudicating Divinity, or
God said, now at last after the
production of Vegetables, lest
that men prone to Idolatry,
should ascribe the Creation of
them to the Stars; Let Lights
arise out of, or let there be
Lights in that thin Essence, or
in the firmament of the Heaven,
19
the most subtil Matter being
thickned or thrust close
together into a constant place,
which afterwards may cast
forth their beams to a great
distance, to make distinction,
or to divide between the day, in
which shineth one only sort of
light, and which is proper
only to lucid natures : and
between or from the Night, in
which the greater Light is
absent, and the dark Natures
are strengthened; and let them
be for Signs concerning divers
natural accidents, such as are
Drought, Frosts, and various
seasons; and for certain times
or seasons of the year, of
Festival Days, and Months,
and for Days and Years.
Vers. 15 And let them be for
burning Torches, (or Lights)
in that same thin Essence, or
in the firmament
(26)
of Heaven to give light upon the
Earth, and it was so.
∞ © Don Karr 2022
Vers. 16. And Elohim, or
the dijudicating divinity, or
God made two great Lights, so
called and vulgarly esteemed,
which, viz to men in this Earth
seem greater than the others,
and have greater operation in
their round motions : and one
of them the greater light, with
his greater circumvolution to
rule the day, and the other lesser
light, with his lesser compass,
rowling it self about the Earth
to rule the night, as well in
respect of its light it self, as of
it influence upon moist
humours, he made the stars
also, which afterwards partly
disappeared, & were
transmuted into Comets &
Planets, or wandring Stars.
Vers. 17. And Elohim, or the
dijudicating divinity, or God
set them into that same thin
Essence, or Firmament of the
Heavens, to give light upon the
Earth.
Vers. 18. And to rule over
the day, and over the night, and
to constitute a difference
20
between, or to divide the light
from the darkness, which are
found no where more than in
the shadows of the grosser
bodies. And Elohim, if the
dijudicating divinity, or God
saw that for this end and
purpose it was good.
Vers. 19 And the evening
was, that is, these were
middle natures to which
belong both fiery Meteors,
and Aereal Spheres : and the
morning was, that is, these are
those middle Natures, to
which are referred blazing
Stars and lesser Planets; this
was the fourth day, or the
fourth Class, Order or sort of
Creatures.
Vers. 20. And Elohim, or
the dijudicating Divinity, or
God said, let the waters bring
forth by Troops, or
(27)
abundantly divers Animals
moving themselves, the
moving Creature, as are those
∞ © Don Karr 2022
of the water-kind, those that
live both on Land and in the
water, those that creep, and
those that have wings, in
whom there is a Psyche, or
living Soul or Spirit : and the
Fowls that may fly (about) above
the Earth, in the midst of that
thin Essence, or in the open
Firmament of Heaven.
Vers. 21 And Elohim or the
dijudicating Divinity, or God
Created, that is transplaced
Souls into the several
Terrestrial Animals following,
viz divers of the greater
Serpents, such as are Dragons,
great Whales, Monsters, the
larger Snakes, Crocodile, Sea-
Buffalloes, and all Psyches, or
inferior Souls of living
Creatures creeping with feet
or every living Creature, that
moveth, which the waters
brought forth by Troops, or
abundantly after their kind, and
every winged Fowl after its kind,
and God saw that it was good,
for divers sorts of food, viz.
for Man and Beast.
21
Vers. 22. And Elohim, or
the dijudicating Divinity, or
God blessed them, and gave
unto them an influential
capacity, that those of them,
which were created in pairs,
were able to propagate and
enlarge their kind, and he said
[the Word or Soul of the
Messiah co-operating] couple
together, be fruitful and
multiply, and fill the waters in
the Seas, and let Fowl multiply
in the Earth.
Vers. 23. And it was the
Evening, these were those
intermediate Natures, which
tend unto the nature of
(28)
Fishes : and it was the morning,
these were the middle
Natures which became flying
Creatures, and this was the
fifth day, or the fifth Class,
Order, or sort of Creatures.
Verse 24 And Elohim, or
the dijudicating divinity, or
God said, let the Earth bring
forth various Psyches or the
living Creature after his kind,
∞ © Don Karr 2022
viz Cattle and Flocks, and
Worms, or creeping things, and
wild Beasts, or beast of the
Earth after his kind: and it was
so, or so done.
Vers. 25 And Elohim, or the
dijudicating divinity, or God
made divers wild Beasts, or the
Beast of the Earth after his kind,
and divers Herds of Cattel
after his kind, and divers
Worms creeping with feet on
the Earth, or everything that
creepeth upon the Earth after his
kind : and Elohim, or the
dijudicating divinity, or God
saw that it was good, and that
every thing had its use.
Verse 26. And Elohim, or
God said to the Soul of the
Messiah, Let us make Man-
kind, that is, let us
transplaced the superior
human Soul into a certain
Matter destinated for it, in our
Image, after our likeness, that as
there is a communion betwixt
us, or our selves, so also
betwixt them and this same
subtil Matter let somewhat
22
arise, or spring forth, out of
which afterwards may follow
like effects; and let them, viz.
these Souls which are called
Men, have dominion over the
Fish of the Sea, and over the
Fowl of the Air, or of Heaven,
and over the Cattel, or Flocks,
and over all the
(29)
Earth, and over every creeping
thing that creepeth upon the
Earth, or over all wild Beasts,
and over all Worms which
creep with feet upon the
Earth.
Vers. 27. And so Elohim, or
the dijudicating divinity, or
God Created, and changed the
state of the Soul that from
thence might be made man-
kind in his own Image in the
Image of God or Elohim, or the
dijudicating divinity created he
him or it, Male in the fore-
part, and Female in the hinder-
part, created he them, viz. all
and every one of the Souls
which do at present exist in
the whole Universality of
Mankind, he transplaced into
∞ © Don Karr 2022
a certain subtil Matter, and co-
ordained, or put them into an
order under the person of
Adam the Protoplast, or the
first Parent, as a Regiment of
Souldiers, under their
Colonel, or General.
Vers. 28. And Elohim, or
the dijudicating divinity, or
God blessed them, and gave
unto them the faculty or
capacity of turning their faces
to one anther : and Elohim, or
God said unto them, apply your
selves that you may be fruitful,
and multiply, and replenish the
Earth, or fill the Terrestrial, or
the material Being in all the
parts thereof; and subdue it to
your selves, that your bodys
may take thence their
nourishment, and have
Dominion over the Fish of the
Sea, and over the Fowl of
Heaven, or of the Air, and over
every living thing that moveth,
or creepeth with feet upon the
Earth.
Vers. 29. And Elohim or
God said, I have given you every
23
Herb, in their Superiour and
Inferiour
(30)
qualities, bearing seed, which is
upon the face of all the Earth,
and all Trees, or every Tree
which beareth Fruit, or in the
which is the Fruit of a Tree
yielding seed, or his seed, all
these shall be for food, or to
you it shall be for Meat, to
repair the decaies of your
bodies.
Verse 30. And to every Beast
of the Earth, or wild Beast, and
to every Fowl of the Air, or of
Heaven, and to everything that
creepeth, or that goeth with
feet upon the Earth, wherein
there is life, or a living Psyche
or Soul, I have given every green
Herb, or all Plants and Herbs,
for Meat, and it was so.
Verse 31. And God saw all,
or every thing that he had made
in the matter, and behold it was
very and supereminently,
(Deut. 6. 5.) good. And the
Evening was, that is, the
middle Natures descending
down to the brute Animals :
and the morning was, that is,
∞ © Don Karr 2022

there were also middle

Natures which were exalted
above humane condition; and
this was the sixth day, or the
sixth Class, Order, or sort of
Creatures.

24
∞ © Don Karr 2022

___________________________
___________________________

Verse 3. And Elohim, or

CHAP. II. God blessed the seventh day and
sanctified it : even as, and for
Verse 1. THus the which cause the seventh
number is said to be holy and
Heavens and
the Earth pure, because that amongst
were the first numbers none is
(together formed out of it, nor is it
with the formed out of any of them, as
Air) if it did hint that the
brought to happiness of the Creatures
perfection, and finished, and all did consist only in it, if, not
the Hosts (or Troops) of them, being mixed with any other
viz in the Heavens multitudes Creatures, they were quiet in
of Thrones and of God : Because that in it (in that
Angels; and in the Earth, day) he rested from all his Work,
multitudes of well ordered which Elohim, or God had
sublunary Creatures. created therein all kinds of
Spirits and Souls, so that from
Verse 2. And Elohim, or thence he had made something
the dijudicating Divinity, or in a material represent-tation,
God on the seventh day ended his manifestation, or appearance,
Work which he had made; and he by and through which, other
rested, or ceased from further Spirits were presented in this,
creating, on the seventh day or the other matter, &c.
from all his Work which he had
made.
F I N I S.
25
∞ © Don Karr 2022

INTRODUCTION

CHAPTER IV of The Paradoxal Discourses presents Franciscus

Franciscus Mercurius van Helmont’s
“Concerning the Revolution of
Mercurius (or Francis Mercury) van Helmont’s argument for the
“Revolution of Humane Souls.” This 56-page chapter abbreviates
van Helmont’s 166-page work, Two Hundred Queries … Concerning
the Doctrine of the Revolution of Humane Souls (1684), which is
mentioned in Paradoxal Discourses, CHAPTER IV: pages 138, 159,

Humane Souls”
and 160. In these works, Christian Neoplatonic notions
concerning reincarnation (i.e., “revolution”) and the pre-existence
of souls are buttressed with kabbalah, particularly the expressions
BEING CHAPTER IV OF of Lurianic kabbalah which van Helmont encountered through his
THE PARADOXAL DISCOURSES contact with Knorr von Rosenroth and through his part in the
publication of von Rosenroth’s Kabbala denudata (Sulzbach: 1677;
(1685) Frankfurt: 1684).
AND Also presenting a brief account of “the Revolution of Humane
Souls” in Q&A form is van Helmont’s 27-page “Appendix of
“An Appendix of Several Questions with Several Questions with their Answers Concerning the Hypothesis of the
their Answers Concerning the Hypothesis of Revolution of Humane Souls,” which is appended to The Divine
Being and its Attributes… “According to the PRINCIPLES of F.M.B.
the Revolution of Humane Souls” of HELMONT. Written in Low-Dutch by Paulus Buchius Dr. of
Physick, and Translated into English by Philanglus” (London: Randal
FROM Taylor, 1693). This appendix bears comparison not only to Two
Hundred Queries, but also to van Helmont’s 123-page Seder Olam…
THE DIVINE BEING (London: Printed for Sarah Howkins, in George-yard, Lumbard
AND ITS ATTRIBUTES Street, 1693). Seder Olam offers proofs for “The Hypothesis of the
Pre-existency and Revolution of Humane Souls”; see particularly
(1693) pages 60-128, where it is “demonstrated by certain Arguments
drawn from Scripture, that the same Souls, after death of the
carnal Body were again raised to Life, and born of Parents in a
Body of Flesh.” Pages 88ff describe a table (on page 96) with a
lengthy explanation concerning nine sets of “12 Revolutions of
Souls,” being 21 intervals of 333 years, i.e., the “21 hours” of the
“7000 years of the World.” Pages 97ff interrupt with “The
26
∞ © Don Karr 2022

Explanation of the Figure” (i.e., the figure on page 71) composed Brown’s article, THE PUBLICATION OF VAN HELMONT’S
of circles (sets of four and twelve) within “The great outward CABBALISTIC PHILOSOPHY, 1677-99, opens (page 104), “In the
Circle [which] represents the greatest Revolution of Humane period after 1680, van Helmont went out of his way to publish in
Souls.” English.”

Starting in the 1670s, while in continued contact with Cambridge
Platonists Henry More (1614-1687) and Anne Conway (1631-
1679), van Helmont (1614-1699) saw to it that certain of his
works were put into in English. In fact, van Helmont did
“dictate” Two Hundred Queries “to a Friend” “upon the desire of a
Person of Quality,” i.e., Lady Conway, though it was not printed
until after her death. Lady Conway was far more receptive to van
Helmont’s kabbalistic ideas than was her mentor Henry More,
who eventually came to reject most of the kabbalah he found in
Kabbala denudata, which he considered crudely materialistic and
unnecessarily complex. More’s earlier Conjectura Cabbalistica
(1653), written before he had read any actual kabbalistic texts, did
more to set a tone than contribute to the injection of substantive
kabbalah into the philosophical discussion.
For a full study of van Helmont and his milieu, see Allison
Coudert, The Impact of the Kabbalah in the Seventeenth Century: The Life
and Thought of Francis Mercury van Helmont (1614-1698) [BRILL
SERIES IN JEWISH STUDIES, 9] (Leiden: Brill Academic
Publishers, 1999).
In the following transcriptions, page numbers of the 1685
(Paradoxal Discourses) and 1693 (Divine Beings) editions are given in
square brackets. Preceding the texts are reconstructions of their
title pages.

It is worth noting that Sefer ha-Gilgulim and von Rosenroth’s trans-

lations from it (namely, De Revolutionibus Animarum, in Kabbala
denudata, Tom. II, PARS TERTIA, 243-478—referred to in Paradoxal
Discourses, pages 111 and 160) were both published for the first
time in Frankfurt 1684. Sefer ha-Gilgulim, while attributed to
Hayyim Vital, represents in large part the European stream of
Lurianic Kabbalah, which is rather more eclectic than that
compiled by Hayyim Vital and his son Shmuel in Sha’ar ha-
Gilgulim.

For an introduction to van Helmont’s “cabbalistical” works in

English, refer to Stuart Brown’s “F. M. van Helmont: His Philo-
sophical Connections and the Reception of His Later Cabbalistic
Philosophy” (in Studies in Seventeenth-Century European Philosophy,
edited by M. A. Stewart, Oxford: Clarendon Press, 1997). § II of
27
∞ © Don Karr 2022

CHAP. IV.

Concerning the Revolution of Humane Souls.

