The two last dialogues treating of the kingdome of God within us and without us, and of his special providence through Christ over his church from the beginning to the end of all things : whereunto is annexed a brief discourse of the true grounds of the certainty of faith in points of religion, together with some few plain songs of divine hymns on the chief holy-days of the year.

DIVINE DIALOGVES CONTAINING Several Disquisitions and In∣structions touching the ATTRIBUTES of GOD AND HIS PROVIDENCE In the WORLD.

THE FOURTH DIALOGUE. Philotheus, Bathynous, Sophron, Philo∣polis, Euistor, Hylobares, Cuphophron.

Philoth.

OUr Conference hi∣therto,I 1.1 O Philopolis, has been spent ei∣ther in proving briefly the Existence of God, or in clearing of his Attributes, or in de∣fending of his Providence: which was but a necessary preparation to them that doubt of these things, for

the due understanding of the Myste∣ries of his Kingdome. For if there be no God nor any Divine Provi∣dence, there can be no Kingdome of God upon Earth, as Hylobares well noted at first. And indeed if the Providence of God be not every∣where, it is a very suspicable busi∣ness that it is in truth no-where. Whence appears the necessity of ad∣mitting such Hypotheses as will make sense of all occurrences and appear∣ances of things which we meet withall in what-ever Nations of the Earth or parts of the Universe. And such I conceive were those that were suggested in our two last days Conferences: With which if Hylo∣bares (who seemed to be the onely man dissettled touching these Points) be fully satisfied, I am now ready to serve you, Philopolis, according to the best of my skill, touching your demands concerning the Kingdome of God.

Philop.

I humbly thank you, Phi∣lotheus, and my eager desire to hear

you discourse of so important a Theme, and my jealousie that we shall be much streightned in time, makes me beg of you that, without any farther delay, you would be plea∣sed to fall upon the matter.

Hyl.

Which Philotheus will doe the more couragiously,II 1.2 O Philopolis, after I have briefly acknowledged my thanks for, and also have declared the steddy efficacy of, his yesterday's discourse. For though I was highly exalted through the sense and power of his Reason, yet I do not now flag again as the day before, but, having a full and comprehensive view of things, I finde in my self a perma∣nent assent to Truth as well now I am cool and calm as then when I was most transported; and, which is a wonderful accession to all this, this firm and full satisfaction I have thus unexpectedly received touching the Existence of God, and the unexcepti∣onableness of his Providence, draws in along with it a more hearty and settled belief of all the fundamental

Points of Christian Religion, so far forth as the Scripture has declared them. So that that of Christianity, which hung more loosely and exte∣riourly in my mind before, methinks I have now imbibed into the very centre of my heart and soul, and do without all hesitancy close with the truth thereof. Whence, I hope, I shall be the more idoneous Auditour of this higher Discourse of yours, O Philotheus, touching the Kingdome of God.

Philoth.

I am exceeding glad, O Hylobares, that my former Discourses have had this excellent effect upon you; though it be no more then I hoped for, and have often experi∣mented in others, and most feelingly in my self, who could never doubt of Christianity when I had once satisfied my self of the truth of those Points you profess your self now at length so fully satisfied in. Which I must confess makes me prone to think, that those that either slight or misbe∣lieve Christianity, so far forth as the

Scripture has declared the same, do not seriously or settledly believe there is a God or a Divine Provi∣dence, but are of a light, Sceptical, confounded and heedless spirit, and take more pleasure to seem able to talk, then to find themselves of any determinate judgement, though in things of the greatest moment.

Cuph.

The greatest Wits of the World have been such persons as you seem so freely to perstringe,III 1.3 O Philotheus, that is to say, Sceptical or Aporetical. Witness not onely the whole Sect of the Academici, but that Miracle for wit and elo∣quence Plato himself,* 1.4 that sweetly-singing Swan, as Socrates had him re∣presented to him in a dream. Is there any thing more pleasant then his mellifluous Dialogues? and yet ordinarily nothing concluded but is a mere Sceptical or Aporetical chace of wit, a game wherein nothing is taken or aimed at but mere ingenious pastime.

Philoth.

Such wilde-goose chaces

in matters of less moment, O Cupho∣phron, may be more plausible or to∣lerable: but in Points of greater con∣sequence to speak eloquently on both sides, and then to be able to conclude nothing, nor, it may be, so much as desirous thereof, is not so much like the famed melody of the Swan's voice, as like the clapping of her wings one against another, and so making a fluttering noise for a time, but after casting both behind her back, not at all regarding whether the right or left wing were stronger.

Hyl.

A flourish, O Cuphophron, that every Goose can make as well as a Swan. But for my part, Philotheus, I desire nothing more then a settledness of mind in matters of the highest consequence, such as the Existence of God, the Immortality of the Soul, the benignity of Providence, and the like: and therefore I think my self infinitely happy in that full satisfa∣ction I have received from your ex∣cellent Reasonings, I find them so firm and permanent.

Philoth.

And I wish they may long so abide, Hylobares.

Hyl.

Why, what can dissettle them, Philotheus?

Philoth.

Nothing,IV 1.5 unless dissettled∣ness of Life. If you fix in the Divine Life, which is fixable no-where but in the Divine Body, then the reasons of Divine Truth will take root in this ground, and so prove permanent in∣deed. But if they grow not up from this ground, they will be but as a Flower in your hand or a Feather in your cap, and having no vital Cog∣nation with the Subject they are in, they will easily be blown away or wither.

Hyl.

I had thought the Soul had been so Divine a thing of it self, that the Cognation betwixt it and the rea∣sons of Divine Truth had been suffi∣cient, if once received, firmly to re∣tain them.

Philoth.

O no, Hylobares: The Soul by sympathizing too much with this earthly and brutish Body becomes brutish her self, and loses her Di∣vinity;

else all would be alike capa∣ble of Divine Truth. But the recu∣peration of the Divine Body by vir∣tue of her true and real Regenerati∣on is also the recovery of her Divi∣nity.

Hyl.

But what do you mean by this Divine Body, O Philotheus?

Philoth.

The same which the Py∣thagoreans mean by their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is also called Ethereal, or Hea∣venly.

Euist.

That is no wonder, that the Heavenly Body and the Divine should be all one,* 1.6 whenas Aristotle himself calls Heaven 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine body.

Hyl.

But how shall we be able to attain to this Divine Body, O Philo∣theus, in which, so far as I see, is the Root and Substance of Truth, foras∣much as the Life is in it?

Philoth.

Reason without this is but a dead 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or umbratile Imagi∣nation, a faint and ineffectual thing, evanid, fugitive and flitting: but Rea∣sons flourishing out of this stock are

the immarcescible Flowers of the Pa∣radise of God.

Hyl.

Wherefore, Philotheus, I am the more desirous to know how we may come by this Divine or Paradisi∣acal Body.

Philoth.

By a firm and lively Faith in the Power and Spirit of the Lord Iesus, whereby he is able to mortifie and subdue all sin in us and extinguish all Selfishness, so that we become ut∣terly dead to our selves, and as little concerned for our selves in any ex∣ternall gratification of worldly Ho∣nour, carnal Pleasure, mundane Power, or any thing that is grateful to the mere Animal Life, as if we were not at all in being. If we stand firm in this Faith, and second it with constant and sincere Devotion, and inward breathings toward the prize set be∣fore us, adding thereto a due and discreet Temperance and circumspe∣ction in all our externall deportments, that we neither act nor speak any thing from the promptings of the Sel∣fish Principle, or any way to gratifie

our corrupt Animality; this method will in due time bring us to a perfect state of Self-deadness: which death being finished, there does most cer∣tainly succeed a spiritual Resurrecti∣on from the dead into the Life which is truly Divine, and which is not found but in the Divine Body. So that by our sincere Devotions and breath∣ings toward God we imbibe both the Divine Life and the Divine Body at once; which is the true spiritual Birth of Christ,* 1.7 whom as many as re∣ceive, they become the sons of God; as being born,* 1.8 not of bloud, nor of the will of the flesh, but of God. And this also is that inward man of which Paul professes that, though the outward perish, is yet (in the true Saints of God) renewed day by day. Where∣fore he that is arrived to this Substan∣tiality of life will be fixt in all useful Divine Truths, and the Reasons that grow on such a Root will be found solid and permanent by him that has the Root: but where they are mere∣ly verbal and imaginarie, and float

onely in the Brain, the Heart being animal and brutish, they may easily prove very weak, fugitive, and va∣nishing. Not that they are so in themselves, but may appear so to those who have onely the Picture of the Flower in their Brain, not the Root in their Heart, in which is the Pavilion of Life, and inmost Taber∣nacle of God in the Soul. He that lives in this dispensation of life, O Hy∣lobares, can never be dissettled in his thoughts touching the Existence of God, and his Providence, or the Im∣mortality of the Soul. For he can∣not be prone to suspect the Soul's ca∣pacity of living separate from the Body, whiles he perceives her to live at that distance and defiance with the Body already, while she is in it; nor at all doubt of the Existence of God, whose power, spirit, impulse and en∣ergie he so distinctly perceives in his own Soul. For such is the nature of the Divine Life, that none that feels it but must confess it not to belong to any creature as such, but to be the

very Power and Spirit of God actu∣ating the Soul. How can he then doubt of Him, whose power and pre∣sence he so sensibly feels? Where∣fore this Dispensation of Life, Hylo∣bares, is all in all to him that desires to philosophize with steddiness and solidity.

Hyl.

These are great and magnifi∣cent things which you declare, O Phi∣lotheus, but yet such as seem to me neither incredible nor unimitable. And therefore, God willing, I shall endeavour, as well as I can, to steer my course according to the Rules you have intimated, and make it my main scope to attain to that state which you call the Dispensation of Life: For I see all is very vain and shadowy without it. But in the mean time I must crave pardon of Philopolis, that I have occasioned Philotheus to mis-spend so much of that time that he thought too little for his own de∣sign and for the present purpose in hand.

Philop.

Philotheus speaks so favourly

and edifyingly of every subject he is put upon, that it is ever pitty to in∣terrupt him. But, sith he has now desisted of himself, if he please at length to enter upon the Subject I first of all propounded, it will very much gratifie my desires.

Hyl.

It is therefore now, Philopolis, very seasonable to propound your Quere's to him.

Philop.

My First Quere,V 1.9 O Philo∣theus, was, What the Kingdome of God is; the Second, When it began, and where it has been or is now to be found; the Third, What progress it has hither∣to made in the world; the Fourth and last, What success it is likely to have to the end of all things. These are the Quere's, Philotheus, which I at first propounded, concerning which if you please to instruct us plainly and intelligibly, though not so accurately and scholastically, we shall think our selves eternally obliged to you for your pains.

Philoth.

I shall doe my best I can to serve you herein, Philopolis, and that

as briefly and perspicuously as I can, with all plainness of speech, and with∣out any affectation of Scholastick Scrupulosities, being desirous onely to be understood and to convince. And the God of Heaven assist us in this our discourse of his heavenly Kingdome, that we may so under∣stand the Mysteries of it, as that we may faithfully endeavour the promo∣ting the Interest thereof both in our selves and in all men, to the Glory of God and Salvation of the World. Amen.

Philop.

Amen, I pray God.

Philoth.

VI 1.10Your first Quere, O Philo∣polis, though it be very short, yet is exceeding comprehensive, and, by reason of the multisarious significati∣on of the terms, involves much mat∣ter in it at once; which yet I shall en∣deavour to comprise and take in as well as I can by this brief Definition of the Kingdome of God in general. The Kingdome of God is the Power of God enjoyning, exciting, commissioning, or permitting his creatures to act accor∣ding

to certain Laws, which, consider∣ing all circumstances, or upon the com∣pute of the whole, are for the best.

Philop.

I partly understand you, Philotheus, and conceive you intend such a Definition of the Kingdome of God as takes in the Kingdome of Na∣ture also, and respects those Laws whereby both the brute Animals are guided and the senseless Plants and dead Meteors and Elements, accor∣ding to the extent of your defence hi∣therto of Divine Providence running from the highest and most Intellectual Order of things, even to those Mate∣rial Beings which are framed and actuated by the Spirit of Nature, or Se∣minal Soul of the World.

Sophr.

Why, that is no more then the Scripture it self will warrant him to doe, Philopolis. The Psalmist is very frequent in such expressions. The Lord has prepared his throne in Heaven,* 1.11 and his Kingdome ruleth over all. Bless ye the Lord, all his Hosts, ye Ministers of his that doe his pleasure. Bless the Lord all his works in all pla∣ces

of his dominion. Bless the Lord, O my Soul. This in the 103. Psalm. And in the 148. Psalm he makes all the se∣veral degrees of the Creation from Heaven to Earth, from Angels to Brutes, Plants and Meteors, the Hosts of God, and exhorts them all to praise the name of the Lord: For he spake the word, and they were made; he com∣manded, and they were created: he hath made them fast for ever and ever; he hath given them a Law which shall not be broken. And again in the 119. Psalm, O Lord, thy word endureth for ever in Heaven, thy Truth also remain∣eth from one generation to another. Thou hast laid the foundation of the Earth, and it abideth; they continue this day according to thy ordinance: for all things serve thee. Whence it is plain that the Dominion of God and his Kingdome reaches as far as the whole comprehension of the Cre∣ation.

Cuph.

Why then, in some places, O Sophron, the Kingdome of God will be coincident with the Kingdome of the Devil.

Bath.

Why, Cuphophron, what greater inconvenience is there in that, then that the Kingdome of Na∣ture and the Kingdome of God should be coincident, which you seem not to gainsay?

Cuph.

Methinks it sounds very od∣ly: and besides, we may conceive a subordination betwixt the Kingdome of God and the Kingdome of Nature; but the Kingdome of God and the Kingdome of the Devil seem to be in utter opposition one to another, and therefore in no capacity of being parts of the same Kingdome.

Bath.

That is wittily urged, O Cu∣phophron, as to the exteriour sound of the words; but look into the intrin∣secall nature of things, and set the Beasts of the field and the Devils of Hell one by another, and tell me the difference that uncapacitates the one from being the members of the King∣dome of God more then the other. Is it because the Devils have more subtiltie then the Beasts of the field? This were reprochfully to intimate

the Kingdome of God to be a City of Fools. Is it because the one is Spiri∣tual, the other Corporeal? This rea∣son would also exclude the good An∣gels, the choicest part of God's King∣dome. Is it because the Devils are lapsed? Yet their Lapse is but into the Animal life, whose deepest root and fountain is Self-love or Selfishness, which stands in opposition to that other fountain or root of the Divine Life, which is the pure Love of God, or of that which is simply and abso∣lutely Good. But Self-love or Self∣ishness is equally the Root of Life in Brutes as in Devils. Whence it seems manifest, that in reality the Devils are as capable of being part of the Kingdome of God as the Brutes.

Cuph.

The difference, O Bathynous, seems to be this, That the Brutes re∣tain the integrity of their nature, but the Devils have degenerated from their first condition, and forsook their station God had placed them in.

Bath.

I confess, O Cuphophron, that the Lapse of the fallen Angels

is great, but yet they never sunk be∣neath the utmost Circuit of the Do∣minion of Providence, or that Di∣vine Nemesis that is continuedly inter∣woven into all the degrees of the Creation. So that nothing that is not exterminated out of all Being, but ne∣cessarily is subject to the Laws of some order or other of the Creation it has cast it self into. As if some no∣ble Familie should by taking ill cour∣ses lose all that Honour and Riches that were left them by their Ance∣stours, and in process of time become mere Gally-slaves, they do not cease to be still Subjects of the Prince of that Countrey in which they experi∣ence these varieties of Fortune: so the Angels degenerating into Devils do not cease to be under the Domini∣on of God, but find their Nemesis in his Dominion.* 1.12 For there is neither strength nor counsell against the Almigh∣ty, nor can any one out-wit the reach∣es of his Providence. Gaolers and Pri∣soners and Hangmen, and all manner of Executioners, are as well Subjects

of the Prince as those men of noble rank and quality.

Sophr.

All instruments of the Wrath of God are part of his Dominion as well as those of his Love: For, as the Son of Sirach tells us,* 1.13 There be spirits that are created for vengeance, which in their fury lay on sore strokes; in the time of Destruction they pour out their force, and appease the wrath of him that made them. Fire and Hail and Famine and Death, all these were created for vengeance: Teeth of wild Beasts and Scorpions, Serpents and the Sword punishing the wicked to destru∣ction: All these rejoyce in his com∣mands, and are ready upon earth to execute his will, when need requires. To this purpose he speaks, and me∣thinks plainly insinuates that the In∣fernal Powers themselves (of which these are many times but the exter∣nall weapons) are part of the Army of the Lord of Hosts.

Bath.

It is impossible to be other∣wise, O Sophron; for it is repugnant to the Wisedome and Omnipotency

of God, to suffer any thing to be that is in no wise subject to his Power and Dominion.

Hyl.

Gentlemen, methinks you are too-too solicitous in searching and setting out the Extent or Boundaries of the Kingdome of God, whenas it were a more curious Point, and no less pertinent to the present Quere, [What the Kingdome of God is,] to define what species of Dominion or Power it is that he thus universally exercises over the Creation.

Cuph.

It is not absolute and unlimi∣ted Sovereignty,VII 1.14 Hylobares, which we from the Greeks call Tyranny?

Sophr.

No, by no means, Cupho∣phron. If you understood what Ty∣ranny is, you would find your Asser∣tion as contradictious as blasphemous.

Euist.

Sophron saies very true, Hy∣lobares; for * 1.15 Aristotle defines Tyranny 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and elsewhere in his Politicks descri∣bing it more copiously,* 1.16 he saies, it is such a Government in one person as, being unaccountable to any, rules

over his equals, or those that are bet∣ter then himself, doing all things for his own Interest, and not for the In∣terest of them that he rules. Which things are utterly incompetible to God, who is infinitely better then all the Creation, and is onely capable of doing them good, but not of receiv∣ing any good from them.

Cuph.

I minded not how Tyranny is defined in your learned Authours, Euistor, but look'd upon the word as significative of such a Sovereignty as is absolute and unlimited, and that in one person, who is tied to no Law, but acts merely according to the sug∣gestions and sentiments of his own heart.

Euist.

And, to tell you the truth, the Criticks, O Cuphophron, teach us that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anciently signi∣fied no worse then so, that is to say, an absolute Monarch, a person inve∣sted with absolute Sovereignty or Power.

Philoth.

If Cuphophron meant no otherwise then so, Euistor, his mean∣ing

was sound and good, though his expression not so warrantable. For it is very unsafe and scandalous to apply ill-sounding words to the Divine Majesty, though lined underneath with a tacit well-meaning. But to say that that spe∣cies of Dominion which God exercises over his Creatures is absolute Sove∣reignty, or a power of doing all things according to the suggestions or sen∣timents of his own mind, this is a so∣ber and true declaration touching the Dominion of God.

Hyl.

But I beseech you, Philothe∣us, wherein is this vast and unlimi∣ted Sovereignty of God founded? in his Omnipotency, or in what is it? For some say absolute and irresistible Power can doe no wrong.

Philoth.

That's a thing, Hylobares, I could yet never understand, that the most omnipotent Power that is ima∣ginable can ever have a right to doe what is wrong, that is to say, to cre∣ate any evil that is truly so upon the full compute of all circumstances, or in the entire comprehension of the

whole Oeconomy of the Universe, No Power, though never so omnipo∣tent, can claim a right to such an act, no more then any Intellect, never so omniscient, can claim a right of au∣thentickly thinking that true which is really false.

But in answer to your main questi∣on, wherein the Right of this abso∣lute Sovereignty in God is founded, I must tell you both distinctly and compendiously at once, That to infi∣nite, permanent and immutable Good∣ness of right belongs as well Omnisci∣ency as Omnipotency, the one as her Secretary, the other as her Satellitium. But the infinitely-good God is not one∣ly of right, but by nature, both Om∣niscient and Omnipotent. And from these three, his infinite Goodness, Wisedome and Power, issue out all the Orders of the Creation in the whole Universe. So that all the Creatures being his, and his Goodness being so perfect, immutable and permanent, as never out of any humour, (as I may so speak) vacillancy, or supine

indifferency, to be carried otherwise then to what is the best, and his Wisedome never at a loss to discern, nor his Power to execute it; we see the clearest foundation imaginable of the Right of that absolute Sovereignty we acknowledge in God. For is there not all reason, that he that is so im∣mutably Good, that it is repugnant that he should ever will any thing but what is absolutely for the best, should have a full right of acting merely according to the suggestions and sentiments of his own minde, it being impossible but that they should be for the best, he having propor∣tionable Wisedome also and Power ad∣joyned to this infinite Goodness, to contrive and execute his holy, just and benign designs?

Philop.

In my apprehension, Phi∣lotheus, this is marvellously plain, and such as I wanted no instruction in. And therefore let me intreat you to draw nearer to the main point in hand, which is the Kingdome of God properly so called. For, methinks,

we have done hitherto, as if some ha∣ving a design to observe more parti∣cularly some one Kingdome in the Map of the World, suppose England, France, or Spain, should forget their intended purpose, and lose time in taking a vagary through all Europe at least, if not all the four quarters of the World. I desire, Philotheus, to un∣derstand what that Kingdome of God is that is amongst Men, being less cu∣rious touching that part of his Do∣minion that he exercises over Angels, whether lapsed or unlapsed, or that Power he exserts upon the Kingdome of Nature, whether Animals or Plants or other inferiour creatures. Quae supranos nihil ad nos: and there is in some sense the like reason con∣cerning those things below us. I desire my prospect may be enlarged onely towards those things that are on the same levell with my self: which I press the more earnestly, because of the streightness of the time I fear we shall be cast into.

Philoth.

I commend your provi∣dence,

Philopolis, and desire you to persist in this freedome of calling us back to those subjects you have the greatest mind to be satisfied in, as often as we stray: For this last Evening is wholly dedicated to your service. But however, for all the haste I affect to enter upon that Point you chiefly aim at,VIII 1.17 namely, What the Kingdome of God is signally so called, I must first mention a Division, before I fall upon that Definition. For the King∣dome of God, as it respects Men also, is either Internall or Externall; ac∣cording as our Saviour has declared, Neither shall they say,* 1.18 Lo here, or, Lo there; for behold, the Kingdome of God is within you.

Cuph.

I suppose this Kingdome is much-what the same with the Philo∣sophicall Kingdome of the Stoicks, who make their wise man a King and Emperour, and what not? and count it their chief happiness to have a full dominion over their Passions, espe∣cially the more grim and harsh ones, that they may enjoy themselves in quiet.

Philoth.

O no, Cuphophron, there is no sameness at all betwixt this King∣dome of the Stoicks and the Kingdome of God. For this Kingdome of the Stoicks is the Kingdome of Selfishness, and Self-love sways the Sceptre there and wears the Diademe: But in the Kingdome of God, God himself, who is that pure, free, and perfectly-unselfed Love, has the full dominion of the Soul, and the ordering and rule of all the Passions. It is a won∣derful thing to consider how multi∣farious the Impostures and false pre∣tensions to this inward Kingdome are discovered to be by those that are really possessed thereof; how one Passion (as suppose Pride or Cove∣tousness) subdues all the rest unto it self, and rules in stead of the Divine Love; how all the Passions are brought into a demure subjection to the sense of some externall Interest, especially if it bear the Title of Sacred or Holy; and how men may be disciplin'd or educated thereto, as Setting-dogs for the Game, whenas the Soul in such a

case has subdued all her affections, onely to surrender her self a more absolute slave to the will of those men whose business it is to bring the World into blinde obedience (by studied Impostures and Hypocrisies) to such Laws as are made for their carnal Interest, and, in stead of pro∣pagating the Kingdome of God, to plant the Kingdome of the Devil or Antichrist amongst men. Let the Soul in such cases as these have never so great a command over her affe∣ctions, this is no Kingdome of God, but a presumptuous and tyrannical Usur∣pation of some petty Masters against the Right of his Kingdome. Unless this internall Kingdome be establish∣ed in the Love and Peace and Patience of the Lord Iesus, it is but the Reign of mere self-seeking Nature, or the Kingdome of the Devil. The King∣dome of God in the Soul is the Empire of the Divine Love, which equally af∣fects the good of all men,* 1.19 rejoyces with them that rejoyce, and weeps with them that weep: It is that state of the Soul

whereby a man loves God with all his heart and all his soul,* 1.20 and his neighbour as himself,* 1.21 and deals with others as himself would be dealt with; where∣by a man earnestly desires the com∣mon good of all men, and finds him∣self concern'd in repelling or pre∣venting any publick evil. To be brief, It is the Rule of the Spirit of God in the Soul, who takes the rains of all our Powers, Faculties and Af∣fections into his own hand, and curbs them and excites them according to his own most holy will, that is carried to no particular Self-interest, but ever directs to that which is simply and absolutely the best. This also is the Kingdome of Christ in the Inward man,* 1.22 the mystical Melchizedek, who is first King of Righteousness, as the word signifies, that is, of impartial Rectitude and Uprightness, without all Self-respects, and then King of Sa∣lem, that is, Prince of Peace. Finally, it is that Kingdome which consists not in externall Superstitions, but, as the Apostle speaks,* 1.23 in righteousness,

and peace, and joy in the Holy Ghost.

Philop.

This Internall Kingdome of God,IX 1.24 O Philotheus, is so lovely and desirable, that I cannot but request you to intimate the means of acqui∣ring it, before you proceed to the Externall.

Philoth.

O how I love you, Philo∣polis, for this motion, forasmuch as I perceive that it cannot proceed from any vain curiosity, but from a sin∣cere desire of entring into life and holiness! The most effectual means in the general is intimated up and down in the Gospels by our Blessed Saviour. As where he compares the Kingdome of Heaven to a Trea∣sure hid in the field,* 1.25 and to a single Pearl of great price, for which one sells all that he has to purchase it; and where he tells us that the Kingdome of God suffers violence,* 1.26 and that the violent take it by force; and again, where he declares that he that lays his hand to the plough,* 1.27 and looketh back, is not fit for the Kingdome of God, and in like passages. For all these

signifie thus much to us, That who∣soever would acquire so excellent a state of the Soul as this which we call the Kingdome of God, he must forthwith quit all things else what∣soever that stand in competition with it; That he must with all imaginable earnestness of spirit and with a kind of holy violence reach at it, and endeavour the taking of it through all dangers, hardships and resistences whatsoever, as he that would scale the walls of a City to ob∣tain the Crown; and, lastly, That this pursuit be without any intermis∣sions or lazy relapses into the power of the World or the Flesh again, but that it be peremptory, constant and continued, till we have wone the prize, and finde all that fulfilled in us which we desired or expected; which is the perfect subduing of all our cor∣ruptions, and the establishing of the Reign of the true Melchizedek in us, the living Righteousness of God, and the replenishing of our hearts with purity, peace, and joy in the Holy Ghost.

Philop.

This is excellently good in the general, O Philotheus. But have you no farther directions more parti∣cularly to recommend to us?

Philoth.

Truth lies in a little room, especially that of it that is most use∣full, O Philopolis. And therefore I will trouble you with no farther in∣structions then what are comprized in these few Principles. As first, That we have a firm and unshaken Faith in the Power of God, and in the assistence of the Spirit of the Lord Iesus, for the subduing all En∣vy, Pride, Lust, all Worldliness and Selfishness, and what-ever is contra∣ry to the Kingdome of God in us, that we may have a comfortable con∣quest over these and all like corrup∣tions through him that strengthens us. This is the first necessary Princi∣ple we ought to be imbued with, if we mean seriously to set our selves to the atchieving so great and weighty an enterprise: This, I say, is the first necessary Principle, namely, A full and firm belief that the Atchievement

is possible. The second is, That we believe it to be our duty to arrive to this blessed state, and not to satisfie our selves with any condition on this side of it, much less, out of any An∣tinomian Sophistrie or Witchcraft, to phansie our selves released from all obligation to any real and living Righteousness in us; but to be en∣tirely obedient to the voice of Wise∣dome and Truth,* 1.28 Be ye perfect, as your Father which is in Heaven is per∣fect; and to remember, that it was the end of Christ's coming into the world,* 1.29 to pluck up every plant that was not of his Father's planting, and to raise such a seed upon earth as have neither spot nor wrinkle,* 1.30 nor any such thing, but are holy and without blemish. If either of these two Principles be wanting, the defect will be notorious in the success. For who can with any courage attempt such difficulties as he thinks either impossible to be overmastered, or not his duty to grapple with. Wherefore being sound in these, Philopolis, he must

adde Meditation, Circumspection, and Devotion. Meditation in private e∣specially. Circumspection in his deal∣ing with externall objects, whether men or things, that he be not carried away unawares against those rules and resolutions he made to himself in private, but ever stand upon his guard; and if he be assaulted with any temptation, to call to Heaven for succour, and to trust in the strength of God against the surprize. Which I think is the true meaning of praying continually. But in a more particular manner, to adde to your private Meditation the fervency of Devotion, and earnestly to beg of God, that he would every day more and more discover to you the ugli∣ness of Sin, and the amiableness of Righteousness, and that your hatred may be more keenly edged against the one, and your love more highly inflamed towards the other; that the work of the Heart may go on, and not those umbratile skirmishes of the Brain in Phancie and exteriour Rea∣son,

but that we may effectually feel the difference of the contrary actings of the Powers of the Kingdome of Light and the Kingdome of Darkness, charging one another in the field, Life against life, and Substance against substance, till Hell and Death be ab∣sorpt into victory, and the evil Na∣ture be quite consumed into a glori∣ous flame of Love and Triumph. These all are the Mysteries of the Heart, O Philopolis, not of the Head, which, in comparison, is but an out∣ward Shop of Phancies and fine Pi∣ctures; but the transactions of substan∣tial life and Reality are in that other part, which is the secret Tabernacle of God, and hidden Temple for most ef∣fectual Prayer. For the Heart is the proper Pavilion of either the spirit of the World, or the Spirit of God, which kindles there the holy desire and thirst after Righteousness: Which vehement, sincere and cordial desire, the true gift and fruit of the Spirit, is the very soul and substance of Pray∣er, and a certain Divine Magick,

that draws all the heavenly Powers into the centre of our Souls, imbi∣bing the comfortable dews of Pa∣radise, to the ineffable refreshing of the Garden of God. Through this sluce is let in all the nourishment to the new Birth, and it is the seat of the first living seed thereof. Whence the Centre of our Soul in the Heart re∣quires more diligent observation then that more peculiar one in the Head. For though this seems more peculi∣arly ours, yet the other joyns us with that which is more to us then we are to our selves, whether it be the spirit of the world or of God, and makes us feelingly communicate with Life and Substance; whenas the other without this would onely lead us into a field of Shadows and Dreams.

Wherefore, O Philopolis, he that is a Candidate for the Kingdome of God, let him above all things culti∣vate the Heart; for through this onely is the Inlet into the Kingdome of Light.* 1.31 Blessed are the pure in heart; for they shall see God. Blessed are

they that hunger and thirst after righ∣teousness; for they shall be satisfied. I stretch forth my hands unto thee;* 1.32 my Soul gaspeth unto thee, as a thirsty Land where no water is.* 1.33 And again, Blessed is the man whose strength is in thee, in whose heart are thy ways; Who passing through the valley of Baca make it a Well, and the rain filleth the pools with water. They go from strength to strength, till every one of them appear before God in Sion. By which is intimated, that firm Faith and holy desire brings us at last to the fruition of God and his Kingdome.

To all which I need not adde, for a conclusion, the perpetuall and con∣stant performance of what-ever we find our selves able and bound in du∣ty to perform. For he that has this Faith and sincere desire can never sin against the Power of God and the Dictates of his own Conscience. This, Philopolis, is a brief, but faith∣full, direction for the obtaining that great prize, the Kingdome of God with∣in us.

Philop.

And I am infinitely obliged to you, Philotheus, for your hearty and serious Instructions in so impor∣tant a Mysterie. I hope they will never slip out of my mind.

Cuph.

I am sure his Indoctrinations touching the Centre of the Soul in the Heart stick so fast in mine, that I shall never forget them. But I be∣seech you, Philotheus, what will be∣come of that Centre of the Soul in the other state, when we have left our Hearts behind us?

Philoth.

It is much, O Cuphophron, that your Philosophy should scruple at this, unless you be also at a loss what will become of the other Centre of the Soul, because we leave our Brains behind us. They retain the same offices still, the one to joyn us with the Spirit of the World, or else with the Spirit of God, the other to be our common Percipient.

Philop.

This is a Curiosity which I for my part took no notice of.X 1.34 And I pray you, Philotheus, be no farther engaged in the point, but proceed to

the externall Kingdome of God, and declare to us what it is.

Philoth.

The External Kingdome of God amongst men is much-what the same (in a larger acception of the word) that the pure and true Church of God is: Which is a body of such people as make profession of the onely true God, the Maker and Creatour of all things, and the Super∣visour of all the affairs of the Vniverse, a Punisher of offenders, and a Rewar∣der of all those that seek him. This profession of one God joyn'd with the pure worship of him, devoid of all Idolatry and gross Superstition, as also of all Cruelty and Barbarity, and of all foul and unclean Customs, but, on the contrary, it being a declared Law amongst them, That they ought to love this one and onely true God with all their heart, and all their Soul, and their neighbour (that is, all mankinde) as themselves, and to deal with others as themselves would be dealt withall, they in the mean time living in no opposition or defiance to any suffici∣ently-revealed

Law of God, This profession, I say, does constitute any Family, Countrey, Nation, or King∣dome, the Church of God or King∣dome of God. In which descripti∣on, O Philopolis, if you rest satisfied, it will be easie according to the sense thereof to answer the first part of your second Quere, namely, When the Kingdome of God began.

Philop.

I am not so curious as not to rest satisfied in this description,XI 1.35 O Philotheus; and therefore I desire you to proceed to the second Quere.

Philoth.

It is manifest therefore, O Philopolis, out of this description, that the Kingdome of God began as time∣ly as the first Family of the world, and was continued in the succession of the Patriarchs before and after the Floud to Moses, and through the Mo∣saick Polity (which some in a more peculiar manner contend to be a The∣ocracy) to the coming of Christ.

Philop.

But what shall we think in the mean time therefore of the an∣cient Philosophers, which had no∣thing

to doe with either the Patri∣archs or Moses, and yet believed One onely true God, the Authour and Governour of the Universe, and were singularly good and vertuous in their conversations? were they any part of the Kingdome of God?

Philoth.

That the Philosophers had nothing to doe with Moses, and that their wisedome derived not it self from that fountain, is more then I dare averr. But if they were such as you describe for profession and life, and communicated not with the Ido∣latries and pollutions of the Gen∣tiles, I should look upon them as ve∣ry much a-kin to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and dare not debarr them from being cer∣tain scattered Appendages to the Kingdome of God.

Philop.

If you think so favourably of them, Philotheus, for my part I cannot be of so sour and severe a temper as to grudge them that ho∣nour. In the mean while I am not onely satisfied touching the so timely commencement of the Kingdome of

God or the Church, but of the suc∣cession of it to the coming of Christ; which answers to the second part of my second Quere, Where it has been to be found since its beginning. And tru∣ly, that God had his Church so time∣ly, seems to be intimated by that timely Martyrdome begun in it in the Murther of Abel,* 1.36 from whose righteous bloud Christ seems to begin the Martyrology in his commination to that murtherous City, the carnal Ierusalem.

Bath.