THE
[p. 105]
Paradoxal DISCOuRSES 1 Q. Forasmuch as we are informed from
OF Scripture, as well as Nature, that God is a God of
Order, who hath created every thing in its certain
F. M. Van H E L M O N T ,
and determinate number, measure, and weight, to
Concerning the the end that by a never-ceasing Revolution it might
be still renewed, until it grow up to its full age,
Macrocosm maturity, and perfection, in all the Macrocosm or
great World, from above, from the Sun, Moon, and
AND Stars, and thence down even to the Center of the
Earth; and then again to move and rise up from a
MICROCOSM, state beneath to one above. And seeing that man is
OR THE made out of the Great World, and is the Beginning
and End of the same, and continues, as it were,
Greater and Lesser World, bound and fastened there-unto as long as he is in this
And their Union. life: and will it not follow then, that in like manner
there must be a continual Revolution in the whole
Set down in W R I T I N G by J. B. and Man, as well as there is in the Greater World? Might
now Published not we also by this means be able from Nature it self,
to [106] answer and satisfie Jews, Heathens, and
LONDON: Turks in Asia, Africk, and Europe, who are wont to
produce weighty grounds in relation to this matter in
Printed by J. C. and Freeman Collins, for Robert hand, viz. the Revolution of Humane Souls? For
Kettlewel , at the Hand and Scepter near seeing that our Christian Religion, as it is the best, so
S. Dunstan’s Church in Fleetstreet. 1685. must be the wisest of all others, in order to convince
Gainsayers, and lead them to the perfect Truth: the
Query is, how we may be able to satisfie these People,
when in confirmation of this their Opinion; they
28
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produce these following instances and proofs out of
the Old and New Testament of our own Bible; which
we will set down here, and illustrate as briefly as may
be.
2 Q. Forasmuch as we find in the Old and New
Testament, that the first of all the divine Commands
is this: Hear, O Israel, the Lord our God is one Lord.
And thou shalt love the Lord thy God with all thy
heart, with all thy soul, and with all thy might.
Mat.22.37. Mark 12.30,33. Luke 10.27. Deut.6.4,5.
and cb. 10.12. Now how can any one love God, when
he doth not know him? And how can he know him
otherwise than by his Attributes and Properties?
Which amongst others are these: That he is a Creator
of Heaven and Earth, and of all created Beings.
Moreover, his Unchangeableness, Goodness, Love,
Wisdom, Justice, and Perfection, which are incon-
testable and unchangeable, and must be allowed him
without the least question. Now which way can we
reconcile with these Attributes of God, that he who is
a wise and perfect Creator, who hath created a [107]
things in wise an order, that they might all at least be
able to attain their full and ultimate perfection,
should have created such imperfect Creatures as
Fools and Naturals, Abortives and Monsters, and all
those wicked and barbarous men we find in the
World, which kill and afterwards feed on one
another, &c? Now to suppose that all these must
continue in this their state of imperfection, would
not this run directly contrary to the forementioned
Attributes? But how can this be, that God should
work and act contrary to his own nature and himself?
29
And is there any other way to be found, whereby
such imperfect Creatures should arrive at perfection,
besides that very same which the New Testament
points us to, and was by all the Jews and Disciples of
Christ (at the time of his appearance here on Earth)
held for an undoubted truth? As for instance, John 9.
where mention is made of him who was born blind,
and that the Disciples on that occasion asked our
Saviour, Whether this blind man had sinned, or his
parents, that he was born blind? Where we find that
Christ did not reprove his Disciples for this their
opinion of mans Soul returning into another renewed
body, but onely answers them, without excepting
against their opinion, and signifies to them the true
reason why the said man was born blind; by which
means he tacitly confirmed the foresaid Doctrine:
which afterwards he himself also openly taught, as
shall be more largely shewed hereafter. [108]
And seeing that we read in the Old Testament of
so many Manslaughters committed by the express
command of God; and yet that God by reason of his
infinite goodness and wisdom, neither doth, nor can
do ought in his universal administration and
government of the World, but what must tend to the
inevitable salvation and good of mankind; forasmuch
as (according to Scripture) he hath mercy upon all,
because he hath power over all; and winketh at the
sins of men, because they should amend. For he
loveth all the things that are, and hateth nothing
that he hath made: for neither would he have made
anything, if he had hated it. Or how could any thing
have endured, if it had not been his will? Or how
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could it have been preserved, if not called by him?
But he spareth all, because they are his own, who is
the Lover of Souls; and his incorruptible spirit is in
all things. Wisd.11.v.24,25, &c.
From all which, we may take occasion to enquire
what the end and aim of God (in order to the
common good of all mankind) could be, in all this
killing and utter destroying of People, but this, that
thereby a transplantation in this way of Revolution,
for the melioration and final perfection of men might
be brought about. Wherefore also God in Paradise
foretold to Adam, That the day wherein he did eat of
the Tree of knowledge of Good and Evil, dying he
should die: that is, die and die again. Thereby
signifying to him, that he should then enter a
continual and uncessant [109] dying, and die in all
his right Off-spring, until the great Sabbath of this
World.
And may we not here take occasion to consider
whether this be not one of the chief point of
Scripture, and wherein is contained a singular great
mystery of that Wisdom which hitherto hath been
concealed and hid from the most in Europe? And
whether our ignorance of the same not be the cause
of most of that Constitution and Contention, which is
amongst those who are called Christians, as for
instance, about Praedestination, Justification, &c.
And whether all these Differences and Contests may
not be taken out of the way by this Doctrine of
Revolution, when once the same shall be clearly
made out, and generally received?
30
3. Q. Forasmuch as Scripture makes mention of
Cain and Abel, who were Brethren and Twins, as the
Scripture witnesseth, Gen. 4. 1, 2. where it is said,
that Adam knew Eve his wife, and she conceived and
bear Cain: and that she proceeded to bear (without
Adam’s knowing of her a second time) his brother
Abel. Which confirms, that both the Brothers were
born of one onely Conception; of whom Abel, who
was born last, was the elder and first conceived,
(even as Thamar’s Midwife witnessed concerning
Pharez and Zarah, Gen. 38.28. And likewise is the
reason why we cannot say, that Jacob did unjustly
defraud his Bother Esau of his Birth-right,
forasmuch as the same did of right belong to him, as
[110] having been conceived, though he was born
last.) Seeing then, I say, that the Scripture tells us,
that Cain killed his Brother Abel, and that the Lord
thereupon demanded of Cain, where his Brother
Abel was? Is it not worth out inquiry, whether the
Lord by his demand did not hint and signifie to him,
that his Bother Abel was in him; which Cain at first
was ignorant of, and therefore answered the Lord, I
know not; but presently thereupon call’d to mind
and perceiv’d that he himself was the Earth that had
received the bloud of his Brother, wherein was his
Soul. Whereat he being astonished, answered with
wonder and horrour, Am I then my Brothers keeper?
Gen.4.9.
May not we therefore conclude from hence, that
when a man in anger kills another outwardly as to
his Body, that he doth it for this reason, because he
cannot endure the being and nature of the other
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inwardly in himself, and yet because he cannot kill
him inwardly, according to his Soul; therefore the
Party that is outwardly kill’d, continues inwardly to
be his Accuser and Judge, to the end that by means
of a due punishment, he may be brought to right and
bettered? And that thus Abel’s Bloud, in which his
Soul was, continually cried for Vengeance in Cain,
until it was executed; which was, when Cain was
killed by Lamech, (who was the seventh from Adam
in the Line of Cain) according to the common
Opinion of the Jews. [111]
4Q. Seeing that the foresaid Lamech was the first
that is mentioned in Scripture, who had two Wives at
once, and that he declared unto them the Revolution
of Man in the worlds set down in Scripture, it will not
be amiss if we enquire more particularly into the
meaning of them. The words are these: Gen. 4. 23.
Hear my voice, ye wives of Lamech, and hearken
unto my speech: I have slain a man to my own
wounding, and a young man to my own hurt; Cain
shall be avenged seven times; but Lamech seventy
seven times. Which last words, in the Hebrew admit
of a twofold meaning: for besides seventy seven, they
may signifie twice seven, or seven and seven.
Concerning which, the Jews write, that thereby is
intimated, that Cain should be brought to judgment
by a double seven, or two times seven, viz. by two
men, each of which have seven names in Holy Writ,
of which one was Moses, and the other Jethro. See
more of this in Rabbi Jitschak Loriensis de
Revolutione animarum, p. 367. Francofurti, 1684.
31
Now when we count twenty years (which more or
less is the age of a man, wherein he ordinarily attains
his full growth, for to Marry, or go to War: wherefore
the Lord commanded Moses to number those
children of Israel that were fo the age of twenty
years and upward, that were able to go forth to
war, Numb.1.2,3.) and to these twenty years allow
one year more for the getting of a Child, and
moreover some weeks for the [112] wives
purification, which will amount to about a year and a
half, and when afterwards we multiply 77 by 21 ½ ,
we find the number of years from Adam to the
Deluge, viz. 1656. excepting onely a small gap, which
may be filled up several ways: as for example, when a
man is onely entred upon the beginning of any year,
he counts the same inclusively with the other years of
his age, notwithstanding that the said year be not yet
ended, but onely begun. Have not we reason then to
think that a very particular hidden meaning lies
wrapt up in these words of Lamech; and whether
they may not import this much? When he saith I
have slain a man to my wounding, and a young
man to my hurt: that by the man Cain is to be
understood, and by the young man his Brother Abel?
And will not this interpretation lay a fair ground for
the opening of many other misteries in a due and
right order? As amongst other things we learn from
hence, that both the Brothers Cain and Abel did,
from the time of their conception, until Cain was
kills, inseparably continue together, viz. Abel in Cain
for vengeance and punishment. But that after Cain
was killed, they no longer continued Twins, but
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separated themselves from each other, and be
Revolution were afterwards born of two distinct
Mothers. Where again we may observe, that Abel,
who was the first conceived in Eve, now became the
first born of Ada, and was now named Jahal, and his
Brother Jubal, (which denotes the year of Jubile) and
continues now his [113] former course of life, being a
keeper of Cattle as he was before: whereas Cain who
was the first-born of Eve, is here the youngest Son of
Zillah, and his name now is Tubal Cain (which
signifies the world of Cain) and his exercise and
labour is in the earth, viz. about Minerals and
Metals; and his Sister is Naemah (which denotes
Beauty) of whom no further mention is made in
Scripture: but according to the tradition of the Jews,
she and her Daughters did intice and seduce all men
by their Beauty, according to what is mentioned,
Gen. 6. 1. That the Sons of God were inticed by the
Daughters of men.
But what may be the reason that in Holy Writ
after the mentioning of Lamech’s Speech to his
Wives, nothing further is declared concerning his
being avenged, nor any account of the Actions of
Cain or Lamech’s posterity? May we suppose that it
was, because they were all of them entred upon
Revolution? For how could they any other way have
been so often avenged, except that they themselves
were present, and born anew into this World? And
did not all of them afterwards perish in the Deluge,
and by this means enter into Noah, for to be revolved
in him, in order to their perfection, which they in
32
process of time, after Christs Disposal, in part
attained?
And is not this plain and evident from many
places of Scripture, particularly 1 Pet. 3. 19, 20.
where we are told, that Christ (as the Greek Text
[114] doth declare, compared with v. 22) after his
Ascension into Heaven, preached in Spirit (by which
he was raised again to Life) to the Spirits in Prison,
even to the same Spirits who formerly were
unbelieving in the days of Noah, while the Ark was
preparing. Wherein few, that is eight Souls, were
saved.
Doth it not therefore follow from hence, that all
those Spirits, whose Bodies perished in the Deluge,
and to whom afterwards Christ after his Ascension in
that Spirit, by which he was raised again to life, and
which was poured forth upon the Apostles, preached
in and by them (which Spirits at that time appeared
again in bodies in this world, from the which they
could not be separated, forasmuch as they had not
yet attained to their full and final perfection) and
consequently were in a condition to hear Sermons of
the Apostles in flesh) I say, may we not infer from
hence, that all these Spirits entred into these eight
Souls in order to the Revolution, and so consequently
were propagated be them until the time of Christ?
5 Q. Noah now, as who derived his descent from
Adam and Seth, was an upright perfect man, and
begat three sons, Japhet, Sem, and Cham, Gen. 9. 24.
and Chap. 10.21. And may not we suppose that in
him a new World began, and that the same day he
entred into the Ark for to bring forth a new World, he
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represented the Spirit of God, which in the beginning
of the Creation moved upon the Waters? [115]
And may we not compare the six hundredth year
of Noah’s age (in which he entred into the Ark) with
the sixth day of the Creation, in which Man and all
Beasts were created? In like manner, may not Cham
his youngest Son, be supposed to represent Adam;
forasmuch as adam is his Central Spirit, in the
Garden of Eden, by his eating of the Tree of
Knowledge of Good and Evil, desired through
Knowledge (which is a seeing of the Spirit) to behold
his Source and Original, by which means Adam fell
out of the inner into the outward; and so begat Seth
in his own likeness, and not in the Image of God, in
which he was created: Now Cham did the same also,
though in a more gross and material manner, when
he gazed upon his Fathers nakedness; wherefore also
he was cursed by his Father, and made a Servant of
Servants; whereas his other two Brothers, Japhet
and Sem, went backwards with a Garment upon their
shoulders, to cover their Father’s nakedness, where-
upon they obtained the Blessing, as Adam likewise
might have done, in case he had behaved himself as
they did, which indeed he ought to have done in his
Central Spirit; viz. he should have gone backwards
and wrought out the whole Creation, which was
created before him (and of which he was the last) viz.
from the sixth day to the third, which is the middle of
the six days, and not have gone from one extreme to
the other, as from the End to the Beginning, viz.
from Man immediately to the Trees; but beginning
from himself, [116] should have gone through all
33
Beasts backwards, and wrought them out one after
another, and glorified them in himself, unto the very
last of them (counting backwards) which are the
creeping things, as the first bestial Life, which had
their Original from the putrefaction of Herbs and
Trees. Is not this likewise the reason why the
spiritual Serpent (as being the head and chief
amongst all the spiritual creeping Creatures in the
spiritual World of Man) did first speak in Adam?
6 Q. When after the Deluge, the Children of Noah,
who were saved in the Ark, and in whom all the Souls
that loved before the Deluge (except Henoch alone,
whom Scripture exempts) and perished in it, were
ingrafted, had now propagated and multiplied
themselves, until the number of their Children and
Grand-children was grown very great, and perceived
in themselves one Mind, Speech, and Expression: but
withal, considering that this unity of their could not
be lasting and constant, but that in process of time
they would be divided. May we not suppose there-
fore, that from an apprehension of such a Division,
and an endeavor to prevent the same, when in their
journeying towards the East, they found a Valley in
the Land of Shinar, even a vast extended plain where
they might dwell together they unanimously (as who
were all of one Mind and Language) agreed to build
there a City and Tower whose head should reach up
to Heaven? [117]
And may not this Relation contain this secret and
hidden meaning, That they had a mind to build a City
and Temple, according to the pattern which is in
Heaven, and which was afterward shewed to Moses
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on Mount Sinai, and the description of it given to
David, in order to the building of the Temple? But
forasmuch as the right time was not then, nor they
the persons whom God had chosen for this purpose
to build him an House and Temple; nor had chosen
the right place, because God had destinated Jeru-
salem for that purpose; therefore were they from
thence scattered abroad upon the face of the whole
Earth.
7 Q. Now by what means those that built the
Tower of Babel, were, after their being scattered over
the face of the whole Earth, brought together again
and united, doth not the Wisdom of God hint this to
us also in Holy Writ? And that the beginning of this
union was brought about in Abraham, as in whom
they first of all, in a spiritual manner did revolve, to
the end that (according to the manifold promises of
God made unto him) all Nations of the Earth might
be Blessed in him, who was the Forefather of Christ,
by whom the Souls of all Nations were created. And
did not the Wisdom of God, according to the
testimony of the Holy Writ, in order to this ingrafting
and uniting of all Nations in Abraham particularly
make choice of three persons, viz. Abraham himself,
Sarah (who was Abraham’s Sister by the Fathers
side, and of excelling [118] Beauty, Wisdom and
Piety) and Loth the Son of Abraham’s Brother? And
doth not the Divine Wisdom in their History, as with
a finger point out to us, how by means of these
persons, first all the head Families or Generations of
all the Nations of the Earth, and by means of these,
afterwards all others were by degrees again brought
34
into union, and implanted into the holy Line of
Christ, the universal Head of all Mankind, and living
Cornerstone of the whole heavenly Building: May we
not likewise from the said History, when duely
considered, understand how first the Egyptians were
implanted into Abraham, Gen. 12. 15 and following
verses; afterwards the four Kings whom he over-
threw, next the King and people of Sodom; and last
of all the Philistines?
8 Q. Do not we find it plain in the History how the
Egyptians became implanted into Abraham, when
Abraham coming as a Prophet into Egypt with his
Wife Sarah (at which time not without a particular
Spirit of Prophecy, he desired of his Wife that she
would upon occasion tell others that she was his
Sister, that it might go well with him for her sake,
and that his Soul might live because of her; for God
having promised to Abraham, that all Nations
should be blessed in him, this was done by Abraham
in order to the bringing all Nations into himself by
means of his Wife Sarah) and King Pharaoh had
commanded Sarah to be taken into his House, as
being resolved to make her his Wife; whereupon she
became spiritually im- [119] pregnated by Pharaoh
(as ruler over people) through the love which
Pharaoh had imprinted in her; concerning which
matter, we have elsewhere made mention, where we
treated of the Conception and Birth of Man, and
shewed that a spiritual impregnation must always
precede a bodily or carnal one?
9 Q. That the Kings which Abraham smote, and
those which he deliver’d, Gen. 14. and in particular
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the King of Sodom, whom he rescued by venturing
his life for them, and so purchased them with his
own life, for his property; that all these, I say, were
likewise implanted in him, doth not this clearly
appear from hence, that Abraham, upon the Kings of
Sodom’s request, did not give unto him the Souls of
men, (forasmuch as they were now become his own)
but onely the stuff of outward goods, Gen. 14.23. and
so kept the Souls united in himself, for that he was
now become Lord over them?
And did not all these Souls afterwards, by means
of Lot and his Wife and two Daughters, revolve in
Abraham? For first they entred into Lot, when he
offer’d both his Daughters to the Sodomites, for to
deliver the two young men out of their hands. And
into his Wife, forasmuch as she (who was a Daughter
of Sodom) when, contrary to the Command of the
Angel, she looked back towards Sodom, and by her
desire after, and compassionate love towards her
Daughters Bridegrooms, and the rest of the
Sodomites, who then perished, did draw [120] them
into, and unite them to her self, wherefore she was
changed into a pillar of Salt. Which transmutation,
forasmuch as it was impossible to natural, doth not
the Divine Wisdom by this Salt Pillar shew unto us,
that the Blood (in which is the Soul) of all and every
inhabitant of Sodom, by means of the said fire being
purified, was turned into Salt, and became united in
one Center, viz. the magnetical compassionate desire
of Lots Wife, who by this means was turned into a
Pillar of Salt.
35
And may we not further suppose, that the said
Lots Wife entred into both her Daughters (as being
their Mother) and became united with them, because
they had drawn their Mother, in her compassionate
Spirit, into themselves? And as for these Daughters,
were they not afterwards implanted in Lot, when
they lay with him whilst he slept, and conceived by
him, without and against his will and knowledge, in
like manner as before he delivered his Daughters
against their will to the Sodomites to abuse them?
And were not both these passages superintended by a
disposal and ordering of the Divine Wisdom?
Is it not also well worth our Animadversion, why
two Angels came to Sodom, and onely on of them
(viz. the Lord) continued with Abraham? And what
afterwards became of these two Angels?
In like manner, why Abraham commanded wa-
[121] ter to be fetch’d, to wash the feet of the three
men that came to him, and set before them hearth-
cakes of fine flower, with milk, butter, and an he-calf;
(which are food fit for a child) whereas no mention is
made that he offer’d them any thing to drink?
Moreover, what may be the signification of these
words, which the Lord speaks to Abraham, Gen. 18.
14. At the time appointed returning I will return
unto thee, according to the time of life? Whether, I
say, this can admit of any other meaning than that
the Holy Ghost did contribute to the conception of
Isaac? And this the rather, because in the 21.
Chapter it is said, that the Lord visited Sarah, as he
had said, and did unto her, as he had spoken: for
Sarah conceived, &c. Concerning which much might
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be here said, as likewise concerning the Children of
Lot’s Daughters, viz. the Moabites and Ammonites,
what kind of People they were, and why God upon
the account of this their relation to Lot and Abraham
and their wonderful Original, did take care of them,
and expressly commanded the Children of Israel,
that in destroying the other Nations, they should
spare these. All which we pass by, to avoid prolixity.
And as for lot, who was the third Person that was
an instrument of implanting the Sodomites into
Abraham; was not he himself two several ways
ingrafted in and united with Abraham? Viz. First by
his Birth, as being his Brothers Son, and then [122]
again, when Abraham with the hazard of his own
Life, delivered him together with all the Inhabitants
of Sodom, out of the land of their Enemies.
10 Q. How the Philistines became ingrafted into
Abraham? May not this be easily gathered from the
20 Chapter of Genesis, as being most expressly
hinted throughout that whole Chapter, from
beginning to end, (which the inquisitive Reader may
be pleased to turn to, and read over, well weighing
and considering the several passages of it) viz. how
Sarah became spiritually impregnated by Abimelech,
(the Father of Kings, according to the signification of
that name in the Hebrew) and how all the Births of
his House and of his whole Kingdom entred into her,
which may it not be inferred from hence, For that all
the wombs of Abimelech’s house were shut up by the
Lord, for Sarah Abraham’s wife’s sake? Which
afterwards were opened again upon Abraham’s
Prayer; and so were healed and restored by the fruit-
36
ful and proliferous intercession of Abraham, with
whom they were already spiritually united. This I
leave to the understanding Readers own
consideration.
11 Q. Do not we likewise find a plain Argument
and Evidence for proof of the Revolution of Souls in
the History of Dinah? Gen. 34. For can any firmer or
surer union and alliance of two different People be
imagined, than was that which was entred upon and
concluded, betwixt Jacob and his Sons, on the one
side, and Hamor and his Son [123] Sichem, and all
the People of the Land on the other side, as being
ratified by the strong and indissoluble tie of
Matrimonial Union? And seeing that this high and
weighty undertaking, which was carried on with so
much earnestness and concern, did to outward
appearance come to nothing: What may we therefore
suppose was the cause why the Divine Wisdom
ordered the same to be so exactly and carefully set
down in writing, without omitting of the least
circumstance thereto belonging; if there were not
some exceeding great Mystery hidden in Spirit under
this History? And what can this Mystery be else, but
the spiritual union, transplantation, and ingrafting of
this People, by means of a conjugal band, and the
slaughter which followed thereupon, into the Tribes
of the Children of Israel, especially those of Simeon
and Levi, who had already in their wrath Prophesied
and said, That they would be United and become one
People, in case they would be Circumcised, and who
killed them, and took all their Goods, Children, and
Wives to themselves? For that a particular provi-
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dence of God did superintend this whole affair, and
directed all to an end sutable and comporting with
the Divine Wisdom and Designe: is not this clear
from hence, that God caused a fear and terrour to
fall upon the inhabitants of the land, so that they did
not pursue after Jacob and his sons; as we see, Gen.
35. 5.
12 Q. And are not some other passages concerning
Jacob and his Sons well worth our conside- [124]
ration, with reference to this Hypothesis? As that
concerning Judah (who was the fourth Son of Jacob
by Leah) of whose Tribe Jesus was born; how he
raised the seed of both his Sons, in his Daughter-in-
Law Thamar; concerning which mention hath been
made already?
13. Q. And is not the History of Moses and the
Children of Israel alike memorable? And the
Doctrine of Revolution very plainly held forth in the
same? For seeing that God began a new Union in
Moses, in order to reveal himself, to produce a new
World, and to settle a new Government, as before he
had done in Noah and Abraham: Is it not on this
account that the Wisdom of God, not without a
singular Mystery, represents to us, Exod. 2. 2,3. how
Moses when he was yet a Child, swam upon the
waters in an Ark of Rushes, as before in the Creation,
Gen. 1. it is mentioned that the Spirit of God moved
upon the Waters; and as Gen. 7.8. Noah saved
himself in the Ark upon the Waters, as was formerly
mentioned.
And forasmuch as Divine Wisdom had chosen
Moses to be a Leader and Governour of this new
37
rising Birth; and that no new one can be without a
dying of the old and foregoing: was it not therefore
fitting that Moses himself from the very beginning of
the work should enter upon dying, as when the Lord
came unto him and would have killed him, Exod. 4.
24. And seeing that by means if him all the
Egyptians were to be transplanted into the Israel-
ites, and consequently be made par- [125] takers of
Circumcision; was not that expression of Zipporah
Prophetical, think we, when she said to Moses, Thou
art to me a bridegroom of bloods, and that because
of Circumcision.
Now in order to the production of this new World
and Birth; was it not needful for the old to perish,
and that in the Water, as being the first matter;
forasmuch as every new Birth and Creation proceeds
from the water, as Christ himself witnesseth, John 3.
5.
Now this great Renovation, as a kind of new
Creation, which was to be carried on for the good and
salvation of two Nations, in order to the rising of a
new Life; what was it else. But the transplantation of
the Egyptians into the Israelites? And to the end
that the same might be brought about; was it not
necessary for the Egyptians to die before, forasmuch
as without the Death of the old Birth, no such new
one can arise, according to the testimony of Christ?
John 12. 24.
And forasmuch as every Birth must take its
beginning from a Child-like Being; may it not have
been for this reason, that the Divine Wisdom so
ordered it, that Pharaoh who was the head of the
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Egyptians and their Center, caused all the male
Children of the Israelites to be drowned, to the end
that afterward by the right of Retalliation to
Egyptians might be drowned likewise, and by means
of the drowned Children of the Israelites, be
transplanted into their Mothers? For may not we
suppose that the troubled and vengeance-cry- [126]
ing spirit of the Fathers and Mothers, did constantly
remain united with their drowned Children (as in
whom their Life was entred) in the water, and was
operative there, until the right of Retalliation was
fulfilled and executed upon those that were the cause
of the Deaths?
14 Q. To the end therefore that this right of
Retalliation might be fulfilled upon Pharaoh and the
Egyptians, and they drowned likewise; was it not
necessary that an union of the Spirits of both Nations
should precede, so as the Egyptians might be joyned
and cleave to the Israelites; to the end that they
thereby might be able to draw the Egyptians unto
them, as by a magnetical power?
And was not this, amongst other things a mean in
order hereto, that the Children of Israel were
commanded to borrow of the Egyptians Jewels of
Gold, and of Silver, and Raiment, to the end that for
the recovering of these, they might be put upon
pursuing after the Israelites, their hearts and minds
sticking fast, and cleaving to the beloved Goods and
Jewels the Israelites had taken from them?
Yea, may not yet possible a greater mystery lie hid
under the veil of this outward Narrative? For seeing
that here was designed a total and perfect ingrafting
38
of the whole man, with his three chief parts, viz.
Body, Soul, and Spirit, may not we suppose, that
according to a mystical understanding, by Gold the
Spirit, by Silver the Soul, [127] and by Raiment the
Body of the Egyptians is signified to us, viz. that all
these three were to be ingrafted into the Israelites?
Is not this likewise hinted to us, Exod. 3. 22.
where God commanded the Israelitish women to
borrow these things from the Egyptians, without
making any mention of men at all? And may not we
suppose this to have been the reason; for that this
transplantation in order to a new Birth and Life,
could not be accomplished but by women?
And is not this transplantation further intimated
to us, in that God expresly commanded the Israelites
that they should take the Jewels and Raiment (by
which in a mystery was signified the Spirit, Soul, and
Body of the Egyptians, as might be easily made out)
which they had borrowed of the Egyptians, and put
them upon their Sons and Daughters; because the
Egyptians were to enter into them, and by their
means be ingrafted into the Lineage of the Children
of Israel?
And is it not clear from hence, that the Sons and
Daughters which were afterwards begot and born of
the Children of Israel were even those very
Egyptians which perished and were drowned in the
Red Sea? And consequently the Children of Israel, by
bestowing them upon their Children, did restore to
the Egyptians what formerly they had onely
borrowed of them?
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And was not Pharaoh himself the King of Egypt,
the chief means of accomplishing this great work, by
his being hardened, for which end God had [128]
raised him, as himself saith to Moses, Exod. 4. 21.
Chap. 7. 3. Chap. 9. 16. To which also the Apostle
hath an eye, Rom. 9. 17. What think we also was the
reason why God in order to the delivering of the
Children of Israel, slew all the First-Born of the
Egyptians, both of Men and Beasts; and thereupon
commanded the Children of Israel to sanctifie to him
all the First-Born of Man and Beast, with this express
injunction, that their Children should ask of them
why they did so, they should give them this answer,
That therefore they Sanctified to the Lord every
First-born, both of Man and Beast; because the Lord
for to deliver them, had slain all the First-born of the
Egyptians, Exod. 13. 14, 15, 16. What else can be the
kernel of Wisdom and Mystery that lies under the
shell of the History, but this: that God would thereby
signifie, seeing that what he kills he makes alive
again, according to the Testimony of Holy Writ,
Deut. 32. 39. Wisd. 16. 13. Tob. 13. 2. that the First-
born that were killed in Egypt, were in the first place
made alive again in the First-born of the Children of
Israel?
Doth it not likewise seem probable, that the
transplantation of those First-born of the Egyptians
was chiefly into the Tribe of Levi, because God
Sanctified them himself, instead of all the First-born
of Israel, and set them apart for the Priesthood and
Temple service? [129]
39
What may we likewise think to be the reason
(comporting with that Divine Wisdom which every
where shines forth in Holy Writ) why the Women,
even all the Israelitish women, and particularly
Miriam the Prophetess, as the chief and leader of the
Chorus, went out with Timbrels and made the Air
resound with their Voices and Instruments, when
they saw the dead Bodies of the drowned Egyptians
lying upon the Shore of the Red-Sea; and without
doubt by this Spectacle were put in mind of the Gold,
and Silver, Jewels and Raiment of theirs which they
were now possessed of; as likewise that according to
the Divine Disposal they were the causes of their
Death? And may it not here be worth our enquiry
whether these very thoughts of theirs might not be a
mean, by which the drowned Egyptians entred into
the Women of Israel, and so in process of time were
born of them, in order to their Renovation?
15 Q. Forasmuch as we read, Deut. 7. 22. that God
commanded the Israelites not to destroy the
Heathen People all at once, but by degrees and time
after time, that the Beasts of the Field might not
increase upon them &c. Doth not this seem to bear
understanding, viz. that because the Children of
Israel did onely feed on the tame and clean Beasts,
whereas the Heathen did promiscuously make use of
wild Beats of the Field for food; and that in case the
Heathens had been destroyed all at once, the said
wild Beasts would have grown too numerous,
wherefore the [130] command was given to destroy
them by degrees that some of them might remain to
consume the Beasts of the Field?
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May we not therefore conclude from all this that
forasmuch as the said Beasts of the Field served for
food and nourishment to the Heathen, they by this
means became ennobled into Mankind and when
those Heathens that were afterwards destroyed by
the Israelites, they entred by Revolution into them;
by which means an advance and melioration was
brought about: First of the Beasts, by their being
ennobled, and then of the Heathens by their being
ingrafted into the Line of the Sons and Children of
God; and from thence still to advance further and
further. From one degree of exaltation and meliora-
tion to another, until all at last return to unity again?
Thus we see that all the Israelites that came out of
Egypt, Caleb and Joshuah onely excepted, did even
in like manner perish in the Wilderness, and did not
enter into the Promised Land; but were fain to
revolve several times before they could arrive to a
certain step or degree of perfection.
16 Q. We read further, Levit. 25. That the Land of
Canaan was to be divided amongst the Children of
Israel by lot, according to the names of the Tribes of
their Fathers; and that the Law was made by God
himself, that the Inheritance of every Tribe was to
abide with it, and could not be alienated or devolve
to another. Upon which account also the year of
Jubile was appointed, [131] in which whatsoever has
been alienated was to return to its first owners; to the
end that every one being repossessed of the self-same
Land, which by the first casting of Lots fell to be the
Portion and Propriety of their fore-Fathers, and
which was, as it were the foundation—root of their
40
whole flock, and all the boughs and branches
growing on the same; and from whence not onely
they derived their nourishment and increase, but
their very Bodies themselves: I say, that they might
again (as it were) be planted into the same and
become united with it, and that so by means of their
proprietary enjoyment of it, the said Land might
revolve in them (according to the Divine Ordinance
and Appointment) in order to its further perfection
and glorification. And this Inheritance thus divided
by Lot, not onely Sons but Daughters also, with some
restrictions had a share, according to Gods Laws
given by Moses. And so it was adjudged and deter-
mined by God himself, in the case of the Daughters
of Zelophehad, Num. 27. 36. viz. that to them should
be granted the free possession of their Fathers
Inheritance (for their Father had left never a Son
behind him) yet with this caution, that they must
marry into the Family of the Tribe of their Father.
And may not we with ground conclude, that this was
thus appointed, to the end the deceased fore-Fathers
Predecessours and Fathers of these Daughters might
by revolving through them be restored again to their
own Inheritance, as also for to shew, that in case of
[132] the want of Sons, the Souls may revolve
through Daughters?
May not we likewise here be informed of the
reason why the Children of Israel were commanded,
that the surviving Brother should raise up the seed of
his Brother deceased without leaving and Heirs? And
will it not follow, that the Husbands which the
Daughters of Zelophehad married being of their
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Tribe, by their Wives raised up seed to Zelophehad
deceased, without leaving an Heir Male that might
perform the same.
17 Q. Moreover, do not we meet with another
proof of this Doctrine of Revolutions in Lev. 18.
where certain Rules and Limitations are given by
God himself about Marriages with those that are
near of kin, determining what is lawful and what
unlawful in that matter; and when we narrowly into
the ground of the said Rules and Restrictions, must
we not conclude, that though it be wholly natural for
men to cohabite with women, yet that God himself
set these bounds, to the end that the order and way
of Nature which is appointed for mankind, might not
be neglected, perverted, broken, or removed? And is
not this the greatest and most universal Law and
Ordinance, which the Creator once for all hath
established in Nature, viz. that in all natural
propagations there might be a continual processions
or going forwards?
Now that in Nature it is so ordered , that Life goes
always forwards, and that Parents do live in [133]
their Children, doth not daily experience teach us
this? Thus we see that when a Mother finds her sick
Child drawing near to death, she is so highly afflicted
and anguished, that she oft wisheth to die for her
Child? Of which we have examples, that Fathers have
offer’d themselves to be hang’d for their Sons; where-
by they gave sufficient evidence, that their own lives
were sensible of, and did suffer what ever happened
to their Children.
41
Now this Law of Nature could never be broken, in
whatsoever degree of affinity or consanguinity Man
and Wife might be related together, if (according to
the common opinion) God should for every Birth
create a new Soul, and put it into the Body; for so no
such confusion of perverting of the order of Nature
could happen.
Whereas on the contrary, according to our
Hypothesis, which supposeth many Souls concentred
and united together, every one of which in a due
order and procession must manifest and display it
self in many different births and propagations; would
it not follow, that form such promiscuous and
disorderly commixture, a great confusion would
arise, to the subversion of the order of Nature? For
was is not therefore thus ordained by God, because
he is a God of Order? And must not his will
incontestably take place?
18 Q We will here omit many passages and
examples relating to this matter, which might be
alledged out of the five Books of Moses, and onely
make reflection on some passages in the Ten
Commandments. [134]
When we read, Exod. 20. 5, 6. That God will visit
the sins of the fathers upon the children unto the
third and fourth generation of them that hate him,
but shew mercy to thousands of them that love him,
and keep his commandments. May it not bear this
Sense? That forasmuch as formerly hath been hinted
concerning the Conception and Birth of Man, every
Child is generated and formed of the Seed of his
Parents, and that each of these Seeds is twofold, viz.
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Male and Female, so as the Child is as it were made
up of four: Is it not therefore worth our enquiry,
whether or no all out-working must not happen in
four Generations? For do not we observe, that when
a Father begins to grow covetous, the said vitious
disposition increaseth in his Child, and in his Grand-
child arrives to extreme covetousness? And then
when its Vice hath attained to its full growth and
maturity, the great Grand child proves a Prodigal and
Spend-thrift, because he hath had nothing of the said
covetous inclination transmitted to him; but rather is
possessed with ah hatred against it, forasmuch as by
means thereof he hath been oft pressed and forced
against his will, and thus being made sensible of the
evil of it; he takes up an hatred against it, and
consequently falls into the opposite extreme, so that
he lavishly spends all what his Forefathers in their
Covetousness had scraped together, and leaves
nothing but Poverty to his Child, which Poverty then
occasions that his Childs great-Grand-child becomes
disposed to grow up from this humble reduction to a
new propagation. [135]
And the same may be said of any other Vices
whatsoever. For ought we not always to keep in mind
this great and fundamental Maxim, That God never
punisheth for sin but with this aim, that his creature
thereby may be amended, and his Salvation
promoted (forasmuch as Sin, which is finite cannot
come in any competition with the infinite Emanation
of the Grace of the Creatour in his Creature) He
being in the highest degree Righteous and Good; and
gives to man the fruits of his own doing: For man
42
himself works his own suffering and punishment;
but God in an by the same works out and manifests
His own Glory.
Would it not therefore prove a very false
imagination for any one to think, that God for every
Birth doth create a new Soul, and afterwards
eternally punish the same for sin (which according to
the meaning of some) it could not avoid, nor was
once guilty of? For this can never comport with the
infinite Righteousness and Mercy of God. Nor
according to this Supposition can it be true which is
said in Scripture, that we all sinned in Adam; for how
could we sin in him except we had lived and been in
him.
Is it not therefore more rational for us to
conceive, that the Soul of a Child prae-exists in its
Parents, and takes its original from them; and they
being sinners do intangle their children in their sin,
by which means they get a share in their guilt and
punishment? And may not we in this way often be
informed of the sin, by the punishment, and learn
the sins of the Parents and [136] Forefathers by the
punishments inflicted on their Children? As if we
should suppose a wild Apple-tree that hath two main
boughs, should have one of them cut off, and that a
twig take from the same, should be grafted upon the
stump from whence the bough was cut off; this
ingrafted twig now brings forth good fruit, and the
oftner it is grafted the better; because each grafting
being a suffering or dying, doth advance it to a better
Life: whereas on the contrary, the branches of the
other bough continue as they were, because being
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without suffering or dying it cannot be advanced to a
new Life? And may not we with truth infer, that for
this very reason, the passage of Gods visiting the
Parents upon the Children unto the third and fourth
generation, was inserted into the second Command-
ment?
19 Q. If any one here should object, that
forasmuch as the punishment of sin continues onely
to the third and fourth Generation, (as in which the
utmost farthing is paid, of which our Saviour speaks,
Matth. 5. 26. and Matth. 18. 23, 24, &c.) but the
reward of love and obedience to God is promised to
thousands; there seems to be no equallity or pro-
portion between the rewards and punishments of
God? May we not answer this Objection thus? First
we ought well to mind that both of them are bounded
within a certain number: And again, that Gods
rewards always exceed his punishing, to the glory
and magnifying of his Mercy and Goodness, which by
far exceeds his Severity and Vengeance: In the third
place, that sin is [137] a falling off from God
downwards, which in a short time comes to its end,
whereas the recovery and bringing again to God doth
still mount upwards and ascend higher and higher to
Infinity, because the Divine Glory hath neither end
nor limit, and that still nearer and nearer approaches
are made to God in all Eternity. Lastly, for that
wickedness must and shall have an end, because
there can be no Eternal or Infinite Will. Wherefore
the punishment of wicked men is not to be looked
upon as that whereby the Creature should still
become worse and worse; but as it is in order to the
43
changing of it from Evil to good, for that when the
evil is transchanged, the Good then begins to work
upwards, by innumerable steps of ascension towards
God, though it can never reach so high as to reach his
Being or Essence, (forasmuch as it is impossible that
a Creature should become God) but must therefore
continue to mount upwards, and continually attain
to more and greater degrees of Glory.
For is not every Creature of God Infinite? Or at
least Indefinite, so as no end or bound can be
assigned to the increase and out-working of its
power: Forasmuch as it is a piece or part of man, who
is made out of all Creatures, and is the end of them.
Seeing then that man was created in the Image of
God, and that no end or bound is in God; must it not
follow, that this creature Man, and in him all other
Creatures must still work upwards and advance in
good, to the utmost degree [138] of possible
perfection without all ends or bounds? For God
works without ceasing in the Creature through
Christ, as out Saviour witnesseth, John 5. 17. My
father worketh hitherto, and I work also.
20 Q. Notwithstanding that many other places of
the Old Testament might be alledged for con-
firmation of this Doctrine of the Revolution of
Humane Souls, yet for brevity we shall pass them by,
and betake our selves to the New Testament; but
there is yet one remarkable passage, Ezek. 16. 55.
which we cannot pass by without some observation.
The Query is then, that seeing the Lord there speaks
thus: When thy Sisters Sodom and her Daughters,
shall return to their former estate, and Samaria and
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he Daughters shall return to their former estate,
then thou also and thy Daughters shall return to
your former estate: The question, I say is, how it is
possible to Sodom, Samaria, and Jerusalem, to
return to their former estate, without their living
again in this world in flesh and body, as they did
formerly? And whether this could be brought about
any other way, than by being born again the common
way into this world?
21 Q. We turn now to the New Testament, in
which we find as clear and express testimonies of the
Spirit of God in Christ and his Disciples, concerning
the Truth and importance of this Doctrine of the
Revolution or return of Souls, as in the old, we shall
onely take a short view of some of the said places,
because in the 200 Queries they have been more
largely handled. [139]
The Question is then, how these following Texts of
Scripture, Matth, 7. 2. Luke 6. 37, 38. Mark 4. 24.
may be reconciled, viz. With what measure you
mete, it shall be measured to you again. And Rev 13.
10. He that leadeth into captivity: he that killeth
with the sword, shall be killed with the sword. Now
how can these words be fulfilled, when we see that
many of those who have used violence and
unrighteousness, committed Murther and Man-
slaughter, led others to captivity, and the like, do
notwithstanding all die upon their beds? Or how can
the just Vengeance of God be satisfied upon them, if
they be not to return again into this World, there to
receive a due reward and punishment for their
misdeeds, which in a former life or lives they have
44
committed, and for which they have not been
punished, but are yet accountable, and therefore
must make restoration, payment, and satisfaction?
22 Q. Moreover when our Saviour saith, Mat. 23.
35, 36. That upon You (speaking to the Jews) may
come all the righteous blood shed upon the earth,
from the blood of righteous Abel, unto the blood of
Zacharias the son of Barachias, whom ye slew
between the Temple and the Altar. Verily, I say unto
you, that all these shall come upon this Generation.
How shall we understand this? Or how can it be
supposed, that that generation should have killed
Abel, Zachary, and all the Prophets?
In like manner, how shall we clear the 39th v. of
the same Chapter, viz. that they (to whom Christ
[140] there speaks) should not see him from
thenceforth, until they should say, Blessed is he that
cometh in the Name of the Lord? In case this be not
admitted as a necessary consequence from these
words, that the Souls of the men of that generation,
had before been bodies upon the Earth, and then
committed these Murthers and shed the foresaid
righteous blood? And likewise that the same persons
must appear again upon the earth, if ever they shall
say, Blessed is he that cometh in the name of the
Lord? Forasmuch as the Jews hitherto have never
said or confessed any such thing.
23 Q. Again, when Matth. 14. 1. till v. 12. we read
that when it was told Herod, what the ever Blessed
Jesus had spoken and done; he presently supposed
(v. 2.) that this Jesus was no other than John the
Baptist, who was risen from the Dead; whom
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formerly he had beheaded, as appears from what
follows, till v. 12.
When we also find in the Evangelist Mark, Ch. 6.
14. until 29. that he informs us there with some very
express and remarkable words and circumstances
concerning this matter: Were it not well worth our
pains once for all to inspect these and following
places, which hereafter shall be alledged, more
dilligently enquire into their meaning, and more
maturely to weigh and consider of them than hither-
to we have done? For in the foresaid place of Mark,
we are told at the 15.v. that not onely Herod was of
that Opinion, that Jesus was John the Baptist, but
that other said that he [141] was Elias, and others
again one of the Prophets. From whence we may
perceive, that this was a very common Opinion, and
taken for granted by the King, as well as his Subjects.
And we have the same repeated by Luke, Ch. 9. 7,8,9.
that some said that Jesus was John, others Elias, and
other that one of the Prophets was risen from the
Dead, &c.
24 Q. Now if any man should object, that these
last cited places of Scripture do not evidence or make
out the Return of Humane Souls, but rather the
Resurrection of the Dead; may we not meet him with
this answer, That the Return of Humane Souls was
according to the Doctrine of the Jews, taken in a
twofold meaning: to wit, First, when the Soul of a
deceased person returns and is imbodied in a new
born Child: And again, when a man dies, and his
Soul is transposed into the body of another man, who
at that time is alive, so as the said Soul becomes, as it
45
were united with the Soul of that person; which state
the Jews call Ibber, or a joyning and union of two
Souls in one and the same body. In like manner as it
happens to a woman that is with Child, she and her
Child being so linked together, that both of them
make up but one body, though the Souls both of
Mother and Child as in the said body, being (as it
were) joyned together. As it was with Eliah and
Elisha, of which we may read, Kings 2. 9. till v. 15.
that the Spirit of Eliah rested upon Elisha. Now these
passages of Scripture now al- [142] ledged out fo the
three Evangelists, must be taken according to the
second meaning or acceptation of this Doctrine of
the Jews, concerning the Return of Souls, and not in
the first.
25 Q. Doth not likewise what is said of John the
Baptist, John 1. 19, 20, &c. agree perfectly with what
was just now mentioned; where the Jews being
desirous to know of him who he was, asked him
whether he were the Christ, or Elias, or that Prophet;
as being of opinion, that he was really one of the
parties they had mentioned, or some such like.
And if we compare with this place, Matth. 17. 10.
till v. 13. shall we not find that our Saviour himself,
as well as the Scribes, understood that Elias must
come first? Yea, in the 11, 12, and 13. v. our Saviour
doth plainly confirm, that John the Baptist was
indeed Elias. We may compare with this, what is
said, Matth. 11. 7 till v. 14. as likewise Malach. 4. 5, 6.
And will not all these places make out most clearly,
that John the Baptist according to the Testimony of
Christ himself, was really and truly Elias?
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But in case it be objected, that John the Baptist
himself, John 1. 21. expresly denied that he was
Elias: and how can this be reconciled with what our
Saviour saith, Matth. 17. 10, 11, &c. and 11. 5, 6.
compared with Malach. 4. 5. that John the Baptist
was Elias? May not this objection be met with by
saying, that John the Baptist answered the Jews that
were sent to ask of him who he [143] was, that he was
not that Elias whom they expected, viz. one that was
to re-establish and set up against the temporal and
worldly Government of the Jews.
26. Q, When yet further we take notice, what was
the common Opinion the Jews had of our Saviour,
Mat. 16. 13, 14, 15. viz. that he was either John the
Baptist, or Elias, or Jeremy, or one of the Prophets.
And we find the same likewise, Mark 8. 27, 28, 29.
Luke 9. 18, 19. in which last place is added: Others
say that one o f the old Prophets is risen again.
What think we then may have been the reason
why Christ asked his Disciples, what the People said
of him who he was? Shall we suppose it was because
he needed to be informed by them? No, surely he
knew very well what the Jews said of him: For (as it
is witnessed in the fore-mentioned place, John 2. 24,
35.) he knew all things, and needed not that any
man should bear witness of man; for he knew what
was in man. But he was willing (as on another
occasion relating to Lazurus, Joh. 11. 15.) for their
sakes to ask them these questions; that by this means
this Doctrine might be imprinted in their minds, and
consequently, that it might be a perpetual memorial
and remembrance, for all times and people to come;
46
by being set down amongst the Testimonies of Holy
Scripture.
As likewise, that it might be a means at any time,
when Atheism should arise and begin to prevail upon
the minds of men, then to deliver and [144]
disentangle them from the snares of many confused
contentions and jarrings about Gods Righteousness,
Love, Praescience, Praedestination, and other
glorious Attributes of God. And that by this Doctrine
of the Revolution of Souls, they might be helped to
rid themselves of the former intanglements; and
might come plainly to see and acknowledge the
Beauty, Riches, and agreeing Harmony of all the
Divine Attributes.
For we must here take notice, that the Jews have
always esteemed this point, as an undeniable and
eternal firmly established truth, viz. that God at all
times, and in all ways and manners, is perfectly
Righteous and Good in all that he doth; and that it
never can be thought of him, that in any thing he
should in the least measure deal unbecomingly, and
that all judgements and punishments which light
upon any, are therefore laid upon them because they
are deserved, equal and becoming rewards of Sin.
When therefore at any time the Righteousness of
God should seem to be impeach’d by our dark and
ignorant reason and thoughts, will it not then
beseem us to take our refuge to this Doctrine and
fundamental Point; forasmuch as the same doth
evidence to us, all the glorious Attributes of God, and
frees them from great difficulties and absurdities?
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27 Q. The following Testimonies taken out of the
New Testament, will they not, being compared with
what hath been already said, give a further evidence
to this Doctrine? As for instance, [145] John 9. 1. till
v. 39. where a large account is given concerning the
man that was born blind, how the same in a
wonderful manner was healed by our Saviour, and
how his Disciples upon their first information about
the concern of this blind man, asked their Master
(constantly with this Catholick Doctrine of the Jews)
v. 2. Whether he (the blind man) had sinned, or his
parents that he was born blind? And doth not this
question plainly imply, that this had been in Life and
corporeal Being, antecedently to this his last Birth?
For how could it else in a natural way be supposed of
him; that he should sin before he was born? And that
for the same he was now punished, by being born
blind? And doth not our ever Blessed and most wise
Saviour most wisely answer this question? For he
seems to allow, that this possibly might have been
the cause which they propounded and supposed to
be; and therefore doth not in the least reprove his
Disciples for the extravagance of these their
thoughts, consonant to this Catholick Doctrine of the
Return of Humane Souls; but did much more seem
to approve of it, and grant that this might have been
the cause; yea, tacitly to assert that same: But yet at
last shews them, that this Hypothesis was not
applicable to the case before them; for he tells them
v. 3. Neither hath this man sinned nor his parents
(so as for his or their sin this punishment had
betided him) but that the works of God should be
47
made manifest in him: viz, that this wonderful Cure
of Jesus, to the admira- [146] tion of the Spectators
and the exaltation of the Glory of God might be
performed upon him: as likewise, that he might serve
for a Type and instance of the great works of Christ,
who was come into the World for to open the Eyes of
the Blind.
28 Q. Forasmuch as in the fore-going Questions it
hath been shewed, that the evolution of Humane
Souls, was not onely known amongst the Jews, and
acknowledged for a certain and incontestable Truth;
but likewise confirmed by out ever Blessed Lord and
Saviour Jesus Christ himself, it is worthy our inquiry,
whether by this means a Door be not opened, for a
better and more clear understanding of the intent
and aim of our Saviour, in all or most of the Parables
he used to propound to the People, as well as his
Disciples? As for instance, the Parable of the unjust
Steward, recorded Luke 16. 1. till v.8. who when his
Master demanded of him an account of his
Stewardship, in the management of which he had not
answered the truth reposed in him, and therefore
knew well enough that he must lose his place; doth
not he most craftily make provision for his future
condition, which he was in the prospect of; con-
cluding with himself to employ the small remainder
of time he had left in his employment, in providing
for, and promoting his own interest, as he found
would be most serviceable to his future condition:
and this he did by dealing friendly with the Debtors
of his Lord, thereby to ingage [147] them to the like
friendliness and beneficence towards him, when he
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should be put out of his employment, even by
rebating to them a great part of their debts to his
Master, as may be seen at large in that Parable: In
the 9th verse our Saviour begins to open and declare
his meaning and aim in this Parable, in these words:
And I say unto you; make unto your selves friends of
the Mammon of unrighteousness, that when ye fail,
they may receive you into everlasting habitations.
And afterwards further expresseth himself in the
following verses. Now that the explication of this
ninth verse hath occasioned much trouble to the
learned Expositors of Scripture; as meeting with
great difficulty in their endeavor of clearing and
explaining the same; is sufficiently known; whereas,
if they had well understood this Doctrine of the
Revolution of Humane Souls, would they not have
done it with much more ease? Fro our Blessed and
Wise Master Christ, hath not onely in this Parable
recommended to us the good use and charitable
communication of these earthly good things which
the Divine Providence offords us, placing us as
Stewards over them; but also excited and perswaded
us to this Love and Beneficence towards out
Neighbours. For is it not plainly hinted to us, that
when any one lends a helping hand to the poor, to
Widows, and Orphans, or any other that are in
distress; that by this means he is taken in, and gets a
place in the Hearts and Souls of those who are freed
from distress by him, insomuch as his [149] Image is
so deeply imprinted and rooted in their mind and
Soul, that when this rich person comes to die, he
then in and with the said poor, whom formerly he
48
hath delivered from their distress, and into whom he
hath been planted, by means of his love and
beneficence, comes into Poverty and other distress,
in order to his Purification.
Is it not likewise well worth our Animadversion
here, that the greatest Riches must be changed into
the greatest Poverty? And that those Rich persons,
who in this manner enter into the Poor, and being in
want with them, are by means of such their suffer-
ings advanced towards a Spiritual and Heavenly
Birth, Growth, and Increase, and that much more
that ever they could have been in all their former
riches and high state? And may not we by this means
arrive at the true and proper meaning of that hard
saying of Christ to his Disciples, Mark 10. 23,24.
(and is also mentioned by the other Evangelists) viz.
That it is a hard thing for a rich man to enter into
the kingdom of heaven: but afterwards addes, that
by a rich man he meant one that trusts in his riches,
and Luke 18. 17. that what was impossible with man
was possible with God, viz, in the way an manner as
hath been said, when the rich man dies and is born
again, or is taken into the poor (to whom he hath
shewed himself loving and charitable) who are yet
alive, to bud and bloom anew; and that by means of
suffering he may grow up to a full Heavenly Stature
and Proportion. [149]
May we not likewise to this same purpose alledge
that other Parable of Christ in the same Chapter of
Luke, concerning the rich man and Lazarus? But we
will leave this to the enquiry and consideration of
him that is a lover of these mysteries; and pass by
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several other places of Holy Writ, pointed to the Case
in hand; and proceed to those testimonies and proofs
of this Doctrine of the Revolution of Souls, which we
meet with in the writings of the Apostles.
29 Q. If any one will read the 11 Chapter to the
Romans with attention, and exactly weight and
consider the same, making use of his understanding
and found judgement without partiality or prejudice,
will he not thereby be enabled to find out a true and
right explication of many passages in the said
Chapter, concerning the breaking off of natural
branches, and their casting away, in order to the
grafting in of other strange branches, which formerly
did not belong to the Tree; and then the ingrafting
again of the natural branches which before were cut
off, as is most expressly declared in the 23rd and
following verses: At the 25th verse Paul calls it a
Mystery, and v. 26 saith, that when the fullness of the
Gentiles shall be come in, then all Israel shall be
saved. Besides several other remarkable passages in
the same Chapter, both before and after the verses
now cited; which would prove very dark and hard to
be understood, without being illustrated by this
Hypothesis of the Revolution of Souls. And we may
plainly perceive [150] from hence, that this Doctrine
was held for a certain and approved truth by the
Apostles.
30 Q. And besides these testimonies, is it not
worth our consideration, what the Apostle mentions
1 Thess. 4. 14. to the end, concerning the Resur-
rection of the Dead, &c? And will it not be a difficult
thing to find out the Apostles meaning and sense in
49
those verses, without laying the Doctrine for a
foundation?
31 Q. That we may by way of over-poise draw
some arguments from Nature, and the condition and
state of man, we’ll propound this Query; Seeing we
find that a child doth not come into the World, till he
hath held out nine months, or ten Lunar Revolutions
in his Mothers Body, as was already mentioned, until
he have attained all his parts and members; and
forasmuch as all the works of God are perfect, must
not therefore the Life also, which dwells and operates
in Bodies, have time allowed for to arrive at its
perfection by divers steps and degrees, even as well
as the Bodies of Children stand in need of so much
time for to attain their perfection? And forasmuch as
we see that Children when they are newly born, are
like clean white Paper, (that is without all Images) to
the end they may be fit and disposed, every one
according to his property, to take in all objects that
present themselves to them, and to work out the
same: and seeing that this out-working is very
imperfect in Children; yea, that but very few are
found amongst old people, which have attained to
[151] perfection: must not we then conclude, from
the power a man hath to obtain the highest
perfection possible in this World, that that said
power must at one time or other be brought into act
and perfected? And that in this World, seeing it is
very probable that man must attain his end, where he
hath had his beginning? For seeing man consists of
many parts, and that during his Life time he doth not
onely work out some few of them to any perfection,
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as from his Childhood to his Youth, from his Youth
to Manhood, and from thence to old Age; all which
parts are again multifariously diversifyed, as we may
perceive that from one man many do proceed, and
they of different properties. Must not he therefore
also have different times allotted him for the working
out of those parts to perfection? And what other
medium can we imagine for to attain to this
perfection, than by dying to their former body, by
which means the ungodly are snatch’d away from the
stage of this World, that they may no further proceed
in their wickedness, but may be prepared to enter
into another body, therein to be punished for the sins
of their former Life, and receive the measure they
have measured out to others, in order to their being
bettered thereby. Whereas on the contrary, to the
pious and good, a way is made by means of the
suffering of Death, for them to attain to a higher
degree of perfection, than yet they are arrived to.
[152]
And do not we thus perceive the reason, why men
must be several times born into this World? For by
getting of Children, in whom they partly propagate
themselves, they are disposed to receive new Idea’s,
both good and bad, and thereby to enlarge their
circumference, which is their Kingdom: Good Idea’s,
that by working out of the same, they may be
advanced to further perfection; and evil Idea’s, that
they may subdue and rule over them? And to the end
they may be fitted for the reception of both these, is
it not necessary, that by Death they lose the
remembrance of their former Images?
50
But if we will not allow and admit of this Doctrine
of the Revolution of Souls; then we must assert either
that Souls are made perfect in this one Life (which
contradicts our daily experience) or that they never
arrive to it, which is contrary to the Wisdom and
Goodness of God? Or lastly, that some where without
this World (where yet they had their first bodily
beginning, and were placed, to the end that therein
they might work out their perfection) they shall
attain to perfection; the which for many reasons (for
brevity here past by) cannot be admitted.
32 Q. Is it not likewise well worth our consi-
deration, that even as the hands and feet are formed
the last of all the other members in the womb of the
Mother; so they are the first that die, as experience
teacheth? And doth it not deserve our serious
thoughts, that whereas a Child during the [153] time
of nine months is formed in his Mothers Womb,
amidst so many cares, sufferings, and dangers of
Life, and all this (according to the aim if Nature) in
order to a degree of out-working of Life in this
World? Now when it happens that a Child dies with
in a day or two after its birth, must not we own that
the said Child did not reach the aim and end of
Nature, to which its formation in the Mothers womb
was directed? And though indeed there must be a
cause of this sudden cutting off, yet cannot the said
cause be so prevalent and powerful, as is the Divine
Wisdom and Providence, and the aim and mark of
the Workmaster himself, in cutting off the Childs
Life, which is, that the Child by means of Revolution
should be wrought out and made perfect, to the end
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that what hath had a beginning may likewise attain
its end.
33 Q. Moreover, when we find that Children in
the womb be formed out fo Eggs, of which there are
so great a number in every woman, that we do not
find one that bears so many Children as she hath
Eggs, which she brought into the World with her:
Must not we therefore conclude, that the rest of these
Eggs were created in vain, in case they should not at
some time or other attain to their full perfection? Not
to remove this difficulty, must not we conclude, that
the Life of these Eggs, doth propagate itself another
way, to the end that what doth not arrive at
perfection one time, may attain it at another? And
that there- [154] fore the remaining Eggs must
necessarily be revolved in order to their perfection, at
which in the production of them, Nature had
directed her intention?
In like manner, what can we suppose to be the
reason of that express command of God, which we
read, Deut. 23. 2. That no bastard should enter into
the congregations of the Lord to the tenth genera-
tion; but this, that by means of ten Revolutions, the
evil might be wrought out?
34 Q. If any should Query, seeing that Man is
constantly changed and renewed, from one Life into
another; how is it possible that notwithstanding all
these changes, his memory should continue with
him? May we not return to this answer? That how
great so ever the efflux or emanation from any man
may be, yet he continues still as the General and
Commander over all his out-workings and emana-
51
tions, onely he grows older, that is, approacheth
nearer and nearer to perfection, according to the
proportion of his work he hath wrought out in this
World: and that the Spirits which he hath given forth
are his remembrancers and monitors, and still abide
with him. And therefore, when a man brings wisdom
with him into this World, is it not proof that he hath
attained, and wrought out the same in another Life
or preceding Revolution?
35 Q. But in case it should be further objected;
how is it possible that a man should several times be
born into the World, and yet not be able to call [155]
to mind the least of any thing that hath passed in the
former times of his Life; may not we return this
answer, That the onely end of a mans being in this
World is, that he may attain to perfection; and if he
attains the same in any of his Life times (so as he
works it out himself) it abides with him, and
accompanies him through all his Lives and
Revolutions. And that it is not at all material that a
man cannot call to mind, or give any account of the
trouble he hath had, before he arrived so far as now
he is come; no more than it is any trouble to us, or
matter of disquiet, that we cannot remember how we
first learn’d to go, or how many difficulties and
accidents we met with in that undertaking? It is
enough for us that we can go now, and upon all
occasions make use of our Feet, without troubling
our selves about the circumstances and means
whereby we attained the same as first. In like
manner, seeing that man is possessed of all these
things as his propriety; yea, that he is all these things
∞ © Don Karr 2022
himself; would it not be uneasie and troublesome to
him, to have his head always filled with these
unprofitable Images? And is not this the reason why
it is needful for Man, during the time of his Life, as
well as at his Death, to die to many of these Images,
and that in order to his forgetting of those things,
which it is not needful for him to keep in his
memory?
36 Q. Forasmuch as we find that the Children of
Men are differently gifted, viz. that some are wise
and understanding, others simple and dumb [156]
born; we may put this query concerning those that
are wise, viz. Whether or no those Spirits which
come from wise persons, have not heretofore
appeared, and acted their parts upon this Theatre?
As also whether or no any one can be a Man and a
Child together, and at the same time? Which if it be
answered in the Negative, (as certainly it must) it
may be queried further; Whether all Children be
alike fitted and disposed for Wisdom? Or whether
there be not a great difference between them in this
respect? Now we know that no body can reach the
uppermost round of a Ladder, but by passing all that
are between it and the lowest; and to pass over all
these in the Life of one Body, is not possible. And in
case any one should go about to leap over some of
these steps, would he not find this altogether
impracticable? Forasmuch as this would be contrary
to the order of the Creation: yea, would it not be the
same as if any one should think from the first
beginning of Childhood, immediately to become a
young man, which is impossible? Is it not therefore
52
necessary, in case a man shall ever attain to his full
perfection, as to the uppermost round of the Ladder,
that in order thereto, he appears several times upon
this Theatre, and be born again; until at last through
often Dyings and Revolutions, he attain to a perfect
conquest and dominion over Death?
37 Q. Is it not likewise very observable, what we
see in the transplanting of Herbs and grafting of
Trees, that the said Vegetables by frequent era- [157]
dications, amputations, and transplantations, are
meliorated? And that a young twig when frequently
ingrafted into its own stock, becomes thereby much
bettered and advanced; and that every transplanting,
cutting off, and grafting, is a kind of death and
suffering? And Man in like manner, being created in
this World, must therein workout his Salvation and
Happiness, and that by means of frequent and
reiterated dying. And is it not upon this very account,
that Adam, if he had continued in innocence, would
have been able to have wrought out his Salvation in
one onely Life? But that now since his fall, it must be
otherwise; that is, in several Lives, or Times of Life?
38. Q. Lastly, and to conclude, can it be denied,
that all of us proceed from one Unity? Now if any one
pondering this in his mind, should be troubled how
to reconcile the great variety and difference which is
found amongst men, with the uniformity of their
Original; would not such an one, in order to the
clearing of this difficulty, find it of use to consider
the manifold members of mans body, all of which
(though never so different) make up but one man?
And would not he by this means come to understand
∞ © Don Karr 2022
the true ground of this variety, which is found
amongst men, and acknowledge, that notwith-
standing all this, they are but an emanation from the
highest Unity? And when we compare this body,
consisting of many members (every one of which are
opperative and working to a higher degree of
perfection) to an [158] Army? Can we make any
other inference from what hath been said, but that
every Souldier in this Army that hath well discharged
his place, and done his duty, which belonged to him
at such a time, is afterwards made an Officer, and so
proceeds till he becomes a General?
But if any man should object, that this doth too
far surpass all bounds of number, as well as the
reason an comprehension of Man: May not we
answer this Objection, by saying, that it is so much
the better, forasmuch as this doth the more magnifie
and set forth the Glory of God, who is, and is stiles
the Lord of Hoasts; and hath created us after his own
Image, that we might bear a resemblance with him.
Upon which account we are likewise called Kings and
Priests, because of the surpassing great increase and
glorification of our Beings, by means of this never
ceasing melioration and Revolution?
As also this may teach us to have more certain,
proper, and becoming thoughts of God; forasmuch as
one onely World is much too little to know God in,
and find him out to perfection? And that therefore
there are Worlds without End, for that we can never
come to an end in the knowledge of God?
For whatsoever the mind can comprehend, is less
than the mind itself; and consequently man is much
53
more happy in feeling and perceiving of God, than he
would be in comprehending of him, which is
altogether impossible. For there is ano- [159] ther
way of perceiving God in mans mind, besides that
which is meerly intellectual in the understanding,
which when it is felt, the mind loseth itself in the
perception of a sweetness which is altogether
incomprehensible, and therefore inexpressible, and
doth not proceed from mans own will, or from
himself, but purely and alone from God, and
surpasseth all understanding.
Herewithall I shall conclude this discourse of the
Return of Humane Souls, and hope that therewith I
have satisfied the Reader; and my promise at once,
which I made in the Preface to the forementioned
200 Queries, concerning the Revolution of Humane
Souls; to which I for further satisfaction do refer
him; which Treatise upon the desire of a Person of
Quality some years ago, I did dictate to a Friend, who
afterwards (retaining the Sence) put it in another
Method, he also adding to it several things of his
own; which was afterwards published by me, without
my name at London above a year ago by Robert
Kittlewel in Fleet-street, over against St. Dunstan’s
Church, at the sign of the Hand and Scepter.
Now the promise which I there made, was to this
purpose; that in case I should perceive this little
Book to prove acceptable, I would publish two other
Treatises, whereof the one should treat of the same
matter, which is the subject of the said 200 Queries,
viz. concerning the Revolution of Humane Souls, but
in another way and method than it was handeld
∞ © Don Karr 2022

there: and the other a Latin Trea- [160] tise, whose
Title is, De Revolutionibus Animarum, Tractatus
Primus, & Manuscripto haud ita pridem ad nos
perlato; ex operibus Rabbi Jitzchak Loriensis,
Cabalistarum Aquilae, Latinitate donatus. This last
Tractate I have caused to be added to Cabalae
Denudatae, Tom. 2. Sive Libro Zohar restituto: and
is Printed at Franckfort on the Mayn. Not as if I
approved all that is therein contained (for I find
several things there, concerning which I desire to be
further satisfied, and to have my difficulties
answered by the Learned Jews themselves) but onely
to the end of the said Treatise might be more known,
and consequently also the opinion of the Jews
concerning this matter.
The former of these two Treatises, is the same I
here expose to the unprejudiced judgements of all
men, as perswading my self, since upon request I
then made, none to my knowledge hath been found,
that openly in print hath objected any thing against
the said Two Hundred Queries, that the same hath
found acceptance, or entertainment at least with
understanding and unprejudiced minds.
Thus then I have acquit my self of my promise;
and do now renew to the Courteous and Truth-loving
Reader, my former request, that in case any one
should be found, whom this Discourse might not
fully satisfie, as to the main point it treats of, and is
able to produce some thing better and more con-
sonant to Holy Scripture and sound Reason, whereby
as well the Divine Attri- [161] butes might be better
salved, and the difficulties arising about the same
54
more easily removed, that he would have the
goodness in a short and compendious writing (for
Truth needs no amplification) to signifie and impart
meaning and ground with becoming discretion; in
full assurance that the same shall be most lovingly
and gratefully accepted by me, as well as all others,
who are lovers of Truth and Wisdom. Moreover, if
for the time to come I should chance to meet with
any person that understands my way of speaking,
and is disposed to take it in writing from my mouth,
it is probable that for the common good, I may
hereafter endeavour in another Treatise to supply the
defects of this (which will be published in Latine) by
enlarging my self upon this point of the Revolution of
Souls, as well as upon the other fore-going matters.
In the mean time, I am not without hope (in case I
should remove into another Land, and that my
intended Treatise should be writ in some other
Language) but that some Lovers will be found, who
may have the Curiosity to Translate it.
∞ © Don Karr 2022
THE
Divine Being
And its
ATTRIBUTES
Philosophically Demonstrated from the
Holy Scriptures,
AND
Original Nature of Things.
According to the PRINCIPLES of
F. M. B. of H E L M O N T.
Written in Low-Dutch by Paulus
Buchius Dr. of Physick, and
Translated into English by Phil-
anglus.
L I C E N S E D Septemb. 25.
LONDON
Printed, and are to be sold by Randal
Taylor, near Stationers Hall.1693
55
[203]
A
PREFACE
OF THE
AUTHOR of the APPENDIX,
To the
R E A D E R.
I Heartily Wish that all Persons to whom it shall happen to
have, and Read the small foregoing Treatise of Dr. Paulus
Buchius, would please to receive the same with as kind and
good Intentions as the Aged Author of this Appendix Presents
to them: He having taken pains to cause is to be translated
out of the Dutch Manuscript into English; It was the Request
of his Friends (after that they had read the said Translation)
that he would be willing to add thereunto an Appendix, which
should yet more Illustrate the Doctrine of the Revolution of
Humane Souls: To which desire of theirs he yiel- [204] ded,
and (as you here see) he hath caused it to be done in haste,
which therefore falls short of that clearness of Stile which his
Friend who first wrote in Dutch the foregoing Book could
have given it, to have made it more intelligible then it is at
present: Also for that very reason he cannot at present
satisfie the Desires of some that he would Write a
Commentary on the first four Chapters of Genesis which
perhaps he may do hereafter.
Farewell.
F. M. Van Helmont.
∞ © Don Karr 2022
[205]
AN
APPENDIX
OF
Several Questions with their An-
swers Concerning the Hypothesis
of the Revolution of Hu-
mane Souls.
Quest. 1. THe Hypothesis being this, viz.
That every individual of Mankind must
several times die and be Born again, in Order to the
working out of their Salvation here in this World: It
is Queried first, Whether any Book of this Author
treating of such Revolution of Humane Souls have
been Printed and Published in divers Languages,
and in different Countries?
Answer. 1. Yes, Diverse Books of this Authors
Treating of such a Revolution of [206]
Humane Souls have been Printed in different
Languages, and that in several Countries.
Quest. 2. What do some of the Learned judge
concerning this Hypothesis?
56
Answ. 2. They are somewhat reserved and shy,
openly to declare their Thoughts concerning this
Matter; because it seems as yet to be very novel, and
but little known to the most: But when reminded
they may then remember, that both the Books which
Treat thereof, as also many clear Texts of Holy
Scripture, evincing the same, are not unknown to
them: and then they must own, that it is impossible
to understand many places of the Holy Scripture
without this Hypothesis.
Quest. 3. What does the unlearned say of it?
Answ. Some of the Unlearned, having little or no
judgement of their own, and being prepossessed with
a prejudice form others, do suppose it to be a vain
Opinion, which the Jews received from the Heathen.
Quest. 4. What is the reason that not any of the
Learned have indeavours to confute (as yet) these
Books, not manifestly to prove that [207] there can
be no such Revolution of Humane Souls?
Answ. Because when some write great Books, it
may, for the most part, be concluded, that they
endeavour rather to drown a Doctrine, then to find
out a Truth: So that it’s not to be wondred at, that the
Learned hitherto (for any thing I know) have not
written against it, nor demonstrated (in short) that
the return of Souls is impossible: in as much as it is
impossible for them to perform this, as it is for them
to demonstrate that the propagation of Mankind
depends not on any precedent Generation, it having
continued immortal for Adam.
∞ © Don Karr 2022
Quest. 5. What is the reason why this Doctrine
hath for these many Ages, been as it were, lost
amongst men in Europe?
Answ. The Reason why is this Doctrine hath been
so much hid is, because Men are become for the most
part Corporeal and Carnal, so that they cannot see
nor apprehend any thing, but what is suitable to, and
(as we may say) tastes of this present Body of Flesh
and Blood, though that also continually is changing,
and remains not constantly the same.
Quest. 6. Whence did the wise Heathens [208]
derive their knowledge in some part of this
Doctrine?
Answ. The wise Heathens as Socrates, &c. have by
continual Searching, been able to find out this Truth
in part; forasmuch as the Mysteries of Holy Scripture
were not made known to them, they could not arrive
at the full Discovery thereof, but as it is manifest in
Nature: But the wise Jews have drawn it fully from
that Sacred Fountain.
Quest. 7. How comes it to pass that the Jews of old,
better understood this Doctrine (as appears by their
Writings concerning the same) then modern Jews,
and the wise Heathens?
Answ. The Jews being at that time Gods peculiar
chosen People, were consequently to abound more
with Love then the Heathens did; wheretofore also a
clearer knowledge of this Doctrine was imparted to
them, which the modern Jews have much lost: In as
57
much as the knowledge of this Truth, and true Love
go hand in hand together, and are inseparable.
Quest. 8. What then is true Love?
Answ. Love is a perfect Emanation, or beaming
forth of the Life and is Spiritual, without which no
perfect work can be [209] wrought or brought forth
either in Naturals or Supernaturals.
Quest. 9. What is the chiefest, most perfect, and
wise Efficiency, energy, or out-working of the true
love? And how may we have experience of the same,
in our selves, and in the Creation?
Answ. The true Spiritual, loving emanation of the
Life every one, especially the Married Person, may
rightly and fully have the experience of in himself, if
so be he Generates his Child in true Love, and this is
the beginning of the first Efficiency of Love. The
second is that wherewith the Child when it is Born is
continually regarded and beheld, and wisely lookt
after and Educated, the Parent still preserving and
continuing the same love for his Child in himself,
without prodigally lavishing out the same. So that
they who thus give out prudently their Love, they will
find by experience, that when their Children come to
Discretion, and understanding, that this inward,
reserved, quiet, and prudent Working-love, will
increase in the Parents, and descend to the Children,
and from them reflect back in true Obedience to the
Parent. Moreover this reflection of the Childrens love
to the Parents, cannot but produce a fresh increase of
love in the Parents which pro- [210] longs the Life of
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Children, according to Deut. 5. 16. Honour thy
Father and thy Mother as the Lord thy God hath
commanded thee, that thy Life may be long in the
Land which the Lord thy God giveth thee. Whence it
appears, that the true Efficiency of Love, must be an
Emanation of Life, because it can prolong the Lives
of Children.
The same may also be experienced in a contrary
Efficiency of the Life, viz. In a hatred mixt with fear,
or in a Faith mixt with doubt as may easily and
plainly be found in such as are young Persons,
coupled with old Wives or Husbands, and are
desirous of their Deaths. For at the very same time,
that they earnestly desire to be rid of them, they
continually have secretly lurking in their minds an
incessant belief or perswasion (which is an efficient
power of the Life) that they will not dye: whereby the
hated is prolonged to a very old Age. For at the very
same time, that the young one earnestly desireth the
death of the old one, the life if the young one works a
Faith, or Belief, which preserves the old one alive: So
that it is by their doubting, that their own proper
love, life and faith, do all co-operate together. These
and such like emanation of love and hatred, many
have experienced, and have been sensible of, but
never could conceive [211] what should be the
Reason thereof; which indeed was this, viz. because
from their youth they have been filled with other
Carnal, Corporeal, and contrary desires and notions.
Quest. 10. Can it be made out plainly, and in the
consequent Effects thereof, even to the outward
58
Senses, that the life of Man can destroy another life
or body, either wholly or in part; and immediatly
form another new one, in all its parts which hath no
similitude with the former?
Answ. Yes this cannot be denied, because
experience and Observation hath, and doth evince it
by manifold Instances, whereof we will here insert
one Narration relating to the change of an intire part
of anothers Body. The Example is this: A certain
Woman being with Child, and near her time, in
searching for something amongst old Raggs,
happened unexpectedly to touch with her Thumb,
the dried foot of a Hare, which unknown to her lay
amongst those Raggs; which so affrightned her, that
she immediately (or soon after) fell into labour, and
was delivered of a Child, whose Thumb of its right
Hand was changed into a Hares Foot perfect in all its
parts, as having all about it haire, and divided onto
Claws with sharp Nails at the end of them, &c. [212]
Quest. 11. How can it be proved, and made out,
that persons deceased, dead and gone, so come to be
born again, and to appear in this world, so as to be
plainly discerned by their outward shape, and
features?
Answ. This is, and may be very evidently perceived
in some places, as great Cities of Trade, where
Persons of several Nations, (happen to be joyned
together in Marriage, as for example, in Flanders,
whither are transported old swarthy Portugal
Merchants, who Marry with Young clear, white
Flemish Women: And then it is frequently observed,
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that these swarthy Men get many fair and clear
Daughters, by their Wives (for by the way observe,
that the reason why they get rather Daughters then
Sons, is because old Men do commonly bear greater
love to young Women, then young women do to old
Men) Now when these white Flemish Womens
Daughters are grown up, and Married to white
Flemish men, and are gotten with Child by them,
then will the Neighbour Citizens know by experience,
and cry that the old Portugees Grand-father will then
appear of be born again in that Child: and
accordingly in all its parts resembleth the swarthy
Portugees its Grand-father. This is also often seen in
a wise Father, who [213] begets a foolish Son, and
that Foolish Son begets a wise Son afterwards, so as
the wisdom of the Grand-father comes to appear in
the Grand son: the same may be observed as to all
other parts of body and mind, betwixt such
Relations. Moreover, the like is also sometime
experienced by very old persons, that have lived to
see four Generations descended from them how that
the Grand and great Grand-fathers have appeared in
their Off-spring, even to the third and fourth
Generation So that from hence, we may in part
understand what is said in Deut. 5. 8, 9, 10. Where
God strengthens his Commandment with this
Reason: For I the Lord thy God am a jealous God,
visiting the sins if the Parents unto the third and
fourth Generation, &c.
59
Quest. 12. Whether the first Sin comitted ted by
Adam and Eve, whereby they subjected themselves
to the fleshly body, be Infinite?
Answ. No, Their Sin could not be infinite, because
their understanding was but finite.
Quest. 13. Is there then any number or Measure to
be assigned, whereby the Fall of Adam and Eve
(wherein they became Bodily and Carnal) can be
cleared and understood? [214]
Answ. Yes there is, and the same is the Number,
Four: for each of them consisted of two Beings, viz.
Male and Female, as all and every one of Mankind
doth: every Man hath the Male nature as
predominant in him, and besides that he hath the
Female Nature also: So is it likewise with the Woman
who hath the Female Nature predominant in her,
and likewise the Male Nature in her too. And
accordingly the Lord saith, Gen. 1. 27. That he had
Created Adam and Eve, Male and Female, viz. In
each person, so that altogether make up the Number
Four. And therefore their Children and all their
Posterity were to consist of Four Essences, as being
their Off-Spring: And therefore, for this Reason they
could not sin beyond that Number: whence it is said
Exod. 20. 5. also Ch. 34. 7. Visiting the Iniquity of
the Fathers upon the Children, and upon the
Childrens Children, unto the third, and to the fourth
Generation, &c.
Quest. 14. How long a terme of time therefore was
necessary for Adam and Eve to repent of, and to
∞ © Don Karr 2022
suffer for their Sins, and to attain a restitution and
a recovery?
Answ. Both of them together require four
Thousand Years: because (as was said) they
consisted of four Essences; and ac- [215] cordingly
the Psalmist saith in Psal. 90. 3, 4. &c. Thou turnest
man to destruction, and sayest, return ye Children
of men, for a thousand years are but as yesterday,
&c. which place of the Psalms is also cited by St.
Peter in 2 Peter ch. 3. v. 8. One day is with the Lord
as a thousand Years, and a thousand years as one
day, &c.
Quest. 15. From whence may we begin the
Computation of the Thousand Years of the life of
these four Essences?
Answ. From the perfect number [Ten] beyound
which we cannot Number; also all men must consist
of the Number [Ten,] thus considered, viz. his four
Essences are (as abovesaid) two Male, and two
Female, and the Subdivision of the two Male is into
five out-working Powers, and five likewise of the
Female, which make 10. to which also doth
correspond the two Lobes of the Brain, the right
being the Male, working-out Images, or Ideas; and
the left receiving them, and then when thus
compleated, and born (as it were) are they sent into
the little Brain, which is the Root of all Nerves of
Motion; and thence through the Nerves are
conveighed to the Male Hand, which hath five
Fingers, and also the like to the left or Female Hand,
to [216] Work out; all which, together make ten, and
60
if we add to the former this other further
Consideration, viz. That the same may be said of the
two Feet, whose ten Toes added to the Hands ten
Fingers make up twenty, which (hereafter) is proved
to be the compleat Working out of a Man, he then
becoming Ripe to bear Fruits, or to beget, and bring
forth Children; so as his Feet correspond to the
Rootes, and his Hands to the Branches. And
therefore hath no more then ten Fingers therewith to
effect and Work out their ten Properties, or Powers;
as it appears in a Woman big with Child, who upon
some Fright, or put into any other Passion, doth
there form on that very parts of her Childs Body,
some strange live Impression of some external thing,
by an effective application of her own hand, upon
that very part of her own Body. And forasmuch as
man consisteth of ten Powers, or Faculties, therefore
also ten Commandments have been given to him to
observe: according to that in Eccles. Ch. 12. v. 13. Let
us hear the Conclusion of the Matter: Fear God and
keep his Commandments, for this is the whole Man.
This very Text of Holy Scripture, the Jews do make
to be the Summary or chief Head of their whole
Talmud. [217]
Quest. 16. How may this be further explained?
Answ. Thus, viz. Children must remain in the
Womb of their Mothers, for to attain or get, by the
influence or Government of the Moon over the
Monthly Courses, a perfect Body, in the space of ten
Lunary Months, which consists of 40 Weeks. And
seeing that Man doth Govern himself perversely, and
to his utmost power, doth tye himself too much to his
∞ © Don Karr 2022
own Will and Fancy, he becomes Lunatick or Mad,
and is the wholly under the Governing Rule of the
Moon.
Quest. 17. If the Terme of Mans life was appointed
to be a thousand Years, how then comes it to pass,
that Adam lived but 930. Years?
Answ. The reason was because of his Fall or Sin:
And it became manifest in Cain, why Adam finished
not his thousand Years, Seventy of them being
wanting: which number Seventy consists of ten times
seven, which was that vengeance that should be
taken on any one that should kill Cain.
Quest. 18. Why had Adam by his wife two Sons at
one Birth, neither more not less, as Gen. 4. 1, 2. doth
shew? [218]
Answ. The reason seems to be this: because Adam
had been in two different States, Conditions, or
Beings, before that he knew Eve: The one antecedent
to his Fall; the other was after it. For which reason
she was to conceive Twins, he knowing of her but
once appears by the Text, whereof on the order of
Nature, the eldest must be born last, and the first
Born last conceived: which is confirmed and made
plain in that if Gen. 38. v. 26, 28, 29, 30. Both in the
Words, and Actions of Tamars Midwife, and the red
Threed used by her, as it is there mentioned at large.
Quest. 19. Why was Adam 130 Years of Age when
he knew his Wife a second time, and she brought
forth Seth, as it is in Gen. 4. 25. and Ch. 5. v. 3.
61
Answ. May not this be supposed to be the Reason?
Because this was the full times of Cains being Seven-
fold avenged by Lamech, who had slain him, so that
then he was not longer the keeper of his Brother
Abel: when Lamech with great earnestness declared
to his Wives, The Revolution of Humane Souls;
saying, (Gen. 4. v. 23.) Hear my Voice ye Wives of
Lamech, for I have slain a man to my wounding,
and a Young man, by Sodomy, (if the place in the
Ori- [219] ginal be truly Interpreted.) Also this
Number of 7. may be taken in the manner as were
the 20 Years in which the Young men were appointed
to serve in the Temple, as it is in Chron. 23. v. 24, 27.
to the end. Also in the manner of those who were to
go out to War, as in Num. Ch. 1. v. 3, 18, 20, 22, 24,
&c. To which if we allow to add about one Year and a
half, after they were married for the bringing forth of
Children, we shall find that the Number of 6 times 21
Years and a half, will make 129 Years: and then, if we
further allow one year more to Adam, who was
Created a perfect man, and who had therefore no
need to stay till he was twenty Years of Age, before he
begat Children. Adams Years will be found to
amount to 130. in which Cain was 7 times avenged,
that is, he passed though 7 such Lives, each
containing 21 ½ Years. And as the 130 Years of
Adam, make up the time of Cains Vengeance: So the
Number of Lamechs Vengeance, viz. 77 times 21 ½
of Years will have for their Product the time from
Adam to the Flood, viz. 1656. with a small allowance
of half a Year only.
∞ © Don Karr 2022
Quest. 20. Must not all men, as to their peculiar
individualities, receive and keep their whole and
perfect Essence, and a continual de- [220] scending
flux of Generation from Adam and Eve, as being
parts of them?
Answ. Yes, for otherwise, could those parts be
taken away, lost and Annihilated, there would be
remaining not so much as one single Man.
Quest. 21. Whether in the first Man Adam, were all
men Created and comprehended in an infinite
Number?
Answ. No, This could not be so, for many reasons
which might be given; but let this one serve, viz.
Because had it been so, then the World could never
have come to an end in its out-working: and Adam
would have been an unchangeable Being, which
could never have died.
Quest. 22. Whether all those men, whom we find
are born with one or ore defects, either in Body,
Mind, or Both were so Created at first in Adam?
Answ. No, this cannot be admitted: because, if it
were so Men could not be the cause of their own
defects, but the Creator should have been the cause
of them; which to suppose, is altogether absurd and
impossible: Because he is all good, Wise, and just,
and could not be the cause of these Defects of men,
viz. To make them to be Fools, Blind, Deaf, Sickly,
[221] Lame, Cripples, Churlish, Cruel, and ill
natured, to be Monsters, and Abortives, &c. which
62
have a true and right beginning, but are never
brought to perfection.
Quest. 23. whether all men who were Created in
Adam had not given them to have knowledge and
free-will, viz. To do that which is good, and to
forbear that which is Evil?
Answ. This also cannot be denied by any rational
man, for many Reasons needless to be recounted
here.
Quest. 24. Whether adam and his posterity were
not to live and abide so long till they had, by
Generation propagated and produced all those who
were Created in him; being as many as were
necessary to the compleating of this World?
Ans. Neither can this reasonably be denied by any
one, who rightly comprehends the Hypothesis here
laid down.
Quest. 25. after that this perfect number of
Mankind had been full accomplished in being all
born and brought forth, and that the generality of
them was fallen into wickedness; whether hereupon
it was not necessary that their days should be
shortened, and reduced to 120 Years, as it is in Gen.
6. 3. to the end, that their wickedness, by this means
might be shortened also: For in case they should
have lived [222] many hundred Years (as before this
accurtation) then their wickedness would have
increased to that degree, that the predestinated, or
appointed time of the Worlds duration could not
∞ © Don Karr 2022
have allowed room for sufficient Revolutions or
Regenerations, wherein ment might come to suffer
for their evil deeds; which the Scripture tells us,
(Rom. 6. v. 2. 7. and Pet. 1. 17. and Rev. 14. 13. and
ch. 20. 13.) must follow them, and have the same
measure meeted out to them which they have
measured to others, Mat. 7. 2. Mark 4. 24. Luke 6.
38. Rev. 13. 10.) to the end, that having at last,
through manifold sufferings and dyings, altogether
subjected, and spiritualized their Bodies, Elohim
might attain his designed end and purpose?
Ans. No sound and understanding Theologue can
or will disallow of the affirmative to this Question.
Quest. 26. What is the reason of the Law expressed
in Deut. 23 2. A Bastard shall not enter into the
Congregation of the Lord, even to his tenth
Generation, &c. For by a Bastard here is properly to
be understood, a Child born in Adultery, or a
married Wife. Now, as in this case, the uniting or
Marriage-band of the aforesaid Number of [Ten] is
broken, (as appears in a foregoing Question)
whether (I say) accordingly this Bastard, (who
former- [223] ly also must have been an Adulterer)
and whose works must follow him; and the same
measure must be meeted to him again, which he
hath measured to another, as the above cited
Scriptures tell us) must not die, and be born again
ten times in order to his obtaining to the perfect
number, viz. From one to ten: which he had lost by
his Adultery; and may not this be illustrated by the
following Simile, viz. Suppose that a good Gardner,
63
having in his Garden many wild Olive Trees, and
amongst the rest, should be one planted, and
ingrafted at several times, with ten of its own
Scions, every one being the product of a former
Ingrafting, he having ingrafted them, still higher
and higher, in hopes that from his tenth perfect or
full grown Scion, he should have sufficient
wherewith to ingraft all his other Olive-Trees, and
by this means obtain many good Fruits from them
(every Ingrafting being a death (nothing being
bettered but by loosing its former life, which is a
Death) by which they become gradually better, and
better,) now should this Gardner take a journey,
and at his return, find this Tree either stoln or
removed or cut down which had been Ingrafted ten
times before, and another wild Olive Tree planted in
its stead; would not this good Gardner, in all
probability take the same course with this new,
strange and changed wild olive Tree, by
endeavouring to Graft it likewise ten several [224]
times in order to its Melioration, as he did to the
former?
Answ. Surely Yes.
I have observed and found in one of the greater sort
of Figgs, about 666 several Seeds. Now if any person
would take into consideration one of the said Seeds,
he would find that naturally it consists of three parts.
Also he will find, that the first is the Body, which is
the outward visible, and mortal part; wherein there
lies hidden, two immortal and Spiritual principles or
Beings, which formed and produced the first part,
viz. the Body, by drawing nourishment from the
∞ © Don Karr 2022