This is notably well obser∣ved of Philopolis, O Philotheus, and puts me in minde of something a dark passage in the Apocalypse, which hap∣ly may receive light from hence, namely,* 1.37 there where it is said, That all would worship the Beast whose names are not written in the Book of life of the Lamb slain from the foun∣dation of the world, that is, à mundo condito. Which passage, I conceive, alludes to the murthering of Abel, it being so early an example of the wicked martyring the good. And

therefore by the Lamb is here under∣stood, according to the Prophetick style, the whole succession of the ho∣ly ones or elect of God, spotless in life and invincible in their patience, no persecution being able to subdue their minds to evil, or to make them violate their Consciences. For there is no deceiving or overcoming the Elect, whose Names are written in the Book of Life: which Book is cal∣led the Book of the Lamb, or of the Elect of God, because their names are enrolled there; and this Lamb said to be slain from the foundation of the world, because the example of the wicked murthering the innocent and just began so early in Cain's mur∣thering of his brother Abel. But to understand by the Lamb slain from the foundation of the world, the Lamb that was to be slain, is so bold an abuse of all Grammar and Logick, that I must confess, till this consideration came into my minde, the Text seem∣ed to me to be of a desperate obscu∣rity; unless we should have taken the

liberty to understand by this slaying of the Lamb in the ordinary sense, (that is, of Christ,) the murthering of his members, of which the earliest example is this of Abel: and Christ, you know,* 1.38 cried out to Saul, Saul, Saul, why persecutest thou me? when he onely persecuted his Members.

Euist.

O Bathynous, how kindly could I embrace thee for the great ease and pleasure thou hast done me in this Notion! I have been infinitely puzzl'd at the Grammatical sense of this Passage, and could never be driven into the allowance of false Greek for all the Authority of that great Critick Hugo Grotius. I could never understand that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can be all one upon any terms. And therefore I am highly delighted with the starting of this new Notion or signification of the Lamb according to the Prophetick style. And even that other sense you offer'd at is far more tolerable, then to make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have the significa∣tion of futurity.

Bath.

XII 1.39It would be so indeed, Euistor, if the Soul of the Messias had preex∣isted before his Incarnation.

Euist.

Why, the Fathers do express∣ly declare that it was Christ that ap∣peared to Abraham, to Moses, to Io∣shua, and to others, if that will help on the credibility of the second sense.

Bath.

But I believe that they may understand it of the Preexistence of the Eternal Word, which they say was also employ'd in the ordering of the World at the Creation, as well as in the superintending of the affairs of the ancient Patriarchs and the people of Israel; appearing notwithstanding ever in humane shape, as he did parti∣cularly to Ioshua (and under the title of the Captain of the Lord's Host,* 1.40) when there was close siege laid to Ie∣richo.

Hyl.

But when this Doctrine could pass so glibly with the ancient Fa∣thers, without the taking notice of the Preexistence of the Soul of the Messias, how glib, how easie and how natural would it have been up∣on

this Hypothesis? and how credible would that second sense be of the Lamb slain from the foundation of the world, he suffering so timely in his Members? But it is more harsh to conceive that the pure Eternal Word can suffer any thing.

Euist.

I confess, Hylobares, that the Word appearing so often in hu∣mane shape, it were very natural in that regard to suppose also that it was joyn'd with the humane Soul of the Messias. But that the humane Soul of the Messias had ought to doe with the six days Creation, that again seems more hard and incredible.

Hyl.

Why, Euistor, why should this seem so hard and incredible, that the same Messias that shall put a pe∣riod to this stage of the Earth, (as at the Conflagration) should be allow'd to have been active at the ordering of the Foundations thereof? that He, from whose mouth must proceed the last Pereat, should have pronoun∣ced the first Fiat, he being also styled so frequently in the * 1.41 Apocalypse Alpha

and Omega, the Beginning and the Ending, the First and the Last? Be∣sides what is expresly said in the E∣pistle to the Hebrews in a complex sense of the Messias, not of the sepa∣rate Word,* 1.42 God in these last days has spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the Worlds. And of the same Christ or Messiah he cites that of the Psalmist,* 1.43 Thou, Lord, in the be∣ginning hast laid the foundation of the Earth, and the Heavens are the works of thy hands. They shall perish, but thou remainest; and they shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed: But thou art the same, and thy years shall not fail. Here both the Creation and the Conflagration of the World seems to be given to the Messias.

Philop.

What strange and unex∣pected fluskering conceits flie up into the youthful imagination of Hylo∣bares upon his late persuasion of the Soul's Preexistence! But what is this

to our present purpose? or what use at all of such Curiosities?

Sophr.

The usefulness of this The∣ory, O Philopolis, I conceive is more apparent then the truth thereof; be∣cause it conciliates more honour to the Person of our Saviour, and is a firm barr against the abhorred bold∣ness of some high-flown Enthusiasts, who once phansying themselves to be partakers of the Divine Nature, though but in a moral sense, straight∣way set up for an equality with Christ, and will be as much God as he; some of them more, and pre∣tend themselves the Beginners of a more holy Dispensation then the Son of God himself brought into the world: whom they could not thus confront and vilifie, by either equali∣zing themselves to him, or preferring themselves before him, if that of the Authour to the Hebrews were under∣stood in such a sense as Hylobares drives at. But the ordinary recourse to the Communication of Idioms breaks the force of all the Arguments he of∣fers

at, though I must confess it does not destroy their Concinnity. Inso∣much that I should think it hard for any one, upon the concession of this double Hypothesis, namely, the Pre∣existence of Souls and the continual Literal truth of the six daies Creati∣on, to stick at the Conclusion Hyloba∣res aims at. But I am too heavy to be haled into the belief or concern of such needless Curiosities.

Philop.

And so am I too, O Sophron; and therefore I must take the free∣dome to give a stop to this digres∣sion, and hasten Philotheus again into the way.

Philoth.

XIII 1.44I have stood in it all this time, O Philopolis, expecting your commands. I have carried on brief∣ly the Succession of the Kingdome of God till our Saviour's time. What do you demand farther?

Philop.

I pray you tell me, Philo∣theus, if the Kingdome of God was in the world when Christ came into it, why did he teach his Disciples to pray, Thy Kingdome come? Or why

does he encourage his little flock, say∣ing, Fear not,* 1.45 little flock, for it is your Father's good pleasure to give you the Kingdome? Or why is he said to preach the Gospel of the Kingdome,* 1.46 declaring that the time is fulfilled, and the Kingdome of God is at hand? I know not what Kingdome he means.

Philoth.

You are to understand, O Philopolis, that the Kingdome of God in the New Testament signifies vari∣ously. Sometimes Physically, as I may so speak, and is the same with that externall happiness we hope to enjoy in Heaven: sometimes Morally, as where it is said to consist in righte∣ousness and peace and joy in the Holy Ghost:* 1.47 and sometimes Politically; in which sense also I conceive it to be understood in all those places you al∣ledge. And it is that very Kingdome upon Earth which Daniel foretells of,* 1.48 and is also the Kingdome of Christ or of the Messiah, and is likewise styled the Kingdome of Heaven, even in a Politicall sense, as where it is compared to a Net, Matth. 13. and

elsewhere. This Kingdome of Christ is the Kingdome of God in a more eminent and illustrious signification, not onely for its holiness, but also for the vast extent thereof, according to the Hebrew Idiom: For at long run it is to take in all the Kingdoms of the Earth. But there is a more par∣ticular occasion of the styling of it the Kingdome of God, from that passage in Daniel,* 1.49 And in the days of those Kings shall the God of Heaven set up a Kingdome which shall never be destroy'd. From hence the King∣dome of Christ is called the King∣dome of Heaven, and of God. Now this great and notable Kingdome of the Son of man or the Messias was not present in our Saviour's days, though it was in a near approch. And there∣fore the Disciples might very well be taught to pray, Thy Kingdome come; and our Saviour preach, that the Kingdome of God was at hand; and encourage his little flock, his few Followers, in that at last the Roman Empire would fall into their hands,

as it did under Constantine the Great, when Christianity became the Religi∣on of the Empire. But in that he saith,* 1.50 The time is fulfilled, and the Kingdome of God is at hand; that undoubtedly relates to the Seventy weeks of Daniel,* 1.51 which were upon their expiration about that time that Christ preached the Gospel of the Kingdome, that is, a little before his Suffering.* 1.52 For after seven weeks and threescore and two weeks (that is, sixty nine weeks) the Messias was to be cut off, and the people of the Iews cease to be God's people any longer under the Mosaicall Dispensation, and the everlasting Righteousness,* 1.53 or the Eter∣nal Law or Religion of Christ, to be brought in, and the Iudaicall Sacrifi∣ces to cease, the Son of God being once made an Oblation upon the Cross for the sins of the whole world. This is the Inchoation of the King∣dome of God so much spoken of in the Gospel, which though it was at first but as a grain of mustard-seed,* 1.54 yet in a little time spred far and wide in

the Roman Empire, and was at last made Master thereof. For I must confess I understand that Parable of the Mustard-tree in a Politicall sense, not in a Moral, and compare that which our Saviour adds by way of illustration of its greatness (so that the birds of the air lodge in the branch∣es thereof) with that propheticall ex∣pression in Daniel, where Nebuchad∣nezzar's Kingdome is also resembled to a wide-spreading Tree,* 1.55 (The Beasts of the field had shadow under it, and the Fowls of the Heaven dwelt in the boughs thereof.) And thus was Christ's promise made good to his little flock, to whom he had declared that it was his Father's good pleasure to give them the Kingdome.* 1.56

Philop.

This is handsome, and to me not unsatisfactory, O Philotheus, so far as it goes. But did not the Church of God both in Constantine's time and after pray, Thy Kingdome come?

Philoth.

I doubt it not, Philopolis, and it will never be unseasonable so

to pray, in the Moral sense, either for our selves or others; but hitherto it has been also seasonable in the Politi∣call. For though the Church (where uncorrupted with Idolatry and other gross Pollutions) has been the King∣dome of God ever since it had a be∣ing, whether in prosperity or persecu∣tion: yet it has been hitherto but Regnum Lapidis, not Regnum Montis; and therefore in a Politicall sense they might ever pray that that might be fulfilled which was spoken by the mouth of the Prophet Daniel, That the stone cut out without hands might smite the Image upon the feet,* 1.57 and be∣come a great Mountain, and fill the whole Earth, and be a Kingdome that shall stand for ever, a Kingdome of God's setting up that shall never be destroyed, that is to say, shall never relapse into Idolatrous practices, nor be under their lash and subjection that do. No power shall be able to persecute them for the purity of their Religion. For it is the Kingdome of God triumphant and permanent that

Daniel seems chiefly to point at, as if that short stay of the Seventh King mentioned in the Apocalypse were scarce worth noting in these more compendious Visions.* 1.58

Which seeming omission in the Vi∣sion of the Statue is more palpably repeated again in the Vision of the Four beasts. For though the King∣dome of the Son of man was in the Reign of the Seventh King in a tri∣umphant state; yet because it was so short and unpermanent, the Prophecy seems to take no express notice of it, but to begin the Inauguration of the Son of man into his Kingdome upon the destruction of the little Horn, which destruction is not yet complea∣ted. When,* 1.59 because of the great words the Horn spake, the Beast was slain, and his body destroyed, and given to the burning flame, namely, the Beast with this little Horn with eyes in it, (which little Horn is more fully and distinct∣ly represented in the Apocalypse un∣der the figure of the Two-horned Beast,) then Daniel saw in the night-Vision,

and behold, one like the Son of man came with the clouds of Heaven, and came to the Ancient of days, and they brought him near before him: And there was given him Dominion and Glory and a Kingdome, that all people and Nations and languages should serve him. His Dominion is an everlasting Dominion, which shall not pass away, and his Kingdome that which shall not be destroyed; which therefore is not so properly the Kingdome of God under the Seventh King, but that Do∣minion of the Saints which emerges upon the Beast that is not, and yet is, his going into perdition. Do you understand me, Philopolis?

Philop.

Very well,XIV 1.60 and I think your Notion mainly solid. Nor do I finde it any difficulty to converse with men touching these Propheticall Myste∣ries, since I have pretty well conn'd the Prophetick style: the knowledge whereof, in my mind, is as well more easie as more usefull and pleasant then Heraldry, which yet every ordinary capacity is easily master of.

Philoth.

I am exceeding glad to hear you say so, O Philopolis, and wish all the Gentlemen in Christen∣dome were of your mind. They would find such Conviction in the Prophecies of Daniel and the Apoca∣lypse, that I dare say we should in a short time be all of one opinion in matters of Religion.

Philop.

I wish with all my heart they would set themselves to this so easie and pleasant kind of serious∣ness.

Bath.

Sensuality, Levity and Pro∣faneness of spirit makes holy things, though of themselves very easie and pleasant, both unpleasant, hard and tedious to such unmoralized minds. That is the great bar to the reception of Sacred Truths with such kind of men; as Pride, Covetousness and Hypocrisie with others.

Philop.

What you say I believe is too true, Bathynous; the more the pitty. But while we cannot change the minds of others, let us at least improve our own as well as we can.

And from what we have proceeded in hitherto, I am the more desirous to hear an answer to the last part of my present Quere. Tell me therefore, I beseech you, O Philotheus, Where the Kingdome of God now is. That was the last Point in my Second Que∣stion, and methinks I am more puz∣zled in it then ever.

Philoth.

You are not so puzzled,XV 1.61 Philopolis, but I believe you will easi∣ly extricate the difficulty your self, and find out where God has, by first finding out where he has not, his Kingdome. For I believe you will not say that the Kingdome of God is amongst the mere Pagans, by reason of their Ignorance, Atheisticalness and Idolatry.

Philop.

No sure, I did not so much as dream it was.

Philoth.

Nor amongst the Iews. For they were a City of murtherers, and killed their Messias, and so ceased to be God's people; and as many as are not converted to Christianity ju∣stifie the act of their forefathers, and

become successively guilty of their bloudy and murtherous Crime. Be∣sides that, they are professed Ene∣mies and Rebells to the manifestly-declared Law of God, which is the Christian Religion; and therefore the Iewish Nation can be no part of the Kingdome of God, according to the Definition of it above mentioned.

Philop.

You say true, Philotheus.

Philoth.

Nor the Turk, for the same reason; I mean, for his express enmity to Christianity, the plainly-declared Law of God, besides the tearing Cruelty and Savageness of that Polity. For the Kingdome of God must be devoid as well of blou∣dy Persecution and Barbarity as of Idolatry and Polytheism. And what an ill Character the Turks and Sara∣cens have in the Prophetick Visions is plain, in that the latter are figured out by Scorpion-like Locusts out of the bottomless pit,* 1.62 the title of whose King is Abaddon or Apollyon; the o∣ther by Horsemen,* 1.63 whose horses heads are compared to Lions, and their tails

to Serpents, to intimate that league they have with the Kingdome of the Serpent or of the Devil; for the De∣vil was a murtherer from the begin∣ning, and these Wasters of the world by war and bloudshed.

Philop.

This is more then enough evident.

Philoth.

And for the Popish Church, it is well known how, besides their multifarious Idolatries and gross Su∣perstitious practices, it is all-over be∣smeared with innocent bloud: as she also is figured out in the Apocalypse by that gorgeous Whore with whom the Kings of the earth commit Fornication,* 1.64 and who is drunk with the bloud of the Saints, and with the bloud of the Mar∣tyrs of Iesus.

Philop.

It remains then that the Reformed parts of Christendome be the Kingdome of God: for none else occurr to my mind that can lay claim to the title.

Philoth.

And there is good reason to conclude so: both because the De∣finition of the Externall Kingdome

of God above given agrees to them, namely, that they worship the One and onely-true God, and have purified his Worship from all Idolatrous practices and corruptions, and have so far cea∣sed to be that murtherous City that stoned the Prophets, that they use no other sword then that of the Spirit against Idolaters themselves, whom they never kill, but either in the open field in battel, or upon the account of Treason against their law∣full Prince; and also because (God be thanked) they are free from any yoke but that of Christ and their own Reformed Princes. And therefore being a self-sufficient Power, able to maintain themselves against all ex∣traneous and Idolatrous Powers, these of them that are in this con∣dition seem to me to be an hopefull Inchoation of that promised King∣dome of the Son of man which Da∣niel foretells of, and to be the first Ru∣diments of the Fifth Monarchy; for∣asmuch as they arise out of the ruine of the little Horn with the eyes of a* 1.65

man, which is said to wear out the Saints of the most High.

Philop.

I understand you very well, Philotheus. O the admirable perspi∣cuity and convictiveness of Truth! O how necessary is the knowledge of this Theory to all the Protestant Do∣minions, that they may know how to be both good Christians and good Subjects at once! For no man can oppose, undermine, or be false to the Protestant Interest as such, or to any Reformed Prince, but he must ipso facto commit Treason against the Kingdome of God, and be a Trai∣tour or Rebell against the Sovereign∣ty of the Lord Iesus. O how infi∣nitely satisfied am I with this Truth! O how I could dwell upon this so-concerning a speculation! O how am I eased in mind, and freed from all distraction, while my Soul is sted∣fastly determined to one, that I know what to wish for, what to pray for, what to act for, what to suffer for! I mean, for the interest of the Kingdome of God, and the reviving

Monarchy of the Lord Iesus Christ.

Cuph.

XVI 1.66This Truth, if it be a truth, is like a spark fallen into very com∣bustible matter, that it has set Philo∣polis thus all on a flame. It's pitty but what you say should be true, Philothe∣us, that Philopolis his sincere and inge∣nuous zeal may not have hit on an un∣due subject. But, for my part, I can∣not but be something hesitant at least in the point, if not quite incredulous. For the Manners, the Opinions and the manner of the Rise of Reformed Chri∣stendome are such as, in my judgment, ill sute with so glorious a Title.

Hyl.

What? it seems then that Mr. Advocate General of the Paynim will now act the part of an Accuser of the brethren. This it is to be of such an universalized spirit, as to be ready and fit for all turns.

Cuph.

I shall aecuse them, Hyloba∣res, whom I desire to be found clear, and before such Judges as I hope will not be unfavourable.

Philoth.

For my part, Cuphophron, I cannot say that either all Things or

all persons of the Reformation are without fault. But the sinfulness of some (yea, though it were of many) does not exclude the whole from being the Externall Kingdome of God. And that is the point that we are upon. For the Externall King∣dome of God may be presumed much larger then the Internall. And our Saviour Christ himself, you know, compares the Kingdome of God in this externall sense to a Net cast into the Sea,* 1.67 which gathers of every kind, as well bad as good. The people of Israel was the Kingdome of God: but was every particular man of them holy and vertuous? The Roman Em∣pire in Constantine's time became the Kingdome of God: but were no par∣ticular members of the Church at that time in any thing reprehensible? Whether the Reformation cease to be the Kingdome of God for the wickedness of some of that denomi∣nation, let our Adversaries be judges, who never spared to style themselves Holy Church, for all the abhorred un∣godliness

of the Heads, their Holi∣nesses at Rome, and universal polluti∣on of the members; and that be∣cause they took themselves to be the true Christian Church, and to hold the right Faith, and to retain the Rites and Religious Practices as to the ex∣ternall Worship of God; though they were indeed an Antichristian Church, and all overrun with abominable Do∣ctrines and Idolatrous Practices, and Diabolical Cruelties against the true Worshippers of God. Of how much more right therefore ought the Re∣formation to be held the holy people of God and his peculiar Kingdome, who profess the Apostolick Faith en∣tire without any Idolatrous superad∣ditions, who murther no man for his Conscience, and make the infallible Word of God it self the Object of their Profession, and the platform of their Religion?

Cuph.

The truth is, the disparity is infinitely great, if the Roman and Reformed Church stood in competiti∣on which of them two should be the Kingdome of God.

Bath.

But it being so plain that the Reformed Church is the true Ex∣ternall Kingdome of God, forasmuch as they make pure profession of the Gospel of the Kingdome cleared from all the gross Corruptions of men, and teach Christ merely according to the Word of Christ; and that also in this regard the Church of Rome by their Antichristian Doctrines is re∣ally a contrary Kingdome thereunto, that is, the Kingdome of Antichrist; how abominably nauseous, O Cupho∣phron, must Indifferency in Religion be amongst Pretenders to Protestan∣tism, whenas the Romanists them∣selves scarce in the worst of times would have laid down their zeal in the behalf of that Christianity against Turcism, though Turcism ought not to be more abominable to them then their Antichristianism ought to be to us?XVII 1.68 For what can be more contrary then the Kingdome of Christ and of Antichrist?

Cuph.

This would bear more weight with it, Bathynous, if there

were no gross flaws in the externall Profession of the Protestants, and that they were right in their declared Opinions. For, in my judgement, Antinomianism and Calvinism (I mean that dark Dogma about Predestinati∣on) are such horrid Errours, that they seem the badges of the King∣dome of Darkness, rather then of the Kingdome of God.

Bath.

What you mean by Antino∣mianism, O Cuphophron, I know not. But, so far as I know, there are but these two meanings thereof: either a conceit that we are exempted by the liberty of the Gospel from all moral Duties; a thing exploded by all the Protestant Churches, as you may understand by the Harmony of their Confessions: or else it signifies a disclaim of being justified by the doing our Duties, and an entire rely∣ing on the Satisfaction or Atonement of Christ; which rightly understood has no evil at all in it, but is an excel∣lent Antidote against Pride. For those that profess such an Antinomia∣nism

as this, and declare they look to be saved by Faith onely without the Works of the Law, will not de∣ny but that they are to live as strict∣ly and holily as if they were to be saved by the integrity of their con∣versations; and yet when they have lived as precisely as they can, that they are wholly to relie upon the mercy of God in Christ. How love∣ly, how amiable is such a disposition of a Soul as this, who, taking no no∣tice of her own innocency or righte∣ousness, casts her self wholly on the Goodness and Merits of her Saviour, and so, like an un-self-reflecting and an un-self-valuing childe, enters se∣curely and peaceably into the King∣dome of God, and into the choicest mansions of his heavenly Paradise!

Cuph.

Nay, if that be the worst of it, Bathynous, I am easily reconciled to Protestantism for all this.

Bath.

This is the worst of it, O Cu∣phophron, so far as I can understand. And you know the orthodox Pro∣testants universally adde their Doc∣trine

of Sanctification or a good life to that of Justification by Faith one∣ly: so that I dare say they dealt bonâ fide; but by a secret Providence directed so their style and phrase as was most effectual to oppose or un∣dermine the gainful traffick of that City of Merchandises, where the good works they ordinarily cry'd up so were nothing else but the good and rich wares those cunning Merchants purchased at cheap rates from abused souls; the increase of whose sins were the advance of the Revenues of the Church, and their externall good works, as they are called, an ex∣cuse for their want of inward Sancti∣fication and real Regeneration, the main things the Protestants stand up∣on, which can be no more without Good works in the best sense so cal∣led, then the Sun without Light.

Cuph.

But are there then, Bathy∣nous, no Antinomians in the ill sense amongst the Protestant?

Bath.

No otherwise, Cuphophron, then there were Gnosticks and Carpo∣cratians

in the Apostolick times. There are, but disallowed by general suffrage.

Cuph.

Let that then suffice.XVIII 1.69 But this dark Opinion of Predestination how dismall does it look, Bathynous! black as the smoak of the bottomless pit out of which the Locusts came.

Bath.

What, do you allude to the Turks and Saracens, Cuphophron? The Turks indeed are held great Fatalists, whence some in reproch call this Point of Calvin Calvino-Turcism. Who would have thought Cuphophron so Apocalyptical? That you take so great offence at Predestination in that rude and crude sense that some hold it, I do not at all wonder: for it has ever seemed to me an O∣pinion perfectly repugnant to the na∣ture of God, that he should Prede∣stinate any Souls to endless and un∣speakable misery for such sins as it was ever impossible for them to a∣void. This is a great reproch, in my apprehension, to the Divine Ma∣jesty. But that there is an effectual

Election or Predestination of some to eternall life, I must confess I think it not onely an Opinion inoffensive, but true; which seems to me pro∣bably to be intimated from such pas∣sages as these.* 1.70 And all that dwell up∣on the earth shall worship the Beast, whose names are not written in the Book of Life of the Lamb slain from the foundation of the world. And a∣gain in another place of the Apoca∣lypse, And they that are with him are called,* 1.71 and chosen, and faithfull. And also in the Epistle to the Romans,* 1.72 And we know that all things work together for good to them that love God, to them that are the called according to his purpose. For whom he did foreknow he also did predestinate, and whom he did predestinate them he also called, &c. These places considered toge∣ther want not their force for the in∣ferring the above-mentioned Opi∣nion. And what hurt is it, O Cu∣phophron, that God is conceived effe∣ctually to predestinate some men to Grace and Glory, and so is proclaimed

to be more good and gracious then the Arminians themselves would have him, who put it to an adven∣ture whether any man shall be saved or no?

Cuph.

There were no great hurt in this, I confess, Bathynous: but Re∣probation or Predestination to eter∣nall death, that is the great reproch to the Reformed Religion.

Bath.

Though some private men are very express in that Point, yet the publick Confessions of the Pro∣testants are more modest and tender in that Article, and onely are for a Preterition of persons, no design∣ment of them to sin and damnation: which I promise you, Cuphophron, he that with an impartial eye looks up∣on the Phaenomena of Providence can hardly deny to be found verified in the effect. Besides what the Scri∣ptures themselves intimate,* 1.73 The wick∣ed are estranged from the womb, they go astray so soon as they be born. These are great and profound Secrets, and such as very good men may easily

lose themselves in; and therefore Mistakes in such Points may well be competible even to the members of the true Kingdome of God. And that they took away Free-will so uni∣versally, Divine Providence might permit them to slip into that Errour, making use thereof as of another crooked Engine against the frauds and falsenesses of that crooked Ser∣pent of Rome, I mean the Pope and his Hierarchy. For they being for Free-will and Good works, more out of a design of merchandizing and in∣riching the Church with large In∣comes of money for Pardons and In∣dulgences, for Deliverances out of Purgatory, for certain Sales and Con∣tracts for Heaven, and ensured shares and portions of the Elysian fields; the founding Salvation upon God's eter∣nall Decree, and the declaring that we have no power of our selves to doe any thing for the obtaining eter∣nall life, this quite spoil'd the market of these crafty Merchants, and over-turned the tables of these Money∣changers.

For the way to Salvation was now discovered not to be those manifold formal postures which the Roman Tutours put their Novices into, nor hard Penances, nor com∣mutation of Penances (the main scope of the Discipline of that Church) into pecuniary Mulcts, for the amassing and heaping together an immense treasure of money: but every one was admonished with sad and solemn preparation to frequent the Divine Ordinance, the powerful preaching of the Gospel, to be in∣structed in the stupendious Arcana of God's free Election and eternall De∣crees, and not to reckon upon the Certainty of Salvation from obedi∣ence to the devised Institutes of the Church, which drove mainly at the dominion of the Priest, and the suck∣ing of the purses of the people; but to make their Calling and Election sure, that is to say, to discover the certainty thereof by the inward fruits of the Spirit, by Faith especi∣ally, (whereby they firmly believed

that they were of the number of God's Elect) and from thence by Love also to God and to their neigh∣bour; all which they conceived wrought in them, not for any thing that they could doe or had done by way of Merit, but merely by the free Spirit of Grace effectually ope∣rating in their hearts. And, I pray you, Cuphophron, how much did this state of things misbecome the King∣dome of God? especially considering that whatever the Errour was, it was in a Point so intricate as has puzzled the greatest wits of all Ages; and was so seasonable, that it tended highly to the overthrow of the Kingdome of Antichrist; and was so harmless to the believers of it, that while they disclaimed all Free-will or ability of doing any thing them∣selves, yet were they seen carried on in all holy Duties of Devotion and Sobriety of life, while the other Par∣ty, that boasted so of their Free-will, might be observed wallowing in all Worldliness and Sensuality, and

with their Free-will freely and mer∣rily descending down together into the pit of Destruction.

Cuph.

I think there is a kinde of Magick or Witchcraft in conversing with melancholick men. Bathynous his speech has so fettered and con∣founded my spirit, that I am half a∣sham'd of this Allegation which I thought at first so dismall and formi∣dable. Reformed Christendome will be the Kingdome of God, I think, whether I will or no.

Philop.

I hope so, Cuphophron.

Cuph.

But are no other Christian Churches besides the Reformation the Kingdome of God?

Philop.

Whether there be or there be not other Christian Churches that are part of God's Kingdome, it no∣thing infringes the truth of the Re∣formation's being so. But from the intimations of Philotheus, I dare pronounce, that no Christian Church that is in bondage under another So∣vereignty, or does not emerge into power upon the destruction or hum∣bling

of the little Horn, that is, the Papal Hierarchy, can be that King∣dome Daniel points at, or the Incho∣ation of the Fifth Monarchy.

Cuph.

XIX 1.74Of this I am not so solicitous, O Philopolis, but I anxiously desire an answer to the last Objection I in∣tended, touching the Rise of this pretended Kingdome of God. For the adverse Party confidently give out that its first Birth was from Rebelli∣on, which is worse then the sin of Witchcraft.

Sophr.

It is an ill Omen against your Objection, O Cuphophron, that your Scripture-quotation is so ridiculously impertinent. For in Samuel, where it is said that Rebellion is as the sin of witchcraft,* 1.75 it is spoken of the Re∣bellion of Saul against the Lord, not of the people against Saul.

Cuph.

But I mean the Rebellion of the people against Saul, or the Secu∣lar Magistrate, which is next to Re∣bellion against God, whose Vicege∣rent he is.

Sophr.

That assertion is very true,

Cuphophron; but the Imputation of our Adversaries extremely false.

Bath.

Most assuredly, O Sophron: And that Character, amongst the rest that belong to them, which styles them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Liars, I conceive is not to be restrain'd to their Legends and such like Forgeries, but is to take in also their abominable Calumnies a∣gainst the true Church of God. For they are a generation of Vipers, that make up the Resemblance of the old Serpent under Paganism in every stroke thereof. And the Dragon was cast out,* 1.76 that old Serpent, called the Devil and Satan, which deceiveth the whole world. And I heard a loud voice saying in Heaven, Now is come Salva∣tion, and strength, and the Kingdome of our God, and the Power of his Christ: for the Accuser of our brethren is cast down, which accused them before our God day and night. Wherein the im∣pudence of religious Liars is set out, as spreading Lies and Calumnies even before the face of Heaven and the presence of God. And it is a note

that our Saviour also of old has set upon Satan,* 1.77 that the Devil is a Liar, and the father of all Lies and Ca∣lumnies.

Euist.

And that this Objection of yours, O Cuphophron, is as loud a Lie as ever the Devil invented, had your great parts condescended to be as conversant in History as in the sub∣limer parts of Philosophy, your self would long ere now have disco∣vered.

Cuph.

O how dearly do I love thee, Euistor, for this freeness! But since my self has been taken up with higher matters, I prithee declare the truth freely from thine own reading. For indeed I have a great suspicion of Luther and Calvin, whose names are most illustrious in the Reforma∣tion, that they were abettors or ex∣citers of Sedition and Rebellion.

Euist.

I shall declare the truth freely and impartially to you, Cu∣phophron, touching these persons, and by the manifest injuries done to them you may judge of the rest. As

for Luther, he was so far from being an exciter or abettor of Rebellion against Secular Princes, that he wrote a Treatise to exhort every Soul to be subject to the higher Powers, and was himself a very severe and care∣full practiser of his own Doctrine. For at that Confederacy of defensive arms at Smalcald, which the Roma∣nists declaim against as such an exam∣ple of Rebellion, (though it was not,) Luther was very shy and averse from giving his Assent thereto, till he was throughly instructed by the learned in the Law touching the Constitution of the Empire of Germany. For by the Magna Charta, as I may so call it, of the Empire, the Princes of the Empire are invested in such Rights, as, if they be violated by the Empe∣rour, it is lawfull for them to take arms and resist sine Rebellionis aut In∣fidelitatis crimine. And the skilfull in the Law abundantly satisfied Lu∣ther that the Emperour had violated these Rights.

Philop.

The truth is, Cuphophron,

since the Empire was made Elective, and a perpetuall Power established in the Seven Electours, the Empe∣rour's Authority in many parts of Germany became little more then ti∣tular, and an empty Honour with∣out Power; they that elect him ha∣ving a right also to depose him for Mal-administration of the Affairs of the Empire. The Electours and o∣ther Princes of the Empire govern their own Principalities without pay∣ing any thing to the Emperour but Homage; and the Imperial Cities are most free from the Imperial Laws. Must every appearing in arms then against the Emperour be presently Rebellion?

Cuph.

I did not think there could have been so much said in the behalf of Luther.

Euist.

And now for Calvin; the Charge of Rebellion upon him is, that he expelled the Bishop of Gene∣va, who was the chief Magistrate of that City, and changed the Govern∣ment into an Aristocracy, and so car∣ried

on Reformation and Rebellion at once. Is not this that which you mean, Cuphophron?

Cuph.

I believe it is, for I have not much interess'd my self in these Reli∣gious contests.

Euist.

But this is a mere Calumnie against Iohn Calvin, and without all ground. For not so much as that is true, that Calvin was one of the first Planters of the Reformation at Ge∣neva, and much less, that he or any other Reformers expelled the Bishop out of the City. It was Farrell, Fro∣ment and Viret, that by their Preach∣ing converted Geneva in the Bishop's absence, who fled away eight months before, being hated by the Citizens for the Rape of a Virgin and many Adulteries with their Wives: he be∣ing also in fear of his life for his Con∣spiracy with the Duke of Savoy to oppress the Liberties of the City, for which his Secretary was hang'd. But those that changed the Govern∣ment were strong Papists, and after main opposers of the Reformation.

Cuph.

I perceive a man must take heed how he believes any charges of the Romanists against the first Re∣formers.

Sophr.

The measure of truth with them is the Interest of Holy Church; and therefore every Lie subservient to that end is holy.

Cuph.

But, if I mistake not, Zwin∣glius cut his way for the Reformation violently with his Sword; for they say he was slain in battel.

Euist.

That's another gross mistake, Cuphophron. For the Reformation was establish'd in Zurick at least ten years sooner by Edict of the Senate upon the peaceable preaching of the Gospel there; and the Switzers had shaken off the yoke of the Empire two hundred years before. So little ground is there of accusing the Re∣formation there of Rebellion.

Cuph.

But as loud a noise of Re∣bellion as ever sounded in my ears, begun in reference to Reformation, is that of the Vnited Provinces shaking off the yoke of the King of Spain:

this sounds as high as that of Luther.

Euist.

And is as loud a Falshood. For the Reformed Religion was spred over the Seventeen Provinces many years before their union against the Spaniard; nor did they unite upon the account of Religion, but of State, for the maintaining their Li∣berties against the Oppression of Spain. And therefore they chose for their Prince Francis Duke of Alenzon a Roman Catholick, which they had not done if the Protestants had been the greater part. Nor was the King of Spain their absolute Sove∣reign, but their Count. So that nei∣ther the Reformation was the Brat of this Union, nor this Union more by the Protestants then by the Papists, nor less justifiable afterwards, in that they held it in the behalf of the true Religion also as well as of their Li∣berties, and would not submit to one that was not their absolute Sove∣reign, to have their Souls murthered by a false Religion, or else their Bo∣dies by adhering to the true.

Cuph.

I did not think, Euistor, that these Aspersions could have been so easily wiped out. There's but one Instance more occurrs to my mind, and that is of the Boisterousness and Rebelliousness of Scotland in the be∣half of the Reformation. If i be not mistaken, I have heard a very ill re∣port of that Nation in this point.

Euist.

That's very likely, Cupho∣phron, nor are they any way to be ex∣cused, nor the Reformation to be ac∣cused of what appertains not proper∣ly to its spirit, but is peculiar to the spirit of that Nation. For before the Reformed Religion, the Scots of an hundred and five Kings (which they reckon till Queen Mary) had killed thirty five, besides five which they had expelled, and three which they had deposed.

Cuph.

The Collection thence is ve∣ry easie.

Philop.

And the like consideration is to be had of whatever unlawfull Risings of the Protestants there may have been in France. It is not to be

imputed to their Religion, but to the Genius of that Nation, who are so easily and so often drawn into Rebel∣lion, and where that crime is look'd so slightly upon, as a Country-man of their own has ingeniously noted of them, and has impartially drawn into view such things and circumstances as give good light how to estimate the measure of their transgression in this matter. Which I would recommend to your reading, Cuphophron, I know∣ing you to be so great a lover of Truth and Vertue. For the Authour has wrote very pertinently to satisfie you that the Reformation no-where owes its birth to Rebellion, and that the doctrine of Rebellion upon pre∣tense of Religion is universally ex∣ploded by the publick Confessions of all the Protestant Churches, but both professed and practised by the Jani∣zaries of the Bishop of Rome. The Title of the Book is, A vindication of the Sincerity of the Protestant Religi∣on in the point of Obedience to Sove∣reigns.

Cuph.

Very good, Philopolis, I thank you for your information. I shall enquire for the Book, and at first leisure from my Philosophicall Speculations I shall give my self the satisfaction of perusing it. In the mean time therefore I shall give you onely this one trouble touching a point which cannot be denied by Eu∣istor, nor any Historian of them all. Did not the first Reformers rebell a∣gainst the Sovereignty of the Pope?

Philop.

O no, Cuphophron, they re∣sisted or cast off the pretended Sove∣reignty of the Pope; but that was not to rebell, but to repell a wicked Usurpation. For first, that Christ never constituted the Bishop of Rome the Successour of Peter and his infal∣lible Vicar-general of Christendome appears, in that there is no such Do∣ctrine in the ancient Fathers, nor any such timely appeal to this Bishop's In∣fallibility, nor any such thing recor∣ded in Scripture; which had been such an high Point, that, if it had been true, it could never have been left

out. Nay, on the contrary, it wit∣nesseth against this pretense: for Paul in his Epistle to the Galatians doth plainly declare himself inferiour to none of the Apostles.* 1.78 And though Peter was present, yet Iames did con∣fessedly preside in the Council at Ie∣rusalem. Besides that the Uncircum∣cision was the Diocese of Paul, but Peter's the Circumcision, which cer∣tainly was the less Circuit of the two. Not to adde how Paul withstood Pe∣ter at Antioch; which suits ill with Peter's Superiority, as Peter's being at Antioch as well as at Rome with the Superiority of the Roman Bishop a∣bove him of Antioch. For that Peter was at Antioch is out of question; but whether Peter was ever at Rome is still questionable among the Learned. And lastly, if Peter was so much taller by the head and shoulders then the rest of the Apostles, why did he give the right hand of fellowship to Barnabas and Paul?

Then again in the second place, No secular Sovereign can forfeit his

Sovereignty to any Spiritual preten∣ded Superiority or Superintendency, unless we admit that Principle of Wickleffianism, Dominium fundatur in gratia, which the Iesuites themselves so loudly hoot at when they please, and is unfeignedly to be hooted at by every one that has an honest and up∣right heart.

Bath.

But do you not observe, Phi∣lopolis, how this Argument will also protect the Subject as well as the Prince from all wrong and violence from a spiritual Tyranny?

Philop.

You say right, Bathynous: But so be it protect but my Sovereign safe from all injuries, I am none of them that shall envy the overplus of good it may doe in behalf of Subjects, that any-where may be thought to fall short of that grace of Illuminati∣on that others pretend to have, when indeed they are wholly over∣whelmed with gross Errours, Super∣stitions, and Idolatries.

And thirdly and lastly, Suppose his Holiness of Rome had once a So∣vereignty

over all the Churches of Christendome in ordine ad Spiritua∣lia, (which is the onely plea that can with any colour be pretended) when his spiritual wares are so infinitely poisoned and corupted, that the Re∣ligion he requires obedience to is as gross as any Pagan-Idolatry, (as most certainly Romanism is) he does most assuredly lose his right of Sovereign∣ty or Command in Spirituals, unless he has a right to command us to disobey God and Christ, whose Vicar he pre∣tends to be; and losing his right of Spiritual Sovereignty, the Temporal Appendages thereto appertaining must likewise fall with it. This, me∣thinks, must seem very clear to an im∣partial eye.

Philoth.

It must so, Philopolis; and yet I will cast in a fourth Argument of undeniable evidence to them that understand it. Every Secular Prince, nay, every private man, has a commis∣sion from Heaven to cast off the yoke of Rome, as being that Mysticall Ba∣bylon mentioned in the Apocalypse, of

whom it is said,* 1.79 And I heard another voice from Heaven saying, Come out of her, my people, that you partake not of her sins, and that you receive not of her plagues.

Philop.

That's well thought of, Philotheus: That's an invincible Ar∣gument indeed to as many as are con∣vinced that by Babylon there is meant Rome Christian, or, if you will, Pa∣gano-christian, as I profess that I am very well satisfied it is, by what I have read in late Authours, who have demonstrated that Truth so plainly, that I think no man that has but the patience to understand it (and 'tis no such great Riddle) can ever have the face to deny it. What say you, Cuphophron, to it?

Cuph.

I say, Philopolis, that I have not yet had the patience to under∣stand it. But yet I understand so much from the present discourse as silences all scruples in me against Re∣formed Christendom's being the Kingdome of God; so that Philotheus may pass to your Third Quere, if he will.

Philop.

I thank you for that good news,XX 1.80 Cuphophron. I beseech you therefore, Philotheus, take my Third Quere into your consideration, and tell us What success the Kingdome of God has had hitherto in the world.

Philoth.

I am glad we are come to this Point, Philopolis, as well for Hy∣lobares his sake as your own. For there is not a more illustrious Speci∣men of Divine Providence then the Progress of the Church or Kingdome of God, judiciously compared with the Prophecies, from its first com∣mencement to this day.

Hyl.

Though I am, God be than∣ked, O Philotheus, very well settled in my belief of the Divine Provi∣dence; yet, as men do not drink of wholsome and pleasant wines merely for necessity, but indulge something to delight; so, though this farther satisfaction be not altogether need∣full as to that point, yet the pleasure of the instances of a Truth of so great importance you may be sure will be very acceptable to me, be∣sides

that it is a main ratification of the soundness of our Religion. Upon which account I shall be still your more diligent Auditour.

Philoth.

And the consideration of so serious and ingenuous an Auditour makes me with the greater alacrity betake me to my task; which yet I must by reason of the time perform with all possible brevity. To omit therefore that first Prediction of the Incarnation of Christ according to the more mysticall sense,* 1.81 that The seed of the Woman shall break the Serpent's head, we will take notice in the first place of that ancient Promise of God to Abraham,* 1.82 In thee shall all the Fa∣milies of the Earth be blessed: as also in another place, where God is said to bring Abraham forth abroad, and to say unto him,* 1.83 Look now towards Heaven, and tell the Stars, if thou be able to number them; for so shall thy seed be. And in the same Chapter, a deep sleep falling upon Abraham at the going down of the Sun, and an horrour of great darkness seising up∣on

him, the Lord said unto him in a Vision,* 1.84 Know of a surety that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hun∣dred years. And also that Nation whom they shall serve will I judge; and afterwards shall they come out with great substance. And thou shalt go to thy Fathers in peace, thou shalt be buried in a good old age. But in the fourth generation they shall come hither again, (that is, to the Land of Canaan.) For the iniquity of the Amo∣rites is not yet full. And in the se∣venteenth Chapter more expresly touching that Land; And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan, for an ever∣lasting possession; and I will be their God. And upon Abraham's willing∣ness to offer up Isaac, the first Pro∣mise made to him has a very high and pompous Ratification, Chap. 22. By my self have I sworn, saith the Lord; For because thou hast done this thing,

and hast not withheld thy son, thine onely son; That in blessing I will bless thee, and in multiplying I will multi∣ply thy seed as the Stars of the Hea∣ven, and as the sand that is on the Sea∣shore: and thy seed shall possess the gate of his Enemies. And in thy seed shall all the Nations of the Earth be blessed, because thou hast obey'd my voice.

Hyl.

You have produced abundant testimonies of God's timely Promise to Abraham, O Philotheus; but in what considerations do you conceive it to have been performed?

Philoth.

The Numerousness of A∣braham's Offspring is notorious even in the more carnal sense. For the people of the Iews properly so called are very numerous, not onely in the Turkish Empire, but in Christendome it self, as Travellers observe. Besides that vast plenty of Abraham's bloud that may run in the veins of Nations of a disguised name, as amongst the Turks; and did amongst the Saracens without disguise: not to adde all

Christendome, to which in a better and more mystical sense the comple∣tion of the Promise is applicable. For all Christians in this sense are the seed of Abraham. How will then the seed of Abraham be multiplied, when all the Kingdoms of the World are become the Kingdoms of Christ the son of A∣braham? and how compleatly will then that be fulfilled, And in thy seed shall all the Nations of the earth be bles∣sed, which has in a good measure been fulfilled in all Christendome al∣ready? And what-ever is commend∣able in the Morality or Religion of the Turks, it is plain they owe it to Moses or Christ. And what-ever was illustrious and laudable amongst the Heathen Nations heretofore in Ver∣tue and Philosophy, the first seeds are credibly conceived to have been fetched from the posterity of Israel.

Euist.

The ancient Fathers harp much upon that string, as if Pythago∣ras and the wisest Philosophers of Greece had all from that Fountain.

Bath.

I, and the marvellous appli∣cability

of that ancient Philosophy to the three first Chapters of the first Book of Moses, which are all Philo∣sophicall, does wonderfully ratifie that Conjecture of the Fathers.

Cuph.

But that Vision of Abraham at the going down of the Sun has an interpretation and completion more express touching the affliction of his offspring in Egypt, and their redem∣ption from that bondage after four hundred years, saving that it was penn'd after the Event.

Bath.

That, in my judgement, O Cuphophron, is a very disingenuous Exception, whenas you see so plainly that those Prophecies also are veri∣fied that reach some thousands of years beyond the time of Moses. By this cavill Moses should have omitted all Predictions whose Completion was before his own time, nor have recorded either the Dreams of Pha∣raoh or of Ioseph himself.

Philoth.

Indeed, Cuphophron, this fetch of yours is over-fine and witty, and next to the distrusting of the

whole History of Moses. But the truth of the Prophecies that point at Events some thousands of years after Moses's time countenances also the History. As in that notable Pro∣phecy of Iacob;* 1.85 The Sceptre shall not depart from Iudah nor a Lawgiver from between his feet, till Shiloh come; and unto him shall the gathering of the people be: Which Prophecy plainly points at the time of the coming of the Mes∣sias, and Conversion of the Nations to him, which fell out accordingly.

Philop.

It is very true, Philotheus.

Philoth.

But that also is very won∣derful and observable which Saint Paul intimates,XXI 1.86 that the Actions and Accidents that befell the seed of A∣braham are Prophetick Types touch∣ing Christ and his Church. It were an endless business to number up all, but not amiss to give you an instance or two. As the Conspiracy of the chief of Iacob's Family against Io∣seph their brother, to put him to death;* 1.87 Behold, this Dreamer cometh: Come now therefore, let us slay him. A

fit Figure of the Conspiracy of the Scribes and Pharisees and the Rulers against Christ, who by Divine Reve∣lation knew himself to be the Mes∣sias, as well as Ioseph by his Dreams was fore-advertised that he should be exalted to that honour, that his Father and Mother and Brethren should bow down themselves to the Earth to him and worship him, as his Father declared from his Dream of the Sun and the Moon and the eleven Stars doing obeisance to him. And from the Dream of the Sheaves his brethren said unto him,* 1.88 Shalt thou in∣deed reign over us? Wherefore for these things they envied him to the death. But after his Sufferings, his descent into the pit, and his garments dipt in bloud, (which are not unsignificant of the death and burial of our Savi∣our Christ) he was not onely raised out of the pit again, but highly ad∣vanced into the Political Heaven in the Court of Pharaoh; which bears an Analogie to the Ascension of Christ and his Apotheosis. For as even

those that crucified Christ, after ado∣red him as the Son of God: so those that conspired the death of Ioseph, after did the lowliest obeisance to him; and, as Iacob speaks in the in∣terpretation of his son's Dream, they bowed themselves down to the Earth before him. And also as the death of Christ tended to the Salvation even of them that crucified him: so that Conspiracy against Ioseph, and the Affliction they brought him into, proved at last the Conservation of the Conspiratours. And lastly, as it is said of Christ,* 1.89 When thou shalt make his Soul an Offering for sin, he shall see his seed, he shall prolong his days:* 1.90 so it is said of Ioseph, that he lived an hundred and ten years, and that he saw Ephraim's children of the third generation; the children also of Machir the son of Manasseh were brought up upon Ioseph's knees. Wherefore the great increase of the Children of Israel (after Ioseph's sufferings by his brethren) in the Land of Egypt is a Type of the great increase of the

Disciples of Christ or his Church (after his Passion, Resurrection and Ascension) in the Roman Empire; which till their deliverance in the time of Constantine was to them an house of sore bondage and unsup∣portable affliction, as the Land of E∣gypt was to the children of Israel, till their deliverance by Moses. And E∣gypt from hence has ever remained a Type of such Powers as are the Per∣secuters of the Children of God. Whence it is also applied to the Pa∣gano-christian Tyranny of the Pope in the Revelation of S^t. Iohn.

Philop.

XXII 1.91Truly, Philotheus, what you say seems not to me any-thing hard or incongruous. But methinks there is no Type so significant of the Sa∣crifice of Christ's Passion as that of the Paschal Lamb, whose bloud, being sprinkled on the posts of the doors of the Israelites, saved their first-born (which some make a Type of the Soul) from the destroying Angel.

Philoth.

You say right, Philopolis, it is a most palpable Prefiguration of

the Crucifixion of the Lamb of God that was to take away the sins of the world by virtue of his bloud, and so to work Salvation for us. But what think you of Pharaoh and his host's being overthrown in the Red Sea? is that nothing Typical of the bloud of Christ?

Philop.

In all likelihood it is, and signifies our Redemption from the bondage of Sin and the Devil by the bloud of our Saviour. Is there any thing more in it?

Philoth.

It is manifestly applied in the Apocalypse to the escape of the Reformed Churches out of the bon∣dage of the Roman Pharaoh, the Pope. For I pray you tell me, Philopolis, who can those be that are said to have got∣ten the victory over the Beast,* 1.92 and over his Image, and over his Mark, and o∣ver the number of his Name, but such as have renounced Popery, and are redeemed from the Tyranny of that Church and Empire?

Philop.

I must confess, Philotheus, I have not read Interpreters upon

that Book with so ill success, but that I am fully satisfied of that, and there∣fore will easily admit that Reformed Christendome is concerned in that Description.

But these, Philopolis, are said to stand before a Sea of Glass mingled with Fire,* 1.93 and, having the Harps of God, to sing the Song of Moses the ser∣vant of God, and the Song of the Lamb, saying, Great and marvellous are thy works, Lord God almighty; Iust and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorifie thy Name? For thou onely art holy: for all Nations shall worship be∣fore thee; for thy Iudgements are made manifest.

Philop.

I cannot deny but that hereby is meant the Judgement of the Whore or little Horn with eyes, begun in the Reformation; and that this Song of Moses refers to that of the Israelites upon the destruction of Pharaoh and his Chariots in the Red Sea. But is there any mention here of the Red Sea it self, Philotheus?

Philoth.

Yes manifestly, Philopolis. It is said in that Song of Moses which the Israelites sung,* 1.94 The flouds stood up∣right as an heap, and the depths were congealed in the midst of the Sea; that is to say, the Red Sea became as Ice, for its fixedness and transparency. And here it is called a Sea of Glass for the same reason. Are these Me∣taphors so different?

Philop.

Hugely congenerous, O Philotheus.

Philoth.

And in that it is said to be a Sea of Glass mingled with Fire, that in the letter may allude either to the colour of the Sand that shined through the water, (and some kinde of Red you know is called Colour de feu) or to the fiery appearance of the Angel that shined into it as they pas∣sed through it by night.

Philop.

This I must acknowledge is ingenious. But well, what then, Phi∣lotheus? Suppose this Sea of Glass the Red Sea, in what sense is the Italian Pharaoh and his host said to be over∣thrown in this Sea of Bloud?

Philoth.

Justification by Faith in the bloud of Christ for the remission of sins, in opposition to enslaving Pe∣nances, and hypocritical Good works, in which consisted much the trade of that City of Merchandises, this is the Red Sea wherein the Ro∣man Pharaoh and his Chariots and horsemen were overthrown in their pursuit after the Israel of God, those that bore the brunt of the first Re∣formation.

Bath.

And if their Successours on their part will fill up the Mystery of the Sea of Glass mingled with Fire in the more inward sense thereof, that is to say, in virtue of Christ's bloud and spirit (which is compared to fire) will perfect righteousness in the fear of God,* 1.95 and not onely be baptized in the cloud and in the sea, (as the Apostle speaks, alluding to their passage through the Red sea) in the exteri∣our meaning, but will drink the bloud of Christ in the true partici∣pation thereof, and be baptized with the Holy Ghost and with fire, to the

consuming all Hypocrisie and wick∣edness out of their hearts; I do not doubt but their conquests against Pharaoh and his hosts will be infinite∣ly more great and glorious then ever. As it is said of the Israelites by Ba∣laam, when the King of the Moabites would have had him to curse them, He hath not beheld iniquity in Iacob,* 1.96 neither hath he seen perverseness in Is∣rael: and then it follows, The Lord their God is with them, and a shout of a King is among them.* 1.97 Behold, the people shall rise up as a great Lion, and lift up himself as a young Lion: he shall not lie down till he eat of the prey, and drink the bloud of the slain.* 1.98 As the valleys are they spred forth, as a Gar∣den by the River's side which the Lord hath planted, as the Cedars beside the waters. God brought him forth out of Egypt, he hath as it were the strength of an Vnicorn. He shall eat up the Nati∣ons his enemies, and shall break their bones, and pierce them through with his arrows. This success attends the uprightness and integrity of the Is∣raelites

of the Old Covenant; and the same in Analogie is to be expect∣ed in the New.

Philop.

XXIII 1.99True, Bathynous. But to return to the Prophetick Types touching the Bloud of Christ; me∣thinks there is nothing more expres∣sive of the Crucifixion of our Savi∣our then the lifting up of the brazen Serpent in the wilderness, as he him∣self intimates in S^t. Iobn: As Moses lifted up the Serpent in the wilderness, so shall the Son of man be lifted up, that whosoever believeth in him should not perish, but have everlasting life.

Bath.

That is very well observed of you, Philopolis; it is a very expres∣sive Type indeed: and it has been a great delight to me when I have con∣sidered with my self not onely on that one Symbol of the brazen Ser∣pent, but how the whole Camp of Israel with the Tabernacle among them was one entire holy Type of the itinerant Church of Christ, tra∣velling through the Wilderness of this World to the Land of Promise,

or the Kingdome of Heaven. The Incarnation of Christ, his Divinity and Apotheosis, his Passion, Ascension and Intercession, all these are lively set out in those standing Figures among the Israelites.

Hyl.

I pray you, how, Bathynous?

Bath.

The Incarnation of the Logos, O Hylobares, is plainly figured out in the Tabernacle and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence God spake. And you know the A∣postle calls this mortal body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Tabernacle,* 1.100 as the ancient Pythagore∣ans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.101 And the Word in S^t. Iohn is said to tabernacle amongst us, the Apostle speaking there of his In∣carnation. God's Residence there∣fore in the Tabernacle (the Children of Israel in the mean time encamp∣ing about him in their booths) is an easie Representation of Christ's In∣carnation, of the Word his living in the flesh amongst us that live in the flesh.

Hyl.

It is so, Bathynous.

Bath.

And for Christ's Passion, what more significant thereof (as Philopolis

has rightly observed) then that of the brazen Serpent, Christ, as it, be∣ing lifted up in his Crucifixion on a Pole of wood? And as that Telesm was of the most accursed shape of Creatures; so Christ was made sin and a curse for us, crucified betwixt two Thieves, as if himself had been such a Malefactour. But himself ha∣ving no sin, the Contemplation thus of him on the Cross had a sovereign power to take away both the pain and poison of Sin, and redeem us from eternall Death: as the brazen Serpent, being no Serpent, but a Figure, heal'd them that look'd up to it from the sting and poison of the fiery flying Serpents, and so redeem∣ed them from a temporal death.

Hyl.

But how is his Ascension and Intercession figured out in these Israe∣litical Types?

Bath.

His Intercession, Hylobares, is signify'd by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Mercy-seat. For in that Christ has suffered in the flesh, and is now set down at the right hand of God, he is our

Atonement with him, in him God is made propitious to the world. But his Ascension (as also his Intercession) is farther typify'd by the High-priest's entring alone into the most Holy.

Hyl.

That is the very same that the Authour to the Hebrews takes no∣tice of.* 1.102

Bath.

And lastly, Hylobares, his Di∣vinity is most magnificently embroi∣dered on the Robes of Aaron the High-priest, who undoubtedly was an illustrious Type of Christ. For, ac∣cording to Philo Iudaeus his own con∣fession, the Robes of Aaron were a Type of the visible Universe: and who can be said to wear and bear out into shape and order, and fill the whole frame of Nature with his Pre∣sence, but he that made it, and con∣tinues it in Being? who but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Divine Logos? None can be said to fill out these Robes but he. And that Aaron's Robes were not onely a Type of the Universe, but fitted according to the truest Systeme

thereof, is apparent; forasmuch as the Ephod and Breast-plate, which was placed about the region of the Heart, (which is the Sun of this lesser World) had its contexture of Scarlet and Purple,* 1.103 with Gold and white Silk, which plainly denote the vehe∣ment heat and refulgent light of the Sun, the Pythagoreans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as this Ephod and Breast-plate are placed in the midst of the body of Aaron. The blew Robe also resembles so much of the Heaven as compre∣hends the space of the Planets, which the pendulous Pomegranates represent; and that farther-reaching Stole of eye-work the Coelum Stellatum, the Stars re∣sembling so many twinkling eyes, but the Bells the Harmony of the Universe.

Hyl.

I understand you very well; for I have read in a late Authour a more full description to the same purpose. The consideration of these Congruities of the Israelitical Types strikes my minde with a marvellous pleasure. They are very admirable, Bathynous, and very delectable, and

solid pledges (compared with the completion of them in the Christian Church) of a perpetuall and perem∣ptory Providence of God in carrying on thus the affairs of his own People and Kingdome.

Philop.

But some,XXIV 1.104 Hylobares, are convinced more by express vocal Pro∣phecies then by silent Types, the slow∣ness of their wit suspecting such In∣terpretations of over-much Phanci∣fulness.

Hyl.

Wherefore, Philopolis, Philo∣theus will easily return again to that province, upon your least intimation.

Philoth.

That I shall, Hylobares. But I hope Philopolis does not expect I should range through all the Pro∣phecies that concern the Iewish Church: for it were a Task that would require a Volume.

Philop.

I am so far from desiring that, Philotheus, that I am rather a∣fraid of it, and therefore debarr it; as also the troubling your self much with setting out the success of the Iewish Affairs while their Polity

held. For these things are to be seen orderly in the Bible, and are so nu∣merous, that we should lose our main design by entring into them. That their Captivities were fore-threatned by reason of their sins at good distan∣ces, and their Return predicted, is ordinarily known. For fear time fail us, let us intreat you, Philotheus, to confine your discourse to such Pro∣phecies and Observations onely as concern the Kingdome of God set on foot by the Son of God, the Lord Christ.

Philoth.

Such as the Prophecie of Iacob, which I last mentioned: In which that long Captivity of the Ten Tribes seems to be involved. For Iacob's Prophecie pitches upon that Tribe that was to continue till the coming of the Messias.

Philop.

That's a plain Indication that Iacob's Prophecies touching his sons were not uttered at randome.

Philoth.

So it is, Philopolis. And as Iacob's Prophecie so plainly bounds the time within which the Messias

would not fail to come, so do also those of Haggai and Malachi;* 1.105 they both declare plainly that it should be within the time of the second Temple.

Philop.

I know they do. Wherein Providence was very faithfull to the people of God, in giving them so certain a sign of the Advent of their Saviour, and that the Iews might un∣derstand upon the demolishing of their Temple, that there was no Tem∣ple left for them to worship towards but the Holy Body of Iesus the Son of Mary, which he carried into Hea∣ven with him at his Ascension.

Philoth.

These are very manifest Traces of Divine Providence, Phi∣lopolis, but nothing, methinks, so exact for the designation of the time of Christ's coming as the Seventy Weeks of Daniel we above mentio∣ned. For beginning the Epoche of the Weeks from the seventh year of Artaxerxes in Ezra 7, the Passion of Christ (or of the Messiah who is there said to be cut off) will fall

within the last Week. And is not this a notable precise Prediction to be made five or six hundred years be∣fore the Event?

Hyl.

This is indeed a notable de∣monstration of Providence, if there be an easie Congruity of the Text to the Event.

Philop.

Take that upon my credit, Hylobares, the Application is marvel∣lous easie and natural, and such as can have no corrival, as I understand from * 1.106 a late Explication of that Pro∣phecy.

Philoth.

But there is yet a more early Prediction, O Philopolis, of the Sufferings of Christ in Isay, who pro∣phesied above an hundred years sooner, which Prophecy contains severall other Characteristicks also of his Person.

Philop.

You mean Isay 53. That is indeed a very illustrious Prophecy, and such as I am abundantly satisfied in: As also of the exact Provi∣dence of God and of his vigilancy over his Church, in thus foretelling

the determinate time and proper cha∣racters of the Person of Christ the Saviour of the World. But my mind is carried on to the Success of his coming.

Philoth.

He that is represented ri∣ding on the white Horse at the open∣ing of the first Seal in the Apocalypse,* 1.107 with his Bow in his hand, did at last hit the mark which was aimed at, and he then took possession of that Crown that was given him, when at the sixth Seal the Roman Empire un∣der Constantine became Christian. But as the Spirit of Prophecy had foretold that through many tribulati∣ons and afflictions we should enter into the Kingdome of Heaven; so through many horrid and bloudy Persecutions and difficult▪ Oppositions did Christi∣anity possess it self of the Empire. And therefore this time of Conflict is fitly prefigured by that bloudy Bat∣tel betwixt Michael and the seven-headed Dragon; and that most dire∣full Persecution of all (begun in Di∣ocletian's time, and continued through

the Reigns of some other Emperours) by the Altar,* 1.108 at the fifth Seal, under which were seen the Souls of them that were slain for the word of God, and for the testimonie which they held, who cried, saying, How long, O Lord holy and true, dost thou not judge and avenge our bloud on them that dwell on the Earth? But after this greatest ex∣tremity was that high Victory of the Church in Constantine, that mighty Earthquake,* 1.109 at the opening of the sixth Seal, which dissettled and broke a-pieces the Pagan Power, and cast the Empire into the lap of the Church. Wherefore that was fulfil∣led in a more eminent manner which was spoken by the Prophet Daniel,* 1.110 And in the days of these Kings shall the God of Heaven set up a Kingdome: which Kingdome is called the King∣dome of God and the Kingdome of Heaven (as I told you before) out of these Prophecies: which begun indeed with Christ and his Apostles, (and therefore is more commonly called the Kingdome of Christ) but

was most notoriously so when by their fortitude and sufferings they had subdued the Roman Empire to Christ's Sceptre, and so continued while the Church was Symmetrall, as it was all the time of the six Seals. But within the confines of the fourth and fifth Century this externall King∣dome of Christ began to degenerate into the Kingdome of Antichrist; and the Beast that had received the deadly wound was again a-healing,* 1.111 and all the Idolatries and Superstiti∣ons of the Pagans were at last re∣vived in a spurious kind of Christia∣nity, and the new-fangled Idolatrous Ceremonies of the Church became the living Image of old Heathenism,* 1.112 and finally, the Beast that was not, du∣ring the Reign of the purely-Christi∣an Caesars, became the Beast that was,* 1.113 and is not, and yet is. For the Em∣pire became Pagan again by beco∣ming Idolatrous, and yet not that old Pagan Empire, because it was paganized with a pseudo-Christian kind of Idolatry; and yet by resem∣blance

it is that old Pagan Empire, Idolatry and Murther and other gross Enormities being so lively strokes in the feature of them both. This is the Success, Philopolis.

Philop.

XXV 1.114This I believe is too true, Philotheus: but how consistent is that Apostasie of the Church with what follows in Daniel? For he saies, In the days of those Kings (suppose in the fourth of them, viz. the Roman) shall the God of Heaven set up a King∣dome which shall never be destroy'd, but it shall break in pieces and con∣sume all those Kingdoms, and it shall stand for ever. How is this standing consistent with that Apostasie?

Philoth.

This is a material Objecti∣on, Philopolis, but the Answer is not far to seek. For though we should not grant that in a more Externall and Po∣liticall sense even degenerate Chri∣stendome may be called the King∣dome of Christ, and that these Re∣presentations of her Apostasie do not so much mean that she is no Spouse of Christ at all, as that she is a who∣rish

one, and that her Enormities are onely set off at that height the more effectually to reclaim her, or make people forsake her Communion; This alone may satisfie this difficulty, that all along this abhorred Apostasie of the Church, set out by those figures (of the Whore of Babylon, the two-horned Beast, and the false Prophet, the healed Beast with ten Horns, and the Proculcation of the outward Court by the Gentiles for 42 months, as also by the little Horn with eyes, spo∣ken of by Daniel,* 1.115 who was to domi∣neer for a time and times and half a time,) we are to consider that there is a Continuance of the true Apostoli∣call subjects of Christ's Kingdome all this time synchronall to this Aposta∣sie, and prefigured by the Virgin-Com∣pany in the Apocalypse, by the two Wit∣nesses prophesying in sackcloth 1260 days, and by the Woman in the wilder∣ness continuing there for a time and times and half a time. So that the Kingdome begun by Christ and his Apostles, though plagued and per∣secuted

and cruelly opposed by both Rome Pagan and Rome Antichristian, was never yet subdued, but remains still, for all those glorious purposes God intends it, to this very day. This is that precious stone cut out without hands, which must become that Mountain that will fill the whole Earth,* 1.116 and not that carnal lump of Idolaters and bloudy Murtherers. These are the Hundred forty four thousand mustered on Mount Sion:* 1.117 and if you demand to what Hierarchy they be∣long, they follow the Lamb whereso∣ever he goes, and follow no man far∣ther then he follows the Lamb, ac∣cording as that ancient Follower of the Lamb exhorts them,* 1.118 Be ye fol∣lowers of me, as I am of Christ. In this Head they are an united King∣dome of God and of Christ, living all under his Laws, and submitting to no Decrees contrary thereunto. This Kingdome, Philopolis, has not yet been destroy'd, and I am confident never will be.

Philop.

I hope so too. But in the

mean time the summe of the Success of the Kingdome of Christ since the beginning of the Apostasie it seems is this, That from thenceforward the Kingdome of Christ for about 1260 years became the Kingdome of Anti-christ, excepting the Succession of those Regiments of the Lamb who had his Father's name written in their foreheads,* 1.119 and to whom alone it was given to sing that new Song before the Throne, as being redeemed from the Earth, and having become pure Virgins, in whose mouth there was found no guile.

Bath.

These are those, Philopolis, of whom it is also written,* 1.120 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of bloud, nor of the will of the flesh, nor of the will of man, but of God. And from the car∣nal man are hid all the Mysteries of Regeneration. That new nature is a new Song that he can never learn before he be truely regenerate, let

him lay about him as stoutly as he will with his unsanctified Reason and externall Institutes.

Sophr.

And from this Ignorance, or rather Antipathy of life, is that War and Persecution raised against the innocent Souldiers of the Lamb. Accordingly as it is noted by the A∣postle,* 1.121 Now we, brethren, as Isaac was, are the children of promise, that is, the children of the spiritual birth:* 1.122 But as then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

Cuph.

XXVI 1.123I, and ever will be so, I think, O Sophron, especially while they that are born after the Spirit give such ill names to them that are born after the flesh. What a marvel∣lous reproch is that of Philotheus, to call the Rule of the Church for above a thousand years together the Reign of Antichrist?

Sophr.

Why, Cuphophron, would you have Philotheus wiser in judge∣ment and expression then the Spirit of God himself, who has called that

Monster, that would corrupt and wast the Church so, by the name of Anti∣christ, as also generally did the anci∣ent Fathers? And I pray tell me whe∣ther the false Prophet, the blasphe∣mous Horn with eyes, the two-horn'd Beast, the Whore of Babylon, the Man of sin, be less harsh Appellations then that of Antichrist. And these assu∣redly belong to the Hierarchy of Rome.

Cuph.

The blasphemous Horn with eyes, the Whore of Babylon and the Man of sin, methinks, are as re∣prochfull Titles as that of Anti∣christ: and if the Bishop of Rome could be proved any of these, e∣specially that Man of sin, it would be hard to fend off that other more ordinary imputation which they so whinch at.

Euist.

It was the generally-recei∣ved opinion of the Church, that the Man of sin described in the Epistle to the Thessalonians is that famous Anti∣christ that filled the Christian world with his noise and terrour.

Philoth.

And that this is the Pope with his Clergie, O Cuphophron, you, that are so scrupulous of the right Rise of the Kingdome of God in the Reformation, have a peculiar obli∣gation to believe; the Rise and Conti∣nuance of the Pope's Sovereignty being by such odious and wicked means as nothing worse can be ima∣gined. For that he had no such uni∣versal Sovereignty left him by Christ as he pretends to, is a thing acknow∣ledged by their own best Historians, as by Guicciardine (for example) in the fourth Book of his History.

Euist.

You mean, Philotheus, what was left out of all the Latine, French and Italian Copies of Guicciardine, and was published and printed in those three Languages at Basil by it self in the year 1561. A notable specimen of that foul play which is usual with that Church for the main∣taining their own Interest.

Philoth.

I mean the very same, Euistor. And this I think is very ob∣servable in that Excerption, that al∣though

the Historian rejects the fa∣mous Donation of Constantine to Pope Sylvester as a Fiction, Some, saies he, questioning, or rather affir∣ming that Constantine did not so much as live in the same Age with Sylvester, much less by deed of Gift pass away part of his Empire to him, (as the City of Rome it self and many other Cities and Countries in Italy, namely at that time when, changing the Seat of the Empire, he betook himself to Byzantium, which afterward from him was called Constantinople;) yet in the conclusion he adds this, Nemo tamen negat Imperii Constanti∣nopolin translatione ad Pontificum po∣tentiam viam esse patefactam, ex eâque originem habuisse. Then which no∣thing can be a better Commentary on those passages of the Prophecie of the Man of sin;* 1.124 And now you know what withholdeth, that he might be re∣vealed in his time: and again, Onely he that now letteth will lett untill he be taken out of the way; and then shall that Wicked one be revealed, &c. It

was the presence of the Emperours at Rome that hindred the Bishop from discovering his Luciferian Ambition, and from shewing himself to be the first-born of all the sons of Pride.

Euist.