Earth. The Second part is the Watry, Female,
Spiritual, and immortal substance, out of which is
produced the first mortal part, viz. the Body. The
third part is a Fiery, Powerful, Mal, Spiritual, and
immortal Being, which is the chief Work-matter of
his Body, and that of the second Female waterish
Principle. It is not easily to be denyed, that the two
Spiritual parts of the above-written Seeds. Should
not contain hidden in the inward essential and
spiritual parts, a perfect Figg-Tree, with Figgs and
Seeds, to be brought forth in due time, when sown,
then they will manifest Trees, Fruits, and Seeds: a so
in few Years would bring forth and multiply an
incomprehensible [225] number of Trees., which
neither this World, nor others besides would be able
to contain them.
But the All-wise Creator, who made this World,
hath so perfectly Created and ordered it, that there is
neither too much nor too little in it: So that none of
the smallest Creatures can vanish to nothing, not one
excepted; by reason that all the parts are necessary to
make up the whole.
because the Spiritual part is the former, and
maintainer of the Bodies. Should any one read this,
and also seriously take into his consideration what
stands in Gen. 3. 22. And Adam called his wifes
name Eve (or Chavah) because she was the Mother
of all living: He would readily grant that it would be
impossible that any man could have his Being [226]
and not have it from her, or not to be a partaker of
hers.
Now let it be remarked that all that is abovesaid,
doth by a natural Analogy describe also how Man
together with all other Animal Creatures and Beings
are produced, propagated, and Multiplyed, our
Saviour himself using a Similitude of this sort for this
very purpose in Mat. 12. 24.

So that it was necessary that the Creator should

Create so many Seeds, Figgs, and Trees as the Earth
should have need to bring forth for this whole World,
and no more: it not being (as some think) that some Certain
parts can go to nothing, when they are burned or
corrupted. Now because some are too corporeally
and fleshly darkened in their minds and
understandings, they cannot discern that the
Spiritual part abovesaid cannot be lost, nor die:
64
∞ © Don Karr 2022
[227]
Certain Q U E R I E S , to be
yet added.
I. WHether if Adam and Eve had not
transgressed and fallen, would
there have been need of a Temple, or Worship
therein; they then worshipping God, according to
that in John v. 23. 24. in Spirit and in Truth? And
consequently were not they therefore (as Christ said
himself, Mat. 12. 6, &c.) greater then the Temple?
II. Whether if Adam had not fallen, would not Eve
have conceived Spiritually, as the Blessed Virgin did,
viz. By the power of the Holy Ghost?
III. Whether, seing that a Temple was
commanded to be Built, did it not represent the
Whole Man, viz. The Holy of Holies, representing the
inward Spiritual Man, which is the Temple wherein
God appears to Man, for to assist and help him for
his good?
65
IV. Whether if the Temple did represent Man,
ought it not therefore to be [228] built according to
the Measures of Man, whom it did represent?
V. Whether if the Temple was 46 years in
building, doth not that number of time. Signify the
number which is proper to the make or essential
Being if Man, which requires 10 Lunar Months, or
fourty Weeks, to abide in the Womb for the
formation of his Body, which is made out fo the
humidity that is governed by the Moon?
VI. Whether the 6 years may not correspond to
the 6 days of the Creation.
VII. Whether when our Lord Christ was tempted
in the Wilderness, as in Mat. 4. 1, 2. and fasted 40
days and nights, did he not in that fasting consume
the flesh of the Old Man, and Spiritualize it? and
after it is said in V. 2. he hungred, that is, to bring
back Humane Nature into its true state and
Restoration, in and by himself?
VIII. Whether in case it be found true, that after
4000 Years from the Creation (according tot eh
computation of the Holy Writ it self, and also of
natural Reason) the Fall of Adam and Eve was then
to be wrought out and ended; must not consequently
this be the fullness of time, wherein the Messiah was
to come and appear?
IX. Whether, if Adam (as abovesaid) had not
fallen, he would have Spiritually con- [229] ceived;
must it not of necessity follow, that the Messiah
being to come in the place of Adam, must be likewise
Spiritually conceived of a Virgin?
∞ © Don Karr 2022
X. Whether, if Christ, who was to become the
Messias, and was therefore to be united to Adam;
and Adam was to be restored and perfected through
Death and Sufferings; doth it not hence follow, that
Christ also ought to suffer Death, to obtain a
Glorious Redemption, and Resurrection for us?
XI. Whether as Christ was born under the Law,
must he not be subjected to the Law? And
accordingly did he not perfectly fulfil the Law, as in
Mat. 5. 18. and Luke 16. 17.
XII. Whether therefore was it not necessary that
all the Righteous Duties which the Law commands,
should be performed, and completed by him: and
moreover, that he should do, teach, and command
us, to love our Enemies; to be poor in Spirit, and
submit to Death: whereby to obtain Life, and many
other such like Virtues?
XIII. Whether he was not therefore to give them
the Power (as in John 2. 19, 20, 21, 22.) to esteem
and use him as a Sinner; and to hang him on the
Cross, as Moses did the Serpent in the Wilderness,
(as in Iohn 3. 14.) Seeing that all Created Bo- [230]
dies are made out of Worms, or creeping things, of
which the Serpent is to be reckoned the chiefest.
Which Serpent was in Eve (as was all Beings in the
World, as she was the Mother of all Living, as it is
said in Gen. 3. 20.) and deceived her.
XIV. Whether the Messiah (as being the Seed of
the Woman) hath not broken the head of the
Serpent; having through death, finished Redemp-
tion, as he himself testifyed on the Cross, as in Iohn
19. 30.
66
XV. Whether considering Christ did outwardly,
and visibly appear in the Flesh was it not necessary
the outward and visible Ear should hear a Voice from
Heaven signifying the same as in Luk. 9. from 30 to
35.
XVI. Whether if we rightly consider what our
Saviour saith, Mat. 10. 5. 6. Mark. 6. 7, 8. Luke 9. 1,
2, 3. Luke 10. 1. 2. 3. 4. 5. 6. acts 13. 46. Where he
sends forth and commanded his twelve Disciples not
to go in the way of the Gentiles, neither into any City
of the Samaritans, but rather to the lost Sheep of the
House of Israel, and to Preach, saying The Kingdom
of God is at hand, we may not find Cause to suppose
that he came to prepare the Kingdom for the Jews,
he having before sent his Disciples to prepare them
for the Kingdom, especially considering Acts 1. 6.
The Disciples asking if he would then [231] restore
the Kingdom to Israel, and his Answer, that after
they had received the Holy Ghost they should go not
only where he had before sent them but likewise to
those Places then forbidden, which if this
Supposition be rejected, what Wisdom or Coherence
should there be in these Texts.
Seing Christ himself gives us the Parable of the
ten Virgins Mat. 25. 1. &c. whereof five were Wise,
and five Foolish: may we suppose them to be the
Jews and Gentiles, and the five wise to represent the
Jews they being those holy Bodies that arose out of
the Graves, Mat. 27, 25. and went into the Holy City
with those who were to arise and ascend with him to
whom the Kingdom of Heaven was near: The foolish
representing the Gentiles, who were to buy Oyle,
∞ © Don Karr 2022

their time being not yet come wherein they were to

enter, and therefore our Saviour bids them watch
against his second coming at the end of the World at
which time they were to enter.
XVII. Whether when the Messias died, he
signifying the Temple, was it not necessary that the
Vail of the Temple should be Rent from the top to the
bottom, as in Mat. 27. 51. &c. And all separation now
to be taken away between God and Man; between
man and man also, as in Gal. 3. 28. and Col. 3. 11.
[232]
XVIII. Whether was it not necessary, that after 3
days he should arise again from the Dead; and that
the Graves should be opened, and many holy Bodies
should arise with him out of the Grave, as in Mat. 27.
52, 33 to shew forth the Virtue and Power with which
he was endued, to draw all men after him (as in Iohn
12. 32.) they being the first fruits, (as in 1 Cor. 15. 20,
21, 22. 23. and in 1 James 18. and Rom. 14. 4) that
had finished their Revolution?
XIX. Whether Holy Writ in Acts 1. 3. Signifying
that Christ continued 40 days, Walking on the Earth,
before he ascended, as in Acts 1. 9. may we not
conclude, that it is signified to us that in 40 Years,
the whole Temple should be destroyed? He having in
fourty dayes finished the Work he came to do, as in
Iohn 17. 4. Fourty being the four out-workings of
Male and Female, wherein all do compleat the final
fulfilling of their own Revolutions? Which I wish to
all men as well as to my own self.

67
∞ © Don Karr 2022

INTRODUCTION

Seder Olam, ORDER OF AGES (hereafter SO), is the first and largest
[Franciscus Mercurius van Helmont] entry (pages 5-128) in the compilation which bears the same title.

SEDER OLAM : The numbered §§ of SO run as shown:

O R, T H E FIRST SYSTEM §§ 1-101 pages 5-54

Order, Series, or Succession SECOND SYSTEM §§ 1-119 pages 54-126
OF ALL THE SUBSYSTEM α numbered 1-21 within § 78 pages 90-97
Ages, Periods, and Times SUBSYSTEM β numbered 1-4 within § 79 page 97
OF THE THIRD SYSTEM §§ 1-5 pages 126-128

WHOLE WORLD The items appended are

I S
Theologically, Philosophically, and
Chronologically Explicated and Stated
ALSO
The Hypothesis of the Pre-existency and Revolution of Humane Souls.
Together with the Thousand Years Reign of Christ on the Earth,
probably evinced, and deliver’d in an Historical Enarration thereof,
according to the Holy Scriptures.
Translated out of Latin by J. Clark, M.D.
upon the Leave of F.M. Baron of Helmont
(1694)
• “Some Explanatory Questions of the Book of the Revelations
of the like import,” or “A FEW QUESTIONS BY Way of
Exposition ON Each Chapter of the Revelations of St. John.
Wherein little, or in a manner nothing (except what pertains to the
History) is positively concluded, but all are left to the free and Impartial
Judgment and Ezamination of the lovers of Truth” (pages 129-219).
This section is not transcribed here.
• “an Appendix; containing some Emendations and
Explanations of divers Passages, in the two fore-going
Treatises, out of the Author’s Original Manuscripts and
Papers” (pages 219-236).
Examples of these “Emendations and Explanations” have
been included as footnotes to the following transcription.

68
∞ © Don Karr 2022
In the literature on van Helmont, SO is perhaps the least quoted
and discussed of his kabbalistic works. The following references
help place the work and offer a general notion of its character.
(1) Nicolson, Marjorie H. “Milton and the Conjectura Cabbalistica,”
in Philological Quarterly, Volume VI, Number 1. (Iowa City:
University of Iowa, 1927), page 1:
“Cabbalism as a form of thought permeates much seventeenth-
century literature; it is as impossible to separate it sharply from other
ideas of a particular author as it is to define exactly the particular
brand of Platonism he held. By the seventeenth century, cabbalism
had become so fused and intermingled with other ways of thinking
that we look for it less in defined doctrine and creed than in an
attitude toward a question.”
(2) Spector, Sheila A. Jewish Mysticism: An Annotated Bibliography on
the Kabbalah in English. (New York – London: Garland Publishing,
1984), page 311:
SO is listed in § O. NON-JEWISH KABBALAH: Primary Sources, as
entry O8. Spector describes SO as a “[f]ully delineated treatise
of Christian Kabbalah, based on van Helmont’s kabbalistic
theories.”
(3) Almond, Philip C. Heaven & Hell in Enlightenment England
(Cambridge: Cambridge University Press, 1994), pages 19-20:
“This [van Helmont’s] combination of Lurianic transmigration of
souls with Christian themes of atonement, redemption, and salvation
also appeared in an anonymous work published in Latin in 1693 and
in English in 1694: Seder Olam….
“… [SO]’s authorship is obscure. Certainly it is in the style of van
Helmont, and he sponsored the English translation of it. However, in
a letter to Leibniz, he disclaimed authorship of it, crediting it to a
physician with whom he was acquainted. The translator of it from
Latin, J. Clark MD, did not know who the author was, although one
might be excused for thinking that he was the man who van Helmont
suggested to Leibniz was the real author. He is presumably to be
identified with the ‘J. C.’ who translated Lady Conway’s Principles…
69
into English, although the Dictionary of National Biography identifies ‘J.
C.’ as Jacobus Crull. Daniel Walker hazards a guess that Seder Olam is
a work either by Lady Conway or Christian Knorr von Rosenroth….
The English edition contains an appendix not in the Latin. Since, in
this appendix, corrections to the main body of the text are made to
fit suggestions in the Two Hundred Queries, van Helmont was probably
the author of the appendix.”
(4) Coudert, Allison. Leibniz and the Kabbalah. (Dordrecht: Kluwer,
1995), page 58:
In a discussion of Leibniz’ difficulties with SO (pages 58-63),
Coudert writes, “Leibniz was critical of the Seder Olam. …
Leibniz realized that van Helmont was not the author of the
book, although it contains many of his kabbalistic ideas. This is
one of the reasons why, when speaking of van Helmont,
Leibniz distinguishes between the man and his writings. Van
Helmont had even told him that his books only partially
represented what he really thought, and Leibniz seemed quite
willing to believe him.”
(5) Goldish, Matt. Judaism in the Theology of Sir Isaac Newton.
(Dordrecht: Kluwer Academic Publishers, 1998), pages 29-30:
After identifying SO as one of the works in Newton’s library,
Goldish comments, “though it masquerades as chronology,
[SO] is really a kabbalistic tract.”
(6) Hutton, Sarah. Anne Conway: A Woman Philosopher (Cambridge:
Cambridge University Press, 2004), page 213:
Sarah Hutton places SO among the “group of texts emanating
from the kabbalistical debates at Ragley Hall during the last
years of Anne Conway’s life.” (Conway died in 1679.) These
texts include Conway’s own Principles of the Most Ancient and
Modern Philosophy, and van Helmont’s Adumbratio kabbalæ
Christianæ, Two Hundred Queries concerning the Revolution of Humane
Souls, and A Cabbalistical Dialogue. The “kabbalistical debates”
∞ © Don Karr 2022
were among Conway, van Helmont, Henry More, Quaker
leader George Keith, and others.
Hutton notes, “The work which contains the largest number of
parallels with Conway’s Principia is one entitled Seder Olam sive
ordo sæcularum historica enarratio doctrinæ (1693), which, like so
many of the texts associated with Van Helmont, was probably
written under his direction and not by him.” After summarizing
the contents of SO §§ 3-6, 8, 10-14, and 28, Hutton concludes,
“The first part of Seder Olam thus reads like a paraphrase of
Anne Conway’s Principles.” [Principles = Principia philosophiæ
antiquissimæ & recentissimæ de Deo, Christo & creatura id est de spiritu
& material in genere (1690); English translation: Principles of the
Most Ancient and Modern Philosophy, edited by Allison P. Coudert
and Taylor Corse, Cambridge: Cambridge University Press,
1996.]
We cannot resolve whether van Helmont wrote SO himself or
had it written. Inconclusively counter to Spector’s “based on,”
Almond’s “anonymous work,” Coudert’s “van Helmont was not
the author,” and Hutton’s “under his direction and not by him,”
translator J[ohn] Clark gives no indication that he considered SO
to be anything other than van Helmont’s work; his introduction
begins:
FOR thy sake was this small Tract translated in the English Tongue, by the
Consent of the Baron of Helmont, now resident at London, wherein I have
rather affected a plain English Stile, than any artificial Embellishment lest, I
should make it less intelligible, by endeavouring to render it more polite, and so
rob the Author, to divert the Reader, which is to betray the Understanding, to
gratifie the Fancy.
In support of van Helmont’s not being the author, see LEIBNIZ
TO/FROM LORENZ HERTEL (SELECTIONS), at Lloyd Strickland’s
excellent Leibniz-Translations.com,
http://www.leibniz-translations.com/index.html.
70
“Leibniz to Hertel (8/18 January 1695 – sent version)” reads,
“The book [Seder Olam] itself was written not by Francis Mercury
van Helmont, as was reported to the author of the critique, but
by one of his doctor friends”—presumably J. Clark, M.D. [my
brackets—DK]
SO’s likeness to Lady Conway’s Principles certainly suggests that it
belongs to the works which grew out of the “the kabbalistical
debates at Ragley Hall during the last years of Anne Conway’s
life,” in spite of the late publication date of the English version:
1694. Indeed, the Latin original of SO was not published until
1693, nor, for that matter, was Conway’s Principia published until
1690—eleven years after her death.
As for SO’s being a “fully delineated treatise of Christian
kabbalah,” such a description might better fit van Helmont’s
Adumbratio Kabbalæ Christianæ, for SO “masquerades as chrono-
logy” quite thoroughly. Certainly, doctrines characteristic of
Christian kabbalah are overtly treated in SO, e.g., the equivalence
of Christ and “Heavenly Adam” (SO, page 7, §§ 15-16); the
kabbalistic parts of the soul (SO, pages 16-17, § 41); the
kabbalistic four worlds (SO, pages 17-23, §§ 42-58).
On page 23 (§ 57), the chronology theme begins. By page 33 (§
80), we find SO treating numbers, first as terms of distance (i.e.,
“from the proportion of the holy City, compared unto the whole
Earth”—SO, page 33, § 80), then, for the remainder of the work,
as terms of time (SO, from page 35, § 83).
On page 61 is the first of fifty-one proofs in which it is
“demonstrated by certain Arguments drawn from Scripture, that
the same Souls, after the death of the carnal Body were again
raised to Life, and born of Parents in a Body of Flesh” (pages 60-
61, § 20). On page 70 (§ 43) is the first use of the phrase
“Revolution of Souls,” which we may assume van Helmont
equated with Lurianic gilgul. While van Helmont never uses the
∞ © Don Karr 2022

term gilgul, he does use the similar term “Gilgal [more properly
galgal] or a Wheel,” referring to the four 1000-year “wheels”
which combine into “the vast Revolution of 4000 years which
make up a mystical year” (SO, page 72 and 74, §§ 45 and 46; and
the figure on page 73).

Ultimately, van Helmont’s notions of ORDER OF AGES and

“Revolution of Souls” are bound together. This combination of
doctrines is epitomized by (1) the figure on page 73 and (2) The
TABLE inserted on a leaf between pages 96 and 97. “The
Explanation of the Table” commences on page 88 within § 78; “The
Explanation of the Figure” appears on page 97 at the end of § 79.

Here transcribed are pages 5-128 of the 1694 edition. Additions

from the Appendix (SO, pages 219-236) are marked with asterisks
and given in the form of footnotes. Preceding the transcript are a
reconstruction of the title page and the translator’s introduction
(SO, page 3). The spelling, punctuation, and capitalization of the
original have been retained. Page numbers from the 1694 edition
are given in square brackets [ ]. What few additions I have made
to the text are shown between pointers < >.

My sincere thanks go to Yen-Jung Chen for her able assistance with

researching and gathering materials for this paper.

71
∞ © Don Karr 2022

[3]

SEDER OLAM:
O R, T H E T O T H E
Order, Series, or Succession English Reader.
OF ALL THE
Serious and Inquisitive Reader,
Ages, Periods, and Times FOR thy sake was this small Tract translated in the
OF THE English Tongue, by the Consent of the Baron of Helmont,
now resident at London, wherein I have rather affected a
WHOLE WORLD plain English Stile, than any artificial Embellishment lest,
I S I should make it less intelligible, by endeavouring to
render it more polite, and so rob the Author, to divert the
Theologically, Philosophically, and Reader, which is to betray the Understanding, to gratifie
Chronologically Explicated and Stated the Fancy. And now Reader, as to the subject, sure I am of
ALSO Opinion, if there be any such thing as reveal’d Religion in
the World, (as none but Atheists will deny) the only sure
The Hypothesis of the Pre-existency and Revolution of
way to prove it, is by reconciling [4] Faith with Reason;
Humane Souls. Together with the Thousand Years Reign for tho’ the subtilties of Faith may soar above the perfect
of Christ on the Earth, probably evinced, and de liver’d in comprehension of Reason, yet no true Faith can be so
an Historical Enarration thereof, according to the Holy absolute, as to appear wholly inconsistent with it, as is
Scriptures. manifest in the Example of Christ’s Incarnations; where
To which is also annexed, Faith persuades me of this miraculous Union, and Reason
Some Explanatory Questions of the Book of the shews me the necessity of it. Here is the Conformity of
Revelations of the like import. And an Appendix; Faith with Reason: and no Hypothesis more effectually
containing some Emendations and Explanations of divers proves the veracity of Scripture against the Objections of
Passages, in the two fore-going Treatises, out of the Au- Atheists, than that which perfectly demonstrates the
thor’s Original Manuscripts and Papers. harmonious congruity and conformity of those truths; but
Translated out of Latin by J. Clark, M. D. upon the Leave of F. all the vulgar Expositors have hitherto been so far from
M. Baron of Helmont reconciling the Scriptures, that they have made it appear
L O N D O N : Printed for Sarah Howkins, in George- a Mass of Contradictions, and mightily strengthened the
Yard, Lumbard Street, 1694. principles of Atheists.
J. C.