This is very consonant to the sense of the Fathers, who took the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be the entireness of the Roman Empire, as if the break∣ing of it would be the bringing in of Antichrist, and the Corruption of it the Generation of such a pestiferous Monster. But this receding of Con∣stantine to Byzantium is but the first beginning of the completion of this passage of the Prediction touching the removall of that out of the way that hindred the visible growth of Antichrist, supposing the Pope to be him. It was the Inundation of the Barbarians that did more effectually second his design. For Italy being overrun by these, though there were for a time also Western Emperours, yet they ended in Augustulus, and Constantinople became the sole Seat of the Imperial Majesty: Which being

raised to an extraordinary magnifi∣cency, was so agreeable to them, that after, when the Barbarians were dri∣ven out of Italy, the Emperours ne∣ver cared to return to Rome, but ru∣led Italy by Exarchs placed at Raven∣na, who sent meaner Governours under the title of Dukes to reside at Rome. Wherefore the meanness of this Secular Power there made the Ecclesiastical shine forth with the more uncheck'd luster, and gain an awe and reverence from the people to the Episcopal See, and so the more easily prepare them for future Subje∣ction. Things standing in this case, in come the Lombards into Italy, whose design being wholly to pos∣sess themselves of the Countrey, they destroy'd the Emperour's power as much as they could. In which jun∣cture of Affairs the Pope had a fine opportunity to play his Cards to his own advantage. For the Emperour having so potent an Enemie in Italy, the cunning Bishop knew how to serve his own turn of them both.

For he would fence himself from any due chastisements from the Empe∣rour, for what-ever Insolency he might commit, by help of the Lom∣bard; and defend himself and the City of Rome from any violence of the Lombard, if he ever assaulted it, by the Aids of the Emperour. So that while he abused both their Pow∣ers to his own advantage, by the help of the French he at last made himself Master of both as to the Ita∣lian Territories, he by this means emerging there into a higher power then either. And lastly, the weak∣ening the Emperour (when once that bone of Contention was cast betwixt them) being ever the strengthening of the Pope, it is manifest that the Incursion and overflowing of the Sa∣racens on the East part of the Em∣pire, as well as of the Barbarians on the West, was a farther help towards his unjust Usurpations. For the Eastern Empire being so weakened, the Barbarians could the more secure∣ly settle themselves in the West:

who, being a rude and unlearned peo∣ple, were the more pliable to the Pope's Instructions, whose Renown, by reason of the City, being far a∣bove any other, as also his Power and Interest in Western Christen∣dome, these raw Proselytes were im∣bu'd with such Principles in their Conversion to Christianity as were most conducive to the advancement of the See of Rome. So that we see every way how that the discerption and dissipation of the Power of the Empire by the Invasion of the Nati∣ons made for the Pope's lifting up himself into that conspicuous Emi∣nency and more visible Insolency af∣terwards over Kings and Emperours, opposing himself against and exalting himself above all that is called God, or is worshipped; as Interpreters ex∣pound that Prophecy.

Cuph.

This is pretty, Euistor, and the Application had been very plain, if the Apostle in stead of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had named the discerption of the Ro∣man Empire expresly. But the ex∣pression

being so loose and general, the Application must needs be the more uncertain.

Euist.

What do you think, Cupho∣phron, that it had been fit for the A∣postle to tell the Thessalonians that the Roman Empire would be invaded by the Barbarians, and pulled a-pieces by their forces, especially the Ro∣mans flattering themselves as if Rome and its Empire should be eternall?

Cuph.

That I confess had not been altogether so safe and discreet. But what are those ungodly pranks that the Bishop of Rome is reported to have play'd toward the founding of his Antichristian Empire?

Euist.

The Narration would be in∣finitely tedious, and beyond the time we are confined to. But I will give you some few Specimina for a tast. As first, What think you, Cuphophron, of that Courtship of Gregory the first, that great Saint and Bishop of Rome, in his congratulatory Epistle to Phocas, who had made himself Em∣perour by an horrid murther of Mau∣ritius

his liege Lord, having first kil∣led his children before his face, Be∣nignitatem Pietatis vestrae ad Imperi∣ale fastigium pervenisse gaudemus; lae∣tentur Coeli & exsultet Terra, & de benignis actibus vestris Reipublicae po∣pulus hilarescat?

Cuph.

That's too-too vile and Pa∣rasitical, Euistor, and, methinks, pe∣dantically prophane, to abuse thus the Phrases of Holy Scripture to the applauding of the success of so wick∣ed and bloudy an Usurper. To what purpose was this impious Courtship?

Euist.

O Sir, the conciliating the favour of the Emperour to the See of Rome he knew would have its fruits in due time.

Cuph.

What, I beseech you?

Euist.

It was this Phocas, the Mur∣therer of his Master, that gave Bo∣niface the third, the next Successour but one to Gregorie, the Title of V∣niversal Bishop. A Title notwith∣standing that Gregory, when he was jealous of the Patriarch of Constanti∣nople's

carrying of it, cry'd out, that it belong'd to none but to that Rex superbiae, Antichrist himself, or his Forerunner.

Cuph.

It seems then that those fawning words of Gregorie were compensated in his Successour Boni∣face by that fair Title of Vniversal Bishop; words requited with words.

Euist.

But such verbal Titles, doubt∣less, O Cuphophron, have real effects upon the minds of the people. And therefore this favour of Phocas might be no contemptible Instrument of raising the Pope to that power in Christendome; though I must con∣fess he laid his hands on more gross means.

Cuph.

That's it I would hear, Eu∣istor.

Euist.

Gregory the second rebelled against Leo Isaurus, and made all Rome and the Roman Dutchy doe the same: and while the Emperour was engaged in the East against the Sa∣racens, made himself Master of that part of his Empire in the West.

Cuph.

Is it possible, Euistor? what pretence had this Gregorie to doe thus?

Euist.

O, Cuphophron, a very good∣ly pretence. Leo Isaurus was account∣ed by the Pope as an Heretick, foras∣much as he was against the Adoration of Images. The losse therefore of the Roman Dutchy was his imposed Mulct or Penalty for that hainous Crime.

Cuph.

The Crime of obeying God rather then the Pope.

Euist.

And yet for the same crime was the said Constantinopolitan Em∣perour Leo the third deprived both of his Empire and the Communion of the Church at once by Gregorie the third, as Platina reports. Is not this a Man of sin indeed, who, by thus thundring against the Empe∣rour's obedience to God's holy Word and Commandment, tramples down both God and the Emperour at once?

Philop.

These two Popes were no∣table Restorers of the Image of the Beast.* 1.125

Euist.

It were too long a story, O Cuphophron, to tell you of the Collu∣sion betwixt Pope Zacharie and Pepin Major-domo to the then King of France.

Cuph.

But, I pray you, give us some brief hints of it at least, Euistor: I love to hear of such tricks.

Euist.

Pepin got this Probleme pro∣pounded to that Oracle of Christen∣dome, viz. Whether he that has the Name and Title of a King, or he that does the Office and exercises the Power, is to wear the Crown.

Cuph.

You mean, whether he that is fit to rule, or he that is lawful Heir and actually possest of the Crown, is to be King.

Euist.

Yes surely, that is the sense of it.

Cuph.

The case is much like that propounded to Cyrus (when he was a little boy) by his Master, who taking two Coats from two Lads, the lesser of whom had the longer, and the o∣ther the shorter coat, gave them both to Cyrus to dispose of to them again,

to try what notion he had of Justice.

Euist.

And how did he dispose of them?

Cuph.

He gave the longer coat to the taller lad, and the shorter to the lower.

Euist.

Just thus did Pope Zacharie solve the Probleme proposed to him, giving the Crown to him that was accounted more fit to wear it, not to him whose due it was by Inheri∣tance.

Cuph.

It seems then that that O∣racle of Christendome was as wise as a boy of about eight years old, who was chastis'd by his Master for his gross mistake in the administration of Justice.

Euist.

But I promise you, Cupho∣phron, this was no childish mistake in Pope Zacharie, but a piece of medi∣tated Fraud and Injustice against Chil∣perick King of France, for the pro∣motion of the See of Rome. He had great self-ends in delivering so false a Sentence. This wicked Juggle and In∣justice of Zacharie was the chief

corner-stone upon which the magni∣ficent Sovereignty of the Pope was afterward so highly raised. For Pe∣pin gaining the Kingdome of France by the help and authority of the holy See of Rome, he by way of gratitude was ever ready to advance the Eccle∣siastick Sovereignty of the Pope, and not onely gave him a Spiritual Juris∣diction over the Gallicane Church, but assisted him in any streights by his sword, freed him from the Siege of the Lombards, and enriched him with the gift of the Exarchate of Ra∣venna, and many other Countreys in Italy, (as things fallen unto him by right of Arms) as you may see more particularly in Guicciardine. And Charles the Great, son to King Pe∣pin, having the same Obligation to the See of Rome, (as being Succes∣sour to his Father the Pope's Crea∣ture and bold Usurper of the Crown of France) continued the like obser∣vance to the Pope, and ratified the Grants of his Predecessour; whom yet the Pope afterwards, namely Leo

the third, for the better serving their mutual Interests, elected Roman Em∣perour: Whence the Papal Authori∣ty was easily coextended with the Conquests of Charlemaign.

Philop.

Do you see, Cuphophron, upon what a fair foundation the King∣dome of Antichrist stands?

Cuph.

Upon the Bishop of Rome's abetting the Conspiracy of Traitou∣rous Subjects against their lawful So∣vereign.

Euist.

Nay, and in being in actual Rebellion themselves, as Gregory the second was against Leo Isaurus, who robbed also his Master of the Dutchy of Rome. As Stephen the second like∣wise robbed him in receiving the Ex∣archate from Pepin, whom himself cal∣led into Italy. For the Exarchate belong'd to the Emperour of Con∣stantinople, the Pope's sovereign Lord and Master, and therefore of right it should have been restored to him.

Cuph.

All it seems was fish that came into S^t. Peter's net. Methinks these

Popes were notable fellows. I pray you what other pranks did they play, Euistor?

Euist.

Very strange ones, Cupho∣phron, and so many, that, if I should discourse till Cock-crowing, the time would not suffice to declare the mani∣fold odd exploits of these pretended Successours of S^t. Peter. Gregory the fifth, with the Emperour his Kinsman Otho the third, contrived away the Right of the City of Rome in chu∣sing their own Prince, by settling the perpetual power of electing the Em∣perour in seven German Electours; provided onely, that he that was e∣lected by these German Electours should not be called Emperour or Augustus, but Caesar or King of the Romans, till he was crowned by the Bishop of Rome: so that the cun∣ning Pope by this device both depri∣ved the City of Rome of their right of chusing their own Sovereign, and also transferr'd it partly upon him∣self, and partly on the German Prin∣ces, but in such a way as was mainly

intended for his own Interest, the Power of the Emperour being thus weakened, that himself at any time might the easilier make head against and insult over him. Some impute this contrivance to Pope Innocent the fourth, or Alexander the third his Successour. But be it whose it will, the Policy of it is conspicuous.

Cuph.

These Popes, it seems, are marvellous subtil Sophisters.

Euist.

I, and very roaring and rampant creatures too. For such the Emperour Henry the fourth found Pope Hildebrand, alias Gregory the seventh; who having deposed the Emperour, and excommunicated him, conferr'd the Empire upon Rudolphus Duke of Suevia: but he being over∣come by the Emperour in battel, at his seeing his hand cut off his heart was also smitten with the sense of his Disloyaltie against his Sovereign, and rebuked the Bishops for their wicked Instigation of him to take arms a∣gainst him to whom with an Oath of Fidelity he had lift up his hand to God.

Cuph.

That's a very remarkable passage, Euistor: methinks it might have made the Pope himself have relented.

Bath.

* 1.126Their heart is as firm as stone, as hard as the neather milstone.

Euist.

So it is, I think, Bathynous; nothing will fright them off from pursuing their worldly Interest. And therefore Vrban the second, who made that ungodly Decree, that an Oath is not to be kept to an Excom∣municated person, he also excommu∣nicated and persecuted this Henry the fourth: and Paschal the second, who succeeded him, made the Emperour's own son take up arms against him; who being overcome and deposed by the Pope's command, and the Crown and other Imperial Ornaments vio∣lently taken from him, and given to his son, and himself thereupon kept in prison, he dying there within a little time after for very grief and anguish of heart, the Pope would not suffer his son to bury him, but forced him to let his body lie five years unbu∣ried.

Cuph.

Monster of Inhumanity! The Pope's carriage is as if he thought himself above all the Laws of God and Nature.

Euist.

And therefore you will hear with less detestation that ceremonial Haughtiness of Pope Adrian the fourth, who chid Frederick Barbarossa the Emperour that he held the wrong stirrup when his Holiness was a-get∣ting on horseback.

Cuph.

There is a ridiculous Pride in this, Euistor, but not so much course Harshness and Cruelty.

Euist.

But what think you of this Specimen of the Pope's Pride, O Cu∣phophron? how harsh or soft is it? A∣lexander the third, Successour to A∣drian, when the forenamed Empe∣rour stooped to kiss his Holinesse's foot, trode rudely upon his neck, using these words of the Psalmist, Thou shalt tread upon the Lion and Adder,* 1.127 the young Lion and Dragon shalt thou trample under foot. And whenas the Emperour, ashamed of doing so base an Homage to the Pope, would

have cast the Submission on S^t. Peter, in saying, Non tibi, Sed Petro; the Pope bustles up, and treading upon his neck again said with a big voice, Et mihi, & Petro.

Cuph.

I have heard of this Story before, it is so very famous: but is it possible to be true?

Euist.

They cite twenty Historians to attest it, and wise men and well versed in History do firmly be∣lieve it.

Cuph.

Had the Emperour his Imperial Crown on then at that time, think you, Euistor? for it had been the more strange and ugly sight.

Euist.

No, I believe not: But if he had had it on, it would not have protected the Emperour's neck from being trampled upon by the foot of that insulting Prelate: For the Popes have as well made Foot-balls of the Crowns of Emperours as Foot-stools of their Necks.

Cuph.

I know not what you mean, Euistor.

Euist.

I reflect upon the manner of Henry the sixth▪ and his Emperesse's Coronation by Pope Celestine the third, who put on the Crown upon the Emperour and Emperesse's head with his feet, sitting on his Pontifical Chair, and as soon as it was on the Emperour's head, he kick'd it off a∣gain; though the Cardinals that stood by were so civil Gentlemen as to reach it up for the Emperour, and put it again on his head.

Cuph.

But however he was not so rude to the Emperess, as to kick the Crown off of her head, I hope.

Euist.

No, he was not.

Cuph.

It was a great Civility to that Sex.

Philop.

But do you not see in the mean time, O Cuphophron, what a lively Picture the Pope is of that Man of sin that opposeth and exalteth himself above all that is called God, or that is worshipped?

Cuph.

He exalts himself against and above the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Emperours with a witness; but how above God?

Philop.

He exalts himself against and above God in autoritatively op∣posing and cancelling his Laws, as is manifest in abundance of Exam∣ples of that Religion, which he has established as a Law, expresly against the Law of God.

Euist.

* 1.128And his great Creatures, no less then Bellarmine, avow this Right of his, declaring that he has a power to make that no Sin that is Sin; and that if the Pope command Vices and prohibit Vertues, the Church ought to believe Vices good and Vertues evil.

Cuph.

This is a most enormous Ela∣tion of the Pope, to pretend that he can change the immutable nature of Good and Evil.

Hyl.

He that can transubstantiate Bread into the living Body and real humane presence of Christ, so that his natural Body may be totally pre∣sent in a million of places at once, what cannot he doe?

Philop.

I tell you, Hylobares, he can∣not clear himself, before any intelli∣gent

and impartial Judge, from be∣ing the most daring and bold Impo∣stour that ever appeared upon the face of the earth.

Euist.

But to satisfie Cuphophron's curiosity a little more palpably. If the Pope exalt his own throne above the Throne of Christ, does he not manifestly exalt himself above God in the grossest manner one can ima∣gine or expect?

Cuph.

I pray you how is that, Eu∣istor?

Euist.

Whose Throne is the Holy Table, O Cuphophron, if it be not the Throne of Christ's Body?

Cuph.

Indeed they that hold the Bread once consecrated to be the ve∣ry Body of Christ, as the Romanists do, must of necessity hold the Holy Ta∣ble to be the Throne of Christ, or his Royal Seat on which his Body rest∣eth.

Euist.

But the feet of the Pope's Chair of State trample upon this Throne of Christ at his Inauguration; whence he receives also at that time

the Adoration of the astonish'd peo∣ple, and that in the Temple of God materially understood as well as figu∣ratively.

Cuph.

History and Prophecy strangely shake hands together in these things.

Hyl.

XXVII 1.129But I believe in the mean time, Euistor, you are diverted from pursuing the Examples of the Pope's Insolencies against Emperours in his Excommunicating of them and De∣posing them. I am so little versed in History my self, that I desire to hear you farther on that Subject. For these things seem of that hideous con∣sequence in setting all Christendome on broils, that methinks the Bishop of Rome should very rarely venture on such exploits.

Euist.

How the Popes of Rome are minded in this point, that one Clause in the Bull of Pope Pius Quintus a∣gainst Elizabeth Queen of England will inform you at once, viz. That God hath made the Bishop of Rome Prince over all people and all King∣doms,

to pluck up, destroy, scatter, consume, plant, and build. He pre∣tends this Charter from God: And I'll assure you, Hylobares, he has not spared to make use of the Privilege as often as he had but any hopes that it would serve his worldly Interest. For after Pope Hildebrand had given that outragious example upon the Emperour Henry the fourth, both Vrban and Paschal followed that wicked Precedent against the same person, and with such hideous cir∣cumstances as I above intimated. And after this, many examples of like In∣solency succeeded. Calixtus the se∣cond excommunicated Henry the fifth; Alexander the third Frede∣rick the first, as I told you before. Innocent the third excommunicated and deposed Iohn King of England, and gave his Kingdome to Philip of France: as Celestine the third gave the Kingdome of both the Sicilies from Tancred to the Emperour Hen∣ry the sixth. But for Henry the third King of England, never was any

man's Superstition so basely abused as his. His fear and Superstition kept him indeed from incurring Excom∣munication; but his Submission was such as was below the condition of the vilest person, or the pettiest and most contemptible School-boy.

Cuph.

Why, I pray, Euistor, what was it? I long to know. Was it worse then what Frederick Barbarossa suffered?

Euist.

You shall judge of it, Cu∣phophron, your self. The fear of the Pope and the awe of Superstition debased the King so far, as that so soon as he was within the sight of the Cathedral of Canterbury, where that Martyr and Saint Thomas a Bec∣kett lay, whom the King was accused to have slain by an angry counte∣nance, he put off his shoes, as if all the ground at that distance had been holy, and in the form of a poor beg∣gar, bare-foot and bare-legged, and bare-bodied too, (saving a vile Coat cast about him) passed through the City in the sight of the people in this

sad habit, beating the bare hoof on the stones and dirt of the street, till he came to the Sepulchre of the Saint which he had occasioned; where he did his Devotions to his Saintship with prayer and fasting in most hum∣ble manner.

Cuph.

Verily, Euistor, I know not whether the Humiliation of Frederick Barbarossa or this of Henry the third be the more tolerable.

Euist.

But you will know, Cupho∣phron. For King Henry, after he had fasted there a day and a night, having not yet satisfied the expectation of his hard Masters and his own Su∣perstition, gave his bare body to the Rod of Discipline, and the Covent of the Monks of Canterbury being assembled, he received of each of them a Lash. The Writer of the Life of this rigid Saint saies, There were no less then fourscore Monks, and that the King received of each of them three stripes.

Cuph.

If this be the difference be∣twixt the Humiliation of Kings and

Emperours, for my part, I had ra∣ther be an Emperour then a King. I wonder in my heart how so sour a soul as this Thomas a Beckett, if you call him so, ever came to be canoni∣zed for a Saint.

Euist.

Spondanus will tell you. Deo utique gratissimam navare operam & coronis dignam, non solùm qui pro Fide Catholica illibata servanda à per∣secutoribus necantur, sed etiam qui pro juribus bonisque Ecclesiae conservandis & repetundis ablatis occiduntur.

Bath.

This indeed is at the bottom of all the Pope's Canonizations, the Wealth and Interest of the Church, for which they have framed and con∣trived their Religion, that whole mass of Superstitions and Idolatries. Whence I should think that Thomas a Beckket and Thomas Aquinas are Saints altogether upon the same score, because they advanced the worldly Interest of the Church.

Hyl.

That's likely enough, Bathy∣nous. But, I pray you, Euistor, goe on.

Euist.

The same Pope Innocent the third excommunicated also the Em∣perour Otho the fourth, and depri∣ved him of the Titles of the Empire. And Pope Honorius the third ex∣communicated and deposed the Em∣perour Frederick the second; as al∣so did Gregory the ninth after him, and that in most abominable Circum∣stances. For the Emperour being gone into Palaestine upon the Pope's own errand, yet he takes this oppor∣tunity of anathematizing of him, and, by his Preaching Friars, of raising him enemies in Germany, that, taking the advantage of the Emperour's ab∣sence and those Combustions, he might with better success send an Armie into Apulia, and seize there on his Land. Pope Innocent the fourth also excommunicated this Empe∣rour, and after his death gave away the Kingdome of Sicily from his Son to Richard, Brother to Henry the third of England. Boniface the eighth excommunicated King Philip the Fair of France, and by a Decree of a

Council deprived him of his King∣dome, and gave it to the Emperour Albert.

Philop.

This is that Philip that an∣swered that insolent Letter of the Pope with this couragious Preamble, To Boniface, calling himself Sovereign Pontif, but little greeting, or rather none at all. Let thy most egregious Folly know, that in Temporal things we are subject to no man.

Cuph.

I believe the King spoke truth, and declared but the Right of all the Secular Princes of Christen∣dome as well as his own. But did not that Vejovis of Rome shatter him all a-pieces with his Thunderbolts?

Euist.

No such matter, Cuphophron; Resist the Devil, and he will flee from you. Philip the Fair held his own, and made such friends in Italy, that the Pope was surprised at Anagnia, and disgracefully mounted on a poor Jade was brought Prisoner to Rome, no man rescuing this terrible Thun∣derer, either out of fear or love: but Pride and Regret taking vengeance

of him burst his swollen heart with∣in a few daies, and thus ingloriously he died; his Successour Benedict the eleventh not onely absolving Philip, but highly complementing him. For the Popes use to fawn on those Prin∣ces whom they cannot bite without manifest danger of breaking their Fangs. But to proceed: The Em∣perour Ludovicus Bavarus was ex∣communicated by Pope Iohn the twenty third, and deprived of his Empire: which Sentence was also renew'd by his Successour Benedict the twelfth; but so vehemently pur∣sued by Clement the sixth, that the Electours were at last prevail'd with to chuse a new Emperour.

Philop.

That was Charles, Son to Iohn King of Bohemia; which was the occasion of great and bloudy Wars. But what is most observable, the Election of this Emperour was the very breaking of the back of the Empire, Charles pawning the Tri∣butes of the Empire to the Electours, and swearing also that he would ne∣ver

disengage that Pawn. Moreover he made that authentick Capitulation with them, whereby, without the crime of Rebellion or Disloyalty, they were enabled to take up Arms against the Emperour and his Succes∣sours in defence of their own Rights. This huge weakning of the Empire had the strong working Policy of the Popes at length brought about, they ever phansying that the bringing down of the Power of the Emperour was an exaltation of their own. But the wicked were here taken in their own Nets. For the Power thus invested in the Princes of Germany proved at last mainly serviceable for the Refor∣mation there, and the Humiliation of the Pope; it being not in the Empe∣rour's power to succour him against that noble and Heroical Champion for the Truth, Martin Luther. But let me not interrupt you in your pro∣gress, Euistor.

Euist.

This is a very material In∣terpellation, O Philopolis, and such as I dare say Hylobares will thank you

for, who by this time surely is glut∣ted with my so copious recitall of Instances.

Hyl.

I do thank Philopolis for his so judicious Note on the Capitula∣tion of Charles the fourth, but de∣sire you to hold on in your recitall till I say I am glutted.

Euist.

That I will not promise. However I will add some few Exam∣ples more, seeing you have not yet said that you satisfied: as that of Benedict the thirteenth, who sent a Bull of Excommunication against Charles the sixth, King of France: But the bearers of the Bull were very coursly disgraced, and sent back again to their Master with a flea in their ear. Iulius the second laid a∣bout him like mad with both Swords, and particularly against Lewis the twelfth of France, whom the excom∣municated, and put his Kingdome to Interdict, as Pope Innocent served Iohn King of England. But he came off much better then this. For the Emperour and the King of France

having called a General Council at Lions, which yet presently removed to Pisa, Iulius was there condemn'd for an Incendiarie, and deprived of his Papal Chair.

Philop.

Was it not there that the King coined golden Crowns with this Motto, Perdam nomen Babylonis?

Euist.

It was so, Philopolis, and a well-boding Omen towards the Re∣formation. For Truth was a-dawn∣ing afar off, and at last rose to broad day. But in Henry the eighth's time King of England it was but as yet a dim Twylight in comparison of after-years. And yet that King could dis∣cern that the Pope's Excommunicati∣ons were but a flash without a bolt; and therefore contemned the Thun∣derings of both Clement the seventh and Paul the third. How Pius Quin∣tus excommunicated Queen Eliza∣beth, and deprived her of her King∣domes, I intimated before. And Gregory the thirteenth drove on the same designs against the Queen which his Predecessour had begun. The

memory of that Pope will for ever stink in the nostrills of all posterity, for the abetting and applauding that devillish Contrivance against the poor innocent Protestants, under the colour of celebrating the Nuptials of Henry King of Navarr and the Sister of Charles the ninth of France. This Gregory sent Cardinal Vrsin as Legat into France to return thanks, and be∣stow Blessings and spiritual Graces upon the King and the rest of his un∣gracious Complices, for their success∣full acting this worse-then-Thyestean Tragedie.

Philop.

You mean that horrible Massacre in France.

Euist.

I do so: which yet I think that train of Villany laid in the Gun∣powder-treason-plot, if it had taken effect, would have far exceeded. But I cannot get out of Queen Elizabeth's time, against whom Sixtus Quintus renew'd the Excommunication, in fa∣vour of the enterprize of Philip the second upon England. This Pope also excommunicated Henry the third

of France, as Gregory the fourteenth Henry the fourth: which Excommu∣nication Clement the eighth renewed against him. I have wittingly omit∣ted many Deprivations and Excom∣munications of the Pope against lesser Princes, and will close all with that remarkable Observation, That the Gunpowder-plot, which was in Paul the fifth's time, was the effect of the Pope's Excommunications and Inter∣dicts, as was acknowledged by the very Conspiratours. Have I not wea∣ried you by this time, Hylobares?

Hyl.

XXVIII 1.130You have satisfied me, Euistor, but not wearied me. But is it possi∣ble there should be such frequent Ex∣communications and Deprivements of Kings and Emperours, but a world of War and bloudshed must follow?

Euist.

Therefore that is very re∣markable in History, that the Pope's Thunderings were usually accompa∣nied with great showrs of bloud. For how can it possibly be otherwise, when the Excommunicated Princes Territories are ipso facto given up by

the Pope to the Invasion of others, or to the Insurrection of their own Subjects, as being absolved from their Oaths of Fidelity thereby? At least he does what in him lies to set all together by the ears. Iulius the second by his pragmatical plant∣ing and plucking up and transplant∣ing is said to have been the occasion of the slaughter of two hundred thousand Christians in the space of seven years. And it is observed by Historians, that those two Emperours alone, Henry the fourth and Frederick the first, were enforced to fight at least threescore bloudly Battels a∣gainst the enemies of the Empire, stirred up to Arms by the Popes of Rome. If two or three Instances a∣mount to so much, what will the com∣pute of the whole? what will all the Massacres committed upon the poor Protestants adjoyned to that summe, when that one Massacre of France within the space of three months a∣mounted to an hundred thousand? Nay, P. Perionius averrs that in

France alone, in that great Persecuti∣on against the Albigenses and Wal∣denses, there were murthered no less then ten hundred thousand men. From that time to the Reformation no small number was made away by Sword, by Fire, and other Tortures. From the beginning of the Order of the Iesuites till the year 1580, Balduinus reports there were about nine hun∣dred thousand of the Orthodox Chri∣stians murthered, that is, within the space of thirty or forty years. With∣in a few years in the Low-Countreys alone the Duke of Alva cut off by the hand of the Hangman thirty six thousand souls of the Protestants. And the Holy Inquisition, as Verge∣rius witnesses, (one well acquainted therewith) in less then thirty years space consumed an hundred and fifty thousand with all manner of cruelties. Insomuch as that learned and Judi∣cious person, M^r. Ioseph Mede, is of o∣pinion, that the Papal Persecution does either equalize or exceed the destruction of men made upon the

Church by those Ten famous Perse∣cutions under the Pagan Emperours: and yet there has been a considerable Accession made since to this bloudy Catalogue in Piedmont and Ireland, if not in other places.

Bath.

The consideration of this horrible destructive Tragedie, Philo∣polis, acted by the Pope, has many times cast me into a confidence that that bloudy Bishop is as well con∣cerned in the Vision of the King of Babylon as of the Whore:* 1.131 But thou art cast out of thy Grave as an abominable branch, as a carcass troden under foot; because thou hast destroy'd thy Land, and slain thy People.

Philop.

Like that touching the Whore of Babylon;* 1.132 And in her was found the bloud of Prophets, and of Saints, and of all that were slain upon the Earth. As if the Pope were the very Pest and Trouble of Christendom.

Cuph.

Certainly, Philopolis, if there be any truth in History, the Pope is a very Sinful man at the least, if not that Man of sin.

Philop.

XXIX 1.133 And if he cannot have his will on Princes by this Thundering and Lightening and raising of War, then their Attempts are by a closer way, by Poisoning and Stabbing: Some venomous Serpent is sent crawl∣ing out of the shades of their Mona∣steries to poison or sting a Prince to death. Thus was King Iohn poi∣son'd by a Monk, and Ludovicus Ba∣varus, as they say, by some secret Mi∣nister of the Pope. And more and more pertinent Instances of the like nature might be produced, could I so easily recall them to minde.

Euist.

But this way of Poisoning of Princes, Philopolis, is managed with a great deal of niceness and cau∣tion.

Philop.

What do you mean, Eu∣istor, that they are very careful and circumspect that in tampering with such mortiferous Poisons they una∣wares mischieve not themselves?

Euist.

That they poison not the Soul of the Prince by making him accessory to his own death. And

therefore that King-killing Jesuite Mariana advises not to poison his Meat or Drink, because by putting the Cup or Meat to his own mouth he would become guilty of Self-mur∣ther; but rather infuse some strong and subtil Poison into some Garment of his or into his Saddle.

Bath.

As if the Prince were not as guilty of Self-murther by putting on his Cloaths or mounting into his Saddle, as by lifting his hand to his mouth to feed himself. O the exe∣crable Hypocrisy of accursed mur∣therous Villains! or rather the dam∣nable Contempt of the bloud and life of Princes, when they stand in com∣petition with the Interest of the Pa∣pal Tyranny! What is this but to flear and to jear and tacitly to insult in that false and detestable liberty they think they have in behalf of their Holy Father the Pope, to kill and murther the most Sacred Persons in the world?

Philop.

I profess, Bathynous, I think you have light upon the right sense

of that passage of Mariana. It seems to smell rankly of an affected Hypo∣crisy and base Contempt of the Sa∣cred bloud of Princes.

Cuph.

But is it possible, Philopolis, that they should stab thus as you talk of? That is not the garb of Reli∣gious persons, but of Hectors and of High-way men.

Philop.

You know, Cuphophron, whose saying that was,* 1.134 The thief cometh not, but to steal, and to kill, and to destroy. Christ, the good Shep∣herd, lays down his own life for the sheep: It is no wonder then that Antichrist, in opposition to Christ, murthers the sheep for his own gain and Interest.

Cuph.

But these Examples surely, Philopolis, are very rare.

Philop.

The attempts of this kinde against that glorious and blessed Queen Elizabeth were many, though, through the protection of the Al∣mighty, they took no effect. But it is notoriously known in History, that Iames Clement, a Dominican Friar,

stabb'd Henry the third of France with a poison'd Knife. Peter Barriere also attempted the murthering of Henry the fourth, suborned and ani∣mated by the Jesuite Varade. Iohn Chastell, also a Scholar of the Iesu∣ites, for the obtaining Remission of his sins and eternal Life, as he was in∣structed, attempted to kill the said King; but he struck out one of his teeth onely with his Dagger. But that wicked Wretch Ravaillac, ani∣mated by the Iesuite Aubigny, did that horrid Execution that was so oft attempted before, and stabb'd the King to the heart in his Coach in the streets of Paris; alledging upon his Examination, that the King would make war against God, meaning the Pope.

Cuph.

Iesu bless us! I did not think, Philopolis, there had been such mad doings in the world. The Pope, I perceive, is a very dangerous enemie.

Sophr.

Cuphophron has been so mewed up in his Philosophical and Metaphysical Cock-loft, that he could

never yet vouchsafe to cast down his eyes upon the outward transactions of this lower world.

Cuph.

And I tell you, Sophron, I think it is no small point of wisedome to continue thus mew'd up, and to rest satisfied in the silent Solaces of Philosophy and Vertue. For I per∣ceive that Religion is a very quarrel∣some thing.

Philoth.

O Cuphophron, Cuphophron, deceive not your self with any vain pretences to the Solaces of Vertue, unless you have the Life in you; nor presume you have the life in you, unless you feel an hearty Antipathy against Vertue's enemies, against all manner of Vices and villainous Acti∣ons, and the greatest against the greatest. And think both this Life and Antipathy in vain, unless you have Fortitude, whereby you dare look out to finde the abode of Truth and Righteousness, and own them where-ever they are, in open defi∣ance to all their enemies. He that has not Fortitude, Cuphophron, carries a

Traitour in his heart to God, to his Prince, to all Truth and Vertue.

Cuph.

Nay, Fortitude is a good thing, Philotheus, if a man knew how to come by it. But I pray tell me at once and compendiously, what are the most ugly and Antichristian E∣normities in the Papal Hierarchy?

Philoth.

Their foul Idolatries, gross Impostures, and direful Murthers.

Hyl.

I'le pawn my life Cuphophron is so frighted into a fit of good nature, that he'l turn Advocate-general for the Papists now, as he did for the Paynim before.

Sophr.

And I believe with like suc∣cess in both.

Cuph.

I pray you let me try a little.XXX 1.135 For this noise of Idolatry in men that have a true Notion and belief of God seems to me sometimes to be more a scare-crow then any such dangerous evil. I mean briefly this, That he that professes the onely true God cannot be capable of committing Ido∣latry, forasmuch as he can worship nothing beside with the same inten∣ded

honour he does him; and that's the onely peculiar honour done to God, which they call Latreia.

Philop.

But this, O Cuphophron, the Papists give to the consecrated Host, which is not God.

Cuph.

It's true, they say they do. But unless they took the Host for the true God, they would not worship it. So that the Worship is really meant to the true God, and passes to him.

Philop.

Why, Cuphophron, did ever any Pagan, or is it possible for any man living in good earnest to give that supreme Worship to any thing he thinks not the supreme God? Wherefore if mistake will excuse from Idolatry, there never was nor ever can be any Idolatry committed in the World by a consciencious Worshipper, but onely by him that worships for fear or for filthy lucre.

Cuph.

It may be so, Philopolis, ex∣amining Idolatry by the true Phi∣losophicall and Metaphysicall touch∣stone: and all the better if there be not.

Sophr.

Did not I tell you what a successful Advocate Cuphophron would prove for the Romanists, being driven to those streights that he can no ways excuse them from Ido∣latry, but by admitting there never was nor ever can be any such thing as voluntary or consciencious Idola∣try in the world? This had gratified both his beloved Paynims and the Pa∣pists at once. But our Charge of I∣dolatry upon any party, or our ac∣quitting of them, must not be ac∣cording to the shifting subtilties of a Metaphysicall wit, but according to the intimations of Scripture in such a sense thereof as is obvious to the vulgar capacity, who judge more so∣lidly in these cases then such as are cunning to pervert Scripture for their own Interest. He that said in the Decalogue, Thou shalt not bow down to any Image nor worship it, that is to say, worship any Image by bow∣ing down unto it, and still forbids I∣dolatry in the New Testament, with∣out declaring a new definition there∣of,

certainly intends the Christian world should take such Actions as these for Idolatrous; especially con∣sidering the Purity and Spirituality of Christian Religion.

Cuph.

And for the Invocation of the Saints, O Philopolis, it seems to me free enough from all suspicion of Idolatry, and rather a greater ac∣knowledgement of God's Goodness, that has so highly advanced the Fa∣culties of his Servants the Saints de∣parted, that they hear and see all things from the highest Regions of the Air or Aether that are transacted on the face of the Earth. Which be∣ing granted, there is no incongruity in invoking them, more then in speaking to any good man upon Earth to assist what he can in a time of need.

Philop.

But to answer you, Cupho∣phron, in a way of Law; I conceive, as Tully somewhere intimates, that Re∣ligion is that part of Justice that re∣spects the Deity, and that one main Right of God (that highest invisible

Power) is Invocation, founded in his Omniscience, which Omniscience, for distinctness sake, let us distribute into Terrestriall, Aereall, and Heavenly, which including all places includes the whole compass of the Divine Omniscience cast as it were into these three shares. Now if he has declared none Tenants in common with him in any of these shares, ma∣king it over to them by deed of Gift, as we see he has not, they wanting this foundation of the right of being invoked, our Invocation of them is an acknowledging such an excellen∣cie in them as is no-where but in God; and so the giving that right of Wor∣ship to others that is due to God a∣lone becomes that piece of Injustice against God which is termed Idola∣try; aggravated with the circum∣stance of a very saucy reproch to God's Wisedome and Goodness, in presuming that to have been more wise and good which God has omit∣ted. What think you of this, Cu∣phophron?

Cuph.

I think it is much that a Law∣yer should prove so subtile a Divine. I must confess, supposing it clear that God has made no such donation to the Saints departed, if there be such a thing as Idolatry, the Invocation of Saints would be one part thereof.

Philop.

The silence in Scripture touching this Gift, in my judgement, Cuphophron, is a sufficient argument against the lawfulness of Invocation. For if God has given them such a Gift, he keeping the knowledge thereof from us, it's a sign it was with a reservation of the right of Invoca∣tion to himself. But if he has not so much as given them any such share of his Omniscience, as I verily be∣lieve he has not, 'tis still more firm that they have no right of being in∣voked.

Sophr.

For my part, Philopolis, I think that passage in Isay has no contemptible weight with it, to assure us that God does not communicate any such share of his Omniscience to the holiest Souls departed: Though

Abraham be ignorant of us,* 1.136 and Israel know us not; yet thou art our Father that knowest us and beholdest us, and art ever ready to hear our Pray∣ers. For that this is the sense, the verse immediately preceding doth plainly insinuate; Look down from Heaven, and behold from the Habitati∣on of thy Holiness and of thy Glory, &c. And then follows that of A∣braham.

Philop.

Besides, Cuphophron, our mere having no commission to give away or communicate a known pe∣culiar Right of God to the Creature on our own heads, without any war∣rant or declaration from him, (for this power of Invocation he has in∣trusted us with as his Depositum for his own use) for us, I say, to give this to any other invisible Power be∣sides himself, the very Law of Na∣ture and common Reason will tell us it is Injustice against God. And be∣ing it is the giving away part of his rights of Worship without his leave, it is that piece of Injustice against

him which is Idolatry. And how gross a piece of Idolatry then is this Invocation, when it is set out with those Pagan Circumstances of conse∣crated Altars, Images and Temples, to the Saint they invoke! The case is so plain, Cuphophron, that I desire you would give your self no farther trouble touching this point. See if your Apologie will succeed better in the next.

Cuph.

XXXI 1.137That of Imposture. Why, methinks, Philopolis, that is the easi∣est of all to be apologized for; be∣cause the generality of men being so hugely devoid of all real Vertue and goodness, methinks it is but a just and pleasant spectacle to see a company of subtile witty Lads, timely train'd up for the game, to play tricks with this wicked World, to ride them and bestride them, and sit as close as an Ape with a whip in his hand on a great Mastiff's back, next to the Bear∣ward chief Master over the Dogs and Bears. The ordinary mass of man∣kinde gives no other milk then what

is thus fetch'd from them by tricks of Legerdemain, they being far more prone to believe Lies then to conceive Truth. And were it not a great over∣sight then, Philopolis, for the Priests not to frame such as make most for their own gain and honour?

Philoth.

Phy, Cuphophron, that you should so boldly apologize for that which is both the bane and shame of any Priesthood, nay, the subversion of all Religion, and the filling of the world with Atheists and Unbelievers! This is the genuine effect of the Im∣posture of the Priests: They bring ruine upon Religion, and shame and destruction upon themselves, cheat∣ing and couzening being so vile, so base, and so hatefull a thing in the sight of all men. Nothing ought to be more pure, nothing more holy, nothing more sincere then a Priest. If these Fountains will not run clear, all mens mouths must be filled with either poison or mud.* 1.138 Ye are the salt of the Earth: but if the salt have lost its savour, wherewith shall it be salted?

It is thenceforth good for nothing but to be cast out, and to be troden under foot by men. Whence that prayer of the Psalmist will ever be seasonable, Let thy Priests be cloathed with righte∣ousness,* 1.139 and thy Saints with joy∣fulness.

Sophr.

And I promise you, Philo∣theus, one will not easily be without the other. For the Priests contriving their Impostures into a Law, it must needs bring a sad Persecution upon the Saints of God. Witness that one Instance of Transubstantiation, a Figment made anonce for the honour and profit of the Priesthood, in what bloudy Persecutions has this involved the innocent Lambs of Christ? For thus stood the case before the Refor∣mation; the Pope with his Clergie having so wholly seised these parts of Christendome, as Robbers entred in∣to an house, they that would not be bound and gagg'd they murthered. It is but an homely comparison, but sets off the case of the Empire in those times very truly and lively. If any

cried out against the Frauds and Im∣postures of the Roman Priests, reje∣cting their Lies and Figments as in∣struments of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of their Thefts and Robberies,* 1.140 he was pre∣sently murthered by fire or the sword.

Philop.

Do you see, Cuphophron, whither your pleaded-for Impostures carry, even to savage Murther and Bloudshed? What Apologie can you find for this?

Cuph.

O Philopolis, are you so well versed in Politicks, and do not under∣stand what a great difference there is in Right and Justice betwixt private man and man, and private men and the publick? This point the noble Philosopher toucheth notably in some of his Letters.

Philop.

What then, Cuphophron? you think Reason of State may justifie any actions, though never so barba∣rous, even the Murther of innocent persons.

Cuph.

There's a great Subtilty in those things, Philopolis: Next to

Metaphysicks they will require a very acute judgment.

Philoth.

Truly, for my part, Cu∣phophron, I am so dull, as that I could never conceive any Power to have a right to doe another man wrong. And certainly the slaying of an inno∣cent man for standing to the Truth of God, and declining Idolatry, is the highest injury that can be done to any one. The chief Priests and Pha∣risees indeed of old ran upon that Principle of Reason of State, when they held a Council against Iesus, If we let him thus alone,* 1.141 all men will believe on him, and the Romans shall come and take away both our place and Nation. And thus by their wic∣ked Policy at the end were they cast upon the murthering of the Son of God; but by that fact brought upon themselves that horrid Destruction which they thought by this means to have avoided. As Daniel also inti∣mates, who presently upon his men∣tioning of the Iews cutting off their Messias,* 1.142 adjoins, And the people of

the Prince that is to come, viz. the Ro∣mans, shall destroy their City and their Sanctuary, &c. And thus the carnal Pontifician Ierusalem, that has com∣mitted so many Murthers on God's Saints and Children upon the account of Reason of State, that is, of their Church-state, establishing their own Security, as they think, in the bloud of the innocent, this murtherous Po∣licy shall be their certain Ruine; ac∣cording as it is written and annexed as an Epilogue to the description of their predicted Destruction, For in her was found the bloud of Prophets,* 1.143 and of Saints, and of all that were slain upon the Earth.

Philop.

What think you now, Cu∣phophron? how well has your Apo∣logy cleared the Pope from proving that Man of sin the Apostle forewar∣ned the Church of?

Cuph.

Why, Philopolis, will three faults, for which something, you see, may be said, (though not so fully to the purpose) fill up all the num∣bers and measures of a compleat

Man of sin, or of Antichrist?

Philop.

XXXII 1.144If this will not serve, cast in all that you may have read in the Idea of Antichristianism writ by a modern Authour.

Cuph.

I have read that Idea, Philo∣polis, and, to say the truth, it contains a description of things bad enough in all conscience, (as the Vulgar count bad) and big enough and numerous enough to furnish out a full Man of sin. But in the mean time it is but an Idea.

Euist.

Believe me, Cuphophron, though it be writ in way of an Idea, yet I am sure it is a plain Transcript of History. And I was marvellous∣ly well pleased at the reading there∣of, when I saw so well-a-digested use made of such laxe and large Church-story as I had rambled through, and competently retain'd in my mind. But suppose this Idea a true History touching the Pope and his Clergie, how near bids he for Antichrist then, think you?

Cuph.

That was hinted before, Eu∣istor.

But I'll tell you farther in your ear.

Euist.

He saies as near as four∣pence to a groat. But I dare say, that if all were congested together out of History touching that Church, and disposed according to the order of those Heads the Author of the Idea pursues, the real History would look more dismall and ugly, and would be a more foul and horrid I∣mage of Antichrist or the Man of Sin then the Idea it self: So favourable has that Authour been in his draught of him. I suppose on purpose he left some work for the pencills of Poste∣rity to be employ'd in.

Cuph.

But if the constitution of things were so really bad, Philopolis, as that Idea represents them, the Church would not be the Church or the Temple of God, but rather the Synagogue of the Devil, which would be a Repugnancy to the Pro∣phecie, that saies that the Man of sin fits in the Temple of God.

Philop.

That is not hard to answer,

Cuphophron: For an adulterous Wife undivorced is still called such an one's Wife, though she be an Adul∣teress. And you know the Holy City is said to be troden down and profan'd by the Gentiles for forty two months.* 1.145 It has the denomination of Holy even then when it is said to be profan'd: For it is so by Title and designation. And in that sense even the Apostati∣zed Church is the Temple of God, besides that the Virgin-company is still in it.

Cuph.

I partly conceive what you would have, Philopolis, and do not much gainsay. But there is one weakness still behind in the applica∣tion of the Prophecy of the Man of sin to the Bishop of Rome, which must needs make it very uncertain. There is no assignation of time.

Philoth.

Yes but there is, Cupho∣phron, the removal of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 had you forgot that?

Cuph.

XXXIII 1.146It is true, the Wickedness of the Bishop of Rome may be great, and that Change in the Empire conside∣rable:

but who knows but some other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be meant, at the removall whereof a tall Man of sin indeed may appear, a Goliah in comparison of him we would have to be the An∣tichrist, and that he's the Antichrist prophesied of, and none else?

Philoth.

Assuredly, O Cuphophron, he that has his inward senses awa∣kened into a due quickness of perce∣ption and discrimination of good and evil from that inward life and spirit in him, without the help of any Pro∣phecie, if he reade but their Story, he will plainly discern the Pope and his Clergy to be so great an Anti∣christ, that it will be hard for him to imagine any greater; he will find the spirit of them and their proceedings so exquisitely and palpably contrary to the spirit and life of Christ in him∣self. I tell thee, Cuphophron, it is not so much from the want of the know∣ledge of Prophecies, as the defect of a sound and substantial sense of Honesty and true Vertue, that a man is not well assured of the Pope and

his Hierarchy's being the Antichrist. An adulterous generation seeketh after a sign,* 1.147 and a spurious-hearted Chri∣stian after a Prophecie. But it is the inward life and sense of sincere Ho∣nesty that of it self will give a man abundant assurance in points of this nature.

Philop.

But is there no way, Phi∣lotheus, to prove that this Prophecie of the Man of sin points at such a time as is in the reign of the Popes?

Philoth.

The greatest stress in the Prophecie it self this way lies in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, back'd with the opinion of the Fathers, that it was the intireness of the Roman Empire that hindred; and in the easie applicability of the Prophecie to the Events, as you have already seen. But as this Prophecie is paral∣lel to that of the King of Pride in Da∣niel,* 1.148 and as it were a Copy thereof, it is more cogently to be proved that the time will fall within the time of the Popes. For that King of Pride, whose reign is within the time of the

Roman Empire, (as appears from the order of things there,* 1.149 and the directi∣on of those two number 1290 days and 1335 days) being both a Pro∣fessour of Coelibate and one that does not worship the God of his Fathers, the Pagan Romans, but in the mean time magnifies himself above all, whom can this denote but the Pope?

Philop.

Truly I think you are in the right,* 1.150 Philotheus. For I am very well satisfied that the King of Pride described in Daniel are the Popes, out of two modern Writers I have lately read.

Philoth.

Wherefore the King of Pride being within the time of the Ro∣man Empire, the Man of sin and the Popes are so too.

Philop.

I understand you, Philo∣theus.

Philoth.

Besides, the little Horn with the eyes of a man, which must either signifie Antiochus Epiphanes or Antichrist, (as no man can deny that considers these things) it being impossible it should be Antiochus,

(this Horn appearing among the Horns of the fourth Beast, which most certainly is the Roman Empire discerped into so many Kingdoms) it necessarily remains that it be Anti∣christ. But the discerption of this Antichrist or little Horn, to whom a∣mongst the Horns does it belong but to the Pope and his Clergie?

Philop.

I must confess, Philotheus, I think it is a clear case that it can be∣long to none but them, as also that Antichrist is again within the time of the dilacerated Empire of Rome.

Philoth.

And what think you, Phi∣lopolis, of the Beast that was, and is not, and yet is, who has seven Heads and ten Horns, of a scarlet colour, and full of names of Blasphemie? does not he, do you think, belong to the times of Antichrist?

Philop.

Undoubtedly, Philotheus.

Philoth.

But this Beast got into Be∣ing immediately upon the fall of the Seventh King,* 1.151 who was to abide but a short space, and you know S. Iohn lived under the Sixth, viz. the Pagan

Cesars, whose continuance was but a∣bout three hundred and odd years; wherefore the purely-Christian Caesars were to continue much less time, who were the Seventh King. But after their expiration comes in the Eighth. And the Beast that was,* 1.152 and is not, he is the eighth. How timely then, think you, began this Beast full of names of Blasphemie, that is, how timely be∣gan the Empire to be Idolatrous again and to Paganize under Christianity, to be rid by the Whore, that intoxi∣cated the Kings of the Earth with the wine of her Fornication?

Philop.

Many hundred years ago assuredly, Philotheus. So that Cupho∣phron's Scruple touching the time of the Man of sin is quite taken away. In my minde, the Authour of Synopsis Prophetica has demonstrated this even with Mathematicall Perspicuity and Certitude, in the Eleventh Chapter of the First Book.

Sophr.

Nothing, I think, can be more certain or clear in either Philo∣sophy or Divinity then what that

Authour concludes in that Chapter, viz. That the Whore that rides the Beast full of names of Blasphemie is Rome Christian, or rather (as he calls it) Pagano-christian, and that this has been the condition of Christendome many hundred years.

Cuph.

If that could be so Mathe∣matically demonstrated, it would e∣ven force a man to believe the Pope Antichrist whether he would or no, though he may use his own discretion whether he will openly profess it.

Bath.

If you would but once vouch∣safe to bow down your Metaphysicall Intellectualities to these meaner The∣ories, most assuredly, Cuphophron, you would find Sophron and Philopo∣lis to speak nothing but what is true.

Cuph.

XXXIV 1.153I find a great averseness in my self, Bathynous, to be convinced of the truth of such hot and quarrel∣some Speculations, be they never so true. Obsequium amicos, Veritas odi∣um parit. You know not the peace and quiet of an universalized spirit. Wot you not, Bathynous, of that no∣table

Maxim in Logick, Partes consen∣tiunt cum Toto, dissentiunt inter se? I am for neither Member of any Di∣vision, because it cannot be without Opposition, (as the Learned in that Faculty tell us) which is contrary to the spirit of Peace, and makes a man guilty of the sin of Contradiction.

Hyl.

Cuphophron, is a Catholick of the greatest compass or comprehen∣sion that ever I met withall yet in all my life. What, can no Division or Party of men what-ever lay claim to you, Cuphophron?

Cuph.

I am pure oil, and float a∣bove all waters.

Hyl.

What is your meaning, Cu∣phophron? That you are neither Papist nor Antipapist, and yet a Christian; neither Christian nor Turk, but yet a Deist; neither Deist nor Atheist, but yet what? Where's your oil now, Cuphophron, that floats aloft? It is converted into neither flame nor light, that I see.

Cuph.

It is vanish'd into the soft free invisible Air.

Philop.

I prithee, Hylobares, leave toying with Cuphophron, and permit him to enjoy his own humour. Our time is precious, and I would fain proceed with Philotheus.

Philoth.

Hylobares his Sportfulness, O Philopolis, is very excusable, it see∣ming to aim at that which is most use∣full and serious, that is, the awake∣ning of us into the sense of our duty; that, seeing there are these Divisions, and there is a necessity of being of some or other of them, we should make our choice with care and judge∣ment, and stand to the judgement we have made with courage and forti∣tude.

Philop.

XXXV 1.154A very good Interpretation. But in the mean time, Philotheus, let us take notice whereabout we are in our Discourse. You have shewed us that the Kingdome of God after Christ's coming was the same that the Kingdome of Christ, which Kingdome of Christ continued so till, after Con∣stantine's time, by a wicked Apostasie into Pagan-like Superstitions, Idola∣tries

and Persecutions, it became the Kingdome of Antichrist: and that then, after this long Papal Tyranny, by the special assistence of God and the courage and conduct of the ever∣blessed Reformers, the Kingdome of Christ again, in the most proper sense, emerged from under the bondage of Antichrist. Now as you have noted some Predictions of the Apostasy of the Church, so I desire you would briefly produce some Prophecies touching the Reformation. For these things, Philotheus, marvellously illu∣strate Divine Providence.

Philoth.

They do so, Philopolis; and the Spirit of Prophecy could not be silent in this point neither, unless he would quite have left us in the dark. But I will give you but an Instance or two; and shall rather point to them, then pursue them. The first is that in Daniel, the Prediction of the burn∣ing of the little Horn with eyes, that wore out the Saints of the most High,* 1.155 and changed times and Laws, which were given into his hands for a time and

times and half a time. Now whereas it is said,* 1.156 But the Iudgement shall sit, and they shall take away his dominion, to consume and destroy it unto the end; the Beginning of this Judgement is the Reformation which happened in the last Semitime, as it is also set out in the reviving of the Witnesses in the last half-day of the three days and half.* 1.157

Philop.

These are well put toge∣ther, Philotheus, and they suffice.

Philoth.

I need not therefore add, in that the ten Horns should hate the Whore,* 1.158 should make her desolate and naked, should eat her flesh, and burn her with fire, that this also was begun in the Reformation in the due sense of the Prophetick style: nor that no∣table Prophetick Hit touching the fiery spirit of Luther, and the ungod∣ly Wares of Pope Leo the tenth,* 1.159 Be∣cause thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy Traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will

bring thee to ashes upon the earth, in the sight of all them that behold thee. But the most noble representation of the Joy and Triumph of the Reformers and their Party is that of the Harpers with the Harps of God in their hand,* 1.160 standing upon the brink of the Sea of Glass, and singing the Song of Moses the Servant of God, and the Song of the Lamb; of which I have told you the meaning already.

Philop.

I remember it very well.XXXVI 1.161 But if there has been already a Rising of the Witnesses, in what part of the Revolution of Ages are we placed, O Philotheus? Are we not in the Se∣venth Trumpet?

Philoth.

Yes: it cannot be other∣wise. For upon the rising of the Witnesses it is said, that the second Wo is past, and the third is the se∣venth or last Trumpet, wherein all the Kingdomes of the world are to be∣come the Kingdomes of the Lord and his Christ: but they must be taken in by degrees, as Victories are gain'd more and more against the Beast.

Philop.

Why? is there such fight∣ing against the Beast under the last Trumpet, Philotheus?

Philoth.

Yes: For all the Vials are comprehended within the first Thun∣der of the last Trumpet. The first Thunder contains the Seven Vials, as the last Seal does the seven Trum∣pets. And I conceive that this se∣venth Trumpet is called a Wo-Trum∣pet mainly for these Vials of the wrath of God that fill the first part thereof, namely the first Thunder.

Philop.

That is not irrational, O Philotheus. But, I pray you tell us, in what part of the seventh Trumpet are we now placed?

Philoth.

In the first Thunder, Phi∣lopolis.

Philop.

And in what Vial?

Philoth.

In the third, Philopolis, so far as my judgement reaches in these things.

Philop.

Can you point then, Philo∣theus, to the Events orderly corre∣sponding to the three first Vials?

Philoth.

I do not know what you

mean by orderly corresponding, Phi∣lopolis, nor am I assured that the Vials signifie such a continued orderly suc∣cession of individual Actions or E∣vents, (the first ceasing with the first Vial, the second with the second, the like Vial with its Event never being reiterated or continued while some others are a-pouring out) and that the seven Vials are not like the seven Heads of the Beast, which signifie se∣ven kinds of Governments, of which some, when intermitted, were resu∣med again; so I am not assured but these seven Vials may signifie seven kinds of Plagues, rather then seven distinct and precise individual cour∣ses of so many kinds, ceasing so soon as another begins, and never begin∣ning again when once ceased. For there is mention of the Event of the first Vial under the fifth.* 1.162 And indeed to prepare you at once for all, I do think a man may miss of the more genuine sense of the Apocalypse by over-much leaning to humane Curi∣osity. Which I think the Spirit of

God does not at all go about to gra∣tifie, but in an high and majestick style conveys onely what is mainly useful for the Church to take notice of. And therefore in that high noise and tempest of Prophetick Phrases and Iconisms rattling about our ears and beating upon our phancies, we are to lie low and couch close, and to listen to a more still, soft and intel∣lectual voice conveying a more in∣ward and frugal instruction with it, not tickling our natural spirit with the gratification of the precise know∣ledge of the time of the Events, nor bearing us into a belief that the qua∣lity of them is so externally big and boisterous as the Prophetick Figures will naturally incline us to imagine, if we stand not upon our guard, but sweetly charming our attention to her more calm and still whispers, she safely instructs us in the most true and useful meaning of the Prophe∣cies, as much as is sufficient to encou∣rage us to side with Truth, and faithfully to adhere to the Interest

of the Kingdome of Christ.

Philop.

I do not well understand you, Philotheus: I pray you exem∣plifie your meaning in the very Point we are upon.

Philoth.

It is the thing I drive at, Philopolis. I say therefore, that that inward and still Instruction which this whole Vision of the Vials aims at seems to me to be no more then this, That God will at last destroy and ut∣terly rout all that Antichristian Power that has hitherto, Pharaoh-like, held the People of God in so great a Bondage. For the alluding to the Plagues of Egypt in the descri∣ption of the Vials intimates no more then so, that these Plagues are pre∣pared for that City that is spiritually called Egypt, the Antichristian Church, wherein Christ in his Members is crucified again, and grievously perse∣cuted. Now in interpreting the meaning of these seven Plagues, wherewith God will afflict and finally destroy this Mystical Egypt, we may erre as well in learning too much to a

more gross Political sense as to a Phy∣sical; and it may be Swords and Can∣nons are no more made use of in this Contest with Egypt then Thunder and Lightening and Hailstones of a talent weight.

Philop.

What then, Philotheus, would you make the Vision of the seven Vials onely a pompous Pro∣phetical Parable signifying that Christ will slay the Man of sin by the breath of his mouth and by the bright∣ness of his appearing?* 1.163 onely this gar∣nished with various Allusions to the Plagues of Egypt?

Philoth.

Nay, I can scarce abstain from telling you, O Philopolis, that the whole Book, in a manner, of the Apocalyptical Visions, in reference to the Church, seems such as if the Penman thereof did not industriously aim at any thing more then at a cer∣tain, though aenigmaticall, prefigu∣ration and prediction of the Apostasy thereof into Antichristianism by the misguidance of the Church-men, with an Indication of the time no precise∣lier

then was useful; and that this Antichristianism will be again chased out of Christendom, and pure and Apostolical times return again. These things are most certainly, punctually and manifestly set out in the Apoca∣lypse. (So that to me it is a very great wonder, that any one that has parts and patience to consider things can doubt of the truth of that which is at least the main, if not the sole, scope of that Book of Prophecies.) But that every pompous Prophetical Ex∣pression is to have its distinct Event answering to it, it may be is no more necessary, then that every circum∣stance of a Parable should have a moral meaning in it.

Philop.

For ought I know,XXXVII 1.164 there may be a great truth in what you say, Philotheus, if rightly understood. But I hope this shall be no excuse to you from applying the three first Vi∣als to the externall Events in the world.

Philoth.

Because you will not be otherwise satisfied, Philopolis, it shall not.

Philop.

What Event therefore, I pray you, answers to the first Vial, which was poured on the Earth, from whence there fell a noisome and grievous sore upon the men that had the Mark of the Beast,* 1.165 and upon them that worshipped his Image?

Philoth.

That Vial was not poured on the Earth, but in a general sense, as in the preceding Verse, where it is said to all the Angels, Go your ways, and pour out the Vials of the wrath of God on the Earth: and it follows, And the first went out, and poured out his Vial on the Earth, according to the sense of that general command. But the Allusion of the Effect of this Vial is to that Egyptian Plague of Boils and Blains.

Philop.

If Earth here be under∣stood but in that general sense, it had been needless to repeat it.

Philoth.

The Repetition is very ornamental to the Cortex of the Vi∣sion, because it bears a correspon∣dence with other Subjects the Vials are said to be poured upon, as the

Sea, the Rivers, the Air, &c. as if God would stir up all the Elements of Nature to fight against the Beast or Antichristian Powers. And besides this,* 1.166 it was Earth, that is to say, Ashes of the furnace, from whence this E∣gyptian Plague of Blains and Boils did arise.

Philop.

Well then. But what is the Application of this first Vial? what answers in Event?

Philoth.

You know, Philopolis, the pouring out of the first Vial immedi∣ately follows the ascension of the Witnesses into Heaven, whom, you may be sure, these marked Slaves of the Beast look'd upon with a very en∣vious eye,* 1.167 and must needs gnash their teeth at the Triumphal Song of those Harpers harping on the brinks of the Sea of Glass mingled with Fire. Where∣fore the Envy, Malice, bitter Zeal and mad Rage of the Pontifician Party against the Reformed, who were now got into power Politicall both in Church and State,* 1.168 this was that noi∣some and grievous sore falling upon

them from the first Vial; this those Boils and Blains from the scattered ashes of the furnace in this Land of Egypt. And the concomitants of these were grievous Wars raised a∣gainst the Witnesses, or horrid Per∣secutions, whereever their Adversaries were able to effect it. But this ran∣corous sore sticks more especially and peculiarly on those marked Vassals of the Beast which go under the name of Iesuites, whose Order Pope Paul the third confirmed a little after the beginning of the Reformation, and whose Authour bears not onely Ashes but Fire in his name: an ill Omen, portending what Incendiaries his Dis∣ciples would prove to Christendome.

Cuph.

Philotheus seems to offer at an allusive jest upon the name of Ig∣natius Loyola, the Founder of the Ie∣suites. It's much he did not bring in the hot ashes of the furnace here too, or touch upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as congene∣rous to this conceit of Fire.

Philop.

Well, but go on, I pray you, Philotheus.

Philoth.

Now when a Kingdome, Province or Principality is but of so little standing in the Reformation, as that it is but like an Animal fallen into a swoon rather then stone-dead, and that the Papal Interest is not so quite extinct, but that they in a short time may be recoverable to the obedience of the See of Rome by the mischie∣vous Activity and zealous and imbit∣ter'd Industry of the Pope's Agents and Emissaries, or by what-ever means they can raise to reduce them to their former Superstitions and Ido∣latries; that Kingdome, State or Principality is under the Influence of the first Vial: I mean, it is the object of that exulcerated malice and fierce and implacable Activity of those mar∣ked Servants of the Beast. This plague of unquietness and vexation sticks indeed upon themselves; but it is manifest that they will ease their Rage and Virulency upon what-ever part of their adversaries they have any hope to prevail against. But if they hold out so long against all the

rancorous attempts of the Romish ad∣herents, as that the minds of the peo∣ple are quite off from any inclination or capacity of receiving the Papal Laws again, and his Interest has in a manner quite expired, no warmth or hopes being left; then are they in such a condition as is figured out by the second Vial,* 1.169 the Sea becomes as the bloud of a dead man, and the Fishes therewith die in it. For, according to the Prophetick style, Sea signifies the People gathered together into one Polity, and the death of the Fish∣es the disappointment of hope and gain.

Philop.

The Application, methinks, is very easie and obvious. The Pope loses his Fishing in such a Sea, as be∣ing not permitted to put in S. Peter's Net: his Fishing there is destroy'd.

Cuph.

His angling for such Fishes as have money in their mouths.

Bath.

And happy those Kingdoms that become so dead and hopeless a Sea unto him! for they are in peace. But who-ever revives to him any

hope of recovery, relapses that King∣dome into the state of the first Vial, awakens all that rancour and malici∣ous Activity of these marked Slaves of the Beast against it, by all imagi∣nable Frauds, Impieties and Barbari∣ties to ruine it, rather then it should fail to be subjected to the Pope.

Philop.

That's a weighty conside∣ration of yours, I promise you, Ba∣thynous. Give them but hope, and they will straightway turn it into an eager and direfull desire, and Diabo∣licall plotting and machinating what∣ever mischief they can think may make for the securing or hastening their expected Harvest.

Philoth.

Lastly, Philopolis, as the Sea signifies a Kingdome, State or Principality, be it lesser or greater: so Rivers signifie any Emmissaries, Pow∣ers or Agents from any Kingdome or Jurisdiction, whether Armies, Provin∣cial Magistrates, or what-ever other Instruments or Ministers of the State from whence they are sent. Now when any State or Kingdome is so

strong and establish'd that they conti∣nue long, and are able in the mean time to doe execution on the bloudy Papal Emissaries, whether Military or Sacerdotal, that are found to ex∣cite the people to Rebellion against their Prince, the slaughter of these Enemies is the effect of the third Vi∣al, which turns the Rivers into bloud.

Philop.

The condition then of the Reformation in Germany before the Smalcaldick War, and of England in Edward the sixth's time, before the Reign of Queen Elizabeth, seems to be such as is denoted by the first Vial. The fresh Ascension of the Witnesses was the Object of the wrath and en∣vy of the marked Vassals of the Beast, according as is intimated in that ve∣ry Chapter,* 1.170 And the Nations were an∣gry, and thy wrath is come, &c. But in Queen Elizabeth and King Iames his time the condition of the Reformati∣on in England was such as is denoted by the third Vial; forasmuch as that great Armada of Eighty eight was stoutly repelled with much slaughter

on their side, besides severall traito∣rous Emissaries executed.

Philoth.

This of the third Vial is the opinion of a very judicious Inter∣preter of the Apocalypse, and it is ve∣ry hard to avoid it though a man would never so fain, the Text speaks it so plainly:* 1.171 Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the bloud of Saints and Prophets, and thou hast given them bloud to drink; for they are worthy.

Cuph.

Methinks, Philotheus, it is but an harsh and strained sense of Scripture that fetches out bloud: The Spirit of God surely breaths out more Meekness and mercifulness.

Bath.

There is a Meekness and Sweetness of the natural Complexion which would pretend to that Divine Spirit, but falls as short of it as Na∣ture does of God, and is a Softness o∣ver-usually accompanied with a Fals∣ness and Perfidiousness to all Truth and Vertue, and betrays all that ought to be dear to a man, his Prince,

his Friend, his Country, and all. What Rigour or unmercifulness was there in slaying the Spaniards at Sea that would have destroy'd our Land with fire and sword, if they could, as they intended, have made an Invasi∣on? What Harshness in executing such persons as would traitorously have murthered the King or Queen? Such Mercy as this is like that of the wicked,* 1.172 which, as Solomon saies, is Cruelty it self.

Cuph.

Nay, Bathynous, as you re∣present the case, I am abundantly convinced.

Philoth.

And so you may well be from the very Text it self. For the Angel of the Waters his justification of this Revenge is onely touching the Rivers, that is, Emissary forces that come to assault others and ruine them. Surely defensive Opposition in so just a Cause, and the paying them thus in their own Coin, has with it all the Equity imaginable. And therefore this passage is not at all misbecoming the Spirit of God.

Philop.

I am fully of your mind in that, Philotheus; and those Refor∣med Churches that can doe that right to themselves by propulsing their E∣nemies, I think they may thank God for the good condition they are in. But we are advanced no higher in the Vials as yet, Philotheus, are we?

Philoth.

No surely, not in that more externall and Politicall sense. But I know not whether in some o∣ther sense we may. And assuredly the Apocalypse has its eye upon Re∣ligious accounts as well as Politicall: I mean, the Propheticall Iconisms sometimes have not onely a Politicall sense, but a more Spiritual, and, it may be, sometimes onely such.

Philop.

In the mean time I am not a little pleased, Philotheus, that I know whereabout we are in this Politicall sense, which, methinks, should be as desirable to be known by all that have any thing to doe with the affairs of the Kingdome of God, as it would be to the Pilot of a Ship on the main Ocean to know in what

Longitude and Latitude he is. You have led me through my Three first Quere's, Philotheus, with much de∣light and satisfaction. Let me now intreat you to give your self the trouble of instructing me touching the last.

Cuph.

XXXVIII 1.173Truly, if I have any aime or presage in me, Philopolis, if Phi∣lotheus fall upon your last Quere thus late, he will not onely give himself, but also you and the rest of the com∣pany, the trouble of sitting up all night.

Philoth.

Indeed, Philopolis, I fear my self that that Theme will so spread it self in the entring into it, that it will require at least as long a time as we have spent already.

Philop.

This is a sad distraction and unexpected that I am cast into, Phi∣lotheus. To desire you to goe on, would be both uncivil and unsuppor∣table to you and the whole company. To leave off would be such a tor∣ment to my desire of seeing to the end of this great Theorie, and a loss so

irreparable, that I have not the pati∣ence to think of it.

Cuph.

Why then, Philopolis, is it not a plain case, that you must stay in town to morrow?

Philop.

I must so, Cuphophron, what∣ever becomes of my Country affairs. I will lie at a friend's house by the way on Sunday, and on Monday I shall be pretty timely at home.

Cuph.