72
∞ © Don Karr 2022
[5]
SEDER OLAM
OR, THE
Order of Ages.
1. FOR as much as God is but one, the terms of the
Three Persons are very improperly apply’d to the Mystery
of the Father, Word, and Holy Ghost. It were better to
stick to the words of Holy Writ, in the Explication of so
great a Mystery. Herein we may be safe, and this would
remove a Scandal from such, who are offended at the
names of Three Persons.
2. Because God doth all things according to his
infinite Wisdom, therefore there is no indifference of Will
in him; and therefore, in all things he doth, he is a
necessary Agent, and yet also the most free Agent.
3. Therefore he did necessarily create the Worlds, and
that not by constraint [6] from any foreign Agent, but
from the Determination of his internal Goodness and
Wisdom.
4. Therefore the Attribute of a Creator is essential to
God, because in God there are no accidents.
5. Therefore God is a Creator from Eternity, and so by
consequence did make Creatures from infinite Ages; and
also still doth and will create new to all Eternity.
6. The Worlds therefore, in respect of us, are infinite
and innumerable.
7. But (among other differences) there is this special
difference between God and Creatures, that God is
73
altogether unchangeable; but all Creatures are, in some
Sense or other, changeable.
8. But there is a two-fold distinction in the mutability
of Creatures; for Creatures are either changeable to Good
or Evil, (which indeed for some time is the Lot and
Condition of all Creatures) or else at length, after a
certain space of time, only changeable unto Good.
9. Which mutability of Creatures remains unto all
Eternity; for there is no Creature so perfectly good, but
that it is still capable of a greater Degree and Measure of
Goodness, to all Eternity. [7]
10. Moreover, there is necessarily intercedent between
God and Creatures a certain middle Being, which indeed
is less than the supream Deity, but greater and more
perfect that all Creatures.
11. And this Ens medium, or middle Being between
God and Creatures, is Christ the Heavenly Adam.
12. God, by this Medium, to wit, Christ created and
produced all Creatures whatsoever.
13. Again, among other Differences, there is this
difference between Christ and Creatures, that all
Creatures are for some time changeable unto Good and
Evil; but Christ is only changeable unto Good, but never
unto Evil.
14. And therefore more justly merits the name of Son
of God, than that of a Creature, and his production is
rather to be accounted a Generation, than Creation.
15. Christ, the Heavenly Adam, is both God and Man,
containing in him both Natures, viz. the nature of God
and Man.
16. For whereas the most Divine Humanity of Christ is
intrinsically, and most perfectly united with the word of
God, which is God; therefore this Heavenly Man and
Divine, Jesus Christ, is truly God. [8]
∞ © Don Karr 2022
17. But the Divine and Humane Natures in Christ
must not be confounded, but plainly distinguished; so
that the Humanity is never changed into the Deity, nor
the Deity into the Humanity.
18. So great is the Excellence of Christ beyond all
Creatures, that there are certain Divine Attributes
allowed him, which are communicable to no Creature, to
wit, Omni-presence, and Omniscience.
19. Which Attributes of Omni-presence, and
Omniscience of the Man Christ, are nevertheless inferiour
to those, which appertain unto God.
20. For God is so present in all things, that he is every
where centrally existent; but the Divine Humanity of
Christ hath not its Center every where present, but is
universally extended by the essential Radiations from the
Center of his most Divine Soul into all Creatures and
Worlds.
21. Lastly, the Omniscience of Christ’s Humanity, is
inferiour to that which appertains to the Deity; for as the
most glorious Godhead most perfectly knows all things
without the Concurrence of created Objects, as
Instrumental causes to stir up knowledge in him, the
divine Soul of the Man Christ Jesus knows all things,
either by the perception of Objects, as they do [9] some
way or other influence him, or in respect of things to
come, are signified to him by divine Revelation from God
the Father.
22. Because Christ Jesus the Heavenly Man, is the
first begotten Son of the most excellent and supream
God himself, and by reason of his miraculous Union with
the supream Deity is very God, equal with God the
Father; and also because he is most loving to all
Mankind, every where present, and all knowing, and so
can, and will help all Men, in any necessity or distress
74
whatsoever, therefore is deservedly to be call’d upon,
worshipped and adored, and we cannot any other way
duly and acceptably call upon, worship or adore the
supream God himself, but in and through Christ the
Mediator.
23. That there is such a Medium, or middle Being
between God and Creatures, the very Order of things,
clearly demonstrates. For as it agrees with the highest
and supream God, to be a Being altogether unchangeable;
so is it congruous to the nature of every Creature or
created Being to be changeable to Good or Evil; but
between that which is wholly unchangeable, and that
which is wholly changeable, there is a certain Medium
partaking of both [10] extreams, which in the nature of it,
is unchangeable to Evil, and changeable to Good, which
Medium is Christ, the Heavenly Adam.
24. And therefore in the order of Nature is before all
Creatures whatsoever, and pre-excels the whole System
of Creatures, yea, is the Lord and Head of every Creature.
25. Moreover, the fulness of the Godhead dwells
bodily in this most divine Medium Jesus Christ,
according to the Testimony of the Apostle Paul, which
certainly is thus to be understood; that the divine
Humanity of Christ is the House, and immediate
Dwelling place of the most High and Glorious God
himself, and is as it were a certain Body for the Divinity,
in the which God himself may be seen and apprehended
by his Creatures, and by the Mediation of this beloved
and blessed Consort of God, when duly qualifies and
disposed thereunto, they may enjoy him. Therefore it is,
that according to the words of Christ himself his Saints
and true Believers feed upon his Flesh and Blood to
Eternal Life. VVhich Flesh and Blood of Christ are of a
Divine and Spiritual nature, and yet not the very Essence
∞ © Don Karr 2022
of God, but of a certain middle nature between God and
Creatures; [11] for God doth as it were corporally
manifest himself to his Creatures by Christ; who
nevertheless in his own nature, is purely a Spirit,
absolutely void of all corporeity.
26. Now, because the divine Humanity of Christ is as
it were the Body and House of the Divinity, (for the Greek
Word Σώμα as it were Δώμα imports as much) therefore
Christ doth in some measure partake of the nature of a
Body, otherwhise he could not be the true and proper
Medium between God and Creatures.
27. For all Creatures, even the most noble and
excellent, are in some degree or other corporeal.
28. Therefore Spirit and Body are not contrary
Essences, as many do vainly and falsly affirm; for every
created Spirit is corporeal, having in it the true essence
and nature of a Body, viz. it is an extended Being,
bounded, circumscrib’d with place, moveable, &c.
29. And therefore a humane Soul (which is also a
Spirit) is corporeal, and comprehends in it the true
Nature and Essence of a Body. The Most pure and
Spiritual Angels also are corporeal, and as it were
spiritual Bodies. [12]
30. For as every Spirit or Soul in the whole creatural
System is a Body, having in it the true Essence and
Attributes of a Body; so every Body is in some degree or
measure Animal and Spiritual, i. e. hath Life, Sense and
Knowledge, or at leastwise capable of those Attributes.
31. Nor is it to be feared, that the Souls of Men could
ever become mortal, or be dissolved into Earth and
Stones, if they were admitted to be corporeal; for not
every thing that is corporeal or Body, is dissolvable,
because it is a Body; for there are immortal Bodies, and
such as are absolutely and indissolvable. Such are the
75
Glorified Bodies of Saints and Believers in the
Resurrection of the Dead, when this mortal shall put on
Immortality, and this corruptible Incorruption,
according to the Apostle’s word.
32. Seeing therefore every Spiritual thing is corporeal,
and every corporeal thing is Spiritual, in some degree or
measure; therefore all Creatures, from the highest to the
lowest, have some relation and natural Affinity one to
another; the highest to the lowest, and the lowest to the
highest; yea, certainly, as to their original escience and
condition, they are of one and the self same nature, nor is
there any, even the basest Creature, but may be [13]
changed, either into the noblest, or at least into some part
of the noblest Creature.
33. Therefore that false and vain Imagination of
sundry Philosophers (so called) concerning Matter and
Body, is to be rejected, as tho’ it were a thing, not only
wholly inanimate, and void of Life, but also utterly
incapable thereof to all Eternity. VVhich most absurd
opinion borders too much on Atheism, and most
grievously strikes at the divine Goodness, Wisdom and
Power, and other Attributes of the most excellent and
supream God.
34. For from God, who is Life himself and the
fountain of it, nothing that hath not Life, or is uncapable
thereof, can proceed; for God created all his Creatures in
his most excelling Wisdom and Power, that in him they
might at length be blessed: Rejoyce in him, and enjoy him
and that in him, as their end, they might most sweetly
rest, and so praise, honour and glorifie him as God, their
Creator, to all Eternity, which they could never do, if they
were void of Life, and uncapable of it.
35. In the Primitive State of created things, the most
excellent, and most wise Creator, made or produced a
∞ © Don Karr 2022
kind of intermediate or middle Creatures, with a
possibility in this their mediate, and of its own nature,
changeable State and condi- [14] tion, of being changed
into the better, by the assisting Grace of God, or into the
worse, by the byass of their own proper Wills and
Inclinations.
36. Therefore God’s first Work about Creatures is to
create them; then being created to fashion them after this
or that manner, either into the better, if they follow
faithfully in all things, the conduct of divine Grace, or
into the worse, by the most just Judgment of God, if
refusing the Guidance of divine Grace, they willfully and
voluntarily renounce the Law of God.
37. Hence proceeds that diverse and contrary state
and condition of most Creatures on from another: For
whereas sundry Creatures kept their primitive Integrity
and Innocence, nor did ever transgress the divine Law,
therefore are they blessed, and still enjoy the beatifick
Vision, and Communion with God, they are also pure,
holy, and immaculate full of Light and divine Glory and
Beauty, which to us Mortals is certainly incompre-
hensible. But because many others fell from their
primitive Purity, by Transgression and Disobedience of
the divine Law, therefore are they miserable, polluted
with Sin, sullied and darkened. [15]
38. And hence it is, that from this World of creation,
other Worlds also burst out, to wit, the World of
formation, as well the Superiour as Inferiour; that of
Souls, who never fell, whose Seat and Region is the
cælestial Paradise; this of fallen Souls, and after a certain
manner polluted with Sin, whose Seat & Region is
without that blessed place of Paradise in places and parts
of the World, invisible to our outward view.
76
39. Lastly, from the inferiour World of Formation
proceeded this World of Fabrication, wherein we live,
comprehending within it all visible things, from the
remotest Stars, even to the Earths profundity, which is
therefore called the World of Fabrication, because Death
and Stupidity so prevails in the most parts of it, that all
things in this World seem rather to move in a manner
Mechanically, than from a vital principle, which
nevertheless is to be understood in comparison to the
superiour Worlds, where indeed the vital principle is far
more predominant, than in this inferiour World, nor is
this inferiour World in any, even the most stupid part of
it wholly, and in every degree deprived of Life.
40. Nothing therefore, which belongs to this visible
World is immediately created; for this visible World is
not properly a crea- [16] ted World, but made and
composed of pre-existent principles, which pre-existent
principles belong to the World of Formation, and the
World of Formation owes its original Pre-existent
principles of the World of Creation; the World of Creation
only is properly and strictly created, and its production is
properly called Creation; for this doth not exist from any
Pre-existent principles, or from a Subject, or parts
making a whole, but has only God the Father, and Christ
hi only begotten Son, for its author and Original.
41. Therefore Men born into this World, (to Speak
properly) are not immediately created, neither in respect
of Soul nor Body; the external or outward Body, with the
Life thereof, is that which belongs to this World of
Fabrication; but the Soul which is called Neshama,
pertains to the World of Creation. Lastly, the Spirit
pertains to the World of Formation, which possesseth the
middle place between the Soul and outward Body, and
this Spirit by the Hebrews is called Ruach, but the Life
∞ © Don Karr 2022
and Spirits of the external Body are termed by the same
Nephesh; Neshama of the World of Creation, Ruach of
the World of Formation, and Nephesh, of [17] the World
of Fabrication; moreover Nephesh is the Cloathing or
Vehicle of the τõ Ruach, and the Ruach is the Vehicle of
the τõ Neshama.
42. First of all, therefore Men are created in the World
of Creation; secondly, formed in the World of Formation
(where they assume their Cloathing or Vehicle, which is
called Ruach; and this Ruach is a certain Subtile and
Spiritual Body, of which sort are the Bodies of Angels,
and just Men made perfect;) thirdly, they are made or
fabricated in the World of Fabrication, and all this is
expresly confirmed by Testimony of the Scripture it self,
Isai. 43.7. Every one that is called in my Name have I
created, formed and made; and consequently, according
to these words of Scripture, the Hebrews call the World
of Creation Briah, the World of Formation Jezirah, and
the World of Fabrication Asiah, which three Hebrew
words are expressly to be met with in the place of
Scripture above cited.
43. Moreover, besides this World Briah, higher than
which our Original doth not reach (if we have respect to
the parts composing humane Nature) there is understood
another World, more noble, and (in the Order of Nature)
more antient that the rest immediately flowing from the
[18] Author; God himself, called in Hebrew Aziluth,
which signifies the nearest to the most high and supreme
God himself, and this cannot agree to any other than
Christ, the Saviour and Mediator between God and Men.
44. Therefore those Hebrew Doctors do rightly and
truly teach, and that altogether according to Scripture
Testimony that those four Worlds above-mentioned do
exist, to wit, the Aziluthick, which is of Christ, the
77
Briatick, which is of Souls, the Jeziratick, which is of
Angels, not yet consummated, and the Asiatick, which is
of Men, cloathed with an external Body. But as the
Aziluthick, as it is the noblest of all, so it is the greatest,
and but only one; altho’ the Hebrews distinguish it into
ten Emanation; the distinction of which Emanation,
nevertheless is only modal and not essential. But the
Briatick, Jeziratick, and Asiatick Worlds, as to their
number and multitude, in respect of us, are infinite and
innumerable, because (as I have said before) God is
continually a Creator; for the Attribute of a Creator is
essential to him, and therefore he doth and will
continually create new Worlds to all Eternity. And lastly,
from these new created Worlds, other new Jeziratick and
Asiatick Worlds arise, and therefore ’twas [19] truly said
of Solomon, we cannot search out the beginning nor the
end of God’s work; as true also was that saying in another
passage, The mighty Works of God are past finding out.
45. Now the Jeziratick World, from whence (as from
its root) the Asiatick World proceeded, penetrates and
pervades the whole Asiatick World in every part, with its
vital and essential Rays, also the Briatick World, by the
diffusion of its vital and essential Rays, penetrates the
whole Jeziratick and Asiatick World; and lastly, the
Aziluthick World, not only penetrates and pervades the
three inferiour Worlds, by the transfusion of its essential
and vital Rays, but also most intrinsically comprehends
and embraces it in its Bosom, as a Mother doth her
Offspring, and so indeed all these four Worlds are
intrinsically present one with another, yet so that the
third is more subtile and Spiritual than the fourth, the
second than the third, and the first than the second, and
consequently more penetrative and perfusive.
∞ © Don Karr 2022
46. From what has been said, it evidently appears,
that humane Souls did pre-exist before they came into
these gross and Earthly Bodies; for nothing which is
properly created is of this visible World, but the Soul [20]
is properly created; therefore the Soul had not its original
or first existence in the visible World, but it first existed
in the World of Creation; then descended from the World
of Creation into the World of Formation; and lastly, from
the World of Formation, into this World of Fabrication.
47. But as for this Asiatick World, this hath its rise
and Original from the Jeziratick World, by reason of
some great falls of the Souls contained therein for
transgressing the Law of God: And if these Souls had
never fell, this Asiatick VVorld, which is the VVorld of
Fabrication, had never existed.
48. Nevertheless, the Souls of the Jeziratick VVorld
are not changed into the parts of the Asiatick VVorld;
that is to say, into the Dust of the Earth, Stones, Plants
and Trees, for such a change of Souls is plainly
impossible, but the Bodies of those Souls distinct from
the Souls themselves, and by the Sins of those Souls,
separated from them as by certain kind of Death, were
subjected to such a change, or conversion into the parts
of the Asiatick VVorld.
49. Therefore this Asiatick VVorld is truly called
Golgotha, or the place of Sculls and Sepulchres, to wit,
because it is nothing else [21] in a manner but a certain
mass and heap of Carcasses and dead Bodies, which those
Souls have put off, by reason of their Sins in the
Jeziratick World, and being thus devested, they at length
grew into this Grosness, Death and Stupidity, which they
now suffer.
50. And therefore our Saviour and Redeemer Jesus
Christ, after he came into the Flesh in the likeness of
78
sinful Flesh, was to be crucified in Golgotha, which is the
place of Sculls and Sepulchres, by which is typically
signified the Asiatick VVorld, or VVorld of Fabrication
that so in this place of Death he might overcome Death it
self, who is our Saviour and Prince of Life, yea, Life it self;
which that he might do by the Ordination of divine
VVisdom, he was to die in a Body of Flesh, and then to
rise again in the same Body in which he died, that he
might become the first Fruits of the Resurrection of the
Dead, and his Body being Glorified and Immortalized
might at length glorifie and immortalize the Bodies of
Saints, in which Bodies they shall live and reign with
Christ for ever in the Heavens.
51. Therefore this Asiatick VVorld is to be again
converted and reduced into the Superior and excellent
Jeziratick VVorld, that all its parts my be re-united to
these [22] antient Souls whereunto in times past, they
belonged, that so at length the Souls and Bodies may be
purified in this VVorld from all dreggs of Sin and Death,
as in a refining Furnace of Affliction and Suffering, and
lastly, eternally glorified in a indissolvable & incur-
ruptible union of both Body and Soul.
52. And then indeed the natural and animal Body will
be changed into a Spiritual Body, which is far nobler; yea,
all this gross and material VVorld, where Death and
Stupidity so wonderfully reigns, will be rendred full of
Life and Spirit.
53. And yet this great, and truly wonderful change and
conversion of all, even the vilest things of this Asiatick
VVorld, may not be suddenly, and altogether, but by
parts, and in various Successions of Ages, according to
the predestination of divine VVisdom.
54. Therefore the Ages of VVorlds, in respect of
human Intellect, are truly infinite and innumerable; and
∞ © Don Karr 2022
that not only in regard of things to come, but in regard of
things past.
55. Moreover, this Asiatick VVorld hath had its
existence for many more Ages than we Mortals are able to
number.
56. Therefore this Asiatick VVorld, wherein we live,
must be distinguished into many [23] and various
VVorlds (as a Whole is distinguished into its parts)
beyond the reach of Mortals understanding.
57. Bit those particular Asiatick VVorlds are most
commodiously distinguished, in respect of the Years,
whereof they consist.
58. Now every particular Asiatick World consists of
seven Thousand Years; which make up, as it were, one
week, consisting of seven days.
59. For a thousand Years with the Lord are as one
Day, and one Day as a thousand Years, as it is in the 90th
Psalm, and confirmed by the Apostle Peter, in his second
Epistle, vs. 3.
60. And the seventh Millenium, or seventh
Thousandth Year of each VVeek of the World is the
Sabbath of this VVorld.
61. Therefore this World of ours consists of Seven
Thousand Years, whose seventh Millenium is the
Sabbath, or Sabbatism of this our present World, as it is
in Heb. 4.
62. And indeed that Sabbath of days. Which God
commanded the Jews to observe, was a Type or Figure of
this Mystery, the same also was that of the Sabbath of
Years, Months, and VVeeks, which in times past God
likewise command the Jews to observe. [24]
63. Now, whereas every fiftieth Year comprehending
seven weeks of years, was a year of Jubilee, wherein every
Captive was to be set at liberty, and every one to return to
79
his own Family, House and Possession, this certainly
signifies [OR may signifie] fifty thousand years, which
contain seven weeks of Worlds, therefore in the fifty
thousand year, or end of every seventh World, many
Souls are to be saved and reconciled to God by Christ,
which as yet could not obtain Salvation in the preceeding
weeks or VVorlds, but suffered for their Impieties by the
most just Judgment of God the execrable torments of
Hell Fire.*
64. Others there are, whose Sins God doth pardon in
this World for the sake of Christ, such as are Sins of
Ignorance, and all other which Men sincerely repent: but
there are some, whose Sins are neither forgiven in this
World, nor in that which is to come, and yet are forgiven
in some third World; and lastly, there are others which
are not remitted till the fourth, and so on, even to a
seventh, according to the most just Judgment of God;
nay, far beyond a seventh, even to the seventy seventh
thousand year, the Remission of some very notorious and
wicked Sins, seems to be deferred, that is, not less than
eleven [25] weeks; and such a kind of Sinner, that wicked
Lamech seemed to be, who predicted of himself his to
Wives, that Vengeance should be taken on him seventy
seven fold, that is (as it seems) 77000 Years. But on Cain
(who was not so wicked) Vengeance was to be taken, but
seventy fold, which is 7000 Years, to wit, the whole time
of this World.**
_____________
* Appendix, page 222-3: The Fiftieth Year hath a respect to
another great Mystery, which is the opening of the 50 Divine
Gates of Binah i.e. The Divine Intelligence, which shall be fully
done at the Resurrection of the Dead, and beginning of the
Thousand Years.
** Appendix, page 223: Cain was but to be avenged 7 Fold,
and Lamech 77 Fold, all which Punishments might have
∞ © Don Karr 2022
been performed in them both, according to the Hypothesis
of the Revolutions within the Ages of the World, in order to
64. Then if one day with the Lord be as a thousand
years, by the same reason one year (i.e.) 365 days will be
as 365000 years, which Period of 365000 years seems to
be some vast Age, comprehending about 52142 Worlds
within which space and time, whatsoever is of humane
kind on Earth, will doubtless be converted unto God.†
Nevertheless, the Asiatick VVorld doth not cease to be
upon this account, because the parts of the Asiatick
World, are continually multiplied, by reason of the
continual Multiplication of other VVorlds, to wit, the
Jeziratick and Briatick, whereof we have already made
mention.
66. Therefore they err extreamly, and conceive too
unworthy of God, yea, do not rightly know nor consider
the nature of him, who think the punishments of the
damned are to be perpetrated to all Eternity without any
end or termination. For the [26] very nature of God is
Love it self according to the express words of the Apostle
John, and finally, because the nature of God is
unchangeable, therefore he did necessarily love all his
Creatures, and that constantly and unchangeably too, nor
could he absolutely hate any thing that ever he created;
and because love is of the nature of God himself, and
whatever he operates or doth in relation to his Creatures,
even when he most severely punishes them for their Sins
____________________
the Melioration and Restitution of them, and all elect Souls
belonging to them.
† Appendix, page 223: Dele on Earth. Where note, that these
so many Worlds, viz. 52142, do not respect humane Souls
that have lived, or shall live on Earth, within the compass
of the Ages of this World, but other Souls, belonging to
following Worlds.
80
proceed all from Love, therefore God loves his Creatures
in the most miserable and wretched state and condition
they can exist in, and therefore cannot but benefit them,
and so at length bring them out of misery. Therefore all
the punishments, which the most just and truly
tremendous Justice of God inflicts on Sinners, are true
effects, and real tokens of his divine Love towards them,
the most certain end and design of all which is the
Redemption and Deliverance of those Sinners from all
their Sins and Punishments inflicted on them for Sin, and
their final Glorification and Restoration to Justice and
Holiness; which is apparently confirmed by St. John in
the revelations, ch. 5. v. 13. who saith, that he saw (in his
prophetical Vision, every Creature in Heaven and Earth,
and under the [27] Earth, &c. praising God, saying,
Blessing, Honour, and Glory, and Power to him that sits
on the Throne, and to the Lamb for ever and ever; the
same also the Apostle Paul openly declares, Eph. 1. 10.
Phil. 2. 10. Colos. 1. 20.
67. Now forasmuch as when any human Judge
punishes a delinquent, he ought to love him, and direct
his punishments to this end, that the punished Offender
may be benefited and bettered thereby; how much rather
will God love those he punishes, and inflict such
punishments on every Offender, by which at length in
their due and appointed time, according to the
transcendant VVisdom of God every Sinner may return
from a state of Sin and Misery unto a state of
Righteousness, and everlasting Happiness?
68. Nor doth that hinder, which is vulgarly objected,
that every Sin deserves an exceeding great and
everlasting punishment, because it is against God, who is
infinite Goodness; for because God is infinite Goodness,
therefore God’s VVill, to punish it. Again, this clearly
∞ © Don Karr 2022
appears as well from Scripture, as from manifold
experience and observation, that God does not punish the
smallest and greatest Sins in the same [28] degree, but is
wont to punish the lesser Sins with lighter and the greater
with more grievous and heavy Judgments: therefore that
consequence, drawn from the infiniteness and greatness
of the Object, is weak and invalid; for otherwise a Sinner
would be punished for the lightest and smallest
transgressing with the highest and infinite punishment.
69. Because therefore there are degrees of
punishments, according to the degrees of Sins, and no Sin
is in its own nature infinite, therefore all the punishments
of the damned, as well of fallen Angels, as of Men, will
have an end after long Tracts of time according to God’s
Appointment.
70. The longer any one hath been a Sinner, the longer
will God punish him for his Sins.
71. The diversity of punishments, is manifestly
apparent from the words of Christ; some Sinners says he,
are worthy to be punished by the Council, some are
worthy of the Judgment, others of Hell Fire. And then
again some Sins are remitted in this VVorld, other neither
in this VVorld, nor that which is to come, which
nevertheless may be forgiven in some third or fourth &c.
These words of Christ [29] also ought to be well
considered, that those that were cast into Prison, should
not depart thence till they had paid the last Farthing
lastly, where he says it shall be more tolerable for Sodom
and Gomorrha in the day of Judgment, than for that
unbelieving Generation of the Jews. Moreover, such as
are to be saved in the end of this World, and such as are
not to be saved till the end of the next, that is, till the
Expiration of fourteen thousand Years, seem to be fairly,
tho’ Ænigmatically describ’d, Exod. 12. For the Woman
81
that brought forth a Male Child was unclean seven days,
and on the eighth day the Male was Circumcised; for rhis
eighth day plainly signifies the Glorification of the mortal
Bodies at the Expiration of 7000 Years, that is in the
beginning of the eighth Millenium. But if she brought
forth a Female Child she was unclean 14 days; by the
Male our spiritual Generation by Christ seems to be
signified, by but [OR but by] the Female Man’s own
Righteousness. For those who are only Righteous by their
own Righteousness cannot be saved in this World but are
committed to the next, that denying their own
Righteousness, they may be regenerated in Christ; and
thus having put on the title righteousness of Christ in a
spiritual Regeneration, finally obtained Eternal Salvation.
[30]
72. But the words for ever, and for ever and ever,
when they have a relation to the punishments of the
damned, are not to be understood at farthest, than of
certain Ages.
73. But when they have relation to God, and the
blessed Life of Saints, then indeed ought to signifie never
ceasing, and infinite Ages; for to punish for infinite Ages,
is against the nature of God, who is infinite Love, and to
do good for infinite Ages, is most agreeable to the divine
Nature.
74. The plurality of Worlds succeeding one another,
seems to be evinced by the 42 Pilgrimages of the Children
of Israel, in the Wilderness, till they came at last to
Gilgal, where, by the command of Joshua, they were
Circumcised; now Gilgal seems a Wheel or Revolution.
And because all things happen’d to them in the Type and
Figure, as St. Paul had affirmed, those 42 peregrinations
seem to signifie six Worlds, that is, 42000 Years; which
being expired, all of them will finally obtain the
∞ © Don Karr 2022
Glorification of their Souls and Bodies in the Heavens.
What can their coming to the twelve Fountains of Water,
and seventy Branches of Palm Trees in their Pilgrimage
signifie, unless it be this, that in the fifth Millenium of
this World, the most benign and gracious God would
send them the 12 [31] Apostles and seventy Disciples for
them to hear, and this place of Pilgrimage was called
Elim.*
75. Moreover this succession of Worlds is clearly
proved from what we read in Scripture of a thousand,
yea, of thousands of Generations, and yet from the
beginning of this VVorld, to the end thereof consisting of
7000 Years, there cannot be rekoned 400 Generations.
76. Therefore, after the end of this VVorld, another
VVorld will be prepared, wherein the Multiplication and
Propogation of Mankind will proceed and be carried on
as in this present VVorld: and therefore also before this
VVorld there did another VVorld heretofore exist, in
which the Propagation of Mankind was made by
successive Generations. But the number of all the
preceeding and succeeding VVorlds is not only
undeterminable by any Mortal, but by any creature.
77. But as out of the conflagration of this VVorld,
another VVorld will arise, which will be produced as it
were out of the Ashes of this present VVorld, after the
burning and conflagration of it, is this VVorld framed and
brought forth, as it were de novo, or a new, and so indeed
the Generation and Fabrica- [32] tion of one follows the
_________________
* Appendix, page 223: The 42 Sojournings of the People of Israel,
seem to have a nearer respect unto the Spiritual Travel of the
Souls of Men, out of Satan’s Kingdom of Darkness into the
Kingdom of the dear Son of God; as for that order, it seemeth
more remote and foreign, but if it be true, what Jewish Mystick
Writers say, that the Law was given in 70 Languages, and in 70
Sences, it is possible that may be one of them.
82
destruction and dissolution of another, in a continual
order.
78. But as to what pertains to the Creation of this
VVorld, described by Moses in Genesis; this certainly is
not Creation in a strict Sense, but Construction,
Fabrication or Faction, which is made of Pre-existent
matter: therefore they err extreamly, who think this
VVorld was made of nothing, and that too in the space of
six days; for God the great Contriver and Artificer, did not
make or frame it out of nothing, but out of the matter of
the preceding VVorld, which Fabrication or Structure of
this World in the space of six days, may be well enough
understood in a Litteral Sense.
79. They who have attained to the Glorification of
their Bodies in the end of this VVorld, do not descend
into succeeding VVorlds, to be born any more in a Body
of Flesh, but remain to all Eternity with God and Christ in
the Heavens, ascending continually unto greater Glory
and Dignity; but those who are not perfected in this
VVorld, nor have attained the Glorification of their
Bodies, do descend into succeeding VVorlds, to be born in
their order and turn in a Body of Flesh, until they are at
last perfected, and have obtained the Glorification of
their Bodies in the Heavens. [33]
∞ © Don Karr 2022

80. And it is worth our consideration and diligent 360

enquiry, whether or no from the proportion of the holy 61
City, compared unto the whole Earth, may not be ________

Mystically, and as it were abstrusely represented to us, 360

how great a part of Mankind of this World shall be saved 2160
in this World? First, therefore let us see what is the ________
measure of this holy City in its solid content. John in the
Revelations saith, this City was equal in length, breadth, 21960
and depth, that it was 12000 Stadia or Furlongs in length, 6987
________
that is, 1500 of our
Miles; (for eight Furlongs 1500 153720
make a Mile) therefore the 1500 175680
solid content of the City is _____________ 197640
3375000000 Miles, as in 75 131760
______________
the Margin. But as for the 15
Measure of the Earth we will _____________ 153434520
suppose 61 Miles for every 2250000 1164
_________________
degree, which is one Mile 1500
above the vulgar Computation, _____________ 613738080
and then the Circumference 1125 920607120 609
will contain 21960 Miles; but 225 153434520 9847 \ 981280 (52
the Diametre will contain 6989 _____________ 155434520 178997 /
Miles, 1/6 whereof is 1164. 3375000000 ____________ 33738
To find the Superficial content, 337
multiply the Circumference by the Diametre, that is 178597781280
21960 by 6987. the whole sum is 153434520 Miles; lastly
[34] multiply the aforesaid number by 6987 1/6 of the the Margin. Therefore [35] after this rate the Holy City
Diametre, and the Product will be as in the Margin will be in proportion to the whole Earth, as 1 to 52, and
1/8, thence will arise that great year of 365000 Years,
178597781280 Miles, the solid content of the Earth;
which if you divide by the solid content of the Holy City, wherein all the Souls on this Earth are to be saved; for if
the Quotient will be 52, with the remaining Fraction, as in the 1/52, part of Mankind be saved in one World, then in
52 Worlds, or Weeks of Worlds, that is, 365000 Years all
Mankind will be saved.
83
∞ © Don Karr 2022
81. ’Tis likewise to be considered whether or no that
slow Motion of the eighth Sphere (as ’tis commonly
call’d) doth not answer to the great year of Jubilees of
50000 Years, that is, seven Worlds or Weeks. Ex. gr. Let
us suppose this eighth Sphere to finish its Revolution in
49000 Years, one degree of the said Sphere will make 138
Years, which doth not much differ from the vulgar
Computation of Mathematicians.
82. Therefore for the clear understanding of many
Mysteries of true Philosophy, we must have a true and
exact Chronology or Computation of times, from the
beginning of this World, to the end thereof.
83. The true Chronology, from the beginning of the
World, to the end of it, is to be found in, and deduced
from the Scriptures; for to what purpose are parts [36] of
Chronology, exhibited to Men in Scripture, with such
care, industry and diligence of Writers, unless all the
parts of it were exhibited also; for if the Scripture fails in
any part of Chronology, it fails in all; and if it fails in all,
’tis vain and unprofitable to exhibite any part, which is
absurd: and therefore all parts of Chronology are to be
had in the Scripture, otherwise the Scripture were
certainly very imperfect, but the Scripture is perfect,
giving a perfect Testimony, not only of all the Doctrines
of true Religion, but also of all the parts of true
Chronology, without which, the Doctrine of true Religion
is maimed and imperfect.
84. Now the true Chronology of the World (as it is in
Scripture) contains from the Worlds Creation, to the
Crucifixion of our Saviour Christ 3996 ½ Year. From the
Crucifixion of Christ, to the end of the World 3003 ½
Years, which in intire Years, from the beginning of the
World to the end thereof, is 7000 Years.
84
85. And that our Saviour Christ was to be Crucified,
and raised from Death to Life in the end of the fourth
Millenium, from the World’s Creation, may be clearly
evinced for diverse reasons. 1. The Analogy of the six
days fo the Worlds Fabrica- [37] tion, or construction of
the 6000 Years of this World; for the first day, by a
wonderful Analogy, agrees with the first Millenium, the
second with the second, the third with the third, the
fourth with the fourth, the fifth with the fifth, the sixth
with the sixth, and lastly, the seventh with the seventh
Millenium, which also is the Sabbath of this World, that
the Sun, Moon, and Stars were placed in the Firmament
on the fourth day. this most excellently and clearly points
out, that Christ the Son of Justice should come in the
fourth Millenium. And ascend into the Heavens to
enlighten all Men. Lastly, by the Moon and Stars, the
Church, with the Apostles and Evangelists, be clearly
demonstrated. 2. The entrance of the High Priest, in the
Sanctum Sanctorum, or Holiest of all, once a year to
expiate the Sins of all the People in the end of the seventh
Month, apparently signifies, the Christ by vertue of his
Blood, should enter into Heaven it self, in the end of the
seventh Month, to wit, the 22th. day of the seventh
Month, which was the last day of the Feast of the
Tabernacles; for by the Rule of Three, as 7000 Year, is to
3996, so is 65 days to 208 days, and in 208 days [38] are
contained the days of six Months, from the Vernal
Æquinox, to the 22th. Day of the seventh Month, that is,
187 and 21, which together make up 208, 3. This is
confirmed by the division of time, from the beginning of
the World to the Resurrection of Christ, delivered in the
second Book of Esdras, ch. 14. And this Division is made
into twelve parts, where of ten and a half were elapsed,
when the Angel delivered those things to the Prophet
∞ © Don Karr 2022
Esdras, which Division also Christ made into twelve
hours, and called the time of his Incarnation the twelfth
Hour, saying to the Jews, Are there not twelve Hours in
the day? Work whilst you have the day, &c. clearly
hinting, that that very time was the twelfth Hour from the
Worlds Creation. Now how many Years one hour of the
Day or Night doth consist of, may be positively concluded
from that mysterious Psalm, the 90th. Ver. the 4th. A
thousand Years are in thy sight but as yesterday, and as
a Watch in the Night; but a Watch of the Night contains
three Hours. Therefore, if a thousand Years be as a Watch
of the Night, or three hours, one hour will be the third
part of a thousand Years, that is, 111 1/3 Years, and Christ
arose from the Dead in the end of the twelfth hour, which
answers to 3996 Years, [39] from the beginning of the
World, for 333 multiplied by 12, gives the number 3996.*
And certainly, no other Division can agree with the time if
Esdras, (but this Division doth very well agree with it)
when the Angel revealed those things unto him; for ten
parts ad an half make 3496, the time of the Angels
discovery, viz. 5000 Years after the Captivity. And
therefore that place, in the second Book of Esdras, ch. 7.
v. 28, 29. concerning 400 Years, from that time, to the
Dead of Christ, ought to be read 500. For without all
peradventure, by the mistake and inadvertency of
Writers, 400 was put for 500. 4. And lastly, the self-
same thing is very elegantly demonstrated for the Age of
Abraham, and the Age of the World; for Abraham, whom
St. Paul, in his Epistle to the Romans, calls the Father of
all Men, mystically represents the whole World: And
therefore by Abraham’s Son Isaac, whom he had born to
____________
* Appendix, page 223: Correct 3331/3 is 1/12 of 4000 Years,
therefore 333 1/3 multiplyed by 12, produceth 4000 Years.
85
him in his old age, out Saviour Christ is signified (who
took upon him the Seed of Abraham) who should come
into the World, be Crucified, and arise from the Dead, in
the old Age of the World: and for the clear demonstration
of the said Analogy, let the numbers be disposed in [40]
their due order after this manner; as 175 Abraham’s
whole age, is to 100 when Isaac was born, so is 7000 to
4000, which numbers stand in a true and accurate
Analogy, as will appear to any one that will but examine it
by the Rule of Three. But the Nativity of Christ mystically
typified under Isaac, rather answers to his Resurrection
from the Dead, than to the time that he was born of the
Virgin Mary in the Flesh; for Paul applys the
Resurrection of Christ to the words of the second Psalm.
Thou art my Son, this day have I begotten thee; and
Christ is called by the Apostle Paul the first Begotten, in
respect of his Resurrection from the Dead, Acts 13. 33.
86. Also the aforesaid Analogy evidently demonstrates
to us the number of Years, from the beginning of the
Captivity unto the Resurrection of Christ; for the Nativity
of Ishmael answers to the beginning of the Captivity; for
when Isaac was born, Ishmael was completely four Years
old, born in the 86th. Year of Abraham’s Age; therefore
we may say by the Rule of Three, as 175 is to 86, so is
7000 to a fourth proportional 3440, and then indeed was
Ishmael mystically born, to wit, from the beginning of the
Captivity. And this Ishmael mystically signifies the Jews
themselves, who mocked [41] and persecuted Christ, as
Ishmael in times past persecuted Isaac. Now Ismael
persecuted Isaac when he was fourteen Years old, and
therefore was with his Mother cast out of Abraham’s
House under the old Law, which exactly answers the time
wherein the Jews persecuted Christ, hung him on a
Cross, and mocked him, wherefore they were together
∞ © Don Karr 2022

with their Mother, to wit, the Law and the Testament cast 87. Now it remains, that we deliver a particular
out of the House of God, that is 14 Years being elapsed, Chronology of every Period from the Scripture.
which is 560 Years from the beginning of the Captivity;
for as 100 Years do analogically signifie 4000 Years, so And we shall find six Periods from the Creation of
do 14 Years signifie 560 Years, which are 70 Years of Adam, to the Resurrection of Christ; namely
Captivity, and the 70 Weeks of Daniel, to wit, 490 Years. Years.
And here indeed 560 make up those 14 Generations from From Adam to the Flood 1656
the Babylonian Captivity to the Resurrection of Christ; From thence to the Birth of Abraham 381
for these 14 Generations aggress with the 14 Years of [43] From thence to the Israelites depar-
Ishmael, when he derided and scoffed at the true Heir; ture out of Egypt 505
and yet in St. Matthew’s Genealogy of Christ there are From thence to the Building of the Temple 480
but 12 Generations from the Captivity, to the Birth of From thence to the Babylonian Captivity 418
Christ, therefore the fourteenth Generation is to be From thence to the Death and Resurrection
computed from the Birth of Christ, to his Resurrection. of Christ 556 ½
And agreeable to this Analogy, the whole time of the ______
giving the Law, to the time of the Captivity, is described 3996 ½
by [42] the Age of Hagar, the Mother of Ishmael, and
whereas the Law was deliver’d to the Israelites about 900 88. the truth of these Periods is demonstrable by
Y. before the Babylonian Captivity, all that time of 900 Y. parts- The first Period consists of 1656 Years from Gen 5.
signifies the Age of Hagar, when Ishmael was born, which computation is not disputed by Chronologers.
which according to the aforesaid Analogy, is 22 ½ Y. for 130
as 14 Years answers to 560; so 22 ½ answers to 900, 105
Therefore the Damsel Hagar brought forth Ishmael when 90
she was 22 ½ Ye. Old, that is the Law being 900 Ye. Old, 70
brought forth Ishmaelitish Jews; which because of their 65
Ishmaelitish Natures were delivered into Captivity, who 165
about 560 Ye. Afterwards persecuted Christ unto death, 65
even the Death of the Cross; but because Christ suffered 187
Death in the middle of the last week, therefore3 ½ Years 182
are to be deducted out of the number 560, and therefore 600
there remains 556 ½ Years, to wit, the true time from the _____
beginning of the Captivity, to the Death and Resurrection
of Christ, and from the beginning of the World 3996 ½ 1656
Years.