Very well resolved, Philo∣polis. But I will not thank you for this. Dine but with me here in this Arbour, (for now you cannot say you are pre-engaged) and for that honour you and this company shall doe me, I shall heartily thank you. You may begin your Discourse with Philotheus immediately after Dinner, and gain an hour or two's time.

Philop.

How ready and skilfull Cu∣phophron is to entrap men into the ac∣ceptance of a Civility! If you will give your Parol that you will make us a right frugal and Philosophicall enter∣tainment, I will dine with you to mor∣row, because I see you so earnest in it.

Cuph.

XXXIX 1.174I promise you I will not at all exceed. In the mean time this Glass of Canarie to you till our next meeting.

Philop.

Not a drop, I thank you, Cuphophron. A Fit of Musick rather, according to your Pythagorick mode, to compose our minds to bedward. For indeed it is late, though I was loth to think so when I would have had Philotheus to proceed in his dis∣course.

Sophr.

Bathynous, play us the o∣ther Lesson, I pray you; Philopolis desires it. And but a short one, it be∣ing so late. Here, take the Theorbo.

Bath.

It seems I must the second time shew my unskilfulness. You shall sing, Sophron, and I will play a thorough Base to it.

Sophr.

What shall I sing? I have neither Song nor Voice.

Bath.

Yes, but you have the Song of Moses and of the Lamb.

Sophr.

The onely piece of Poetry that I was ever guilty of in all my life. My zeal and love for the Reformati∣on

was the Muse that with much adoe once inspired those humble Rhymes, which I can onely repeat, not sing at all.

Bath.

If you cannot, Sophron, I can. And the Lute, I think, is pretty well in tune.

Philoth.

I pray you do, Bathynous.

Bath.

Great and marvellous are Thy works, Lord God of Might; Thou Sovereign of Saints, Thy ways are just and right. Who shall not fear thee, Lord, And glorifie thy Name? Thou onely Holy art; Thine Acts no tongue can stain. All Nations shall adore Thy Iudgements manifest, Thy holy Name implore, And in thy Truth shall rest.

Philop.

That is, all Nations shall be converted to the pure Truth of the Gospel, and rest satisfied at the length in so solid and unexceptionable a Religion.

Sophr.

I meant so, Philopolis.

Philop.

A very good meaning, and a very sutable Song for this day's Subject. I pray God hasten that time, to the comfort of the whole Earth. I must abruptly bid you all good night for the present, and see if I can dispatch a Letter home by this night's Post. But I shall keep promise with Cuphophron, and am not a little joy'd that I shall once more enjoy this ex∣cellent society before I leave the Town.

Cuph.

It is our happiness that we have detain'd you one night longer.

Philoth.

Good night, dear Philopo∣lis. I shall meet you here according to your expectation.

Philop.

In the mean time, dear Phi∣lotheus, good night.

The-End of the Fourth Dialogue.

THE FIFTH DIALOGUE. Philotheus, Bathynous, Sophron, Philo∣polis, Euistor, Hylobares, Cupho∣phron, Ocymo.

Cuph.

FOR all your hast,I 1.175 Ocymo, spread the Carpet on the Table before you goe hence. So, 'tis well. If any enquire for me at the house, be sure to tell them I am gone out.

Ocym.

I shall observe your com∣mand, Sir.

Cuph.

We'll not be interrupted all this afternoon, if an harmless Equi∣vocation will help it.

Hyl.

You went out of your house when you came into your Garden. O what a marvellous Mercurial Wit is Cuphophron!

Cuph.

It is the gift of Nature, Hy∣lobares, to them that know how to make a right use of it. What's a clock

now, Philopolis, by your Watch? that we may see what a fair share of time we have before us.

Philop.

It is turned of one. We have dined in very good time.

Cuph.

But both you and Philotheus ate so sparingly, as if either you did not like the Provision, or thought your After-dinner's discourse would as well fat the Body as feed the Soul.

Philop.

Your entertainment, Cu∣phophron, was very noble and invi∣ting: but I must confess my mind was much carried out to the After-delicacies I expected from Philotheus.

Cuph.

And I pray you, Philopolis, defer not to satisfie your Appetite in that point. I know Philotheus is ready for you.

Philoth.

I am alwaies ready to serve Philopolis and the rest of this excel∣lent Company in any thing that lies in my power.

Philop.

II 1.176Without any farther Pre∣amble therefore, I pray you, Philo∣theus, let us fall upon the last Quere I would have propounded yester∣night,

namely, What Success the King∣dome of God is likely to have to the end of all things.

Philoth.

The Success of Christ's Kingdome, Philopolis, will be mar∣vellous, both in respect of its farther Victories against the Kingdome of Antichrist, whose power will be ut∣terly destroy'd; and also in respect of it self. For undoubtedly it will be in a more glorious condition both for Quality and Extent then it was e∣ver yet since the Apostles times.

Philop.

What you say touching the destruction of the Kingdome of An∣tichrist, I am abundantly satisfied therein, both from the consuming of the little Horn by fire in Daniel;* 1.177 and also in that it is said in the Apoca∣lypse,* 1.178 that the Beast and the false Pro∣phet were taken,* 1.179 and were both cast a∣live into the lake of fire and brimstone: and lastly, the Effect of the seventh Vial seems to imply so much.

Philoth.

To which you may add the Vision of the Winepress troden with∣out the City,* 1.180 out of which a vast Lake

of bloud issued so deep as up to the horse-bridles, and so large as that it reached to the space of a thousand and six hundred furlongs.

Cuph.

Iesu God! What a kind of Victory over Antichrist is this, O Phi∣lotheus! I did not think there had been such a bloudy Prophecy in all the Apocalypse. Shall Christ enlarge his Kingdom by making all the World swim in bloud?

Philoth.

Be of good courage, Cu∣phophron, and look not so pale and affrightfully on it. You are scar'd but as Children with a dreadfull Pi∣cture. This is but a Prophetick Ico∣nism, as the putting the Beast and the false Prophet into a Lake of fire, and that alive. Can their dead bo∣dies swim in bloud and they be cast a∣live into a Lake of fire and brimstone at once? This lake of bloud and lake of fire signifie the same thing, but are neither of them the thing which they signifie.

Philop.

Cuphophron's colour comes to him again, Philotheus, so that you

need enter no farther into that Sub∣ject before you orderly come at it. For I am not content onely to know that the Kingdome of Antichrist will be utterly destroy'd, but very desirous (at least as far as the remaining Vials wil afford light) to understand the gra∣dual process thereof. For surely that is couched in the Vision of the Vials.

Philoth.

I doubt not but it is. But it is a very great hazard and difficul∣ty to attempt the particular Explica∣tion of Prophecies before they be fulfilled. For there is a strange un∣settled Vibration of the Propheticall expressions, that in this tremulous motion seem to touch upon many things, but it is very hard to know where they will fix till the Event de∣termines. But how-ever I shall, with God's assistence, endeavour to satis∣fie your desire as near as I can, and in such order as you shall demand.

Philop.

I humbly thank you,III 1.181 Philo∣theus. I shall demand according to the Order of the Vials. And therefore I desire you in the first place to in∣struct

me in the meaning of the fourth Vial poured out upon the Sun,* 1.182 whence power was given him to scorch men with fire, insomuch that they blasphemed God for the very pain of their burning.

Philoth.

You must understand, Phi∣lopolis, (which I tell you at first for all) that the Prophetick Iconisms may by an Henopoeia of the second kind (as a modern Writer teaches us) sometimes comprehend more signifi∣cata then one,* 1.183 and that intendedly, though before the Event, whether onely one or more be intended, is not to be defined. But if but any one be accomplished, it is enough. And therefore it is the safest pitching up∣on what is most within our ken. It was said of the Church before she fled into the Wilderness, that she was clothed with the Sun,* 1.184 as well as had the Moon under her feet. Now the Moon is the Law of Moses comprised in the Pentateuch, which consists of dark Types and Figures, but all the Light it has it borrows from Christ and his Gospel. The Truth comprised in the

New Testament reflecting on the Mo∣saicall Law makes it shine like the Moon with this borrowed Light. It was rightly therefore said of these two opposite Luminaries, that while the one, viz. the Sun, shone round a∣bout the Woman, and she was cloa∣thed with the glorious Light and the Truth of the Gospel, that the Moon was then as it were with the Antipo∣des, under her feet; as he saith of the two Poles,

Hic vertex nobis semper sublimis, at illum Sub pedibus Nox atra videt, Manés{que} profundi.

Philop.

This is something high and Poeticall, Philotheus. But that which you would have, I suppose, is this, namely, That as the Moon and Sun in the Vision of the Woman, accor∣ding to an intimation of Hugo Groti∣us, may signifie the Law of Moses and the Law of Christ; so the Sun here may also signifie the Law of Christ comprehended in the New Testa∣ment, or rather, more at large, the

Word of God (which we call the Bi∣ble) comprising the New Testament, and the Old so far forth as it re∣spects Christ, and the Old is ratified by the New. Is this the body of the Sun you mean?

Philoth.

Some such thing I drive at; you understand me very well. Now I say the pouring out the Vial upon this Sun is the enlightning it with clear and convictive Expositions by Holy men assisted by the Spirit of God, or rather the removing the clouds of Obscurity from before it, that it may shine in its full strength, to discover plainly the unrighteous mysteries of the Kingdome of Anti∣christ, and shew to all the World in what a foul and horrid condition they are, how apostatized from God and Christ, and how plainly and re∣prochfully their abominable doings are characterized by the finger of God in the Scripture, and how lively their most direfull and diabolicall Image is there described. This is the pouring out the Vial upon the Sun,

whereby power is given him to scorch men with fire, and so vex them that they blaspheme the Name of God by reason of these Plagues, and rather vilifie and reproch the Scriptures and the Spirit that writ them, then re∣pent them of their sins, and give glory to God by acknowledging the Truth. This, I conceive, may be one sense of the fourth Vial.

Philop.

But this is a more Mystical or Spiritual sense. Is there not also, Philotheus, a Politicall one?

Philoth.

Yes there is, Philopolis, and it is a very obvious one. For no∣thing is more confessed then that in the Prophetick style the Sun signifies the greatest person in the Politicall Universe, as he is the most glorious Luminarie in the Natural. Now who do you think is the greatest per∣son in the World the Pope rules in?

Philop.

He and the Pope has dis∣puted it a great while, and I think it is hard to say whether is at this very day.

Philoth.

Wherefore the next Vial

seeming more peculiarly to concern the Pope, this is likely to appertain to the Emperour.

Philop.

What therefore do you think the pouring of the fourth Vial upon the Sun to signifie in this Poli∣ticall sense?

Philoth.

I hope it signifies the Conversion of some Emperour illu∣minated with the true knowledge of the Gospel. For thus the general Reformation which he will introduce in his Empire, through the Light and Zeal he has conceived for the Truth, will scorch and burn and vex the Vassals of the two-horned Beast to the very heart. This is a sense natural enough, I think; but whether it or the former be more natural, I leave to you to judge.

Philop.

There is abundant Concin∣nity in them both. Nor do I think it is at all necessary that that Subject on which the Vial is said to be pou∣red should always suffer Mischief, but that at least Mischief should be thence reflected upon the Beast. But is there

no other possible sense of the fourth Vial, Philotheus?

Philoth.

There may be an * 1.185 Heno∣poeia adjoyn'd to this Iconism of the Sun, so that it may signifie as it does Isay 24. at the last verse. But then the Signification will be very con∣generous to the later of the forego∣ing senses, the meaning being also Politicall.

Philop.

That intimation sufficeth. For I understand thereby the taking in of more Kingdoms or Principa∣lities into the Light of the Gospel, distinct from those that appeared on the behalf thereof at the rising of the Witnesses. I know not but this may be a right meaning as well as any of the other, and a farther prepa∣ration to the times of that Vision of the Rider of the white Horse,* 1.186 on whose Head it is said there were many Crowns. I pray you, Philotheus, proceed and tell us the meaning of the fifth Vial poured on the throne of the Beast,* 1.187 where∣by his Kingdome became dark.

Philoth.

The throne of the two-horned

Beast is the same with the Throne of the Whore who is said to sit on the seven Hills.IV 1.188 Wherefore this in a Politicall sense seems to boad ill to the City of Rome, which is the Seat of the Beast. But whether it be the sacking of Rome and banishing the Pope from thence for ever, or whe∣ther, from the Effects of the former Vial Politically understood, the Tra∣ding and Revenues of that greatest Merchant of the great men of the earth will grow very low and slen∣der, and so a great deadness and ob∣scurity and darkness seise even his principal Seat, or what other thing it may be analogous to this, time must determine, I cannot.

Philop.

But is this the onely sense, Philotheus, of this Vial?

Philoth.

It is that which I suppose is most to your tooth, Philopolis: But sometimes another occurrs to my minde. What if we should con∣ceive the Pope's Chair here perstrin∣ged by this Throne of the Beast? I mean that Chair of Infallibility that

he and his Pseudoprophetick Body boast they sit in, and so dictate in∣fallible Oracles to the world for their own Profit and Interest, facing down the people, whatsoever they finde gainfull to the Church, that it is re∣ally true, be it a Figment never so foolish or incredible, never so blas∣phemous or impossible: but it cannot seem so to the people, while they take the Church to be infallible. Now I say, as the present Vial in the Politi∣call sense may be in some kinde a consequent of the former politically understood; so the Efficacy of the former more spiritually understood may introduce in time the Effect of this present Vial in the more Spiritual meaning also; and the pouring there∣of on the Throne of the Beast may be the abolishing of that false Opi∣nion of the Pope's and his Churche's Infallibility out of the generality of mens mindes: which false Light once removed, they must needs finde themselves much in the dark, their Religion being such as neither Scri∣pture,

Reason, nor any thing else that has any Autority with it, can afford any light to, or the least co∣lour for; wherefore his Kingdome must needs be overwhelmed with more then Egyptian darkness: and the Sticklers for the Papacy seeing so general a dissatisfaction in the peo∣ple, and that they, through the pe∣netrancy of the Light of the Gospel, have lost this great hold on them, it will make them gnaw their tongues for very anguish and pain.

Philop.

Nay, I know not but this may be one sense too. But, I pray you, Philotheus, proceed to the sixth Vial.

Philoth.

The sixth Vial, Philopolis, seems to touch upon the Conversion of the Iews,* 1.189 as that late excellent In∣terpreter has with great judgement and credibility made the discovery. And the comparing of the Vision of the treading of the Wine-press without the City,* 1.190 and the Battel and Victory of that illustrious Heros riding on the white Horse,* 1.191 with the last Vial, does,

as he also suggests, make much for the probability of this Exposition. For that there is an Identity or Co∣incidency of Events signified by the treading of the Wine-press and the battel of that great Heros seems to be clearly enough intimated in those Visions, in that the Rider of the white Horse is said also to tread the Wine-press of the Wrath of God,* 1.192 and to have his garments dipt in bloud. Which correspondeth excellently with that in the Vision of the Wine-press,* 1.193 that there came out bloud up to the horse bridles: Which implies therefore that the Wine-press was trode by the Ri∣der of the white Horse: And then you see how naturally it will follow that his Vesture will be dipt in bloud.

Philop.

The Congruity is marvel∣lous, Philotheus. I do not doubt but these two Visions signifie much-what the same thing.

Philoth.

Well then.* 1.194 But in that the Beast and false Prophet are taken in the Victory of the Rider of the white Horse, and cast alive into the lake of

fire and brimstone, it is plain that this is the last effusion of the wrath of God upon them, as most certainly the last Vial is. So that these two Visions also signifie the same. I mean the Vision of the last Vial, and of the Rider of the white Horse.

Philop.

That's very clear again, Philotheus. But what of all this? I know not what you would be at.

Philoth.

I would infer, that as the treading of the Wine-press, the Battel of the Rider of the white Horse and the seventh Vial are all one, so the Harvest immediately preceding the treading of the Wine-press,* 1.195 and the Marriage of the Lamb immediately preceding the Battel of the Rider of the white Horse,* 1.196 and the sixth Vial immediately preceding the seventh, are also all one.

Philop.

There is a very specious probability of it.

Philoth.

Now the Harvest intima∣ting, according to our Saviour's own sense,* 1.197 the gathering men into the belief of the Gospel, and the Marri∣age

of the Lamb the espousing some people to Christ; the sixth Vial must also have some such signification. For the notable Artifice of security of Concealment and certainty of Reveal∣ment of the Visions in the Apocalypse consists most-what in this, The one in the Defectuousness and Scatteredness of the Prophecies in several, the other in their accurate Correspondency and Synchronism.

Philop.

That's very remarkable. But what do you think is meant by those three Visions you compare?

Philoth.

It may be not onely the Conversion of the distinct and dis∣cernible Nation of the Iews, but, as it is said in the general,* 1.198 that the way of the Kings of the East might be pre∣pared, so it may at large signifie some Harvest or fruits of the Gospel a∣mongst the Turks and those Eastern Countreys. It may be some great Bashaws may revolt from Mahome∣tisme to Christianity by this time, and that jointly with the Conversion of the Iews. Which state of the Turkish

Empire is signified here by Euphrates being dried up. Not as if that Empire were utterly broken in pieces or de∣stroy'd and consum'd: but as it is said of the old Israelites in their pas∣sage through the Red sea,* 1.199 that they walked upon dry land in the midst of the Sea, and the waters were a wall un∣to them on the right hand and on the left, and so they passed dry-shod: such will be the condition of the Turkish Empire under the sixth Vial; those newly-converted Princes of the East will passe over with safety to join with the true Church of Christ before the effusion of the last Vial.

Philop.

I like this Interpretation marvellously well, Philotheus, it being so plain that the Euphratean horsemen in the sixth Trumpet are the Turkish Armies,* 1.200 as Mr. Mede has made it out with a great deal of skill and judge∣ment. And yet I would not ex∣clude the Persian from the Concern of this sixth Vial.

Bath.

The Harvest, the drying up of Euphrates, and the Marriage of the

Lamb, it may be, may rather signifie an approch or preparation and ripen∣ing of Affairs toward that great E∣vent, then the Completion thereof it self, which will emerge into more perfect actuality under the last Vial. The Iews and other Oriental people, it may be, by this time may acknow∣ledge Christ to be the Messiah, and the Pope and his Clergie to be the Anti∣christ, and yet not be settled in all the Apostolical Points and Doctrines of our Religion.

Philoth.

That's a cautious Note of yours, Bathynous, which I will nei∣ther gainsay nor subscribe to, but leave it to be considered on.

Philop.

Much less will I presume to contradict it. But, I pray you, pro∣ceed to the last Vial, Philotheus.V 1.201

Philoth.

I shall, Philopolis. To the understanding whereof more easily it will be requisite to make a Remark or two upon the Vision of the Rider of the white Horse. As that his Equip∣page is such, that it seems very harsh to conceive that the War is gross and

carnal, but spiritual. For to be clothed in fine Linen white and clean is not the armature of a carnal war∣fare,* 1.202 as neither the Sword coming out of his mouth.* 1.203 It is plainly the war∣fare of the Word of God, as his Name also implies, proceeding out of the mouth of his Saints, and con∣vincing mens Consciences of the Truth. Whence also we have abun∣dance of security that the Vision of the Wine-press (trodden by the Ri∣der of the white Horse) does not signifie so grosly and bloudily as the words externally sound; which seem to be framed so Hyperbolically on purpose to bear off the cautious from any such rude conceit. And in that the Angel standing in the Sun in∣vites the Fowls of Heaven to the Sup∣per of the great God,* 1.204 to eat the flesh of Kings and Captains, and the flesh of mighty Men, and the flesh of Horses, in that other Vision, I must confess I look upon it as but a Propheticall Pa∣rable, The Egyptians are men,* 1.205 and not Gods; and their Horses flesh, and not

spirit. But it would be too long to insist on these things. That such an Angel of light should be so meanly employed as to invite Birds of prey to a Feast of dead mens Carkasses, is a Decorum I understand not. But we cannot stay here. That which I would have you most of all take no∣tice of in that Vision is, the different Event of the War upon two diffe∣rent sorts of Enemies the Rider of the white Horse wages war with. For the Beast and the false Prophet, whereby is signified the Antichristian Party properly so called, and such as actively and obstinately persist in their Antichristianism,* 1.206 are taken and cast alive into a lake of fire and brim∣stone: but the Remnant,* 1.207 that is, the o∣ther part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they are slain with the Sword of him that sate upon the Horse, which Sword proceeded out of his mouth. These are that part espe∣cially of his Opposers at this time that were Pagans or Infidels, and did not believe the Apostolical Doctrine of Christ. So that taking the whole

Conflux of men, or entire Aggregate of the two opposite Armies before the Fight, and dividing them, they naturally fall into this Tripartition; The true Christian and Apostolicall Party, the Infidel Party, (distinct from the Beast and false Prophet) and the Party Antichristian.

Philop.

What then is meant by the Infidel Party's being slain (and who∣ever else fell with them) by the sword that came out of the mouth of the Rider of the white Horse?

Philoth.

Assuredly, Philopolis, their Conviction and Conversion to the true Christian Faith. For the Word of God can slay them no otherwise then so.

Philop.

I but it is added, And all the Fowls were filled with their flesh.

Philoth.

* 1.208I tell you, Philopolis, the Angels of Heaven feast and make merry more upon the Conversion of one sinner then on ninety nine just persons that want no Repentance. But I told you before that these phrases are onely Parabolicall; and

every passage of a Parable is not ne∣cessarily drawn into a particular Sig∣nification. It may signifie onely in the general a very great Slaughter, argued, in a Parabolicall way, from the consequences thereof.

Philop.

I am pretty well persuaded that this may be the main meaning of this Vision of the Rider of the white Horse, what-ever else there may be in it beside.

Philoth.

Let us therefore now pro∣ceed to what is parallel thereto, name∣ly the seventh Vial; which has seem∣ed to me as obscure as any thing I have met with in all the Apocalypse. But in the general I dare pronounce, that the sense is more spiritual then is ordinarily conceived, both because it is parallel to the Vision of the Ri∣der of the white Horse, and also from that Intimation,* 1.209 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and men see his shame. This is the time that God will pluck off the Covering from off all Nations,* 1.210 and the

veil of Hypocrisie from off the people, as Isay foretelleth; and he that keeps not to the right cloathing will be found most deformedly naked. This therefore is not like a premo∣nition against the day of a bloudy Battel, where the bloud rises up to the Horse saddles for the space of a thousand six hundred furlongs toge∣ther. In so great a slaughter literally understood men are more solicitous of their lives then their cloaths, and more afraid of being killed then of being exposed to some outward shame.

Philop.

What may then be the meaning of that passage, Philo∣theus?

Philoth.

A timely forewarning to seek after Truth and Righteousness, and to understand the Mysteries of the Gospel so well, as when this day comes, I mean, the effusion of the last Vial, we be not discovered to be such silly Sots and Bigotts, as out of an ignorant and superstitious Con∣science to take part of the Plagues

and Distresses the Beast and the false Prophet will then be plunged into, but through sound Knowledge and a purified minde timely to be adjoy∣ned to the true Church, the Body of Christ. For in that day a man shall be look'd upon as hugely naked and bare of all wit and common honesty, that has so little of either as not to re∣linquish the Idolatrous and Impo∣sturous Church of Rome, and entire∣ly betake himself to the Apostolicall party. He will be a reproch and laughing-stock to all, and will be able by no means to hide his shame, he discovering himself to be so wholly destitute of the sense of Truth and Righteousness.

Philop.

Methinks you have very peculiar apprehensions of things, Phi∣lotheus, that come into your minde, which makes your converse more de∣lightfull. But give me leave now to ask your opinion touching other (it may be) more difficult passages. As that of the Frogs going out of the mouth of the Dragon, the Beast and

the false Prophet, which are said to be the spirits of Devils, and that they work Miracles.

Philoth.

These are the Emissaries, Oratours, Negotiatours or Solici∣tours of the Affairs of the Dragon, Beast and false Prophet, though they are called the Spirits of Devils accor∣ding to the usual Genius and style of the Apocalypse, putting Angels and Spirits for that company of men that may be conceived to be under their guidance. But they have the shape of Frogs, to betoken their Earthli∣ness and Uncleanness, and that the spirit and wisedome they act from is earthly,* 1.211 sensual and devillish; con∣trary to that wisedom which is from a∣bove, which is said first to be pure, then peaceable; but these Frogs call forth the Kings of the Earth and the whole World to battel, even to fight a∣gainst God and his Christ. But those ungodly Forces, by the overpowering guidance of God Almighty, pitch battel in such a place as is unfortu∣nate to them from the very name.

For Armageddon signifies the Destru∣ction of their Armies. Nor can I omit how significant this Iconism of Frogs is, to set off that power in them of working false Miracles to deceive the people, according to the sense of the ancient Onirocriticks; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.212 Amongst which Impostures may be reckoned the falling into Trances, Quakings, Possessions by irresistible Powers, pretended Inspirations, (and what else soever that carries from the A∣postolicall Faith) as well as those old Cheats and Juggles or lying Mi∣racles of ancient Paganism, or of mo∣dern Antichristianism properly so called.

But here again, Philopolis, I would have you above all things take no∣tice that there is a Tripartition in this Conflux of people also. For here is God Almighty and his Christ on one side with their Apostolicall Legions: and then on the other side there is first the Dragon with his Pagan or In∣fidel Forces, all such as believe not

the plain and Apostolicall truth of the Gospel, such as is comprised (for ex∣ample) in the Apostles Creed; and lastly, there are the Antichristian for∣ces properly so called, such as apper∣tain to the Beast and false Prophet. So that this Tripartition is exquisitely answerable to that in the Battel of the Rider of the white Horse.

Philop.

Well, Philotheus, what then?

Philoth.

All these meet in a place which in the Hebrew tongue is called Armageddon.

Philop.

They do so, Philotheus. But what is the meaning of the pouring of this last Vial into the Air, to doe vengeance on the Legions of the un∣godly?

Philoth.

In the externall Cortex of the Prophecy it comports onely with the other Vials being poured out up∣on the Earth, the Sun, and the Sea; as if God would stir up universal Na∣ture in a rage against his enemies, as I told you before: But in the more inward and mysticall meaning it is

onely an Introduction to these fol∣lowing Symbols of Voices and Thun∣derings and Lightnings, &c.

Philop.

What is the Mysticall mea∣ning therefore of those?

Philoth.

These are parallel to the Description of that Heros on the white Horse,* 1.213 whose eyes are said to be as a flame of fire, and a sharp sword to come out of his mouth, and whose Name is also The word of God. These Voices therefore and Thunderings and Light∣nings are the Divulgations of the Law of Christ, (with an allusion to that ter∣rible way of the Promulgation of the Law of Moses on Mount Sinai,) that is, of the Gospel of Christ, in the pow∣er of the Spirit, which is resembled to fire. By these, I say, is set out an extraordinary efficacious preaching of the Word in the power and de∣monstration of the Spirit under this last Vial. Analogous to which is that Vision in Esdras,* 1.214 of the Man who sent out of his mouth as it were a blast of fire, and out of his lips a flaming breath, and out of his tongue he cast out sparks and

tempests: which is there expresly in∣terpreted of the Law of the Son of God,* 1.215 which is like unto fire. Now this Thundering and Lightning is ac∣companied with a mighty Earth∣quake, as it is said of mount Sinai at the thundring out of the Law, that the whole Mount quaked greatly;* 1.216 and again in the Psalms,* 1.217 The air thundred, and thine arrows went abroad: the voice of thy Thunder was heard round about, the Lightnings shone upon the ground, the Earth was moved and shook withall.

Philop.

Well, but what in the mean time, Philotheus, becomes of that pitch'd Battel that those impure spi∣rits the Frogs called the whole World to in the field of Armageddon? For there is neither Fight nor Victory mentioned, as if the Vision were left imperfect.

Philoth.

Their Success is intimated in the signification of the word Arma∣geddon, as I told you before. And the Vision is completely continued, though under a new representation. For you are to take special notice

how this large pitch'd Camp (the Symbols naturally leading to it) is by a Commutation of Iconisms on a sudden turned into a mighty great City, which signifies still but the same thing, that is to say, the Com∣prehension of those three Parties I numbered up to you before. But this Tripartition is more plainly and elegantly declared (in the Cortex of the Prophecy) upon the mention of the Earthquake, as if it were an Ef∣fect of it,* 1.218 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Philop.

The Elegancy indeed is ve∣ry admirable, Philotheus, very pleas∣ing and harmonious.

Philoth.

Nor is there any harsh∣ness in resembling that great Con∣flux of people in Armageddon to one great City, because the Kings of the Earth and of the whole World are said to be gathered together there in that Symbol of a Camp, which being turned into the Iconism of a City, that City must needs be said to be a great one, for it is in a man∣ner

the City of the whole World,* 1.219 in such a sense as all the Kingdoms of the world were said to be shewn to our Saviour, which therefore must needs be the Comprehension of a world of Cities, though the whole World be but as one great City,* 1.220 as Philo speaks; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And though every Kingdome of it self be a Sea, yet the Comprehension of abun∣dance of Kingdoms together is, in the Prophetick style, termed one great Sea; as it is in Daniel 7. where the four winds of Heaven are said to strive on the great Sea. Wherefore as the great Sea consists of a great ma∣ny Seas, so, in like Analogie, may one conceive this great City in the inward sense to consist of a great many Cities, and these great many Cities (which is the thing I drive at) to be divided into three parts or par∣ties; the Cities of the Infidels, con∣ceited Deists and mere Moralists, the Cities of the true Christians, and the Antichristian Cities, viz. Babylon with her daughters.

Philop.

Well, I confess, Philotheus, this is not unnatural. But what exe∣cution in the mean time is there done in that Battel of the great day of God Almighty?

Philoth.

The Cities of the Nations fell, that is to say, the Cities of the Gentiles, Infidels or Unbelievers.

Philop.

I suppose by the edge of the sword, Philotheus.

Philoth.

By the edge of that sword that comes out of the mouth of the Rider of the white Horse, I mean, by the sword of the Spirit, which is the Word of God. Or rather, to keep to the pre∣sent Vision, they fell being Thunder∣struck by the powerfull Boanergesses of the Gospel under the last Vial: they were convinced and subdued and brought under the Sceptre of Christ, and were adjoyned to his Kingdome.

Philop.

Very good news: I pray God it may so come to pass. But Ba∣bylon it seems stands it out.

Philoth.

Did not our Saviour of old tell the chief Priests and Elders

that the Publicans and Harlots would goe into the Kingdome of God before them?* 1.221 But Babylon stands it out to her utter ruine and destruction. She is forced to drink of the wine of the fierceness of God's wrath:* 1.222 and every Island flies away, she shall not be pos∣sess'd of any of her Churches or con∣secrated places; and the Mountains are not found, all her Ecclesiasticall Honours and Dignities shall vanish. For great showrs of Hail out of Hea∣ven shall fall upon her,* 1.223 every stone a∣bout the weight of a Talent, that all her goodly Trees will be spoiled and stripp'd of their both leaves and fruit, their boughs broken down, and their stocks beaten bare even to the inmost bark.* 1.224 Then shall it be doubled unto her double according to her works; and how much she hath glorified herself and lived deliciously, so much torment and sorrow will be given her. For strong is the Lord God that judgeth her.

Philop.

But will not all this misery reclaim her, Philotheus?

Philoth.

Ask Solomon that question,

Philopolis, and he will tell you round∣ly, Though thou shouldst bray a fool in a mortar among wheat with a pestill,* 1.225 yet will not his foolishness depart from him. A considerable part of her may be thus obstinate for ever. These are the fools that will be found to walk naked, and all will see their shame; which if themselves could see as well as others, they would be converted: But being struck with superstitious Blindness, in stead of acknowledging the Truth, and giving glory to God, it is said,* 1.226 they blaspheme God, because of the plague of the Hail: for the plague thereof was exceeding great.

Philop.

So far then as I see, Philo∣theus, neither the Vision of the Rider of the white Horse, where the Beast and the false Prophet are said to be cast alive into the Lake of fire, nor this last Vial, nor the Vision of the Wine-press, signifie the destruction of the Persons of the Antichristian Kingdome, but onely the abolishing of their Power, and the despoiling them of their Honours and Digni∣ties,

and of their Emoluments thereon depending.

Philoth.

What Wars in this great Earthquake there may be whereby the great City is said to be divided into three parts, (according to the intimation of the externall letter) I know not. But that is a thing the Spirit of God least intimates in the Apocalyptick Visions. Nor does that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 necessarily imply a diruption of the City into three parts, but may onely signifie that the parts of the City were three. That mighty Earthquake at the open∣ing of the sixth Seal denoted onely the downfall of the Pagan Religion.* 1.227 Nor may this at the pouring out of the last Vial (though it be said to be an Earthquake greater then ever any before it) signifie any thing more then the utter demolishing the Ba∣bylonish Power and Superstition, that it may rule no-where any longer. Nay, the bloudy Vision of the Wine∣press signifies no more then so, though it glance at Babylon, by reason of the

number of the furlongs, which are applicable to Stato della Chiesa, as Mr. Mede observes.* 1.228 The extinguish∣ing the Pope's Power there, rather then the slaughtering of his Armies, is signified thereby.

Philop.

But that number is as well appliable to the Holy Land, as the same Writer observes.

Philoth.

Be it so, Philopolis: then may the Vision bear two faces, the one respecting the Roman Church, the other the people of the Iews: the first affording a sense Politicall, as I have already hinted, the other a sense more Mysticall.

Philop.

As what, I beseech you, Philotheus?

Philoth.

It signifies the power of the Passion of Christ on the conver∣ted Iews to the mortifying all sin and wickedness in them, and to the ma∣king of their Conversion and Repen∣tance have its perfect work to the utter subduing of the mysticall Edom in them, and the letting out his bloud plentifully, according to that Pro∣phecy

in Zacharie,* 1.229 And it shall come to pass in that day, that I will pour upon the house of David and upon the inhabitants of Ierusalem the spi∣rit of grace and supplication, and they shall look upon me whom they have pier∣ced; and they shall mourn for him as one mourneth for his onely son, and shall be in bitterness for him as one is in bitterness for his first-born. In that day shall there be a great mourning, as the mourning of Hadad-rimmon in the valley of Megiddon.

Philop.

For ought I know, Philo∣theus, these Mysticall senses may be also meant, for they plainly have their usefulness.

Euist.

And this Application of that passage in Zacharie will gain the more credibility, if we could, with Capellus and other Criticks, allow Ar∣mageddon to be the same place that Megiddon there mentioned.

Philop.

Let the Criticks decide that controversie, Euistor. In the mean time I am hugely solicitous, if there be no considerable personal destructi∣on

of the Antichristian party, what will become of them after the last Vial.

Philoth.

Their condition will be much-what such as the dispersed Iews was after their denying the Messiah at his first coming. So upon this second coming of Christ, an obstinate and confirmed Ignorance will fall upon this people of Babylon, after their place is taken from them and their Nation dispersed; they will live in resolved Errour, Superstition and Wickedness; they will be so strucken with Blindness, that they will not be able to find entrance into the Holy City. But that will be fulfilled upon them then (as well as on the rest that stand out) in the most ample and distinct sense,* 1.230 Without are Dogs, and Sorcerers, and Whoremongers, and Murtherers, and Idolaters, and what∣soever loveth and maketh a Lie.

Cuph.

I perceive by this upshot of things, that the Apocalypse is not so bloudy and boisterous a Book as I have heard some to represent it to

be, but that there is a Genius in it more kinde and humane, not exhor∣ting to spill bloud in way of Revenge merely, (though I confess the Anti∣christian Party has been as savagely bloudy as the Red Dragon himself, the old Roman persecutive Paga∣nism) but simply by way of Defense, as I understood in the third Vial. Me∣thinks it is so harmless a Writing, and so full of marvellous pretty phan∣cies, (like Platonism) and unexpe∣cted reflexions of one thing upon an∣other, that it would invite any one to endeavour to understand the mea∣ning of it for the mere pleasure sake.