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[45]
The second Period of Years 381 is proved from
Genesis the 11. [44] Gen. 2. 17. In the same year the Israelites departed
out of Egypt.
Sem begat Arphaxad after the Flood 2\ The fourth Period expresly contains 480 Years, 1
Arphaxad begat Cainan 35 | King. 6. v. 1.
Cainan begat Sala 29 | The fifth Period stand thus in Years.
Sala begat Heber 30 |
Heber begat Peleg 34 | 1 King. 11. Solomon reigned \
after the Foundation of the 36 |
Peleg begat Reu 30 >Years.
Reu begat Sarug 32 | Temple was laid |
Sarug begat Nahor 30 | 1 King. 14. Rehoboam reigned 17 |
Nahor begat Terah 29 | 1 King. 15. Abijam 8 |
Terah begat Abraham 130 / 1 King. 15 Asa reigned 41 |
_______ 1 King. 22. Josaphat reigned 25 |
2 King. 8. Jehoram reigned 8 |
381 2 King. 8. Achazia reigned 1 |
2 King. 11. Athalia reigned 6 |
Note, That (by neglect of Writers) Cainan is omitted 2 King. 12 Joas reigned 40 > Years.
in the Hebrew Text who notwithstanding is mention’d in 2 King. 14. Amazias reigned 29 |
Luke, ch. 3. and also be the LXX Interpreters, and in right 2 King. 15. Azarias reigned 52 |
reason we conclude his number to be 29, to wit, that the 2 King. 15. Joathan reigned 16 |
whole Period from the Creation of Adam, to the Death of 2 King. 16. Achaz reigned 16 |
Christ, is 3996 Years and an half, as is already prov’d. 2 King. 18. Ezechias reigned 29 |
Consider, lastly, that we rationally affirm, that Abraham 2 King. 21. Manasses reigned 55 |
was born in the 130th. Year of Terah’s Age, as appears 2 King. 21. Amon reigned 2 |
from Gen. 12. for when Abraham was 75 Years old, Terah 2 King. 22. Josias reigned 31 |
departed this Life, aged 205 Years. 2 King. 23. Joathus reigned 00 |
And that the third Period consists of 505 Years is 2 King. 23. Joachim reigned 11 |
proved: For when Abraham received the Promise, he was 2 King. 24 Zehojathin reigned 3 Mon. /
_____________
aged 75 Years
After the Law was given 43 Years 418
505 Years

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Note also that the Captivity must be reckoned 70 Years
from Zehojathin, but not from Zedekia , as appears from
the Epistle of Jeremiah, ch, 29, 10, But if according to
others the Captivity of 70 Years be computed from the
third year of the Reign of Joachim, (according to that of
Dan 1. 1.) the fifth Period from the foundation of the
Temple, unto the Babylonian Captivity, will contain only
410; and therefore that the number of Years from the
Creation may be 3440, there must be 37 Years added to
Cainanin the second Period: So that ’tis all one whether
the Captivity be reckon’d from the third Year of Joachims
Reign, or after the eleventh.
Lastly, ’tis to be observ’d that the truth of this Period
is proved from the Fourth Chapter of Ezekiel for those
390 Days signifie 390 Years from the time Jeroboam
erected the Golden Calf, to the Destruction of Jerusalem;
therefore 36 Years of Solomon’s Reign are deducted, and
two of Rehoboam’s Reign.
418
38
_______
Remains 380
[47] To which 10 Years of 10
Zedekia’s Reign unto the
Destruction of Jerusalem _______
being added, the whole
amounts to the number of 390
Years. Lastly, the sixth Period
of 556 years and an half is proved, for the Captivity lasted
70 years, viz. of Daniel’s Weeks ( 3 years and an half
being deducted )
there are to be counted 486 ½
Years when Cyrus _______
publish’d an Edict for the
rebuilding of the Temple 556 ½
Observe how exceedingly they wander from Truth,
who contend that the 70 Weeks of Daniel are not to be
reckon’d from the Edict of Cyrus, and suppose the
beginning of said Weeks, to be long since Cyrus’s Time;
forsaking the Truth of Scripture, and giving credit to
heathenish Historians, and so indeed they abandon the
Holy Scripture, and tho’ it were a maim’d and imperfect
thing, which true Christians, and such as are studious of
the Scripture should not do. Admit it be according to
them, who follow the Historical falsehood of the
Heathens, that Daniel’s 70 Weeks were long since Cyrus,
that is, as they will have it, 70 Years after the end [48] of
the Captivity, to wit, by their computation in the second
Year of Darius Longimanus; after this rate, there will be
560 Years from the end of the Babylonian Captivity to the
Death of Christ; but this doth in a wonderful manner
contradict Esdras, in that he saith ten parts, and ½ of the
World are elapsed from the Creation, to the Death and
Resurrection of Christ. For suppose that there were 560
Years, 1/12 and 1/3 of 1/12 from Adam, to the Death of
Christ, all the twelve parts taken together, would make up
4480 Years, which far exceeds the years feigned by the
followers of the Heathenish History.
89. Now from the foremention’d Chronology, the
years from the beginning of the World, to the Babylonian
Captivity, are 3440, as it is inserted in the Margin, to

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which, if 2300 be added, those Years which the Angel and prophetical Year, so 7000 makes up 19 Years 5
spoke to Daniel. Dan. 8. 14. prophetically signified by Months, and [50] 10 Days, that is in a manner 20 Years;
Days, make up the number of 5740 Years, which being but such is the Analogy. The first seven years of Jacob’s
completed, the Sanctuary shall be purged, that is, that Service, extend from the beginning of the World, to
happy Millenium of the Sabbath shall begin, and then Israel’s departure out of Ægypt; now the Time of Jacob’s
adding to it the aforesaid Millenium, and 260 Years Marriage with Leah , signifies that time wherein the Lord
more, thereof comes the sum of 7000 Years, [49] which engaged the Children of Israel to himself by the outward
makes up the intire age _______ Law, and the four Sons of his Wife, Leah Ruben, Simeon,
of the whole World, from | 1656 Levi, Juda, extend from the Law to Christ’s Incarnation,
the Creation of Adam, to | 381 who was to spring out of Juda. lastly, the Children of
the End. Now the said | 505 Concubines, signifie the Gentiles who were to believe in
260 Years, is that little | 480 Christ in the days of the Apostles, even almost until the
time mentioned by John | 418 end of the Babylonian Apostacy. And Rachel’s Barren-
in the Revelations, Chap. | 3440 ness signifies the Jewish Church , which during all that
20/ which commences | 2300 long space , was as it were barren in the Christian Faith;
after the expiration of | 5740 which Rachel was afterwards to bring forth Joseph,
the Millenium, and | 1000 whose time certainly reaches to the Sabbatick Millenium;
therefore that Sabbatick | 260 but the Birth of Benjamin being last of all, apparently
Millenium begins 260 | 7000__ signifies the Apostle Paul, who was of the Tribe of
Years before the end of Benjamin with other Saints, who were last of all to come
The Sixth Millenium of the World. into the World, to wit, about the year of the World, 6000,
90. And so indeed, the whole age or time of the and shou’d remain in the World, even till the coming of
Sabbatick Happiness, comprehends 1260 Years, even as Christ from Heaven. And finally the death of Rachel, and
much as the Kingdom if Babylon and Antichrist the departure of Jacob and [51] his Sons out of Padan
contained, that the Day of Christ’s glorious Reign upon Aram into his own Country, signifies the end of the
Earth may be equal to the Reign of Antichrist, in his base World; and the ascension of the Saints from Earth into
and filthy Kingdom of Darkness. And either Period the Heavenly Country in glorified Bodies, all this is
contains three years and an half, that is seven years taken confirmed from Gen. 49. from vers. 1. to the 28.
together, which answers to the seven last years that Jacob 92. But that little time aforesaid of 260 years, in which
served Laban. begins the Sabbatick Millenium within the sixt Millenium
91. And indeed that whole time that Jacob served of the World, to wit, the year, 5740. was prefigur’d under
Laban, making about twenty years, elegantly divides the the Law by the Sabbath, which began in the Evening of
whole age the World into its distinct Periods, by a the sixth Day: wherefore those 260 years, are as it were in
marvellous Analogy; for as 360 makes up one mystical

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the evening of the sixth day, that is the sixth Millenium of 94. But because those 1335 2300
the World. Days (Dan. 12. 12.) contain 1335
93. Moreover, it is clearly demonstrated from the 1335 years, to wit, the whole 965
Words of Osea, when that most blessed and truly Golden time of the Apostacy after the 356*
Age of the Sabbatick Millenium shall begin. Os. Ch.6. v. 2. Apostles, to the beginning of 400*
after two days he shall quicken us, and in the third Day he the millennium; therefore from 33½
shall raise us up, and we shall live in his Sight. What can 2300 years, 1335 years are de- 442
be here signified by two Days buut two thousand years as ducted, and the remainder 965, ____
in Psal. The 90. as in 2. Pet, 3, 8.? And therefore by the contains the time from the be-
Third Day, he plainly means that Sabbatick Millenium of ginning of the Babylonian Cap- 442
the World, wherein he and all the Saints were to be raised tivity, to the beginning of the 1260
up, to live intirely a thousand years, neither to dye any Apostasie after the Apostles: and ____
more, but to ascend into the celestial Country, when the therefore subtracting 556, from 1702
Millenium of thousand years is finished. Now [52] Osea 965, there remains 409 years, ____
lived in the fourth Millenium, and therefore when said the time from the Resurrection 442
after two days, &c. he had respect to the seventh of Christ, to the beginning of 1290
Millenium. but compare this Prophesy with that of the Apostasie, to which add 33½ 1732
Daniel, concerning 2300 years, and thou shalt plainly from the Nativity of Christ, to 442
perceive that both extend unto the Sabbatick Millenium. his Resurrection; the sum is 1335
442 years and an half, from the ____
Nativity of Christ, to the be-
ginning of the Apostasie. 1777**

95. Add to this Number 442 , 1260 years mentioned in

the Revelation, the sum is 1702 years from the Nativity of
Christ, to the end of the first Period of the Reign of
Antichrist.
96. The second Period of 1290 years in Daniel,
extends 30 years further, that is, from the Birth of Christ,
to the year, 1732.
97. The third Period of the reign of Antichrist, extends
45 years further, which is 1335 years, viz. to the year of
Christ’s Nativity 1777.

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98. Therefore the year 1777, from the Nativity of
Christ, end the reign of Antichrist, and the four
Monarchies, and all the Kingdoms of the World, and from
that very year, begins the reign of Christ, and of the
Saints over the whole Earth.
99. But ’tis uncertain, whether this present Epocha, or
date from the time of Christ’s Nativity in the Flesh,
commonly received among Christians be true or no : for
Usher thinks the Vulgar Epocha, to fail of the true
Epocha. About four years.
100. Also the great Coversion of the Gentiles, by the
preaching of the Gospel in its purity and efficacy, must
preceed this happy Millenium of the World; and then will
follow the Conversion of he Jews, to the Christian Faith,
to wit, from the year 1702, unto the year 1777, but 30 [54]
years from the ye. 1702 unto the ye. 1732, have respect to
the Conversion of the Gentiles, then 45 years from the
year 1742 unto 1777, do in a special manner respect the
Restoration, Conversion, and return of the Jews into
their own Country.
101. But from the year of Christ’s Nativity 652, to the
years of Christ 1702, are prepar’d and gather’d unto God,
and the Lamb 144000 Saints, which are the first Fruits;
_________________
* Appendix, page 224: for 356 read 556, and for 400 read
409.
** Appendix, page 224: Correct the number 1777 [here and
here-after], it should rather be 1774 ½, because the middle
of the last Week of Daniel, as is said, needs not be strictly
taken, but for the last Year of the Week currant, according
to which Chronological Account, the first Period of
Antichrist’s Reign, will expire about the Year from Christ’s
Birth 1700.
91
for as the Feast of the first Fruits under the Law, was kept
50 days before the Feast of Autumn; so also now the
Feast of the first Fruits, preceeds the Feast of Autumn 50
years.*
1. But the time of the future Millenium, seems to have
been prefigured to Abraham, in the Sacrifices which God
commanded him to offer. Now God commanded
Abraham to take a Heifer of three years old, a Goat of
three years old, a Ram of three years old, with a Turtle
Dove and a young Pigeon. Now suppose the Turtle Dove
to be one year old and the Pigeon twenty days old, the
days of all those years, according to the prophetick Style,
signifie years, and all being added together, make
up3620. Admit also that Abraham saw this Vision when
2120, according to the aforesaid [55] |2120
Chronology the number 3620, being |3620
added to the number 2120, makes up |_____
5740, the year of the World, when |5740
the Millennium will begin.
2. In the future Millenium, all the Saints that ever lived
since the beginning of the World, will be rais’d up to live a
Holy and Blessed Life upon Earth, for the space pf a
thousand years, Dan. 12. Hos. 6. Revel. 20. he was 83
years old, which was the year of the World
3. This Resurrection of all the Saints to Life, is the first
Resurrection, expresly so call’d by the Apostle John,
Revel. 20. 5.
4. In this first Resurrection, the Saints are raised to
Life in a Carnal and Terrestrial Body, not such as we now
have, but such as Adam had in Paradise, before he had
__________________
* Appendix, page 224: For 652 read 1650, and for 1702 read 1700.
∞ © Don Karr 2022
eaten the Forbidden Fruit of the Tree of Knowledge of
Good and Evil, and such a Body likewise had Christ
wherein he suffer’d Death for all Mankind.
5. Therefore there is a twofold Resurrection of the
Saints, the first is in a carnal and Terrestrial Body, in
which they shall live for the space of a thousand years.
The second is that in which that Carnal and Terrestrial
Body, after the expiration of a thousand years shall not
dye, but be changed in a moment, or in the twinkling of
an Eye, into a Spiritual and Cœlestial Body, and ascend
into [56] Heaven, even as Christ ascended into Heaven,
after his Resurrection from the Dead.
6. Of which twofold Resurrection of the Saints, the
Apostle Paul speaks clearly in 1 Epist. To the Corinth.
Chap. 15. That is not first which is Spiritual, but that
which is Natural, and then that which is Spiritual, as we
have born the Image of the Earthly, and we shall also
bear the Image of the Heavenly. But we shall not bear the
Image of the Earthly in the Body, in which we now live,
viz. of the earthly Adam, as he was after the fall: but in
the first Resurrection we shall bear the Image of the
earthly in the future Millenium, living such a Blessed and
Holy Life as Adam would have lived if he had not sinned:
then at the end of the Millenium we shall not dye, but be
changed, and this Mortal shall put on Immortality, and
this Corruptible Incorruption.
7. Yet the Body of the first Resurrection may be said
on some sense to be Mortal and Corruptible, not that it
shall ever dye, or be corrupted, but because in respect of a
spiritual Body, it is as it were Mortal and Corruptible,
that is at least, not beyond a possibility of dying or being
slain by external violence (if God were so pleased) even as
the Body of Christ suffered Death, which notwithstanding
[57] in it’s own Nature cou’d not dye.
92
8. And the Saints shall be raised to Life, in a Carnal or
Natural Body, appears from that which Paul said,
speaking of himself and others: we shall not sleep, but we
shall all be changed, and this Mortal shall put on
Immortality; Paul therefore expected to be raised up to
Life in a Body of Flesh in the future Millenium that
shou’d not dye but be changed.
9. It appears also that when the Millenium is finished,
Gog and Magog shall gather themselves together against
the Saints, to slay them which certainly they cou’d never
attempt to do, if the did not live in a Body of Flesh.
10. This is more largely confirm’d in that the Saints,
even until 260 years after the beginning of the Millenium,
shall marry and propagate Children, for the State of
Matrimony and procreation of Children is not beneath
the dignity of the future Millenium, for Adam in his
Paradisical State before the fall had a Wife, and tho’ he
had not sinned, wou’d have known his Wife, and have
begotten Children.
11. But that the Saints do for some time in the
aforesaid Millenium, contract Matrimony, and beget Sons
and Daughters, appears from Isaiah. Chap. 65. where the
Inhabitants of this New Hea- [58] ven and new Earth are
promised that they shall build Houses and inhabite them;
they shall not labour in vain nor bring forth in fear, for
they are the Seed of the Blessed of the Lord, and their
Off-spring with them; yea, in the same Chapter ’tis
affirm’d of the Sinners who shall live in the Millenium,
that they shall live to an hundred Years, not shall any die
in Infancy: and the days of the Saints shall be as the days
of the Tree of Life (for so heretofore that place was read
by the Fathers) that is, they shall live a thousand Years,
and they shall not die, but ascend into Heaven in a Body
∞ © Don Karr 2022
changed, which Adam would have done, if he had not
sinned.
12. Now, that new Heaven which will be created in the
future Millenium will be only new, in respect of their
excellent natures.
13. Joseph’s Blessing by his Father Jacob, which
belongs to the said Millenium clearly demonstrates that
they should marry, and beget and bring up Children, Gen.
49. 25, 26. For among other Blessings which he had, he
was also blessed with the Blessings of the Breasts, and the
Womb which have a respect to Wives and mothers, whose
Blessings also ought to teach to the utmost bounds of the
everlasting Hills, viz. to [59] the second Resurrection,
when this Body of Flesh shall be changed into a Spiritual
Body; and being thus changed, shall ascend into the
everlasting Hills, that is, into the highest Heavens.
14. Therefore those Words of Christ, that in the
Resurrection of the Dead, they do not marry, nor are
given in Marriage, but are equal to the Angels, are to be
understood of the second Resurrection, but not of the
first: because certainly in the first Resurrection they shall
not be equal to the Angels, but as Adam was in Paradise
before the Fall.
15. And hitherto may be referred those words o the
book of Wisdom 3. 43. Blessed is the Barren and
Undefiled, who hath not known the Sinful Bed; for she
shall have trust in the Visitation of Souls.
16. Now all the sons & Daughters of the Saints in the
future Millenium are the souls of all the Saints that ever
have liv’d in a carnal Body since the beginning of the
World, and finally raised up to Life in a Body of Flesh,
and born of Fathers and Mothers into the World; for
none shall enjoy the Reward and Blessedness of the
future Millenium, but such who have live an holy Life on
93
Earth, from the beginning of the World. Moreover Christ
called this Re- [60] surrection of the Saints unto Life
regeneration.
17. And therefore all Saints that enjoy the Millenium,
shall then be born into the World, in a carnal Body, and
shall have Fathers and Mothers according to the Flesh.
18. Nor will this seem strange or incredible to any one,
after it is clearly demonstrated from Scripture that we
have all lived several times in a Body of Flesh, yea, for
many years, and Ages of years.
19. this Truth being once demonstrated and granted,
in a manner all the Mysteries and things difficult to be
apprehended of the future Millenium, will be most easily
understood; for the Ignorance of the Souls, being born
again, and returning to Life, in a body of Flesh, hath
mightily obscur’d the Mystery of the future Millenium,
and in a manner all other Mysteries of the whole
Christian Religion, which indeed (when the said new
Birth or carnal Regeneration is demonstrated) will
display themselves, and appear with a wonderful
sweetness, facility, and evidence of Truth.
20. First, therefore it shall be demonstrated by certain
Arguments drawn from Scripture, that the same Souls,
after the death of the carnal Body were again [61] raised
to Life, and born of Parents in a Body of Flesh.
21. First, this is proved from the express Word of
Christ himself, who called John Baptist Elias, yea,
affirmed him to be Elias himself, Matth. 11. Mark 9. 12.
and declared him also to be the same that was to come.
But that, where John denied that he was Elias is to be
understood of the Mystery of 1045 Years, couch’t under
the name of Eliah, which also signifies the strong and
mighty God; for that Dispensation or Ministration of
John answers not to the name of Elias, but to the name of
∞ © Don Karr 2022
John, which signifies Grace; but when he shall be born
again into the World, that Dispensation will most
excellently suit with the name of Eliah.
22. Secondly, ’Tis proved from that passage of St. Paul
to the Romans; where discoursing of the unbelieving
Jews, he affirms, that they shall after many Ages believe
in Christ, and finally be reunited to their natural Root:
but the force of the Argument concludes in behalf of
those Souls, who were unbelieving in the Apostles days,
which after certain Ages were to believe in Christ, after
the fulness of the Gentiles was converted to the Christian
Faith” which Conversion of the Jews we yet expect on
Earth, even those who were un- [62] believing in the
Apostles days; for all the Jews which are natural
Branches shall be saved, and their Hearts shall be
opened, and that too before the beginning of the
Millenium.
23. Thirdly, ’Tis proved from Matth. 23. 35. compared
with the 2 Chron. 24. 22. where Christ affirms that those
very Jews, who were contemporary with him in the Flesh,
had kill’d Zacharias, the Son of Baruch, &c. But this
Wickedness was committed in the days of King Joas,
more than eighty Years before
* See Matth. 21 Christ’s Incarnation. *But if any
35. &c. compare should affirm that this was not their
here-with 2 Chron. own, but their fore-Father’s Crime,
24. 22. and imputed to them, because they
were led by the same Spirit of
Iniquity and Impiety: I answer, This cannot destroy the
force of the Argument, because according to the
Righteous Ordinance of God, the Sins of the Fathers are
not imputed to the Children beyond the third or fourth
Generation, even when the Children are led by the same
Spirit, and follow the same steps of their Fathers. But
94
because many Generations have interven’d between that
Wickedness, and the time of Christ’s Incarnation, and
many more between the Murther of Abel, and that time
[63] therefore those very Jews had divers times lived in
the World before that time; yea, Cain, who killed Abel,
lived at that time. Now, That the Fathers of those Jews
did kill the Prophets, is true, for all the Prophets which
were killed, were either killed by the Fathers of those
Jews, but in the space of four Generations, or by those
very Jews themselves.
24. Fourthly, ’Tis proved in that Christ affirms, that
those very Jews, to whom he spoke whilst in the Flesh
had killed the Prophets. O! Jerusalem, Jerusalem, said
he, that killest the Prophets, and stonest them that were
sent unto thee; how often would I have gathered thee,
but thou would’st not !
25. Fifthly, it is proved in that St. Paul 1 Thess. 2. 15.
affirms that the same Jews killed Christ and the
Prophets.
26. Sixthly, In that Christ in his Parable affirms those
Husband men to have ill treated the Servants of the Lord,
and at last killed the Son himself.
27. Seventhly, from Christ’s Parable of Labourers,
hired and sent into the Field, some in the Morning,
others at the third Hour, others at the sixth Hour, others
at the ninth Hour, others were called at the eleventh
Hour; but they who were called at the eleventh Hour
stood all the Hours of the day idle in the Market. By [64]
those Labourers who were called in the eleventh Hour,
the Gentiles are to be understood, who were called into
the Church of Christ by the Minstery of the Apostles after
Christ’s Resurrection. By those who were called in the
Morning, and at the other Hours of the Day the Jews are
understood, the Morning is the beginning of the World,
∞ © Don Karr 2022
and therefore certain Jews, who lived in the Apostles
days liv’d from the beginning of the World, and laboured
twelve Hours in the Field: some laboured nine, others six,
three, &c. And when the Evening came they all received a
Peny, the Gentiles were made equal with the Jews, the
Jews murmured but without reason; for the Gentiles that
believed in Christ, and laboured in the Field, had done
much (and some of them more) in the last hour than the
Jews had done in the whole day; for they had done but
little before Christ’s Incarnation and Passion, and many
of them did not labour without grudging, therefore Christ
said to them, Many are called, but few are chosen.
28. Eighthly, ’Tis proved from the Words of Peter, 1
Epist. Chap. 3. v. 18. 19. for the same Souls, or the same
Men who lived before and perished in the Flood, liv’d also
in Bodies of Flesh upon the Earth, when Christ suffer’d
Death in the Flesh, [65] who being mortified in the Flesh,
was quicken’d in the Spirit, and poured out upon Men a
more abundant Life of Grace after he arose from the
dead, and then indeed by the ministery of his Life and
Grace, he preached to those Souls who from the
beginning of the World, were detain’d in Prison, and in
Chains of Darkness under the Power of Satan, which
Souls not withstanding were restor’d to Life in a Body of
Flesh, to hear the Gospel Preached. For the Gospel is not
preach’d to Souls that live out of the Flesh, but to such as
live on Earth, in Bodies of Flesh, John 1. 9. John. 3. 11. 17.
59. Luke. 2. 14.
29. 9ly. ’Tis proved from the Words of Peter, where he
affirms in his 1 Epistle. Chap. 4. vers. 6. that the Gospel
was preached to the Dead, That they might be judged as
Men in the Flesh, and therefore they who in time past
were dead, lived again in the Flesh, that they might live to
God in the Spirit.
95
30. 10ly. ’Tis prov’d in that Christ preached that the
Hour should come and was already come, in which the
Dead should hear the voice of the Son of God, and they
that hear shall live. Whereby the Dead, he means not only
the Spiritually Dead, but such as are naturally Dead [66]
also: who were to live again in the days of Christ, that
they might hear the Gospel, and in hearing might believe,
and in believing, might have eternal Life.
31 Proof 11. St. Paul in his Epistle to Romans, 2. 25.
affirms that Redemption is made in Christ Jesus, to the
remission of Sins past, in the patience and long suffering
of God, Now the aforementioned Sins are all the Sins
committed by all Men from the beginning of the World.
32. Proof 12. Christ is said to have reconciled us to
God by his Death, even when we were enemies to him,
and to have born our Sins in his Body on the Cross, which
he could not have done, if we had not lived some time
before the Death of Christ.
33. Prof 13. Christ dyed for all Men, as well for those
that had been dead from the beginning of the World, as
for those who were then alive, and therefore the Efficacy
of his Sacrifice extends unto all that have ever lived from
the beginning of the World, that they might repent, and
obtain forgiveness of their Sins,
If they would but believe in Christ, and obey his
Commandments, for the time to come. And how absurd is
that opinion, that Christ should suffer Death for all that
dyed since the beginning of the World, and [67] yet that
the greatest part of them should be wholly ignorant of so
great Grace and Favour, neither should ever taste of the
Fruits of the said Grace, and the Dead of Christ?
34. Proof. 14. Christ hath affirmed that all Sins should
be forgiven, except the Sin against the Holy Ghost, but
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there were no Sins committed against the Holy Ghost
before the Death of Christ.
35. Proof 15. Paul said, God winked at Men in the
times of ignorance, but then he called all to Repentance.
Therefore he called those also to repent, whom he hath
formerly winked at, ever since the beginning of the
World.
36. Because otherwise the Patience and long Suffering
of God cou’d not be explained, for God forbore with much
long Suffering the vessels of Wrath, &c. And the great
long Suffering of God allowed much time for Repentance,
because in the sight of the Lord, a thousand years are but
as one day.
37. Proof 17. Peter in his second Epistle Chap. 3, said
God, did not come on purpose to execute his tremendous
judgments in the conflagration of the World, because he
is long suffering, and wills all to come to Repentance, and
therefore the long Suffering of God, bears with Men al-
[68] most two thousand years, after the death of Christ,
before the beginning of the Millenium, and three
thousand years before the Last Judgment and
Conflagration of the World, which three thousand years
are with the Lord but as three days. Now to what purpose
did God grant Men so long a time? But that such as had
not lived a thousand years from the beginning of the
World, might have the same time to live in a Body of
Flesh, before the end of the World; that they might at last
repent, and in case they did not repent, should be justly
punished for the neglect of so great Grace and long
Sufferance
38. Proof 18. Because the Lord will grant all Men a
day of Visitation in the Flesh, that they may repent and
lead a better Life, and that day of Visitation is a thousand
96
years, according to the Testimony of Peter, 2 Pet. 38.
compare herewith Hebrews, 4.7.
39. Proof 19. Christ affirmed, the Gospel should be
preached to the whole World, that is to all Men.
Therefore all Men either have heard the Gospel preached
which Christ suffer’d Death for, or else shall hear it
hereafter before the end of the World; therefore all Men
that ever have lived since the beginning of the World, (if
they have not believed on [69] Christ to come by the
ministery of the Prophets) must live again to hear of
Christ and to believe in him by the Ministery of the
Apostles, and other Ministers of Christ.
40, Proof 20. For the promise of eternal Salvation, has
respect to the Faith of Men, whereby they believe on
Christ, that God raised him from the dead, and therefore
all either have had or shall have before the end of the
World, opportunity to hear of Christs Resurrection from
the Dead, which they cannot have unless they are born
again into the World.
41. Proof 21. The Lord promised by Moses, those Jews
and Israelites who liv’d in Moses time, that he would
raise them up a Prophet like unto Moses whom they
should hear in all things, and therefore those very Jews
and Israelites were to live in a Body of Flesh, in the days
of the Messias.
And so the Messias was to be raised to all the Jews,
and People of Israel, both to the Fathers and the children
that all the Fathers and all the Children, especially those
who dyed in Unbelief, might have opportunity to believe
in Christ, and obtain remission of the Sins past, for they
were not to be punished with Hell-fire in the end of the
World for transgressing the Law, but for transgressing
the Gospel, See Heb. 10. [70]
∞ © Don Karr 2022
42. Proof 22. For those promises of the abundant
Grace of God, and the plentiful efusion of the Spirit,
which God promised by the Prophets had respect to those
Jews and Israelites, who lived in the days of the
Prophets, which nevertheless were not to be fulfilled till
the latter days, under the preaching if the Gospel, after
the coming of the Messias in the Flesh, for the promises
were made to the Jews, and all their Children afar off,
even to those who lived from the beginning of the World,
Acts 2. 39. For how cou’d the Jews rejoice in hope of
those promises, unless they were to live again in the days
when they were to be fulfilled under Christ.
43. ’Tis prov’d. 23. From Psal. 90. v. 3. 4. Thou
turnest Man to Destruction, and sayst again, return ye
Sons of Adam, for a thousand years in thy sight are as
yesterday when it is past, and as a Watch in the Night.
From hence is clearly hinted the Revolution of Souls,
from Life unto Death, and from Death unto Life, and that
in the Space of 4000 years, which are but as Night
consisting of four Watches, which this Mystery seem’d to
signifie when it was said that Jesus went upon the Sea o
Disciples in the fourth Watch of the Night, for that time
in which Christ came in, [71] the Flesh was in the Fourth
Watch, that is, almost at the end of four thousand years,
from the beginning of the World.
44. Proof 24. From the Words of Solomon, in
Ecclesiast. Chap 1. v. 4. to v. 12 for by a threefold
Similitude, of the Sun, Wind, and a River, is shown the
various and manifold revolutions of Souls from Life unto
a corporeal Death, and from Death again unto Life; for as
the same Sun riseth that Sets, the same Wind blows from
tho South into the North, and from the North into the
South; the same River that comes out of the Sea, returns
into the Sea, so the same Generation that goes out of the
97
World, returns into the World, neither is there any
remembrance of former things. In which Words he
tacitely answers the Objection, Why therefore cannot
Men remember that they have lived before? For that
stands in the Counsel and Goodness of God; but in the
end of the World the Books shall be opened, and they
shall remember all things. And it was properly said of
Solomon, whatsoever was at that time, had been before,
and should be again; because all Souls had already been
in the World before Solomon’s time, and perform’d their
Revolutions, whereof non was to be finished before the
death of Christ on the [72] Cross, which will appear more
plainly from the Table of the revolution of Souls hereafter
annexed.*
45. Proof, 25. Is drawn from Ezekiel, Chap. 36. and
37. vers. 12. I will open your Graves and cause you to
ascend out of your Sepulchres, (that is) from the state of
the Dead, into your own Land.
46. ’Tis prov’d, 26. from those four Wheels of Ezekiel,
(Chap. 1. and Chap. 10.) and four Beasts which yet are
but one Beast, and every Beast had four Faces, to wit, the
Face of a Bull, the Face of a Man, the Face of a Lyon, and
the Face of an Eagle. Which Wheels and Faces signifie
nothing else than four great Revolutions of Souls; every
great Revolution comprehends a thousand Years, and
under every great Revolution, are contained three other
lesser Revolutions, whereof each contains a third part of a
thousand years, (that is,) 333 years. And altho’ there are
said to be four Beast, and every Beast is said to have four
____________________
* Appendix, page 226: that all Souls had begun their Revoluti0ns
before Solomon’s time, unless it be restrained to the Souls of the
Jews, is not so apparent, but rather according to the Mystick
Writers of the Jews, many Souls do still begin their Revolutions
until 6000 Years be expired, from the beginning of the World.
∞ © Don Karr 2022

Faces, yet there are not 16 Faces but 12, because the
fourth of the first Wheel, is the first of the second, and so
of the rest, as may be seen by the following Table more
large. Those four Wheels are called Gilgal or a Wheel,
because they make but one great Wheel, to wit, the vast
Revolution of 4000 years [74] which make up a mystical
Year; and all those Wheels belong unto Men, but not unto
Angels, because said Wheels were circumvolv’d or rowl’d
about under the Firmament, viz. upon Earth, which are
nothing else but the Revolutions of Souls in Terrestrial
Bodies.
47. It is proved 27. Because they who kill’d the
Martyrs since the Apostle’s days, to wit, within 300 Y.
after the Death of Christ, were after many Ages to be slain
by Turks, and other bloody and barbarous Men; and this
happened in the opening of the fifth Seal, Rev. 6. 10.
48. ’Tis proved 28. In that they are killed in the
pouring out of the third Vial, who in times past killed the
Saints and Prophets of God. See Rev. 13. 9, 10.
49. Proof 29. It is the rule and general Ordinance of
God’s Justice, that he that kills with the Sword shall be
killed with the Sword; and he that leads into Captivity
shall be led into Captivity; but these things rarely happen
in one Age, and therefore are to be referr’d to divers Ages
and Lives.