Sophr.

I hope then, Cuphophron, that your self will bend your studies that way in due time.

Cuph.

After I have read over Des Cartes his Principia, his Dioptricks, Me∣thod and Meteors once or twice more, much may be, Sophron.

Sophr.

Why, that will not take you so long a time.

Cuph.

It may be not. But I must also run over all his Volumes of

Epistles first, and likewise the delici∣ous Dialogues of Plato, and be fully Master of his Timaeus, but of his Par∣menides especially, (that's a notable Metaphysicall piece, O Sophron:) and then it's likely at spare hours I may see what S^t. Iohn, the beloved Disciple of Iesus, saies in his Apoca∣lypse. This will take up some time.

Philop.

But I have a more eager appetite after these Mysteries, O Cu∣phophron, and therefore must rudely interpose, and desire Philotheus to proceed, that we may lose no time in our present affair. I am very well satisfied, Philotheus, with your Exposition of the seven Vials: and though I think it very hard for any mortal eye by virtue of these Visi∣ons to see the futurity of things in their perfect Circumstances, without all mistake or defect; yet methinks what you say hangs so handsomely together, that this instruction may at least convey as much truth as Anato∣micall Pictures do to him that has not with his own eyes seen an Anatomy.

Philoth.

I hope so, Philopolis.

Philop.

VI 1.231Wherefore, since we are got so successfully thus far, I pray you, Philotheus, let us go on to the other part, The glorious state of the Kingdome of Christ after the utter Destruction of Babylon: For first I would have you to describe this glo∣rious state wherein it consists; then declare the Grounds of your belief why you think any such thing will be; thirdly, What Signs or Forerun∣ners there will be of this glorious ap∣pearance; fourthly, Whether there be any Means that the present King∣dome of Christ may make use of for the accelerating this excellent state of the Church, and what they are; fifthly and lastly, How long this hap∣py state will be, and what the con∣dition of the Church to the close of the World.

Philoth.

These are very great Questions, Philopolis; but I shall endea∣vour to give you what satisfaction I can. But being so many, (as I did a∣forehand divine) time, you know,

will not permit me to be over-copi∣ous: otherwise it were easie to draw a very large description of this fu∣ture state of the Church from innu∣merable passages of the Holy Scri∣pture. What can be a more glorious or desirable state of the Church of Christ then that described by Isay ch. 11. v. 4, &c? where speaking of Christ's Reign, With righteousness, saith he, shall he judge the poor, and reprove with equity for the meek of the Earth: and he shall smite the Earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion and the Fatling together, and a little Childe shall lead them. The sucking Childe shall play on the hole of the Asp, and the weaned Childe put his hand on the Cockatrice den. They shall not hurt nor destroy on all my holy Mountain: For the Earth shall be full

of the knowledge of the Lord, as the waters cover the Sea.

Philop.

This is an excellent state of the Church indeed, Philotheus.

Sophr.

* 1.232Glorious things are spoken of thee, O thou City of God.

Philoth.

* 1.233Again chap. 2. And it shall come to passe in the last days, that the Mountain of the Lord's House shall be established on the top of the mountains, and shall be exalted above the Hills, and all Nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Iacob; and he will teach us of his ways, and we will walk in his paths. For out of Sion shall go forth the Law, and the Word of the Lord from Ierusalem. And he shall judge amongst the Nations, and rebuke many people: and they shall beat their swords into plough-shares, and their spears into pruning-hooks. Na∣tion shall not lift up sword against Na∣tion, neither shall they learn war any more. O house of Iacob, (will the Nations say) come ye, and let us

walk in the light of the Lord.

Sophr.

Like that concerning the new Ierusalem in the Apocalypse, And the Nations of them that are saved shall walk in the light of it,* 1.234 and the Kings of the Earth do bring their glory unto it.

Philoth.

But that of the Apocalypse seems more expresly to allude to that of the 60^th of Isay;* 1.235 Arise, O Sion, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold the darkness shall cover the Earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising. And at the latter end of that Chap∣ter, The Sun shall be no more thy light by day,* 1.236 neither for brightness shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy people also shall be all righteous, they shall in∣herit the Land for ever, the Branch of my planting, the work of my hands, that

I may be glorified. A little one shall become a thousand, and a small one a strong Nation. I the Lord will hasten it in its time.

Sophr.

I believe to this time also may belong that of Isay 30.* 1.237 More∣over the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound. As also that of Zacharie,* 1.238 In that day shall the Lord defend the inhabitants of Ie∣rusalem, and he that is feeble amongst them at that day shall be as David; and the house of David shall be as God, as the Angel of the Lord before them.

Euist.

The Hebrew has it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Where Drusius renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Dii, understand∣ing thereby Angels.

Bath.

* 1.239As it is said in S^t. Iohn, that to as many as believed on him he gave pow∣er to become the sons of God. And our Saviour,* 1.240 though he declared, that among them that were born of women

there had not risen a greater then Iohn the Baptist; yet notwithstanding, saith he, he that is least in the Kingdome of Heaven is greater then he.

Philoth.

That is a shrewd Note of Bathynous his upon the Testimonie of our Saviour touching Iohn, and such as should urge a man to search deep into his own Conscience, as well as it will instruct him how little hi∣therto there has been of the King∣dome of God in the World. But in the mean time, Philopolis, I think it is pretty plain already what in the general the state of the Church will be in those glorious Times we speak of, viz. That there will be spiritual Strength and Righteousness and Peace and Ioy and Security from Wars with∣in the Church, and from any Perse∣cution of God's people.

This for the Quality of the Church.VII 1.241 But for its Extent, it is insinuated that it will be exceeding large, as if it would spread over the face of the whole Earth.* 1.242 For it is said, The Earth shall be full of the Knowledge of the

Lord, as the waters cover the Sea: and that is far and wide. And again, that the Mountain of the Lord's House shall be established on the top of the mountains,* 1.243 and that all Nations shall flow unto it. Also in that expression, A little one shall become a thousand,* 1.244 and a small one a strong Nation, &c. To which you may adde what is fore∣told by Daniel chap. 2.32. And the Stone that smote the Image became a great Mountain, and filled the whole Earth. And again, chap. 7.26. But the Iudgement shall sit, and they shall take away his dominion, to consume and de∣stroy it to the end. And the Kingdome and Dominion and the greatness of the Kingdome under the whole Heaven shall be given to the people of the Saints of the most High, whose Kingdome is an everlasting Kingdome, and all Domi∣nions shall serve and obey him. Ac∣cordingly as those voices in Heaven do declare upon the sounding of the seventh Trumpet,* 1.245 The Kingdoms of the World are become the Kingdoms of our Lord and his Christ, and he

shall reign for ever and ever.

Philop.

These things, Philotheus, in the general are very plain and clear. But are there not more par∣ticular Prefigurations in the Prophe∣tical Writings touching the state of the Church you now discourse of? Will the one and twentieth Chapter of the Apocalypse afford no more Par∣ticularities then thus?

Philoth.

Probably it may,VIII 1.246 Philopo∣lis. What you can recall to minde, I pray you propound.

Philop.

More comes to my minde then is needfull. I will omit there∣fore those passages which import but the same things you observed out of the old Prophets; The Righteous∣ness and Purity of that Holy City there described, implied in the ex∣clusion of every thing that defileth, and figured out by those precious Stones and pure transparent Gold; and in that all tears are said to be wi∣ped from their eyes,* 1.247 it is an intimation of Peace and security from Persecu∣tion: And all the whole description

of it is so full of Glory and Light and Joy, that no man can miss of that character. But I would ask you, Philotheus, the meaning of other pas∣sages: as, Why this Holy City is cal∣led the new Ierusalem:* 1.248 Why said to come from Heaven: Why said to have twelve Gates with the names of the twelve Tribes of Israel thereon;* 1.249 and why the Wall of the City to have twelve Foundations,* 1.250 and in them the names of the twelve Apostles of the Lamb: Why the City is said to be measured with a golden Reed;* 1.251 and why found to be twelve thousand Furlongs,* 1.252 and the Wall an hundred forty four Cu∣bits: What also is the meaning of that saying,* 1.253 Behold, the Tabernacle of God is with men; and yet that there was seen no Temple there,* 1.254 because the Lord God Almighty and the Lamb are the Temple of it: and again, What the genuine sense of that sixth verse, And he that sate upon the Throne said, It is done. I am Alpha and Omega, the Be∣ginning and the End. I will give unto him that is athirst of the fountain of the

water of life freely: And lastly of the last verse, And there shall in no wise enter into it any thing that defi∣leth, neither whatsoever worketh abo∣mination or maketh a Lie, but they that are written in the Lamb's Book of Life.

Philoth.

You have congested a number of things together, Philo∣polis; but however I shall return an∣swer to them as orderly and as brief∣ly as I can. I conceive therefore, to begin with the first, that the City which Iohn saw is called the new Ie∣rusalem in counterdistinction to that old Ierusalem where our Lord was cru∣cified,* 1.255 whether understood literally or typically; as also because its Ci∣tizens have put on the new man,* 1.256 which is framed according to Righteousness and true Holiness, because they are the sons of the new Birth, or new Cre∣ation of God. But it is said to come down from Heaven in such a sense as the Doctrine of Iohn is said to be from Heaven:* 1.257 and agreeably to that passage in the Apostle, that the Ieru∣salem that is above is free,* 1.258 which is the

Mother of us all. That actual City of God consisting of Saints and An∣gels in Heaven, this new Ierusalem which S^t. Iohn describes being so like to them in Purity and Holiness, it is therefore said to descend from Hea∣ven, as being a Copy or Transcript of that Heavenly Perfection. To all which you may adde, that what the Prophets have seen in Heavenly Visi∣ons touching this City, it being thus at last accomplished upon Earth, it is therefore said to be a City descen∣ded from Heaven.

And this is that very City Ezekiel saw,* 1.259 of which he says, And the Gates of the City shall be after the names of the Tribes of Israel; three gates North∣ward, one gate of Reuben, one gate of Iudah, one gate of Levi; and so of the rest, three gates of a side, in all twelve gates; as it is said in S^t. Iohn's Vision, that the City had twelve Gates, and the names of the twelve Tribes of the Chil∣dren of Israel written thereon. This among other things intimates, that Ezekiel's City and this of the Apoca∣lypse

is all one City. And in that the Apostles Names are said to be writ on the twelve Foundations of the Wall, that shews, jointly considered with the other, that Ezekiel's Prophecy must have its completion in the Iews Conversion to Christianity, viz. when Iew and Gentile are gathered together under one Head, Christ Ie∣sus, and become of one Faith and one Church, which is this Holy City. But the Apostles Names are said to be in the Foundations of the Wall, because their Doctrine is the Foundation of the Church into which the Iews are to be graffed, and through that Mer∣cy that is communicated to the Chri∣stians may also finde mercy at that day.

This comparing the Church to a Building is very usual in Scripture. S^t. Peter tells the Believers,* 1.260 that they as living stones are built up a spiritual House. And S^t. Paul to the Ephesians, Now therefore you are no more strangers and foreiners,* 1.261 but fellow-Citizens with the Saints, and of the houshold of God;

and are built upon the foundation of the Apostles and Prophets, Iesus Christ him∣self being the chief corner stone: In whom all the building fitly framed toge∣ther groweth into an holy Temple in the Lord; In whom you are also builded together for an habitation of God through the Spirit. And in this is that expression fulfilled, Behold, the Taber∣nacle of God is with men. And the name of Ezekiel's City is also Ieho∣vah shammah,* 1.262 The Lord is there. And yet there is no material Tabernacle nor Temple where he might be con∣ceived to rest him, and toward which the people should worship; But the Lord God Almighty and the Lamb are the Temple thereof: that is to say, In this new Ierusalem there will be no visible Fabrick toward which men will affect to worship, but with bend∣ed knees and pure hearts, and hands and eyes lift up to Heaven, where Christ sits at the right hand of God, shall men worship the Father in spirit and in truth.* 1.263

Philop.

And yet God says to E∣zekiel,

before that accurate descri∣ption of the Temple and City and all the Iudaicall Ordinances,* 1.264 Thou son of man, shew the House to the house of Israel, that they may be ashamed of their iniquities, and let them measure the Pattern. This seems to be quite contrary to this new Ierusalem de∣scribed by S^t. Iohn.

Philoth.

The summarie sense of that accurate description of the Iudai∣call Oeconomie in Ezekiel is onely this, (interpreted plainly by S^t. Iohn) That when all the glory and exact∣ness of the Iudaicall Dispensation is set off to the utmost, the measuring of the Pattern, the matching and ful∣filling of it is that state of Christianity which will appear after the effusion of the seven Vials, when Iew and Gentile become one Church, one holy Temple and City of God. Which spiritual meaning betrays it self even in Ezekiel's own description of things. For what other sense then a Mysti∣call one can be made of the holy wa∣ters issuing out of the Sanctuarie in* 1.265

the form of a mighty River, and of the Trees bringing forth fruit according to their months, the fruit whereof should be for meat, and the leaves for medicine? Is not this perfectly an∣swering to that River of Water of life,* 1.266 clear as crystall, proceeding out of the Throne of God and of the Lamb, and to the Tree of life on either side of the River, yielding her fruit every month, whose leaves also are said to be for the healing of the Nations?

Philop.

I must confess it is exceed∣ing probable.

Philoth.

Now they being one and the same Vision as to the Object of their Prediction, the new Ierusalem and the River and the Trees being my∣stically to be understood, Ezekiel's Vision also is to be mystically under∣stood.

Philop.

As for S^t. Iohn's Vision, methinks it is a marvellous childish conceit to expound it literally: as if there should be a City made of dia∣phanous Gold, the Wall of precious Stones, and the Gates of Pearl.

Philoth.

And yet methinks this is more marvellous, That the City should be as a Cube,* 1.267 as high as it is broad or long. And yet it is so de∣clared; and twelve thousand furlongs is the Cubical measure thereof.

Philop.

What then is the meaning of that passage, I pray you, Philotheus?

Philoth.

I think two things are hinted thereby. The one I have no∣ted already, That this City cannot be understood literally. The other is what was intimated before by the names of the Apostles. This solid Cube twelve thousand signifies that this City will be wholly and entirely A∣postolicall in Life and Doctrine and Discipline: The square Root also of the measure of the Wall 144 Cu∣bits intimating the same Apostolical∣ness of Dispensation. For the saying a hundred forty four Cubits is the mea∣sure of the Wall,* 1.268 implies that it is 12 cubits high and 12 cubits broad; nor could the intimation reach any farther, speaking suitably to the na∣ture of a City wall. For what kinde

of City must that be the compass of whose Wall is but 144 Cubits?

Philop.

Some say, Philotheus, that the Root of that Cube you mentio∣ned being extracted, and so the Pe∣rimeter of this City S. Iohn describes discovered, it is found to be the same in a manner with the Perimeter of that City Ezekiel describes.* 1.269 What does that signifie; think you?

Philoth.

I know not what else it should signifie, but that these two Vi∣sions aim at the same thing, and that the meaning of that also in Ezekiel is spiritual: and that those Prophetick Figures that strike the phancy and the flesh are to be fulfilled in the dispen∣sation of the Spirit, which the whole Iudaicall Oeconomy seals to as a Type to the thing typified. And from hence is to be interpreted that sixth verse, And he that sate on the Throne said, It is done. All is finished now: Now we are come to the Dispensation of the Spirit, all is ful∣filled. I am Alpha and Omega, the Beginning and the End. I began with

that Mosaicall Oeconomie which con∣sists most-what in Figures and carnal Formalities, which was in a manner revived again in an exteriour Christi∣anity: but this oldness of the Letter is to be done away, and all shall be ended and accomplished in the dis∣pensation of the Spirit, and by the re∣al Renovation of the humane nature into the new Creature, the living I∣mage of God; according as it is writ∣ten, And he that sate on the Throne said, Behold, I make all things new. These are the days in which the Lord has promised that he will make a new Covenant with the house of Israel and with the house of Iudah,* 1.270 namely, that he will put his Law in their inward parts, and write it in their hearts; so that they shall teach no more every man his neighbour and every man his bro∣ther, saying, Know the Lord: For they shall know me from the least of them to the greatest.* 1.271 For, as S. Iohn saith, they shall see his face, and his Name shall be in their foreheads: According as our Saviour has foretold,* 1.272 Blessed

are the pure in heart, for they shall see God. All which denotes the Dispen∣sation of the Spirit. According as Ezekiel also witnesses of these Times, Neither will I hide my face any more from them:* 1.273 for I have poured out my Spirit on the house of Israel, saith the Lord. This therefore is the meaning of that passage in the sixth verse,* 1.274 And I will give unto him that is athirst of the fountain of the water of Life freely, viz. I will freely communicate unto him the power of my Spirit. Accor∣ding as Isay likewise has foretold,* 1.275 For I will pour water on him that is thir∣sty, and flouds upon the dry ground: and I will pour my Spirit upon thy seed, and my blessing upon thy off-spring. Whence I should interpret the cry∣stalline River S. Iohn mentions of externall Prosperity also,* 1.276 the Joy and Peace and Security of the Church.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To all which you may adde that our Saviour compares the Spirit to living waters.* 1.277

Philop.

I remember it very well.

Philoth.

And now for that last verse, Philopolis, I see little diffi∣culty in it. Abomination, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it usully signifies an Idol. And the sense, I conceive, is, That all Idola∣ters and Impostours or Liars in any sense will be excluded the Holy City, nothing being admitted there but Truth and Simplicity of Life; onely those that are written in the Book of Life of the Lamb.

Philop.

I, what's the meaning of that, Philotheus?

Philoth.

Onely the Elect of God.

Bath.

It is much that such an innu∣merable company of Souls should be all of the number of the Elect; such as of whom it is said,* 1.278 I sanctified thee from the womb, and knew thee before thou wast born.

Philoth.

I call all Elect that upon the privilege of their new Birth or the retaining of the Divine Life have their names enrolled, as Citizens of the new Ierusalem, in the Book of Life of the Lamb.

Philop.

A sober Interpretation. And

now, Philotheus, I warrant you, you think you have run through all the Particulars I proposed.

Philoth.

Why? have I omitted a∣ny of them, Philopolis?

Philop.

IX 1.279Onely one, but that a main one, I think, viz. Why the Angel is said to measure the City here with a golden Reed, whenas S. Iohn is said to measure the Temple of God and the Altar, and them that worship there∣in, simply with a Reed.

Philoth.

This is well recovered, Philopolis. For it is in my apprehen∣sion a notable testimony of the tran∣scendent condition of the new Ierusa∣lem even above those Times of the Church which were accounted sym∣metral, viz. the first four hundred years or thereabout. For in that the Church was then measured by a man,* 1.280 but this new state of things by an Angel; that simply with a Reed,* 1.281 this with a golden Reed; it implies that this new state of things will as much surpass that state (though the best the Church has yet been in) as Angels do Men,

and a golden Reed an ordinary com∣bustible one. Assuredly there was something in thosedays (though much better then, then when the Church did grossly apostatize) that will not abide the fire, but consume into smoak and vanish: But all in this new Cre∣ation is like the Measure it is measu∣red with, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Aristotle somewhere speaks,) such as will abide the fire without wasting. Thy word is very pure, saith the Psal∣mist, Psalm 119. And again, Psal. 12. The words of the Lord are pure words, even as the silver that is tried from the earth, and purified seven times in the fire. It is therefore the precious Word of God or pure Law of God (which David esteems above thou∣sands of gold and silver) which is this golden Reed to which the new Ieru∣salem is commensurate.* 1.282 Nothing is retain'd as having an authentick stamp upon it in this new Dispensa∣tion, but what is plainly agreeable to the Word of God.* 1.283 All the hay and stubble of humane Traditions and In∣stitutions

will be burnt up, and the pure and Apostolick Doctrine and Discipline will be the sole Measure of all. So that the measuring of the City with a golden Reed, and the hun∣dred forty four Cubits, and the twelve thousand Furlongs, end all in this sense, That the Constitution of things then will be purely Apostolicall, squared all by that Doctrine, by that Spirit which is the eternall Spirit of God, the Fountain of all holy Truth and Divine Reason.

Philop.

Indeed, Philotheus, these Interpretations of yours seem to me very natural. But are there no far∣ther Characters of this excellent state of the Church in other Visions or Prophecies?

Philoth.

X 1.284There are, Philopolis, but it were an endless thing to pursue all. And yet I cannot abstain from giving you some Intimations from Ezekiel's Vision of the four Cherubims or Cha∣riot of God; with which the Throne of God in Heaven amongst the four Beasts seen by S. Iohn has no small

correspondency. For this you are to understand, Philopolis, that the great purpose of that early-begun and long-continued Negotiation of the Son of God with us terrestriall Creatures has been the enlarging the Kingdome of God even to these earthly Regions, that the Kingdome of Heaven may be also upon Earth, perfectly corresponding to the Hea∣venly pattern thereof. And this is that which we are taught to pray for by our Saviour, Thy Kingdome come, that is to say, Thy will be done on Earth as it is in Heaven, namely, by his holy Angels. And therefore the ultimate end of the Dispensations of Divine Providence is, as I noted from the Angel's measuring the new Ierusalem, to reduce the Church to an Angelicall state or condition, that it may answer that Heavenly Pattern in the Visions of God.

Philop.

I do not yet well under∣stand you, Philotheus.

Philoth.

But you will do, Philopo∣lis, if you do but attend to the or∣derly

process of my discourse. I say therefore in the first place, that the Vision of the Cherubim or Chariot of God seen by Ezekiel (but not first by him,* 1.285 for I doubt not but the same appeared also to Moses and Aaron on the Mount)* 1.286 is the Pattern of the An∣gelicall Polity over which God im∣mediately rules.* 1.287 The chariots of God are twenty thousand, even thousands of Angels; and the Lord is among them as in Sinai, in the holy place. Now the great design of all is, that in the fulness of time the Church upon Earth may be his Chariot as fully and commandingly as the Angelicall Orders in Heaven.

Philop.

Why, how fully is that, Philotheus?

Philoth.

That, methinks, the Visi∣on of Ezekiel does lively describe; though I will not omit other observa∣bles in my brief passage through the Vision, and yet think it needless to touch upon all.* 1.288 I looked, saies he, and behold, a Whirlwinde came out of the North, a great cloud and a fire

enfolding it self, and a brightness about it, and out of the midst thereof as the colour of Amber, out of the midst of the fire. This colour of Amber out of the midst of the fire I cannot but parallel to that description of the new Ierusalem,* 1.289 And the City was pure Gold, like unto transparent glass. Think with your self how near in resem∣blance, Philopolis, transparent Gold and Amber are one to another.

Philop.

Very like one another sure∣ly. But what is the meaning there∣of, Philotheus?

Philoth.

The fire and the light is the Spirit throughly penetrating and possessing this pure amber-like or transparent Gold; as Iron it self looks in a manner transparent when it is fer∣rum candens, which they ordinarily call red-hot.* 1.290 Who shall dwell with de∣vouring fire? who shall dwell with e∣verlasting burnings?

Philop.

Pure Gold certainly, (though as transparent as Amber) and such as has lost all its Dross. They must be of a pure Angelicall nature indeed:

For God is a consuming fire to what∣ever is contrary to his own Holiness.* 1.291

Philoth.

Wherefore there being nothing to resist in this Cherubick Chariot of God, they are perfectly obedient to his Will, and he has an absolute empire over them; they are wholly guided by his Spirit: as is also intimated in the Vision more then once.* 1.292 And they went every one straight forward; whither the Spirit was to goe, they went. And in that it is said, they went straight forward, and that they returned not when they went, this signifies the peremptory and ir∣resistible progress of Divine Provi∣dence administred by his Angelicall forces.* 1.293 For in that the wheels of his Cherubick Chariot are said to be full of eyes, I conceive this is meant thereby, That the Circuits and Peri∣ods of times and Ages are carried by a special Providence of God, who oversees all things. And whereas it is said,* 1.294 And when the living Creatures went, the Wheels went by them; and when the living Creatures were lift up

from the earth, the Wheels were lift up; this signifies the Adnexion of the Dis∣pensations and Periods of times to the Ministry of the Angelicall Hosts, and that they spirit, actuate and ani∣mate all such Circuits and Periods. The matter is by the decree of the Watchers,* 1.295 and the demand by the word of the holy ones.

Euist.

I had thought, Philotheus, that these Wheels with eyes might have been the starry Heavens turned about by the Intelligences.

Philoth.

That's a phancie as far dis∣sonant from the ancient wisedome of the Iews as Falshood is from Truth.

Euist.

Why, Philotheus, Ionathan Ben Vzziel is expresly of this opini∣on, as you may see in Moses Aegyptius his More Nevochim.* 1.296 And he brings no small reasons for it. For he shews how in the repeated Narration of the Vision a Wheel is called a Globe or Sphear,* 1.297 which makes him alwaies render Ophannim by Galgallim. Wherefore to have a Sphear in a Sphear, (as it will then run) what

can be more significative of the ce∣lestiall Orbs? This is very notable. Besides that they are said to have eyes, (which answer to the Stars) and their colour to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the Seventy also translate it) which the Latine renders ut visio Maris, which is a caeruleous colour correspondent to that of the Heavens.

Philoth.

This I confess, Euistor, be∣sides the authority of the Rabbi, bears in it self a special prettiness with it: But it has no force nor solidity at all. For though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifie a globe or sphear, yet it signifies a wheel also, and therefore is interpretable in that same sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, viz. a wheel. Besides that one wheel is said to be on the Earth;* 1.298 but no celestiall Orb is on the Earth. And all the Wheels, for ought I know, may be intimated by that one Wheel; and by the Earth, all the terrestriall Regions of the Uni∣verse. For all the four Cherubims or Animals are said also to be but one.* 1.299 And what this means in the Cabbali∣sticall style is easie enough to conje∣cture:

And that there may be a wheel in a wheel in such a sense as Ben Vzziel would have a globe in a globe. There are lesser and bigger Circuits of Pro∣vidence in humane affairs, the one surrounding the other, and the Com∣pletions of the lesser Circuits are an∣tecedaneous to those of the greater. Which is of notable observation in the Church of God, and in the ful∣filling of Types and Prophecies. And those of the farthest reach and lar∣gest Compass are those Wheels that are so dreadfull and stupendious for their vastness,* 1.300 as the Vision describes them. And such is that large vo∣luminous Period of Providence, which, beginning with the first Fiat Lux in Genesis, ends not till the last Thunder-clap intimated in the Revela∣tion.

And whereas the colour of the Wheel is said to be tanquam visio Ma∣ris, that ratifies our former Expositi∣on, that those Wheels are the Cir∣cumvolutions of Providence, and Pe∣riods of Kingdoms and People and Na∣tions,

which the Prophetick style com∣pares to the Sea.

And lastly, in that they are said to be full of eyes, it denotes the assi∣stence of the Angelicall Orders in hu∣mane affairs, (their intermingling themselves and meddling with them) they being those numerous eyes of Providence watching over the terre∣striall Regions, and carrying all things on according to their own purpose.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Cuph.

These Wheels of Ezekiel have made my minde all this while run upon the Wheel of Fortune, that vulgar expression so often in mens mouths now-adays.

Euist.

Not onely now-adays, O Cuphophron,* 1.301 but as ancient as Herodo∣tus, in whom this is the very language of Croesus to King Cyrus, in his speech touching his encountring with Tomy∣ris Queen of the Massagetae; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Cuph.

This Conceit of the Wheel of Fortune, I perceive, is far more anci∣ent then I was aware of.

Philoth.

But the Conceit being so early and so common, it is an indica∣tion how naturally expressive it is of the thing, and therefore a farther ra∣tification of the easiness and natural∣ness of our exposition of that part of the Vision, which makes these Wheels the periodicall Circumvoluti∣ons of humane Affairs. But here is the difference betwixt this Divine Vision and that prophane History, that in the one it is the Wheel of Pro∣vidence, or of Divine Fate, in the other the Wheel of Fortune, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 must needs imply that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But this onely by the bye.

The main thing to be urged against Ben Vzziel's exposition of the Wheels is, that it implies a false systeme of the World. Besides, the meaning of Ezekiel's Mercavah is not Physicall, but Moral, Spiritual, or Di∣vino-politicall, if I may so speak.

Philop.

I pray you then hold on

your Interpretation, Philotheus, in that sense, and give us some more Remarks upon this Vision. What say you to the number and form of the Cherubims, and the Man enthro∣ned on this Cherubick Chariot?

Philoth.

As for the number of the Cherubims, which is four, I conceive it intimates the universal Compre∣hension of the Angelicall Orders, or of those at least that are ministring Spirits. For the Pythagorick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is comprehended in the Tetractys. And in that their faces are said to be four, it seems to signifie so many sorts of natures or offices in this Angelicall Polity; which it may be are more grossly distinguishable in the Poli∣ties of men, and with an eye where∣unto this Angelicall Type perhaps has been exhibited to Prophets and holy men of God. I conceive therefore that the four distinct Faces of a Li∣on, Man, Oxe and Eagle, signifie those four main parts that make up their Polity, the Lion the Military part, the Man all that part employ'd about

the hearing of Causes and peaceable ad∣ministration of Iustice, the Oxe the Labouring part, whether in Agricul∣ture or what other usefull employment in things done by the hand, and the Eagle the Sacerdotal and Philosophicall part, the Speculative and Devotionall. This general Quadripartition of Ge∣nius's or Employments may not un∣fitly be conceived some way to be∣long to both men and Angels. But every Beast is said to have all these four Faces, because every Beast is a fourth part of the whole Compre∣hension of the Angelicall Host, and these sorts are mingled one with an∣other. Moreover, in that their whole body and their backs and their hands and their wings were full of eyes,* 1.302 it signifies that all their strength and activity is guided by Knowledg, and that they see whither they goe and whence, and act not out of blinde o∣bedience, but out of the light of Life. And in that their faces are set all one way,* 1.303 it notes that they are without distraction, all of one mind and pur∣pose,

as being one over-ruled Cherub-chariot of God.* 1.304 And that they drive from the North, the Region of dark∣ness and coldness, toward the South, the signification is obvious. As also why the face of the Man is placed to∣ward the South in the Van,* 1.305 (the Lion on the East-side, the Oxe on the West) and the Eagle on the North, to bring up the Rere. For it seems the Van and the Rere are the two most ho∣nourable places, according to that of Isay,* 1.306 For ye shall not goe out with haste nor go by flight: for the Lord will go before you, and the God of Israel will be your Rereward. And Man, you know, has the Sovereignty of all that move on the Earth, as the Eagle of all that flie in the Air.

Philop.

But he is Sovereign over the Fowls of the Air too, Philo∣theus.

Philoth.

He is so, and is the symbol of Righteousness and Peace. And that is the very nature of the true Man, and the highest perfection in him, and the Charter whereby he

rules over all.* 1.307 He that says he loves God, and hates his brother, he is a Liar.

Philop.

I partly understand you, Philotheus. But have you not forgot to descant on the feet of the Cheru∣bims as well as on their faces?

Philoth.

You say well, Philopolis. I will give you my observation of that also, though I have already touched upon more things then I intended. Their feet are said to be like Oxe-feet,* 1.308 and to sparkle like the colour of bur∣nish'd brass. In that they are said to resemble burnish'd brass, it denotes the steddy strength and purity of the Angelicall Affections, which the Py∣thagoreans also compare to Feet. But in that they are said to be Oxe-feet, it signifies they neither affect nor travel for that which is useless and unprofitable.* 1.309 They do not labour for that which satisfieth not, nor expend their pains for that which is not bread. Though each Cherub be said to have the face of an Eagle, yet none have any other feet but those of an Oxe.

Which insinuates, that the most spe∣culative Angels spend not their time in fruitless Subtilties, though never so high, nor soar up into unedifying Contemplations.

Hyl.

All this, methinks, goes off naturally enough, Philotheus: onely that of the Oxe resembling that part of the Polity that comprehends A∣griculture, and what other offices that require the labour of the hand, how this can belong to the Angelicall World, unless as they are Presidentia∣ry Powers over such in this Terrestrial Region, I know not. Wherefore I thought of this conceit while you was discoursing, that these four faces of an Eagle, a Man, a Lion, and Oxe, may signifie the four Cardinal Ver∣tues, Prudence, Iustice, Fortitude, Tem∣perance.

Philoth.

And it was not thought of much amiss, Hylobares. I'll assure you this is an early specimen of your towardliness in these kinde of Con∣templations. Onely you should have put Sapience for Prudence, the latter

being so proper to Man, and such a concomitant to Iustice and Practice of Life, that they, as one and the same thing, may be both emblemati∣zed by the Man. But Sapience, which is the searcher of the highest or deep∣est causes of all Justice both to God and Man,* 1.310 (which Cicero rightly de∣rives from the Divine Intellect) is more fitly set out by the Eagle, who is so strong-sighted as to be able to look upon the Sun, to which Philo re∣sembles the eternall Mind of God, the * 1.311 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he calls him. Wherefore the highest or ultimate judgement of the truth of things is rightly represented by the Eagle, as being able to give sentence from that eternall Law of Divine Reason.

Sophr.

It never came into my head before now why the Standard of Dan bore the Figure of an Eagle.

Bath.

Because Dan signifies Judge∣ment? But I was thinking of some∣thing else that favours Hylobares his conjecture, namely, of that Degree of the Cardinal Vertues which Plo∣tinus

calls Paradigmaticall, which makes the Soul of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, in the condition of a pure Angel. Theosophists also declare that the four Rivers of Paradise signifie the four Cardinal Vertues even in the In∣tellectual or Angelicall world. Which things have not onely Authority but reason on their side, but that it would be too long to unfold it. So that, so far as I see, Philotheus and Hylobares conjectures touching the meaning of this quadriform aspect of the Che∣rubims may both stand together, and clash no more then an Abstract and Concrete, which make but one Sub∣ject.

Philop.

I think so too. But indeed I did not hope there could have been drawn out so many profitable Les∣sons out of this dark Vision of Eze∣kiel. But you have yet said nothing, Philotheus, of him that rides in this Cherubick Chariot, who has the shape of a Man,* 1.312 and the colour of Amber with circumfulgent fire.

Philoth.

That is the Heavenly Hu∣manity

of the Son of God. His very Title is writ in the Amber, I mean in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if you reade it Cabbalistically. And yet he is said to be the God of Is∣rael,* 1.313 and the surrounding Rainbow em∣blematizes him the God of the whole Universe. But enquire no farther of these things: I shall proceed to what follows.

Philop.

I beseech you do, Philo∣theus.

Philoth.

Now this Type of the state of Perfection in the Church, the time of Moses being not capable of the truth thereof, yet God thought fit to draw down the Shadow of it, to beautifie the Religion of the Israe∣lites. So that the Heavenly Type seen onely by Prophets and holy men of God was also impressed upon Earth, and made visible amongst the people of the Iews, who bore this Figure among them. For they both had material Cherubims in the Dabir, on which the Eternal Word was con∣ceived to fit and give Oracles,* 1.314 as he that sate on this Chariot in Ezekiel

is said to speak from among li∣ving Cherubims the Prophet saw;* 1.315 and besides, (which is an admirable correspondency of things) the Throne in the midst of the four Cherubims in that Chariot answers very plainly to the Tabernacle in the midst of the four Camps of Israel,* 1.316 under the Stan∣dard of Reuben toward the South, under the Standard of Iudah toward the East, under the Standard of E∣phraim toward the West, and under the Standard of Dan toward the North: the Ensigns also of each Camp (according to the tradition of the Rabbins) answering to the po∣sture of the faces of these four Che∣rubims; the Ensign of Reuben being a Man,XI 1.317 the Ensign of Iudah a Lion, the Ensign of Ephraim an Oxe, and the Ensign of Dan an Eagle.