[“The Explanation of the Figure” appears on Seder Olam, page 97,

which is our page 38, between §§ 79 and 80.]

98
∞ © Don Karr 2022
50. Proof 30. For in Babylon was found the Blood of
all the Prophets and Saints which lived since the days of
Christ, and the Apostles; yea, also before those times,
even 4000 Years backwards, from the time Babylon first
began to be builded; for the [75] number of 4000 Years
makes an intire Period of twelve Revolutions. 51. Proof
31. For this reason the Brethren of the Deceased were to
raise up Seed to their Deceased Brethren, that they might,
as far as was possible, be born again into the World in a
proper and direct Line, and that because of the Genealogy
of Christ.
<# 51. Proof 31 is missing from the text.>
52. Proof 32. And for this reason the Lord in the
Parable commended that unfaithful Servant, who was so
liberal to the Poor, that they might receive him into their
Houses, hereafter when he should fail; and therefore said
he, The Children of this World are wiser in their
Generation, to wit, in their Revolution of Generation,
than the Children of Light.
53. Proof 33. The Apostle Jude writeth concerning
certain wicked persons, who turned the Grace of God
into wantonness, &c. that they were afore ordained to
Condemnation, but afore, or of old, doth not signifie from
Eternity, of before all Ages, neither doth God ordain or
sentence Men to Condemnation before they have
committed Sin, but for Sins committed; and therefore
those who were afore ordain’d to Condemnation, have
willfully committed Sin in their former Life, when they
liv’d heretofore in former Ages, wherefore the most just
God hath sentenced them to such a Condemnation. [76]
54. Proof 24. For the Apostle Peter. 2 Epist. Chap 2. v.
3, writeth of certain false Teachers among the Christians,
whose Judgment then of a long time lingred not, what
99
then can be hereby intended, but that they committed
such Crimes for a long time past, or in former Ages,
whilst they lived, for which God condemned them to that
punishment? Besides also he does not darkly hint that the
same false Teachers among the Christians were
heretofore false Prophets among the People. See Verse 1.
which Judgments of God against them, if they had
believed in Christ would nevertheless have been cancell’d
and blotted out, (for Christ dyed for them also, and
redeem’d them with his Blood, that they might believe
and be saved,) and because they did no believe in Christ
under the former Sentence brought against them,
therefore it is confirmed, de novo, or a new.
55. Proof 35. God speaking to Abraham of the
Amorites, said their Iniquity was not as yet to be fulfilled,
till after 400 Years, but because those Amorites were not
to live so many years in the Flesh, no not one half of those
years, it evidently follows that they were to be raised up
again to Life in a Body of Flesh, before the 400 years were
completed, that they might [77] fulfill their Iniquity; and
this wonderfully agrees with the number of 333 years,
within which compass (for that Man’s Life is so
abbreviated) the same Souls shall be newly raised up to
Life, as the following Table demonstrates, to which 333
Years, if 67 be added, they make up the number 400, or if
97 be added, it makes us 430, which number of 67 or 97
was to be allotted to that People, that in the succeeding
Life they might fil up their Iniquity. Moreover the same
Amorites cou’d have liv’d twice before this, since the
Flood, and therefore the third time of Life seem’d to have
been necessary, according to the order of Divine Justice,
before that they could have fulfilled their Iniquity, for
which they should deserve to be eradicated out of the
Earth.
∞ © Don Karr 2022
56. ’Tis prov’d 36. Because Salvation and eternal Life
is the Fruit of good Works which Men sow in the Earth,
or in an earthly Body, and therefore those that dye in
infancy (especially if they have not lived before in a Body
of Flesh to ripeness of years) must be raised up to Life
again, that they may grow to maturity, and have
opportunity to sow the Seeds of good Works in the Life of
a carnal Body, that they may at last rejoice in the Fruits of
their Labour, for except our Happiness [78] were the
Fruits of our own Work and Labour, it were not real and
true Happiness, nor shou’d we have true Joy therein, for
it would be like the Son of a strange Mother, whom no
Mother loves as she doth her won Son.
57. ’Tis proved, 37. Because otherwise the Doctrine of
God’s Universal Grace and Love, cou’d not be establish’d
or defended; for certainly we find not a few, who from
their Infancy are so harden’d and buried in Sin, that all
the time of the present Life, they seem wholly uncapable
of Repentance.
58. ’Tis proved, 38. Because the Apostle (Rom. 11.)
writeth that many of the Jews were blinded, according to
the Prophesies of Scripture for many Ages, that they
cou’d not believe till the fulness of the Gentiles were
gather’d unto Christ, and then they who were formerly
blinded, were to be again illuminated, when they should
return again into the World.
59. ’Tis proved, 39. Because in Christ’s Parable of the
Figg-Tree, that bore no Fruit for three Years, this very
thing is clearly hinted, Luke 13. 6, 7, 8, 9. For what is to
be understood by those three years, but three thousand
years? For every Millenium is mystically signified by one
year under the Law, and therefore [79] the Seventh
Millenium of the World which is the Sabbath, was
signified by the seventh year, and by the Figg-tree that
100
bore no Fruit for those three thousand years, many of the
Jews are to be understood, who had lived divers times on
Earth from the beginning of the World, and yet bore no
Fruit; but in the fourth Millenium, the Husband-man
intercedes for the barren Figg-tree, and applies Dung to
the Roots thereof, that is, dieth for the Sins of the Jews,
and applies the abundant Grace of his holy Spirit to them,
that they might bring forth good Fruit: And therefore the
Patience and Long-suffering of God suffers all Men 4
Years, that is 4000 Years, whereof they live 1000 Years
by parts in an Earthly Body, that they might at length
repent.
60. ’Tis proved 40. Because John the Baptist provokes
the Jews to Repentance by this Argument: And now is
the Ax laid to the Root of the Trees, Matth. 3. 10.
Therefore every Tree that brings not forth good Fruit
shall be hewen down, and cast onto the Fire. Now, why
did he say, and now the Ax is laid to the Root of the
Trees? Certainly, because that time of Life was the last
Revolution, and the last Hour with a great many of the
Jews: signifying be these Words, if the Jews did not then
repent whilst they lived in a Body of Flesh, that there was
[80] no Hope for them to be raised up to Life, in the days
of Messias, and to be call’d to Repentance; for that was
the last time with a great many that they should have, and
none could know whether he should have any other time
to live in the days of the Messiah, and therefore he truly
said, the Ax is laid to the Root of the Trees, to wit, of a
great many. But such, whose twelve Hours or Revolutions
were not yet elapsed, might indeed (in regard they were
to live again in the Flesh after six or seven Generations)
as from a Root left in the Earth, not as yet cut off, sprout,
and put forth as it were new Branches in the Earth.
∞ © Don Karr 2022
61. This is proved 41. In that the rich Man, who was
tormented in Hell, knew that he should at length depart
out of that place, and be born again into the World, which
is plainly hinted in these words; for he had five Brethren,
whom he would not have come into that place, and
therefore he desired some Body to be sent from the Dead,
to call them to Repentance. To what purpose then should
he take so great care of his Brethren? Did he not look at
his own Interest therein? Yes doubtless, for he knew that
he himself, after six or seven Generations should be born
of one of the Sons of those his Brethren, whom therefore
he desired to be good, that he himself might then [81]
have an opportunity to become so, after he was born of
good Parents into the World.
62. ’Tis prov’d 42. Because after Christ’s Resurrection
from the Dead, and Ascension into Heaven, all that were
detain’d under the Chains of Satan, from the beginning of
the World, were to be restored again from Death unto
Life, that they might hear the Gospel, and have that
benefit offered to them, which Christ purchased for them,
as is manifest from Psal. 68. 18, 19, 20, 21, 22, 23, 24. and
Isaiah, Chap. 26. 19.
63. ’Tis proved 43. Because those 144000, who were
sealed even before the Trumpets sounded, were raised up
in the Interval of the sixth Trumpet, that they might
become the first Fruits to God and the Lamb, which thing
begins already to be fulfilled in the year 1702.*
64. ’Tis prov’d, 44. because those 144000, although
they are accounted Gentiles, yet they are really Jews and
Israelites, to wit, 12000 from each Tribe of the Children
of Israel, Jews, (I say) truly and properly, (and not only
mystically) that is, have the Souls of true Jews, who were
in time past Jews, and sprang of Jewish Parents.
101
65. ’Tis prov’d 45. Because God promised to Sion, that
is, to the Jewish Church, [82] that her Sons should be
brought to her in the Gentiles Arms and upon their
shoulders, which plainly intimates that they should be
born of gentile Parents. See Isaiah, 49. 21, 22. Rom. 11.
30, 31, 32. Rom. 9. 23, 24, 25, 26.
66. ’Tis prov’d 46. Because from the beginning of the
World a People was prepared for Christ, both among the
Jews and Gentiles, Luk. 1. 17. Job. 4. 38.
67. ’Tis prov’d 47. From Rom. 11. 30. where the
Apostle Paul speaks fo the Gentiles, that believ’d on
Christ, who in times past, did not believe in God, and now
they obtain Mercy, by times past we are to understand
former Ages, when they liv’d heretofore in the World,
without either the true knowledge of God, or hope in God.
Compare herewith those sayings of Ephes. 2. 2, 3, 11, 12,
13. Gal. 3. 4.
68. ’Tis Prov’d 48. From 2 Thess. 2. 10. 11. where Paul
affirms of such whom Satan shou’d deceive in the days of
Antichrist, who were to be deliver’d up to strong
delusions by the just Judgment of God, that they might
come into Condemnation, because they did not receive
the love of the Truth, which clearly unveils the Reason
wherefore God suffered so thick a mist, and Cimmerian
darkness to invade the World, about 409 years after
Christ’s [83] Resurrection. Also why he suffer’d that
darkness so long to blind the Minds and Hearts of Men,
that Men were in a manner more blinded for some Ages
past in the Reign of Antichrist, than they were heretofore
__________________
* Appendix, page 226: Emend. That it is more probable those
144000 mentioned, Revel. ch. 7, and ch. 14 are to be understood
of the first Fruits of the raised Saints, sometime before the
beginning of the 1000 Years, viz. about the time of the opening of
the sixth Seal.
∞ © Don Karr 2022
whilst they liv’d under Ethnicism before the incarnation
of Christ: I say the Reason of this is, because they who
were thus blinded under Antichrist, when the liv’d under
the clear Light of the Gospel, did not love that Light, nor
belive on Christ, that true Light enlightening every Man
that comes into the World, and therefore by God’s most
just Judgment are blinded and darkened (when they
return into this Life in a Body of Flesh) with this gross
and obscure darkness; and therefore the Light of the
Gospel shone in the World with so much luster for so
small a time, to wit, the space of 333 years, and not
longer, that the greatest part of Mankind might have a
sufficient opportunity to embrace the said light, but
seeing they despised it, it was not convenient that this
light shou’d shine any longer to them in its lustres for the
coming of Christ in his day, is like the morning brightness
which suddenly hastens from the East to the West; and
therefore they who love not that light nor embrace it, are
worthy to be left in darkness for the neglect of so great
Grace [84] but they who have not had the clear light of
the Gospel Truth propos’d unto them in the aforesaid
space of 333 Years from Christ’s Death and Resurrection,
shall live again 75 Years before the beginning of the
Millenium, and shall have the truth of the Gospel clearly
shining before the Eyes of their Minds. That so all that
perish may be left without excuse; for there shall not be a
Man on Earth, to whom the clear light of the Gospel shall
not shine before the end of the World, and that too
immediately, as well as by Means of the preaching of the
true Servants of God, even such who are truly sent and
commission’d by God and Christ. For the Gospel must be
preach’d to every Creature before the end of the World.
69. ’Tis proved 49. Because God punished the
iniquities of the Fathers upon the third and fourth
102
Generation, that the Children of the third and fourth
Generation, which underwent that punishment, might be
meliorated and reduc’d to a better State and Condition of
Life, that so at length from these so meliorated, after the
third and fourth Generation, i. e. from their Children thus
meliorated, they may be again born into the World, and
become better, as being born of better Parents; for it is a
singular Gift of God to be born of good Parents.
70. It is proved. 50. Because for this Reason, a Bastard
was not admitted into the Congregation of the Lord, until
the tenth Generation; so that when he shall be born the
second time into the World in the 14 or 15 Generation,
the punishment which God inflicts on his and his
Children, shall reduce him to a better State and
Condition, and that defilement of Lust and Depravity,
shall be in some measure purged away. But since by
Christ, every sinful pollution is more effectually and
perfectly purged away from those who believe on him,
therefore that severe Law concerning Bastards, and a
spurious issue, together with all others of the like nature,
is repeal’d and abolish’d; understood, where he speaks
concerning Fornication sins against his own Body, infects
and depraves his own Root and Original, (from whence
he is to spring again and be raised into Life) with the
odious stain of his own filthy Lust.
71. Lastly ’tis proved, because when certain of the
Jews thought Christ was Elias, or Jeremias, or one of the
Prophets, (which presuppos’d the Truth of such a
Doctrine in general, Christ did not generally condemn the
same, but rather confirmed it, [86] saying that John was
Elias. Moreover also he did the same in his Answer to his
Disciples concerning him that was born Blind, and so also
when he conversed with Nicodemus concerning
∞ © Don Karr 2022
Regeneration, or being born again, tho’ he chiefly
intended Spiritual Regeneration.
There are other Arguments, not a few which might be
brought to confirm the Truth of this Doctrine, which for
brevity are omitted.
72. Moreover this Doctrine of the return of Souls to
live again, and be born in a Body of Flesh, very easily
answers to many of the most weighty objections, to the
stopping of the Mouths of Atheists, who dispute against
the justice of God, concerning the state of Infants dying in
the Infancy, and the state of Fools, and such as are
possess’d with unclean Spirits, from their Infancy to the
last Moment of their Lives. Also it wonderfully
demonstrates the justice, Wisdom, and goodness of God
towards Mankind in all his Ways and Administrations; it
also evidently shews the equality of the ways of God, and
his marvelous Benefits; yea, clearly evinces what, and
how great Benefits did accrue to all Mankind, by the
death of Christ in the latter Days, by the abundant Favour
and Benignity of God. Moreover also it doth [87] mightily
illustrate, confirm and perfect in a manner the whole
Doctrine of Christianity, makes the Salvation of Heathens
possible and yet nevertheless makes knowledge of
Christ’s coming in the Flesh, and Faith in him of absolute
necessity to the Salvation of all, and finally greatly
furthers the Conviction and Conversion of the Jew.
73. From what has been said, the truth of the said
Doctrine of the various returns of Humane souls into a
Body of Flesh is apparent, but how often they shall
return, shall be somewhat more distinctly explained.
74. All Souls which are not perfect in Faith,
Righteousness, and Holiness, do return twelve times,
until they are perfected, and that Soul which was made
perfect in Faith and Holiness, in some former revolution,
103
tho’ before the death of Christ, needed not to return into
a Mortal Life, unless it were such that were to come again
in the Flesh for some publick Benefit to all Mankind; as in
the case of Elias and some extraordinary Men.
75. Therefore we affirm that there is no necessity for
many of the Prophets and Saints to live again, after they
have slept in the Lord, before Christ’s Incarnation to be
affir- [88] med after the coning of Christ, because the
faithful that dye in the Lord, rest from their Labours.
76. But ’tis proved that some imperfect Souls must
necessarily make 12 Revolutions or Returns, as well from
those 12 Hours the Labourers wrought in the Field, as
that the day of every Souls Visitation contains 12 Hours,
according to the words of Christ, are there not 12 Hours
in the Day? Work whilst you have Day, then because four
Watches of the Night contains 4000 Years, from Psal. 90.
v. 4. and every Watch three Hours; again, this is proved
from those 12 Faces and 4 Wheels in Ezekiel, Chap. 1. v.
10.
77. But because the 12 Revolutions of the Souls are not
completed in less than 4000 Years, which are all to be
finish’t at the end of the future Millenium; therefore all
Souls began their Revolutions in the year of the World,
274.
78. All which and much more, this following Table will
clearly exhibit to the Eye.
The Explanation of the Table
1. The first column contain 7000 years of the World,
as it were devided into 21 hours, whereof each contains
333 years. [91]
2. The eight Column at the right Hand contains the
Revolutions of Souls from the first to the twelfth.
∞ © Don Karr 2022
3. The tenth Column contains the intervals of the six
Seals, from the Resurrection of Christ, to the year about
6000.
4. The eleventh Column contains 7000 years of the
World as aforesaid, but something disposed in a different
Order.
5. The twelfth Column contains the names of Faces in
each Revolution.
6. The second Column contains 12 Revolutions of
Souls, from the beginning of the World, to the year of the
World 3996.
7. The third Column contains the Revolutions of Souls
from the year of the World 333, to the year of the World
4329, and so thence forward to the year of the World,
6740.
8. Now because all the Souls that come into the World
have 3996 or 4000 years to fulfill their twelve
Revolutions in, if they are not perfect in goodness;
therefore all Souls came into the World and begun their
first Revolution between the beginning of the World, and
the year of the World 2744, for if 3996 be added to the
number 2744, the sum will be 6740, beyond which, the
Revolution of Souls doth not extend. [92]
9. Those Souls which came into the World from the
beginning thereof, made their twelfth and last
Revolution, about the year of the World, 3996.
10. Therefore after the year 3996 some Souls were not
come into the World any more till the beginning of the
Millenium, if they were holy. And not till the exact
Millenium, if they were Evil, and not yet purged.
11. And therefore Christ ought to offer himself to God
the Father, a Sacrifice for the Sins of all Mankind, about
the year of the World 3996, other wise they who had
104
finished their 12 Revolutions, would have had no benefit
of his Sacrifice if he had come later.
12. And finally, because a great many Souls have
accomplish’d their Revolution between the year 3996 and
432; therefore since Christ’s Resurrection from the Dead,
no Man [without some particular divine Revelation]
cou’d be certain whether he should come again into the
World, to have an opportunity of Repentance: and
therefore none by the aforesaid Doctrine, can or ought to
indulge themselves into a wicked Life, in hopes to come
again into the world, because he cannot certainly know
whether he shall or not. [93]
13. But no Man that dy’d in utter impenitence after
the year of the World 5661 is expir’d, can redeem his
former mispent time tho’ he shou’d come into the Word
within the interval of the blessed Millenium, so as to
enjoy the happiness of the Millenium, or obtain the
Resurrection of the just on this World; for truly the
Millenial Happiness and Resurrection of the just is
ordained and appointed as a reward for such who have
heretofore led a Holy Life before the beginning of the
Millenium , which was signified by this Type, that it was
not lawful for the Israelites to gather Manna on the
Sabbath Day, therefore none may or ought to defer the
amendment of his Life to another time, because this
present time is the last, that is granted to any in this
World to obtain Salvation.
14. But because before the death of Christ, Men might
abuse this Doctrine of the Souls Revolution, as they may
now in some measure; therefore according to the
ordination of Divine Wisdom, it came to pass that the
said Doctrine for the most part lay conceal’d as an
hidden Mystery, and was not to be unlock’d to any but
good Men, which nevertheless may now be revealed, for it
∞ © Don Karr 2022
is of great use to convince the [94] Jews, and to
demonstrate more clearly other Heads of the Christian
Religion.
15. For from the aforesaid Doctrine, the justice of God
in punishing the wicked and rebellious is plainly
demonstrated, for seeing all the wicked and rebellious
have sinned against God a thousand years, whilst they
lived in a Body of Flesh, therefore it is just, that they
shou’d be punished in Hell fire 7000 years after the end
of this World; for so God who made all things in number,
weight and measure, hath also limited a number and
measure to the Torments of the damned. That every
rebellious and incorrigible Sinner may be punished seven
fold, which space of seven thousand years being finished,
the same Souls are again sent into the World for a fresh
Tryal of their Obedience. But those whom the space of
seven thousand years, wherein they shall be punish’d in
Hell Fire, with the most grievous and tremendous
Torments will not deter from Sin, these certainly are so
stupid and obdurate, that not any, even the longest
Torments, that words can express, can deter from it: not
hath that infiniteness of Ages wherein wicked Men are to
be punish’d (tho’ preached up by many) reform’d Men,
but rather led many into despair, and hardened their [95]
Hearts against the Goodness and Mercy of God.
16. Now every one making his Revolution from the
first to the twelfth, comes three times into the World in a
carnal Body, in the space of one Millenium, which is like
one year: Consider then, whether this be not that which
was figured under the Law, when all were to appear thrice
every year before the Lord at the Temple of Jerusalem,
which typified the temple of the Body; neither doth this
seem to want a Mystery, that the Temple of Jerusalem
stood about a thousand years before it was utterly and
105
totally overturn’d and demolish’d. Moreover also this is
worthy our animadversion, viz, that all Souls whatsoever,
that had lived in a Body of Flesh, ought to have lived once
in some hour between the hours Ten, Eleven and Twelve,
including part of the ninth and Thirteenth, in Case they
had finished their twelve Revolutions from the beginning
of the World.
18. Therefore all Souls not yet perfect lived in the
compass of one hour (to wit in the interval of 333 years)
viz. from the year of the World 3996 to the year of the
World 4329.*
19. And therefore all that have perform’d their twelfth
Revolution within the said hour, or at leastwise their
eleventh, tenth, ninth or eighth, ought to hear the Gospel,
because all Souls who were in the twelfth Revolution,
were not to return as yet; but others that were to return,
had not sufficient opportunity of hearing the Gospel
sincerely preached, by reason of Antichristian Darkness.
20. others also who were making, but their seventh,
sixth and fifth Revolution, from the Death and
Resurrection of Christ, if so be within the said hour they
have not heard the Gospel preach’d, they must hear in
___________________
* Appendix, page 226-7: Emend. And Explic. That Souls revolve
but thrice in the space of 1000 Years, and consequently but once
in the space of 333 Years, is to be understood of such Souls as
have committed such heinous Crimes; as for which, they
deserved to be ejected or cast out for so long a time, which
Ejection is called by Mystick Writers Excision, that is either for
such a long time as 333 Years; or if they do not amend, may
prove at last a final Excision. But such Souls as do amend, the
Mystick Writers say, do quickly revolve, in order to their perfect
Restitutions; so that the Soul of the deceased Father may revolve
in his Grand child (which is only but Historically related, but not
Dogmatically asserted) yet not so, that the Father is the Grand-
Child, for that would be great Confusion; but that as they say, the
∞ © Don Karr 2022
their succeeding Revolutions before the beginning of
the Millenium, to wit, within the year 1700, and 1777
from the Birth of Christ.
21. In Revel. 20. It is said the rest of the Dead lived
not again till the thousand years were finish’d, this
certainly is to be understood of those Dead who had
completed their twelve Revolutions; but those who had
not as yet finished their twelve Revolutions, were to live
again in the Millenium, but none who belonged to
Babylon were to live again in the Millenium, because they
began their first Revolution at the year 1744, and
therefore finish their twelfth Revolution at the year of the
World 6740, [97] and what’s worth our serious
Consideration is that these very Men which shall be at
last destroyed in Spiritual Babylon, were the same Men,
(who in a litteral Sence) built the outward Babylon.
79. The foregoing Scheme exhibits to our view on
great Wheel being the greatest of all, then four other
great Wheels, lastly, twelve little Wheels. The great
Wheels containing 1000, the little Wheels 333, and the
greatest of all 4000 years.
________________________
Soul of the Deceased Grand-father doth revolve, to cohabit and
live together with the Soul of the Grand-Child in the same Body,
even as the Soul of the Grand-Child did live together, and cohabit
with the Soul of the Grand-father in the Grand-father’s Body, out
of whose Loins he did at last proceed; according to which
Hypothesis, it may be understood, how the Souls of Er and
Onan, who died in the Land of Canaan, yet went with their
brethren into Egypt, making in all, together with Er and Onan,
but 70 Souls. As plainly appeareth from Gen. 46. 12, 27. it being
granted that they revolved in Pharez and Zerah, their Younger
Brethren, who also had their own proper distinct Souls; all of
which were great distinct Roots of their respective Families.
106
The Explanation of the Figure
1. In this Figure, the greatest outward Circle
represents the greatest Revolution of Humane Souls.
2. The other four great Circles signifie the same 4000
years, so as that one of them makes 1000 years.
3. And lastly the lesser Circles signifie each, one only
Revolution or Face of 333 years.
4. The chief use of the figure, is to shew that there are
but 12 Faces, altho’ each great one contains four less
ones.
80. The greatest Revolution of Souls comprehending
4000 years, is fairly sha- [98] dowed out to us under the
type of the six days Creation. For as the first days work
was finished in the fourth, the work of the second day in
the fifth, the work of the third day in the sixth, and finally
all in the seventh; so the Souls that begin their
Revolutions in the first millennium, finish it in the fourth
and so fulfill their Mystical year and are either made
perfect in Goodness, or have filled up their measure of
Evil : those which are perfect in Goodness, shall be rais’d
up to Life in the Body, and after the Millenium is expir’d,
their Bodies shall be chang’d and spiritualiz’d and they
shall ascend into Heaven; but such who have fill’d up
their Measure of wickedness, shall be rais’d up to live in a
Body of Flesh , that they may suffer God’s Judgment in
the Conflagration of the World, whose Resurrection is to
Death, and Condemnation. Moreover Souls that begin
their Revolutions in the second Millenium, compleat
them in the fifth; and finally those that begin their
Revolutions in the third, compleat them in the sixth
Millenium.
∞ © Don Karr 2022

The T A B L E .
1 2 3 4 5 6 7 8 9 10 11 12
000 000 A Bull.
I
333 333 A Man.
1
II
666 666 A Lyon.
2 1
III
1000 1000 An Eagle.
3 2 1
VI A Bull.
1333 1333 A Man.
V 4 3 2 1
1666 1666 A Lyon
5 4 3 2 1
VI
2000 2000 An Eagle.
6 5 4 3 2 1
VII A Bull.
2333 2333 A Man.
7 6 5 4 3 2 1
VIII
2666 2666 A Lyon.
8 7 6 5 4 3 2 1
IX
3000 3000 An Eagle.
9 8 7 6 5 4 3 2
X A Bull.
3333 3333 A Man.
10 9 8 7 6 5 4 3
XI
3666 3666 A Lyon.
11 10 9 8 7 6 5 4
XII
4000 4000 An Eagle.
12 11 10 9 8 7 6 5
XIII
4333 1 4333 333 1/3 A Bull
12 11 10 9 8 7 6 Seal.
XIV
4666 2 4666 666 2/3 A Man
12 11 10 9 8 7 Seal.
XV
5000 3 5000 999 3/3 A Lyon
12 11 10 9 8 Seal.
XVI
5333 4 5333 1332 4/3 An Eagle
XVII 12 11 10 9 Seal.
5666 5 5666 1665 5/3 A Man
12 11 10 Seal.
XVIII
6000 6 6000 1998 6/3 A Lyon
12 11 Seal.
XIX
6333 6333 Millen.
12
XX An Eagle.
6666 6666
XXI -------
7000 7000 Image of the folding leaf: The TABLE.:
pages 96-97

107
∞ © Don Karr 2022
And forasmuch as in the sixth day of the Worlds Creation
Man was created perfect in the Image of God, therefore in
the sixth Millenium, all the Saints shall be raised up to
live in the Body, and be born into the World, to [99] wit,
for the space of 260 Years, from the year of the World
5740, to the year of the World 6000, and they shall live
such an holy and blessed Life in Earth, as Adam would
have lived, if he had not sinned; yea, and far happier; for
as Sin abounded, the Grace of God shall much more
abound. And the light of this day shall be as the light of
seven Days, because whatsoever was made in the first six
Days, was finish’d in the seventh.
And lastly, The Trees that bare Fruit under the Law
were accounted uncircumcised, until the 4th. Year, but in
the 4th. Year they were as it were circumcised, and holy
to the Lord, and in the fifth Year their Fruit was eaten.
This plainly signifies the whole Revolution of Souls,
which were not consummated, and perfected till the
fourth Millenium after Christ’s Incarnation; for he purg’d
out Sins on the Cross, whilst he hung thereon, that so
they might not be imputed to us, on condition that we
believe on him, whereby we shall receive from him the
Evangelical Grace of the Holy Spirit. But the fifth Year
signifies the Sabbatick millennium, in which we shall
enjoy the Fruits of our Labours and Toil of our Hands; for
as under the Law, whilst they had Manna, it was not
lawful for them to gather said Manna on the Sabbath day;
so [100] also in the Sabbatick Millenium, they who
gather’d nothing in their preceeding Lives, cannot enjoy
the Millenial Felicity. Lastly, as the Manna which served
for the Sabbath, was gather’d on the Sixth day; so in the
end of the sixth Millenium. A; the Saints are restored to
Life, and attain the Blessedness of the Sabbatick
Millenium.
108
82. By the aforesaid Numbers 333 and 260 Years, the
Mysteries of the seven Seals and seven Trumpets, are
clearly unlocked.
83. And that the Interval of the first Seal contains 333
Years, appears from the words of the first Beast, come
and see: and so of the rest, plainly intimating, that the
Space or Interval of every Seal, from the first to the sixth,
comprehends 333 Years, which is the Interval of one
Revolution or Face, as may be seen in the Tenth Column
of the Table.
84. Therefore the interval of the Years
first Seal contains from the Death, } 333 1/3
Resurrection of Christ,
The Interval of the second Seal } 666 2/3
reaches to
The Interval of the third Seal ex- } 999 3/3
tends it self to
The Interval of the fourth Seal } 1332 4/3
reaches to
The Inter. of the fifth Seal reaches to 1665 5/3
The Inter. of the sixth Seal reaches to 2000.
[101]
85. Now the Predictions or Prophesies of what should
come to pass when each Seal was open’d, wonderfully
answers to those Intervals, when the first Seal was
open’d, viz. from the Death of Christ, to the Year 333. The
Gospel was in a manner preached to the Whole World,
which was signifi’d by the white Horse, and him that sat
thereon with a Crown on his Head, and a Bow in his
Hand, to wit, Christ. After that time, the Light of the
Gospel shone not so much, by reason of Men’s Sins.
When the second Seal was open’d the Roman Empire was
exceedingly infested with War, and almost totally ruin’d;
∞ © Don Karr 2022
this happen’d between 333 and 666, When the third Seal
was open’d, that is from 666 to 1000, Famine and
Scarcity of Provision follow’d the War, as it commonly
happens, that War is succeeded by Famine; by the Red
Horse War is signified, by the Black Horse Famine. In the
opening of the fourth Seal, from the Year 1000, to the
Year 1333, not only bloody Wars, but also abominable
Idolitry, Superstition and Heresies, infested the World,
and were signifi’d by the pale Horse, and she that sat
thereon was Death, whom Hell followed When the fifth
Seal was open’d, the Saints and Martyrs cry’d unto the
Lord to revenge [102] their Blood, which certainly came
to pass for from the year of Christ 1333, the Turkish
Empire miraculously prevailed, by the Sword God
revenged the Blood of the Saints. This Interval reaches no
farther than the year 1666, from Christ’s Death and
Resurrection, that is to the year since Christ’s Nativity
1700. For within this space or interval were many Saints
killed, which would fill up a determinate Number
together with the Saints, which were slain before them,
and this indeed is clearly fulfilled, and yet is farther to be
fulfilled to the year 1700 since the birth of Christ. In the
opening of the sixth Seal, that is, in the interval of time
from the year 1666, (from Christ’s Death and
Resurrection) to the year 2000, all the Kingdoms of Men
and Worldly Empires, shall be overturn’d, and the
Empire and Dominion of the whole World, shall be
Christ’s and the Saints. And this is signified by the great
Earth-quake, the darkening of the Sun and Moon, the
falling of the Stars, the removing of Heaven out of its
place, &c. But it is more clearly pointed out in the
following Words, touching the Kings of the Earth, and
other leaders and Potentates, that they should hide
themselves &c. which prophesie certainly cannot in
109
reason, be wholly applied to the [103] days of
Constantine, which yet many do. The seventh Seal in
regard it has not respect to any particular interval live the
first six Seals, but comprehends the whole History;
therefore is to be consider’d apart.
86. When the seventh Seal was open’d, there was
silence in Heaven for the space of half an hour; after this
silence the seven Angels prepare to sound with their
seven Trumpets, Revel. 8. wherefore the seventh Seal
contains the intervals of all the seven Trumpets.
87. But the intervals of these Trumpets are reckon’d
from the seventh Trumpet, for at the sound of the seventh
Trumpet, begins the Millenium, the Kingdoms of this
World become the Kingdoms of God and his Christ,
Revel. 11. 15. and the sound of this Trumpet lasts 260
years, to wit, from the year of the World 5740 to the year
of the World 6000, and in this interval the mystery of
God shall be consummated, viz. the mysterious name of
Tetragramaton shall be unlock’d, and no less that the
reward of an immortal Life bestowed on all the Servants
of God, and then indeed the promise which God made to
Moses in the Bush shall be fulfilled. I am the God of
Abraham, Isaac, and Jacob. And it shall be known that
God is not the God of the Dead, but of the living. [104]
∞ © Don Karr 2022

88. But the interval of the seventh Trum-

pet being known, the intervals of all the
rest are known also, and are thus compu-
ted,
The interval of the se- \
venth Trumpet , from } 5740 to 6000
the year of the World /
The interval of the sixth \
Trumpet, from the year } 5480 to 5740
of the World /
The interval of the fifth \
Trumpet from the year of } 5220 to 5480
the World /
The interval of the \
fourth Trumpet from the } 4960 to 5220
year of the World /
The interval of the \
third Trumpet from the } 4700 to 4960
year of the World /
The interval of the se \
cond Trumpet from the } 4440 to 4700
year of the World /
The interval of the first \
Trumpet, from the year } 4180 to 4440
of the World /

Example facing pages:

89. And 104-105

110
∞ © Don Karr 2022
[105]
89. And from the Nativity of Christ thus. ______
The interval of the first Trumpet begins at | 1 | 218
the year of Christ’s Nativity, 218, which is | 2 | 478
the 184th year from Christ’s Resurrection, | 3 | 738
which number 184, answers to half an | 4 | 998
hour, within which time the Saints offered | 5 | 1258
many prayers to God by Jesus Christ. | 6 | 1518
Revel. 8. 3. 4. 5.* | 7 | 1778
2038
90. Now the said Events plainly answer to those
Intervals. At the sound of the first Trumpet, there
follow’d Hail and Fire mixt with Blood. The Interval of
this Trumpet is from the year of Christ’s Nativity 218, to
the year 478, within which space of time the Roman
Empire began to be vexed with grievous Wars. At the
sound of the second Trumpet, a great burning Mountain
was cast into the Sea, and the third part of the Sea it self
was turn’d into Blood, the interval of this Trumpet is
from the year 478, to the 738, within which interval or
space of time, there was most cruel and hideous Wars in
the Roman Empire. At the sound of the third Trumpet, a
great Star fell from Heaven upon those that were living,
and upon the fountains of Waters, and burned [106] like
a Lamp, by reason whereof the waters were made bitter,
_____________________
* Appendix, page 227: lin 1. Correct The Years from Christ’s
Resurrection, to the beginning of the first Trumpet, are 180; to
which, adding the Years from Christ’s Birth, to his Death and
Resurrection, viz. 34 Years current, make 214, and therefore
correct the Intervals of the Trumpets thus; 214. 474. 734. 994.
1254. 1514. 1774. 2034. The occasion of the difference of four
Years is above-noted, and corrected at Page 26.
111
and killed many. The interval of this Trumpet is from the
year 738, to the year 998; by this Star, without all
peradventure, the Pope of Rome is to be understood, who
within the interval advanced himself above all other
Bishops, whom he corrupted with himself. At the sound
of the fourth Trumpet from the year 998, to the year
1258, the third part of the Sun, Moon, and Stars, was
smitten and darkened. This doubtless signifies that the
Emperour and Emperess together with the Nobility, and
Princes of the Empire, should be very much eclipsed and
darkened within this interval, and that too by the power
of the Pope, who in the same interval set himself above
the Emperour.
91. When the fifth Angel sounded the Trumpet, a Star
fell from Heaven, and to him was given the key of the
bottomless pit, &c. And when the bottomless pit was
open’d, and a smoak ascended from thence, and from
that Smoak proceeded locusts upon the Earth, which
cruelly vexed and tormented Mankind, certainly by all
these is meant the School Men and Doctors, who have
miserably gall’d and disquieted Men with their perverse
Opinions and Controversies, and infested there [107]
with their sharp and venomous stings, that many choose
rather to die that to live, and this happened from the year
1258 to 1518, but their chief time was 5 Months, viz. 150
years, to wit, from the year 1368 to 1518.
92. Lastly at the sound of the sixth Trumpet, the four
Angels bound at the River Euphrates are loosed, which
doubtless signifies the vast and mighty power of the
Turks, (which they had prepared 390 years ago, that is,
from the year 1228) and poured in upon Europe like an
inundation, to slay the third part of Mankind, as it were,
the third part of the World, and this began from the year
∞ © Don Karr 2022
1518; whosoever doubts of the truth hereof, let him
consult the Turkish History, and he will find how great
success the Turk has had in Europe, and what progress
he hath made from that time, to this very day.
93. The intervals of the Seals and Trumpets being
known, the mystery of the seven Phials with the intervals
of every one of them, unfolds and displays it self.
94. For the interval of the last Trumpet comprehends
the intervals of all the seven Phials, and the interval of
each Phial contains 37 years.
Therefore the intervals of the Phials are thus
computed. [108]
The interval of the First
Phial from the Year } 1518 _1_
to the year 1558
And so all the rest to _2_
the seventh 1592 _3_
1629 _4_
1666
_5_
1703
1740 _6_
1777 7 these Intervals of Numbers, Page 108. may rather be referred to
96. Now the event of these things wonderfully
answers those Intervals; for in the Year 1518, that is
according to the vulgar Computation in the year 1515,
which if we believe Uscherus, (fails of the true
Computation three or four Years ) Luther was rais’d up,
who was, as it were, the first Phial, poured out on Earth
of the Antichristian World; for he did, as it were, sensibly
touch the Kingdom of Antichrist, from the top to the
bottom again. From the year 1558, to the year 1595, the
second Phial was poured out; for them the whole Sea of
112
the Antichristian World became as the Blood of the Slain,
and thence began fierce and bloody Wars, almost in all
parts of the Antichristian Kingdom. So that the very Sea
seem’d to be dyed with Blood. From the year 1592, to the
year 1692*, the third Phial was poured out upon the
Rivers and Fountains of Water, and [109] they were
turn’d into Blood. And this also answers to the said
Interval; for certain Dukes and Noble-men were kill’d
with the Sword under that Interval. Again, from 1629, to
the year 1666, the fourth Phial was pour’d out upon the
Son of Antichrist, because in that Interval Jesus Christ
the Son of Righteousness shone clearly in the Hearts of
many, which scorcht and burnt up those Men, who had
the mark of the Beast. And from the year 1666 to the year
1703, the fifth Phial is poured out upon the Throne of the
Beast, which very thing is already begun; wherefore we
joyfully expect his Ruin and Downfal till the aforesaid
year 1703. The effusion of the sixth Phial hath respect to
the Slaughter and Destruction of the Turks, to make way
____________
* [1692 should read 1629—DK.]
Appendix, page 227-8: Emendat. and Explic. If the seven
Thunders and the seven Vials have some Analogy, as is probable,
the seven Thunders, than to the seven Vials. And it is rather
more probable, that the first of the seven Vials begins not to be
poured out until the year from Christ’s Birth 1700; and if we
allow ten Years to each Vial, the last shall be poured out in the
year 1770, after which, allowing three Years and ½ to the
personal Antichrist, that is then to come; whose time, according
to the general Sence of Antiquity is limited to that short space of
three Years and ½; and who, at the end of that short space, is to
be destroyed by Christ’s coming, it brings us to the beginning of
the 1000 Years, about the year 1774, which yet is not
Dogmatically asserted, but by way of a probable Hypothesis, and
modern conjecture. …
∞ © Don Karr 2022
for the Kings of the East, that is, the Jews and Israelites,
to return into their own Country. Lastly, the effusion of
the seven Phials bring utter destruction to the Kingdom
of Antichrist, and all the Enemies of the Gospel. Babylon
is utterly overthrown, and New-Jerusalem appears as a
Bride, adorn’d for her Husband.
97. But it remains, that we explain what the four
Beasts and 24 Elders are. By four Beasts tis meant the
whole Assembly of the Saints, and term’d four, from their
four great Revolutions afore menti- [110] on’d, and
likened to four Beasts. And by the 24 Elders are
understood the twelve Prophets and twelve Apostles of
Christ, who are those Prophets of the Law, in the second
Book of Esdras, Chap. 1. where God expresly promised,
and nominated them, together with Abraham, Isaac and
Jacob, for Captains and Leaders to the Jewish and
Israelitish People, when the Kingdom of God shall be
restored to them.
98. first of all, therefore the Prophets shall be born
into the World in the beginning of the Millenium, who
are the Captains and Ring leaders to all that shall be born
afterwards, and the Apostles shall be the last of all, who
shall remain on Earth to the coming of Christ.
99. But as touching Abraham, Isaac, and Jacob, they
are of an higher rank that the rest, whether Prophets or
Apostles.
100. Moreover it is worth our diligent enquiry,
whether Isaac be not that Seed of Abraham which Christ
affirmed when he came into the Flesh; for the promise,
which God made to Abraham was concerning Isaac, that
in him all Nations should be blessed.
101. And then if Isaac was that Seed, it is farther to be
enquired whether the Soul of Isaac had perform’d his
twelve Revolutions from the beginning of the World, [111]
113
as others had done; if this be granted, see in St. Luke’s
Genealogy of Christ, whether the twelve Revolutions of
the same Soul be not describ’d in order, putting Abel in
the room of Adam, a new Revolution of the same Souls,
always begins after every seventh Generation.
102. And these are the names of this Soul in his 12
Revolutions. 1. Abel, 2. Methusela, 3. Heber, 4. Isaac,
5. Naason, 6. Mattatha, 7. Simeon, 8. Elmodam,
9. Rhesa, 10. Nagge, 11. Melchi, 12. Christ. For seven
Generations do intervene in all these Revolutions, except
in the last only, where there are not reckined 7, but 6,
which may be understood after this manner, viz. the
Resurrection of Christ from the Dead, was the seventh,
and his Ascension into Heaven, as it were the eighth
Generation.
103. Therefore there are accounted seven Generations
between every Revolution, because certainly in the
Revolution of other Souls, the same Souls do return after
every sixth and seventh Generation. But the Interval of
six Generations cannot agree to that Soul which Christ
assum’d for two reasons; first, because then he would not
have had only 12, but above 13 Revolutions; secondly,
because no Revolution would have fallen on Isaac, which
is absurd.
104. Which Hypothesis being admitted, [112] sundry
portions of sacred Writ, very mysterious, and hard to be
understood, are with a wonderful Harmony unlocked.
And the mystery of Christ’s Nativity will agree with divers
other Mysteries herein delivered which will be farther
insisted upon hereafter.
105. The most difficult passages of Scripture hereby
explain’d, are (1) Gen. 3. 15, that the Seed of the Woman
shall bruise the Serpent’s Head, which Seed of the
Woman according to the aforesaid Hypothesis, is to be
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understood of Abel, even as the Seed of the Serpent is to
be understood of Cain; for in these two Seeds, as in two
Roots, the Children of God, (2.) and the Children of the
World are comprehended. When Cain was born, Eve said
I have received a Man, ‫ יהוח‬Jehovah, or as others read it
with ‫ יהוה‬. If the former be allow’d unto Cain, which was
due unto Abel: If the latter, it imitates that together with
that worldly man, she had received him likewise, who in
the fullness of time should bear the name of ‫( יהוה‬3.)
Isaiah 7. 14. A Virgin shall conceive and bring forth a
Son, and she shall call his name Immanuel, which
Matthew applys to Christ, who was born of the Virgin
Mary, which prophesie nevertheless, ought [113] to have
been fulfilled in the days of King Ahaz. Admit then that
this prophesie was fulfilled in the days of King Ahaz , and
afterwards when Christ was born , to wit , that the same
Soul was twice born in the Flesh of a Virgin, and
peradventure of the same Mother; then this Prophesie
will be easily understood. And such a Virginian Birth
answers to the eight Revolution, having the name
Elmodam, who was contemporary with King Ahaz.
Notwithstanding Ez was said to have been his Father, for
Christ was called the Son of Joseph also. (4.) Hos. 11. 1.
Out of Ægypt have I called my Son, this Prophesie was
fulfilled long before, yet the Evangelist applys it to the
time, when Mary returned with the child out of Ægypt,
which if understood of the same Soul, both accomplish-
ments will agree together; for Naasson the Prince of the
Children of Juda, who departed out of Ægypt with the
rest of the Israelites, answers to the fifth Revolution of
the same Soul. (5.) Gen. 49. 10. The Scepter shall not
depart from Juda, nor a Law-giver from between his
Feet, till Shilo come, that is, he who was promised to be
King and Law-giver of all the People, shall not depart
114
from the Tribe of Juda, but shall perform his entire
Revolutions, in a direct Line of that Tribe, and
notwithstanding all [114] manner of Affliction and
Persecution which should press the Jewish Nation, there
shall still remain the Root of Jesse, which will at length
bring forth the promised Branch of Salvation into the
World And this Prophesie cannot be understood of the
outward Scepter or Kingdom of Juda, for that was
departed from Juda above 160 years before Christ’s
Incarnation, to wit, during the whole Reign of the
Maccabees, who were Levites, Mich. 5. 2. Out of thee, viz.
Bethelem, shall come the Captain or Leader of my people
Israel, whose goings forth have been of old, even from
everlasting, or as in the Original, from the days of Ages:
For according to the aforesaid Hypothesis, he had 12 out-
goings or Revolutions from the beginning of the World to
that time wherein he was born of the Virgin Mary. (7.)
Isaiah 61. 1. 2. The Spirit of the Lord God is upon me, &c.
to show the acceptable year of the Lord; and therefore
that time wherein Christ came in the Flesh , was call’d the
acceptable year of the Lord, to wit, because agreeable to
the said Hypothesis; even as the Sun runs through 12
parts of the Zodiack, and finishes his course in one year :
so Christ the Sun of Righteousness, in the space of 4000
years, which is (as it were) a mystical year, accomplishes
his 12 Re [115] volutions through the 12 parts of time.
And therefore St. Paul call’d that time when he was born
of the Virgin Mary, the fullness of time; compare
herewith that of the nineteenth Psal. From verse 1. to
verse 7. (8.) That that Psalm is to be understood of
Christ, the Prophets and Apostles, and the Church of God
is evident from Roman 10. 18. (9.) See also Heb. 10. 5.
Psal. 40. 46. Sacrifice and Burnt Offering thou would’st
not, but a Body hast thou prepared me; but this Body is
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not a meer Body, but an animated Body, that is, a Soul
with a Body, to wit, the very Seed of Abraham which
Christ assumed, which seed was fitted and qualified by 12
Revolutions, even as by so many preparations from the
beginning of the World to that time, to be at last a Throne
and a Tabernacle for the King of Glory Jesus Christ, all
which are but according to the said Hypothesis, and not
possitively affirmed; wherefore by the assistance of divine
Grace, we shall with Sobriety, inquire farther into the
Truth of the aforemention’d Hypothesis, before we
absolutely and positively assert it. (10.) Moreover the
aforesaid Hypothesis seems wonderfully to illustrate that
Scripture where Christ is called out Fore-runner, and
doubtless because according to it, he ran the course of his
12 Revolutions, from [116] the beginning of the World,
and was the first that had finished the course and period
of them. (11.) And finally that he was made like unto us
in all things, Sin excepted which is more illustrated by
this Hypothesis; there are sundry other places of
Scripture, which seem to be very much illustrated by the
said Hypothesis, notwithstanding that, where Christ is
said to have one appeared in the end of the World, to
purge away Sin by the Sacrifice of himself; because
indeed that Soul bore the name of Christ and Lord only in
his twelfth Revolution. For neither Abel nor Isaac, or any
other of those in Revolutions was called Christ, nor ought
any of them to bear the dignity or Character of Christ, till
they had performed their 12 Revolutions, whereby that
Soul ought to be fitted and prepared to Assume this
excellent Title and Dignity. Wherefore it is true that
Christ was but once born in the Flesh, and but once
suffered for the Sins of all Mankind, even according to the
aforesaid Hypothesis; because Christ did no assume that
Soul in a personal unity, as the seed of Abraham till the
115
12 Revolution. (12.) Lastly, because Moses foretold that
God would raise up a Prophet to the Israelitish People,
from amongst their Brethren like unto him. The Word
raise up, seems to intimate that [117] the Soul of the same
Prophet had lived before in the Flesh, yea was at time
living in the Flesh.
Moreover the aforesaid Hypothesis (if it should gain
admittance) would arm us, with the most effectual
Argument to convince the Jews, that that was the very
messiah who was Born of the Virgin Mary, and suffered
under Pontius Pilate. For he ought not to have come
sooner, nor later into the World than he did because if he
had come sooner, he could not have perform’d his
Revolution of 3996 years <and> ought not to come later,
because some Souls would have finished all their
Revolutions before the Messias was come, and so would
have been frustrated and disappointed of the Fruit of his
coming, which could not be.
107. But laying aside the aforesaid Hypothesis, still
the Argument remains as strong as before, to convince
the Jews that the Messias ought not to have come later
into the World that he actually did (The Jews themselves
deny his coming sooner) because indeed if he had come
later, then certain Souls would have completed their 12
Revolutions before he came, and so would have reaped no
benefit by the Messias coming into the World. [118]
108. This Argument will be more forcible to convince
the Jews, because the Jews themselves do acknowledge
the Revolution of Souls to live divers times in the Flesh,
altho’ they are ignorant of the number of those
Revolutions; yet they expect that all shall at last be rais’d
up, and restor’d to Life in the days of the Messias, that
they may enjoy the Benefits of his coming, when he shall
come. Now if it can be made appear to them from the Old
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Testament, which they acknowledge and believe, that
there are 12 Revolutions of Humane Souls, living in a
Body of Flesh, and neither more nor less, even till they
are at length perfected in a good or evil; I think we need
not doubt, but may positively conclude, that the Jews, at
leastwise all who are ingenious, and covet in any Measure
or Degree the knowledge of the truth, will be convinced
that the Messias is come, and in the next place believe his
coming in the Flesh; that he suffered Death, and rose
again from the Dead, and in believing, be converted, and
become true Christians, which God of his Mercy hasten
and accomplish, Amen.
109. Paul in 1 Cor. 15. 51. saith, We shall not all sleep,
but we shall be all changed; in which Words he plainly
hints, that some of the Saints shall sleep after they shall
be [119] born again in the Flesh, and be again rais’d from
the dead; this indeed is affirm’ed of Moses and Elias, who
are to come into the World some Years before the
Millenium, and be born of the Flesh, who shall prophesie
three Years and an half in the World, and chiefly to the
Jews, and People of Israel, which three Years and an half
being expir’d, they are to be kill’d by the Beast, and in
three days and an half rais’d up to Life again in the same
Bodies, where in they were slain; and being thus rais’d up
to Life, they shall not remain on Earth, but ascend into
the Heavens, and there remain with Christ, till the end of
the World, and then indeed they shall come with him, in
the Clouds of Heaven.
110. And that those two Witnesses, Rev. 11. are those
two Prophets, who in a proper and litteral Sense were to
be kill’d, seems to me most evident, which will be
between the sixth and seventh Trumpet, viz. in the end of
the Interval of the sixth Trumpet, as it is to be seen from
the words of Revelations. Also the days of their Prophesie
116
are 1260 Days; not signifying so many Years, but so many
common Days; because there are mot 1260 Years
between the sixth and seventh Trumpet, but only 260,
and yet this admirable event will happen between those
Trumpets, [120] yea, in the end of the sixth Trumpet; for
they shall be born and slain in the space of 45 Years
before the beginning of the Millenium.
111. That Elias shall come before the beginning of the
millennium, appears from the worlds of Christ 3 Elias
truly shall come, and restore all things.
112. And lastly, That Moses and Elias were to come
and be slain, and raised again from the Dead, and then
ascend into Heaven, and remain with Christ the whole
Millenium, appears from Christ’s Transfiguration in the
Mount, where were seen with him Moses and Elias, and
these are they whom God the Father hath ordain’d to sit
the one at the Right Hand, and the other at the Left Hand
of Christ in the Kingdom of Heaven.
113. Wherefore they are of an higher Order and Rank
that all the Prophets and Apostles.
114. Therefore diligently weigh, and consider, whether
Abraham, Isaac and Jacob, that sit in the Kingdom of
Heaven, be not Moses, Christ and Elias, of whom Christ
has for the greatest Dignity? Consider also whether the
same Moses was not Enoch, and whether or no what is
written of Enoch and Elias, that they should be translated
into Heaven, doth not answer truly to this Translation of
Moses and Elias? for [121] in the first Translation they
did not obtain the Resurrection of a glorified Body; but it
rather happen’ed to them in a figure; for Christ only was
the firth of all that attain’d the Resurrection of a glorified
Body, and therefore is call’d in Scripture the first Raise’d
from among the Dead, and the first arisen of the
Resurrection from the Dead. Therefore our Lord and
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Saviour Jesus Christ arose first of all from the Dead,
never more to suffer Death; then the first of all. Who shall
arise after him, is Moses and Elias, and then the other
Prophets and Apostles, with all the Saints, every one in
his Order.
115. And that those two Prophets and Witnesses in the
Revelation , were indeed Moses and Elias, is tacitely
signify’d in the Words; they shall have power to withhold
the Rain, that it shall not rain upon the Earth, and to turn
the Waters into Blood; both which were in old time
imputed to the said Prophets. Moses turn’d the Waters
into Blood, and Elias had power over the Rain; therefore
when those Prophets shall come into the World, they
shall likewise produce these Signs and Miracles litterally
understood.
116. And indeed that Moses was not to live on Earth in
the future Millenium, seems to be clearly figur’d from
hence: [122] that he should not enter the Land of
Promise, but die in the Land of Moab; of whom
nevertheless, it was said, when he dies, that his Eye was
not darkened, nor his strength of Nature impaired. And
altho’ God seem’d to exclude Moses from entring into the
Land of Promise, because he spake unadvisedly at the
Waters of Meribah, and so was thus chastised for it; yet
God out of his infinite Goodness and Mercy did transfer
that Chastisement into a greater Favour and Blessing to
him.
117. Then as touching Abraham, Isaac and Jacob,
they indeed did scarce possess the Land of Promise, but
only to be conversed therein for a little time. As Strangers
and Pilgrims; for that Land was rather promised to their
Seed, than to the Fathers themselves. See Deut. 34. 4.
which also was a Figure of this Mystery; that neither
Abraham, Isaac nor Jacob should dwell on Earth in the
117
Millenium, but during the Millenium should remain
together in Heaven.
118. It remains now, that we produce certain promises
and Prophesies, and other Testimonies of the Holy Ghost
out of the Scriptures, whereby my be prov’d that all the
Saints shall be yet placed upon the Earth, (viz. in the
Millenium) to live together a most Holy and Blessed Life,
[123] except those three extraordinary Men, who instead
of that reward on Earth, obtain a more worthy and
excellent Reward in Heaven. The places of Scripture, both
of the Old and New Testament, are these following; Exod.
20. 12. Honour thy Father and thy Mother, that thy
Days may be long in the Land which the Lord thy God
giveth thee. Which promise Paul applies to the Gospel,
Eph. 6. 2. Numb. 14. 12. The whole Earth shall be fill’d
with the Glory of ‫ יהוה‬Jehovah. Deut. 32. 39. See now
that I, even I am he, and there is no God with me : I kill,
and I make alive; I wound, and I heal &c. v. 43. Rejoyce
O ye Nations with his People, for he will revenge the
Blood of his Servants, and render Vengeance to his
Adversaries, and will be merciful to his Land, and to his
People.
Moreover in the second Book of Samuel, chap. 23 ver.
3, 4, 5, 6, 7. There is extant a famous Prophesie of the
Kingdom of Christ, to come in the end of the World, and
the destruction of the Kingdom of the Ungodly. Likewise
Job hath attested his Belief, that he hoped he should be
rais’d up in the last day, to live again in the Flesh, ch. 19.
26. He likewise affirmed that he should enter naked into
his Mother’s Womb, as he came naked out, ch. 1. 21. But
the Book of Psalms contains many fa- [124] mous
Prophesies of Christ’s Kingdom before the end of the
World. See Psal. 1. 3, 4, 5. Psal. 2. 8, 9. Psal. 8. Psal. 37.
29. Psal. 45. 14, 15, 16, 17. Psal. 46. 9, 10, 11, 12. Psal.
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68. 31, 32, 33. Psal. 72. 3, 4, 5, 6. Psal. 90. 13, 14, 15, 16,
17. Psal. 110. I amb is almost wholly taken up in the
Description of this happy Age, and in a manner all the
Prophets do abundantly testifie on the same. And so
Jesse in these following places, chap. 2. ver. 10 to ver. 22.
c. 4 v 23; c. 6. v. 13. c. 11. from v. 4 to v. 9. c. 12. c. 23. v.
21, 22, 23. c. 24. c. 25. from v. 8 to 12. c. 26. v. 1. c. 27
from v. 13 to 23. c. 51 : 11. c. 52. c. 54. c. 58. v. 14. c. 60,
61, 62, 65. from v. 17. to the end of c. 66. See also these
places of Jeremiah, c, 12. v. 15 c. 30. v. 17, 18, 19. &c. c.
46. v. 27. Ezekiel. c. 36, 37, 47, 48. Daniel, c. 7. v. 13, 14,
27. c. 8. v. 14. c. 12. v. 2, 13, 14. Hosea, c. 6. v. 2. c. 13. v.
14. c. 14. v. 7. Joel, c. 3. v. 15, 16, 17. Amos, c. 9. v. 11. to
15. Obed. v. 17 to the end. Mich. c. 4. c. 5. c. 7. v. 20.
Neh. c. 1. v. 15. Hab. c. 2. v. 4. Zeph. c. 3: from v. 8. to
the end. Hag. c. 2. v. 21, 22, 23. Zach. c. 12. v. 8. c. 14.
v. 9. Malach. c. 4. v. 1, 2, 3, 5.
Some of which Places have been already fulfilled, and
are now a fulfilling in some Degree, in Relation to the
first Fruits; but the Final and Total accomplishment [125]
of all these things appertains to the Millenium.
See also the following places of the New Testament,
Matth. c. 15, v. 5, c. 19. from v. 28. to v. 30. Mar. c. 10.
v. 29. 30. The words, with Persecutions are to be
transferred with the following. Luc. c. 18. v. 30. Acts c.
3. v. 21. Rom. c. 13. v. 11. 12. 1 Cor. 15 from v. 42 to v. 52.
1 Thess. c. 5. v. 15. 16. 17. Heb. c. 4. v. 9, 10, 11. 2 Pet. c.
3. v. 13. Jud. v. 14. Revel. c. 11. v. 15. to 19. c. 20. v. 4, 5,
6, 7. c. 21. v. 1,2, 3.
119. Those seven Churches of Asia to whom St. John
wrote his Revelations, do most certainly signify the seven
Intervals of the Universal Church, from the Death and
Resurrection of Christ, to the end of the World. Now the
Interval of Philadelphia (whose Seeds is not only now in
118
the World, but her first Fruits also) begins from the Year
1702, and continues to the Year of Christ’s Nativity 1777.
At what time the Millenium shall begin, for the promise
of New Jerusalem on Earth was chiefly exhibited to the
Church of Philadelphia; lastly, the Millenium being
almost expir’d, follows the Interval of the Church of
Laodicea, but this Church belongs not to the Saints of
New Jerusalem, but is of another Order, and of a
different kind, who [126] will have the prosession of the
Christian Religion, but without sincerity, And because
God hath invited them to Repentance, ’tis possible they
may Repent, and yet for all that, not enjoy the Millenial
Happiness, nor the Resurrection of the Just in this
World. But their Salvation and Happiness will be
deferred to the next succeeding World. But those that do
not Repent, will be cast into Hell Fire, with other Wicked
and ungodly Men, where they shall suffer most
Tremendous and Inexpressible Torments, at least for the
space of 7000 Years. And they are such, whose Sins
Christ said should neither be forgiven in this World, nor
in that which is to come.
Certain Annotation to be Added.
1. Because the number of the Beast Revel. 13. is said
to be 666, and is called the number of a Man, this very
well agrees with what has been said before; for every Face
contains 333 Years, and because the second Face is of a
Man, therefore the number (666) is the number of a Man,
to wit, containing 666 Years, from the Year since Christ’s
Nativity 1036, to the Year 1702, for about the said Year
1036 the second Beast (whose number is here [127]
computed) Ascended out of the Earth; vix. In the time
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when Gregory the seventh flourish’t, who Exalted himself
above the Emperor.
2. Seeing the Interval of every Seal (except the
seventh) contains 333 Years; hence it appears that from
the Death and Resurrection of Christ, to the first part of
the Millenium there are about 2000 Years: and therefore
from Christ’s Death and Resurrection, to the end of the
World there are about 3000 Years, which confirms the
aforesaid Chronology, the same is also confirmed by the
Intervals of the Trumpets.
3. Now whereas the Interval of each Trumpet is 260
Years, this doth not seem to want a mystery, for so many
days, as it were, doth the Infant remain in his Mothers
Womb; and in Esdras, the Lodging Rooms or Chambers
of the Soul, are likened to the Womb of a Woman;
because them exactly in 260 Years the Soul is recall’d to
live again in a Body of Flesh, as it were at the sound of the
Trumpet of God himself; therefore the Interval of every
Trumpet is 260 Years, to which, if 73 Years be added, for
the age of Man in a body of Flesh, the sum will be 333
Years aforesaid.
4. Moreover God out of his great Goodness and
Wisdom, has so decreed, that Men should not live
altogether, and at one time, [128] a thousand Years
compleat in the corrupt state of a Carnal Body, and it
stands with the justice of God that they shall live the said
thousand Years by parts, for by the frequent Death of
Men, Mankind is better provided for, and their Benefit
and Advantage consulted; for thus God often cuts off
Men, to plant and ingraft them anew. Whereas if Men
should at once live a thousand Years completely in the
State of Corruption they would so degenerate; that their
Repentance and Salvation would be far more difficult.
119
5. But if any should demand, to what purpose God
should call his Saints to live in a Terrestrial and Carnal
Body a thousand Years, and whether it were not better for
them, and more desirable to them to remain with God in
the Heavens; I answer, God knows better than we what is
most conducive to our Profit and Advantage. And
therefore the Saints ought to live a thousand Years on
Earth, partly that they may receive a visible Reward from
God, in the sight of the Wicked and Ungodly, to their
greater shame, confusion and Condemnation, and partly,
and indeed chiefly that they may be prepared, and
qualified in that Millenium, or thousand Years of Life, to
obtain so much, and so great Glory, as they shall be
invested with, when they shall ascend Bodily into
Heaven.
Appendix, page 236:
Note, That whereas divers times in both these Treatises, [i.e.
Seder Olam and Some Questions upon the Revelations] mention
is made of the number 333 1/3 Years, as being a mystical Hour,
containing the Intervals of the seven Churches, and the seven
Seals, the Mystery of this number 333 1/3 (being one third part of
1000) seemeth further to be confirmed by this 333 1/3 solar
Years, being reduced to Lunar Years (each Lunar Year containing
355 Days, as each Solar Year containeth 365 Days) make 343
Lunar Years, which are seven Jubilee Years, accounting each
Jubilee Year to contain 49 common Years, within which compass
of time, viz, of 333 Years, efforts both Civil and Ecclesiastical, are
observed to have great Changes and Revolutions. Note also, that
the Years in the old Testament, in the Chronology of the World,
from Adam to Christ’s Resurrection are not Lunar Years, but
Solar, and that shadowy and changeable Dispensation under the
Law, and Types and Figures in use, both before and under the
Law, suites with Lunar Years, the Moon being a Symbol or Figure
of the shadowy Dispensation; but nothing as to this is positively
asserted, but left to a further Search and Inquiry.