Philop.

The Correspondence indeed is very admirable.

Philoth.

Thus did the people of God in those days bear the Heavenly Type in an earthly and carnal man∣ner. They did also receive the Law

with the appearance of fire and lightening, as this Cherub-Chariot is also described. But their Dispen∣sation was not that fiery Law of the Spirit which our Saviour at his com∣ing introduced, who is said to baptize with the Holy Ghost and with fire. He began therefore this true Cherubicall or Angelicall Dispensation amongst his Apostles and Disciples, and it con∣tinued in some measure for some time. But Carnality and Externalness, especi∣ally after the Reign of Constantine, quickly over-ran all. But however the pattern of Perfection was again recorded in the Vision of S^t. Iohn,* 1.318 wherein he saw the Throne of God in Heaven, the four and twenty El∣ders, and the four Beasts full of eyes. For even in this he was shown also things which must be hereafter.* 1.319 For this is the Heavenly Idea of that state of the Church which will be actually on Earth when the new Ierusalem de∣scends from Heaven, and the Tabernacle of God is amongst men, and that he dwells in them by his Spirit and by

his living Presence. Which Com∣munity of God's people some con∣ceive may be, in some sense, repre∣sented also by the Sea of glass like un∣to Crystall before the Throne,* 1.320 as well as by the four Beasts: Because Sea signifies the Collection of people in∣to one Kingdome: and the fixedness and pellucidity of this Sea may de∣note the steddiness and purity of the hearts and consciences of God's peo∣ple, whom his Spirit penetrateth and possesseth, and the Light of his Pre∣sence doth comfort and irradiate, and expells out of them all mistiness and darkness of sin and errour. Their Conflation is as that of Glass, by fire; by the fire of Zeal and Charity, which has rectified and reduced what-ever is foul and opake, but their purity, so∣lidity and transparency is as that of Crystall.

Philop.

This were congruous e∣nough, if Sea were here understood as in the Prophetick style. For those Interpreters that so understand it look upon it as a fixt crystalline Sea:

But surely this Sea here alludes to the Sea in Solomon's Temple.* 1.321

Philoth.

In all likelihood, Philopolis, that is likewise alluded to,* 1.322 the seven Lamps being also mentioned. But though we understand this Sea of Crystall in such a sense as the Sea of brass is meant in the Temple of Solo∣mon, yet it will again respect the Community of God's people, it being that Sea wherein they are baptized into one body. It will notwithstand∣ing prove that effectuall Laver of Re∣generation, that Baptism of Christ which is with the Holy Ghost and with Fire.* 1.323 For by one spirit are we all baptized into one body, and have been all made to drink into one Spirit. And our Saviour Christ declares,* 1.324 Who∣soever drinketh of the water that I shall give him shall never thirst, but the wa∣ter that I shall give him shall be in him a well of water springing up to everlast∣ing life. But this he spake of the Spirit, as it is said elsewhere.* 1.325 And the Ri∣ver of water of Life clear as crystall is said likewise to proceed out of the

Throne of God; as this Sea of glass to stand before it.

Philop.

* 1.326But the brazen Sea of Solo∣mon, O Philotheus, to which this Sea of glass answers, was for the Priest to wash in.

Philoth.

I deny it not. Onely re∣member, Philopolis, that outward washings profit little, but that it is the Spirit that cleanseth. This is the Laver of the New Birth, whereby we are baptized into one body and into one Spirit and into one holy Community of Saints, the light of the glorious Presence of God shi∣ning quite through this pure Sea of Crystall. So that this Spirit of Rege∣neration and Purification being the same that this Laver or Sea of crystal∣line water, and residing in the Saints of God, the Saints of God again or the pure Church is this Sea, according to the Prophetick style. And the Sea of Solomon seems to have born the title on purpose to meet with this happy Allusion at last. I am sure A∣retas upon the place saith expresly,

That Sea signifies an immense multi∣tude. So that, so far as I see, this Type may bear a double Allusion; one to the use of Solomon's Sea, the other to the signification of the name in the Prophetick style.

Philop.

Nay, I am of your minde, Philotheus. And you know all true Christians are a Royal Priesthood;* 1.327 and no man is wash'd by the Spirit but drinks in the Spirit: for the Spirit washes us not without, but within.

Philoth.

But mistake me not, Phi∣lopolis. I do not mean that the Sea of glass stands primarily for the Hie∣roglyphick of God's people; (for the four Beasts are plainly the Hierogly∣phick of that Communialty) but it stands for the Laver of the Spirit into which the people of God are bap∣tized: Which Laver of the Spirit is set off by the effects thereof, in that it makes the people of God as this Sea of glass like unto crystall, the light of the Spirit of Life penetrating and possessing their pure and pervious hearts and minds, as the beams of the

Sun do the clearest and most trans∣parent Crystall.

Philop.

I commend your care and accuracy of judgement, O Philotheus; for you lose nothing of the useful∣ness of the Representation, and yet decline that harshness, as it may here seem, of having one and the same thing represented by two several Hieroglyphicks in one and the same Vision.

Philoth.

You understand me a∣right.

Philop.

But I pray you what is the meaning of those seven Lamps of fire burning before the Throne,* 1.328 which are said to be the seven Spirits of God?

Philoth.

To omit all conjectures touching the seven last Sephiroth, I shall onely return this answer for the present, That the number Seven need not here signifie Numerically, but Sym∣bolically, denoting the Purity and Immateriality of those Angels or Spi∣rits that watch over the Church and minister to it, when that shall be ful∣filled in that glorious degree that is

foretold,* 1.329 The Tabernacle of God is with men. Here the Lamps are distin∣guishable from the four Beasts: but in Ezekiel's Cherub-Chariot the li∣ving Creatures themselves are re∣sembled to Lamps,* 1.330 because that Vision represented also the actual Kingdome of Angels. But yet the Beasts here are described almost just in the same manner the Cherubims are in Ezeki∣el's Vision, which denotes the Ange∣licalness of this last and best state of the Church. The quadriform Ge∣nius of those of the Angelicall King∣dome I need not here repeat, the Ap∣plication is easie. I will onely pick out some of the most useful Obser∣vables in this present description, and then goe on.

As first,* 1.331 That the Beasts are said all of them to be full of eyes before and behinde. Which implies that they look backward and forward, into the History of times past, and into the Prophecies and Predictions of things to come, and compute in coun∣sell all possible futurities, the better

to manage the present affairs of Christ's Kingdome, and be provided against every Emergency. For in this consists all useful and practicall wisedome.

* 1.332Secondly, They are said to have six wings: Undoubtedly for that use the Seraphims are said to make of them in the Prophet Isay,* 1.333 With twain to cover their faces, with twain to cover their feet, and with twain to flie. Which implies a reverence of the Divine Majesty, an activity and readiness in his Service, and a carefulness over our Affections, that we walk in clean paths. For upon the mention of the six wings, all the four Beasts are said to be full of eyes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Grotius well and skilfully draws those two together) without and within. And therefore they with one eye re∣garding the outward Objects, and with another eye their own Nature, and so comparing them together, they will ever behave themselves deco∣rously and becomingly, with due re∣verence to what is above them in

Dignity and Excellency, and at a due distance from those things that are unworthy of them and beneath them. They will not commit any thing un∣worthy of the excellencie of their own nature, nor admit of any thing repugnant to the innate Light and immutable Principles of an Intelle∣ctual Creature. And therefore, if any such thing be offered them with∣out, their eyes within will easily dis∣cern the Proposer to be either a Fool or an Impostour.

Thirdly, As the Sea of glass like unto crystall signifies our being bapti∣zed into one holy Community; so the Lightnings and Thunders and Voices over this collected Body of the Church, the four Beasts, and the twen∣ty four Elders, signifie their joint-In∣struction and Guidance by the fiery Law of the Spirit, in which Dispen∣sation they live. According to that promise of the second Covenant,* 1.334 I will put my Law in their inward parts, and write it in their hearts: and I will be their God, and they shall be my

people. This is the City which Eze∣kiel calls Iehovah shammah;* 1.335 not for any visible symbolicall Residence of God there, but for the abode of him in the hearts of men by his Spirit, by which they have one common mind and one motion: as it is in the Ange∣licall Kingdome in the Cherubims of Ezekiel,* 1.336 Their wings touched one ano∣ther; and whither the Spirit was to goe, thither they went. And the twenty four Elders and the four Beasts be thus of one spirit. For when the Beasts worship God,* 1.337 the twenty four Elders also cast down their Crowns be∣fore the Throne, acknowledging from whom and for whom they reign, e∣ven for the manifesting of the glory and honour and power of God in the Kingdome of his Saints.

Cuph.

But, I pray you, Philotheus, how can the Beasts be said never to rest day nor night,* 1.338 saying, Holy, Holy, Holy Lord God Almighty; and yet the twenty four Elders, as oft as they doe thus, to cast their Crowns before the Throne? For one casting would serve

for all, and their Crowns would ever lie before the Throne of their own heads.

Philoth.

These things, O Cupho∣phron, are by no means to be so gross∣ly understood. For their never cea∣sing day nor night from saying, Holy, Holy, Holy, signifies nothing else but a perpetuall declaring the Holi∣ness of God, in whose presence they walk, by the constant purity and ho∣liness of their own Conversations. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as there is this one continued tenour of Holiness in the people, so likewise is there one continued corresponden∣cy of humble Devoutness in their Ru∣lers, who live in a perpetual sense of their Office and Duty, casting down their Crowns before the Throne of God; acknowledging thereby, that the measure of their Rule and Go∣vernment ought not to be their own Interest, but merely the Interest of Christ and his Kingdome; that they reign wholly through him and for him, and therefore are not to seek

themselves. This is the inward mea∣ning of that externall Representati∣on of their worship, which reaches the inmost life and spirit, and is not a shadow of a shadow.

Philop.

This is a sufficient solution of Cuphophron's Quere, Philotheus. But, I pray you, why are those crow∣ned Elders (being that they wear golden Crowns like Kings) said to be clothed in white like Priests,* 1.339 and why placed next to the Throne of God, and why four and twenty?

Philoth.

By their golden Crowns and white Raiment joyntly considered, it is signified, that in their respective Kingdoms all power is in them, as well Sacerdotal as Secular; that is to say, In all causes, as well Ecclesiasticall as Civil, they, next to Christ, are supreme Heads in their own Principalities. And therefore their Thrones (for so they are called in the Original) are placed next to the Throne of God. That is al∣so a farther Intimation of their Sacer∣dotality, in that they are thus placed about the Throne, it seeming to allude

to the Levites pitching their Tents about the Tabernacle.* 1.340 But in that they wear white Raiment, it signifies also their Innocency, Uprightness and Sanctity, their Sacerdotal Piety and Devotion in their solicitous Addresses to the Throne of Grace in the behalf of themselves as Rulers, and of the people committed to their charge. And lastly, they are said to be four and twenty,* 1.341 it's likely, in some allusi∣on to the distribution of the Courses of the Priests and Levites into that number: which again shews the Sove∣reignty of these Kings in Sacerdotal affairs, as if they were the Princes of these Divisions. But I must confess, I think that which is mainly aimed at is this, viz. An intimation that this glorious state of the Church will be then when Iews and Gentiles are be∣come one Sheepfold; That this is the state of the new Ierusalem,* 1.342 that has the names of the twelve Patriarchs in∣scribed on her as well as of the twelve Apostles. This I conceive may be the account of the four and twenty El∣ders.

For I doubt not but the num∣ber here signifies Symbolically, not Numerically.

Philop.

This Interpretation indeed seems to be of more importance, it implying both the Conversion of the Iews and the Apostolicalness of these Times of the Church at once.

Well, Philotheus, you have descri∣bed out of the Prophets an excellent state of things; which being so emi∣nent that it transcends the power of speech, nor can be set out according to its due worth by all the words and phrases I am master of, I will be con∣tent to contract it for my memory sake into as few as I can: which brief∣ly are these; Apostolicalness of Do∣ctrine and Worship, Integrity of Life, and Security from Persecution for Conscience sake, and from intestine Wars and Troubles. For thus it will truely become the Kingdome of the * 1.343 Son of man, whenas the four King∣doms hitherto have been justly com∣pared to four ravening and devouring Beasts,* 1.344 and such as have been so mad

as to tear their own flesh. But this An∣gelicall Kingdome, as you call it, wherein God's will is done on Earth as it is in Heaven, is a Kingdome of Righteousness and Peace and Joy in the Holy Ghost. O how am I trans∣ported with the view of so glorious a prospect! I shall pray, Thy Kingdome come, with a more peculiar Emphasis, for this day's Instruction, Philotheus, then ever I have done hitherto in all my life. But that I may doe it with the greater Plerophorie, I pray you proceed to the next Point, and de∣clare the Grounds of this your so glo∣rious hope.

Philoth.

Why,XII 1.345 are you at a loss, Philopolis, for the Grounds of this hope, when you have heard so many Prophecies assuring you of it?

Philop.

But who knows, Philothe∣us, but that they may be conditional, and may take effect onely according to the uncertainty of our will?

Philoth.

That implies as if these things depended on our merit. But the great Affairs of the World, and

such as are the chief Objects of Di∣vine Prediction, do not hang on such weak hindges. There is a Fate assu∣redly, O Philopolis, there is a Divine Fate and irresistible Counsell of God Almighty, that, maugre all that can be done by men or Devils, must take effect in its season.* 1.346 The wilde Asse in the wilderness snuffeth up the wind at her pleasure; who can turn her a∣way? They that seek her will not wea∣ry themselves after her: in her month they shall finde her. And David fore∣tells, Thy people shall be willing in the day of thy power.* 1.347 Son of man, can these bones live? saith God to Ezeki∣el in the Valley of dead mens bones. But he answered with reverence, O Lord, thou knowest; insinuating that it was in his power whether he would make them live or no. But you know when once God had commissi∣oned the Prophet to prophesie on the dead bones,* 1.348 and to say unto them, O ye dry bones, hear the word of the Lord: Behold, I will cause breath to enter in∣to you, and you shall live; the ef∣fect

did most certainly follow: For there was a noise and a shaking,* 1.349 and the bones came together, bone to his bone; and they were straightway cove∣red with sinews, flesh and skin. And so when he had said,* 1.350 Come from the four winds, O breath, and breathe upon these slain; the breath came into them, and they lived, and stood up upon their feet, an exceeding great Armie. Was there ever any case more hard and despe∣rate then this?

Philop.

I doubt not but God can, if he will, bring up such a glorious state of things as are prophesied of, but that our demerits may put a stop to it.

Philoth.

Such vast Oecumenicall fa∣vours as these, Philopolis, are not dispensed according to our Merits, but according to the free Counsell of God. Hear what the same Prophet saith to the house of Israel:* 1.351 Thus saith the Lord, I doe not this for your sakes, O house of Israel, but for my ho∣ly Name's sake, that I may not be blas∣phemed amongst the Nations. I will

sanctifie my great Name, which is pro∣faned among the Heathen, and the Hea∣then shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes.* 1.352 Then will I sprinkle clean water upon you, and ye shall be clean from all your fil∣thiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stonie heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my Statutes; and ye shall keep my Iudgements and doe them. What think you of this Lan∣guage, Philopolis? And there are many such Expressions in the Pro∣phets.

Philop.

I must ingenuously confess, that I think that such National or Oecumenicall Mutations of things for the best do not depend on our Merits or Free-will. For, so far as I see here, God gives both to will and to doe, according to his own Counsell

and the Predictions of his holy Pro∣phets, that his Providence may not be suspected, nor his Name repro∣ched amongst Unbelievers.

Sophr.

The description of the New Covenant in Ieremie is also according to this tenour.* 1.353 After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. What? out of any Merits of theirs? No, but merely out of his own good pleasure. For I will forgive their iniquities, saith he, and I will remember their sins no more.

Bath.

The Souls of men at last, for the eternal High-priest's sake, return into their Sabbatism of spiritual Rest.

Philoth.

Besides this, Philopolis, see what a causeless thing this is, thus to mistrust Divine Providence, who has so steddily and peremptorily carried things on hitherto according to the Predictions of the Prophets touching the Affairs of his Church, (as you have heard) all along from the begin∣ning

to this very day. Not to take notice of those things before our Sa∣viour's Ascension and his sending down the Holy Ghost according to promise,* 1.354 consider how punctually the six Seals are accomplished, and in the sixth the Victory of Michael over the Dragon, when under Constantine the Roman Empire became Christian. An Event out of the reach or ken of any mortal eye to foresee, onely our Saviour, the onely-begotten of God, foretold it his followers in that say∣ing, Fear not,* 1.355 little flock, it is your Father's good pleasure to give you the Kingdome. Consider also the distinct Accomplishment of the six Trumpets, during the succession of which (ac∣cording to Divine foresight and pre∣diction) there was the Virgin-compa∣ny, or the Woman in the wilderness, and the mournfull prophetick Witnes∣ses, as well as the two and ten-horned Beasts, and the Whore of Babylon or the false Prophet: And how in the last Half-time,* 1.356 or Half-day, within the blast of the sixth Trumpet, there

was a great Earthquake, and the slain Witnesses rose, and, to the admira∣tion of the beholders, in despight of all the Persecutions of that Man of Sin, ascended gloriously into Hea∣ven, by the late Reformation in se∣verall Kingdoms and Principalities. Are not these very great things, O Philopolis?

Philop.

They are so indeed, Philo∣theus.

Philoth.

And such as are plainly set down in that admirable Book of Divine Fate. For it is expresly writ∣ten, For God has put in their hearts to fulfill his will,* 1.357 and to agree and give their Kingdome unto the Beast, untill the words of God shall be fulfilled; that is to say, till the times be accom∣plished foretold by the Prophet Dani∣el,* 1.358 till the seventh Semi-time be expi∣ring. Then there will be amongst the ten Horns those that will hate the Whore,* 1.359 and shall make her desolate and naked, and shall eat her flesh, and burn her with fire, that is, shall abo∣lish the Papal power and Religion in

their Dominions. Which yet was an Event beyond the conceit of all the Papal Politicians, that Church ac∣counting herself impregnable, and saying in her heart,* 1.360 I sit as a Queen, and am no widow, and shall see no sorrow. What? shall God thus ef∣fectually permit the Degeneracy and Apostasie of the Church till a certain time, and shall he not more irresisti∣bly effect that promised Recovery of her into Righteousness and Glory? For these great and Oecumenicall Graces, as I told you before, he dis∣penses not according to our Merits, but for his own Name's sake, that his Glory may be known. And how in∣glorious a thing would it be, Philopo∣lis, to make so express, so vast, so il∣lustrious and absolute Promises, and then ex flamma dare fumum, to let all vanish into smoak? Or what a piece of gross Diffidence and Un∣thankfulness is it in us, when that he has unexpectedly fulfilled in a consi∣derable manner that Prediction of the Ruine of the Papacy already, in the

ten Horns hating the Whore, and burning her with fire, (which is the close of the sixth Trumpet) and that we are proceeded to the third Vial in the seventh, as I told you, and know, as it were, in what Longitude and Latitude we are in this Voiage, that we should (seeing the steddy steering of Providence hitherto in the Affairs of the Church from the beginning to this very day) have any mistrust or doubt but the same Providence will bring us safely at last to the de∣sired Haven?

Philop.

You would almost per∣suade a man that it is impossible but that it should be so in the conclusi∣on. But what will you say to those that pretend that these glorious Pro∣mises are fulfilled already?XIII 1.361

Philoth.

Why, Philopolis, has the Devil, as he is expresly so called, been laid hold on, bound with a chain, and cast into the bottomless pit, and seal'd up there for the space of a thousand years, since Christ's time? From the beginning of the Christian

Church to Constantine's time did not this old Dragon fight with Michael in Heaven,* 1.362 and was beat and cast down to the Earth not till under the sixth Seal? And were not the ten bloudy Persecutions of the Church during that Battel? And after Con∣stantine's time, (to say nothing of Iu∣lian the Apostate) what a Torrent of Bloud and Contention did the Dragon spew out of his mouth in the Arian Persecution,* 1.363 (to have swept away the Church, if he could) which was not quite extinguished for about an hun∣dred years or more after it had be∣gun! About three hundred years after Constantine did that great Impostour Mahomet begin the Saracenicall King∣dome. How close then think you was the Devil sealed up in his Prison from deceiving the Nations?* 1.364

If we should run through all the six Trumpets, are they not so many testi∣monies of the Devil's being still then loose? For who but he raised that mighty Tempest of Hail mingled with bloud and fire under the first Trumpet?* 1.365

I mean that bloudy Irruption of the barbarous Nations into the Empire that wasted all with fire and sword. Both these under Alaricus, and those that after followed under Radagaisus the Scythian, as also others in the year 406, no man can imagine what a ra∣ging Tempest they were but he that reads the story. The second Trumpet also how direful a fate did it sound, un∣der which the Empire was dilacerated into so many Kingdomes,* 1.366 upon Ala∣ricus and Gensericus's casting the burning Mountain into the midst of the Sea? After which, under the third Trumpet, the sorrowful West∣ern Caesareate,* 1.367 compared to a Star or Lamp, but fed with the oyl of worm∣wood, in its sliding condition drew on along with it much trouble and Calamity, and was in a short time quite extinct in Augustulus the last Western Emperour, vanquish'd by Odoacer the Herule, who thereupon made himself King of Italy.

Euist.

But after sixteen years Reign he was overcome and slain by Theo∣dorick

King of the Ostrogothes, who, besides Dalmatia and Rhaetia, which were the Provinces of Odoacer, ad∣ded also Sicily to the Kingdome of Italy, and with a vast expense re∣paired the Walls and buildings of Rome, administred the Affairs of his Kingdome with great wisedome and moderation, retained the ancient Dignities and Offices of the City, as Consuls, Senate, and other known Magistracies of Rome, insomuch that, bating the infamie of her having been so sadly burnt and spoil'd, she seemed plainly to have recovered her ancient splendour and glory.

Philoth.

You say true, Euistor. But this state of things lasted but a few successions of those Kings of Italy, and was quite blown away at the blast of the fourth Trumpet.* 1.368 For upon the War that Iustinian raised against them under the conduct first of Belisarius, and after of Narses, the Consulship and Senate and other Or∣ders of Magistracy were quite abo∣lished, and the City governed by a

Duke substituted by the Exarchs of Ravenna, to whom Rome was also made Tributarie. Thus were their Sun and Moon and Stars smitten, and the glory of their City turned into baseness and Obscurity. And lastly, what infinite Devastations the Lo∣custs,* 1.369 (that is, the Saracens) under the fifth Trumpet,* 1.370 and the Euphratean Horsemen, (that is, the Turks) under the sixth, (both which are called Wo-Trumpets) did upon the Empire, both the Title of the Trumpets and the description of the Visions do a∣bundantly declare. So that certainly, all being so full of Wars and bloud∣shed (and that in the Empire that was denominated Christian, and look'd upon as the visible Kingdome of Christ,) through all the first six Trum∣pets, the Devil, as he is a Murtherer, could not be then sealed up in his Prison. And if you consider how the reign of the two-horned Beast or false Prophet synchronizes with these six Trumpets, you must acknowledge him also loose as an Impostour, not

onely deceiving the Nations, but that people which is called the Church of Christ.

Philop.

This to me, O Philotheus, is very demonstrative, that the Mil∣lennium wherein that old Serpent,* 1.371 the Devil and Satan, is said to be bound, has not yet begun upon Earth. And therefore I must ingenuously confess, that nothing is so plain according to Scripture, as that the glorious Times there predicted and so described in those places you have produced are yet to come. Nothing is more demon∣strable out of Scripture then this. But are there not also Arguments of a lower allay that Reason and pru∣dent Sagacity may suggest?

Philoth.

* 1.372I will tell you rather, O Philopolis, what Life and Experience doth suggest. To me, I must confess, it is a wonder the World is no better then it is, Vice and Wickedness to my sense seeming so harshly repugnant to humane Nature, and Vertue and Righteousness so harmoniously agree∣able thereunto. For this Rectitude

of spirit that belongs to the true Is∣rael of God is the possession of so perfect Pleasure and Happiness, that the Soul of man feels it to be her pe∣culiar Satisfaction; and that the state of Vice and Sin is a state of Disease∣ment and Unnaturalness, not onely plainly and demonstratively repug∣nant to right Reason, but most hide∣ously and harshly grating against that inmost, and most Divine and delicious sense of the Soul, which is the Re∣pullulation of the pure Love, and is the Excitation of the Life of God in the humane Nature, whereby we have a natural delight in all the ways of Goodness, Purity and Righteous∣ness. This is the natural Sanity of the Soul; the contrary her Disease: this her state of Sobriety; the other a mere fit of Drunkenness: And there∣fore methinks the World should not continue in it for ever, but that even the Misery and Confusion of this drunken state should forcibly awaken them at length to follow Peace and Righteousness. Which time, me∣thinks,

the Prophet Isay may seem to point at,* 1.373 where he saith, The windows from on high are opened, and the foun∣dations of the Earth do shake. The Earth is utterly broken down, the Earth is clean dissolved, the Earth is moved exceedingly. The Earth shall move to and fro like a Drunkard, and shall be removed like a Cottage, and the trans∣gression thereof shall be heavy upon it, and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the Host of the high ones that are on high, and the Kings of the Earth upon the Earth. (This, I conceive, Philopolis, is under the effusion of the last Vial.) Then the Moon shall be confounded and the Sun ashamed, when the Lord of Hosts shall reign in Mount Sion and in Ierusalem and before his Ancients gloriously: that is to say,* 1.374 in the new Ierusalem, before the four and twenty Elders in white Raiment, and with golden Crowns on their heads. And in this Confusi∣on the Earth will be, not onely upon the account of their Wickedness, but

Ignorance also and gross Errours in Religion. For mankinde are held down in these things by an hard vio∣lence to their own Reason and Na∣ture, as well in Popery as Turcism and Paganism, those Religions being not onely groundless, but foolishly fabu∣lous and contradictious to all sound Reason. But when the windows from on high shall be opened upon them, and the heavenly Grace and Truth show∣red down, and the pure Light of the Gospel let in upon them, the Foun∣dations of the Earth shall shake under them, and they will finde the falseness and unstableness of the Fundamental Frauds and Lies of men, which shall utterly perish, and all those that cleave to them.

This therefore, Philopolis, by way of Prudence and Sagacity may be presumed, That those days having shone upon us that Daniel has fore∣told, when many shall run to and fro,* 1.375 and Knowledge shall be increased, this liberty of searching after Truth, and the success of finding it, will contri∣bute

very much to the ruine and sub∣version of those stately Structures of Lies which Superstition or false Poli∣cy has so magnificently built up, and would have all men to bow to as to the golden Image Nebuchadnezzar had set up. But that Illustrious Heros on the white Horse,* 1.376 the Word of God, and right Reason, will trample this Image under foot. And the mean∣ing of the Scripture, even in the Propheticall passages thereof, will be so plainly understood, against Turcism, Papism, Paganism, and Iu∣daism, or what-ever Religion in the world or Irreligion, even against A∣theism it self, that I am persuaded this very Advantage alone will be of infinite consequence for the convert∣ing of Souls to Christ. There will be such an assured sense of all the Vi∣sions of the Apocalypse, besides those of Daniel, that this one peculiar Pri∣vilege of Christianity, (in having the whole Scene of Divine Provi∣dence, and of all the Affairs of the Church of God, and indeed of

all the World, (so far forth as they respect the Church) so lively set off and prefigured for so many hundreds of years, nay for some thousands) this, I say, alone must of necessity drive all the world to a firm belief that Iesus is the Messiah, the Saviour of the World; and that there is a God whose Providence watches over the Affairs of mankinde; and that there is a Life to come and a blessed Immortality for all true Believers. I tell you succinctly, Philopolis, the clear Completion of so many, so weighty Prophecies, and so many hundred years distant from the Event, seems to me to be a more convictive ground of the truth of Christianity, then all the Miracles done by Christ and his Apostles to those that liv'd in those days, especially to as many as did not see them themselves, and ob∣serve the Circumstances of them.

Philop.

This is very considerable that you say, Philotheus, and I should be absolutely of your minde, could I persuade my self that the Prophe∣cies

would be so vulgarly and uni∣versally understood by Christians. For this skill, added to Sobriety of Life and a sincere Zeal for the Go∣spel, would be a marvellous Engine in their hand to bear down all before them, and subdue all Nations under the feet of the Lord Christ.

Philoth.

Do not doubt of that, Phi∣lopolis. Wisedome is easie to him that understands.* 1.377 And the times are com∣ing, and will be at hand before the pouring out of the last Vial, wherein the understanding of the Divine Prophecies touching the Affairs of the Church will be as common and ordinary as of the Childrens Cate∣chism. The ways of God, and the faithfulness of his Providence corre∣sponding to the Divine Predictions or Prophecies, will be known to all from the greatest to the least. And it will be an easier task to their Ca∣pacities, then many of those things that have been heretofore Catechisti∣cally put upon them.XV 1.378

Sophr.

This Conjecture of yours,

Philotheus, in my judgement, is not at all extravagant as to the unhin∣ging of the World from the false Re∣ligions they have been so long held captive under. But when I have been thinking with my self on these things, I have been often cast into a fear that the pure Apostolick Christianity may not then take place for all that, but some other mode of Christianity, which some pretend to be the Reign of the Spirit, but is as errant a Nul∣ling of that Christianity which was taught by the Apostles, as that Chri∣stianity was of Iudaism, if not more, or as Mahometism is of both.

Euist.

I believe Sophron has in his eye the Love-service of the Modern Nicolaitans, with their more visible Off-spring the Quakers. For indeed their Prophet, in his Prophecy of the spirit of Love, does expresly promise his Followers the possession of the whole Earth, that all Nations will submit unto them. For though they will admit that the Service of Christ in the Belief is the Holy of the true

Tabernacle; yet they boast that the Holy of Holies is their Service of the Love, which therefore ought to take place above all.

Bath.

In my judgement, Euistor, this fear of Sophron's is but a ground∣less fear. For besides the many gross, impossible and ridiculous Interpre∣tations of Scripture, upon which not∣withstanding this Prophet would build himself; the obvious Evidence from his Writings that he was a mere Sadducee, and held neither Angel nor Spirit nor the Immortality of the Soul, is a palpable assurance that in so great a Light as God has and is rai∣sing in the World this man's Dictates and Doctrines will never pass into any National Religion, but it will ap∣pear to all that he was a mistaken En∣thusiast. Methinks it is infinitely more improbable that the World should take him for a true Prophet, then that the plain Apostolicall Faith and Doctrine, which has such con∣vincing and miraculous Attestations to it, and is so suitable to moral Good∣ness

and Reason, should not overrun all.

Euist.

This gross Errour of Saddu∣cism might indeed disenable this Prophet from doing any great injurie to the Personal Offices of Christ, which he seems to undermine and beat down. But the Reign of the Spirit, in opposition to the personal Sceptre of the Lord Iesus, has fallen into more refined hands, that do ex∣presly acknowledge the Immortality of the Soul, and consequently the present Subsistency of Christ and his Personality, and yet are altogether for the Spirit and Christ within them, as if that part of Christianity that respects Christ without us were quite antiquated. You know whose Motto that was, Our Salvation in the life of Iesus Christ in us.

Bath.

Yes, I do, Euistor: It was the Teutonick Philosopher's. And do not you know who said, That the Mystery hid from Ages and from Generations, but then made manifest to the Saints, was, Christ in us the hope of glory?

Euist.

You say true, Bathynous, S. Paul writes so to the Colossians.* 1.379

Bath.

And therefore, Euistor, it was Iesus the Son of Mary with his Apostles that first conducted men in∣to the Holy of Holies, not H. Nicolas nor I. Behmen.

Sophr.

A very pertinent Observa∣tion.

Bath.

But admit that I. Behmen drives all inward in his Writings, as if he had forgot that Christ without him who suffered at Ierusalem, (whom yet I am sure he did not forget on his death-bed, when he cried out, Thou crucified Lord Iesus, have mercy on me, and take me into thy Kingdome) and withall that he has healed Familism of that unsound∣ness and rottenness of corrupt Saddu∣cism; yet for all that the invincible Obscurity of his Writings will prevent his being over-popular, and his mis∣takes in his pretended Inspirations in matters of Philosophy ruine his Au∣thority amongst the more knowing and sagacious sort of persons. In a

Philosophicall Age they that pretend to Philosophicall Inspirations, and have them not, must needs be taken tripping: Which if they be in any thing, their credit falls flat in all, and nothing will be believed merely for their saying it is true and inspired.

Euist.

If this were indeed the Teu∣tonick's case, there were very little fear of his doing any great harm in that way Sophron's Jealousies did so sadly presage.

Sophr.

It's likely Bathynous would not speak thus, unless he had some certain grounds for it. I pray you what are they, Bathynous?

Bath.

Do not you think,XVI 1.380 O So∣phron, that it is a superlative strain of Melancholy, for a man to conceit that he has the knowledge of the Language of Nature communicated to him?

Sophr.

I suppose the skill of the Signatures of Plants, and the Presa∣ges of Meteors, and other such like Phaenomena of Nature.

Bath.

No, to tell you syllabatim

in the words of any Language what they naturally signifie. As suppose he would take the word Tetragram∣maton to task, he would tell you what all the Syllables signifie from Te to Ton.

Sophr.

That's marvellous pretty, that even the Terminations of words should have their signification also.

Bath.

Nay, the very Letters, as in Tincture and others.

Sophr.

This decides that ancient Controversie amongst Philosophers, whether the Imposition of Names be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.381

Bath.

Well, Sophron, you may jest at it as you please. But this Philo∣sophick Illumination has taught the Teutonick that the Names of the seven Planets are plainly derived out of the Language of Nature.

Sophr.

Does he mean the Latin, Greek, or Hebrew Names; or Dutch, or French, or Spanish?

Bath.

I suppose he either means all, or high-Dutch onely, as being his natu∣ral Tongue, in which alone he was skilled.

Sophr.

It was a great omission, that he did not explain himself in that point. But I pray you, Bathynous, why does he think that the Ancients gave Names to the seven Planets from the Language of Nature?

Bath.

Because their Names are ac∣cording to the Properties of Nature, viz. Astriction, Compunction, Anguish, Fire, Light, Sound, Body; which an∣swer to Saturn, Mercury, Mars, Sol, Venus, Iupiter, Luna.

Sophr.

These are Mysteries above my capacity. Nor do I see how the Names of the Planets signifie those Qualities. But what does he drive at, Bathynous?

Bath.

At a Philosophicall account of every Day's Creation, with a re∣spect to the Name of the Day from the Planet which is said to rule the first Hour thereof, and which corre∣sponds with such a property of Na∣ture. As for example, The Ancients called the first day of the week Sun∣day, because God then moved the Sun-property in the Creation; the se∣cond

day Monday, because he moved the Moon-property, &c. And thus the Explication of the six Days-works in Moses is made upon the Astrologicall Names of the Days of the Week.

Sophr.

Is it possible, Bathynous? I had alwaies thought that the Plane∣tary Names of the Days of the Week had proceeded from the orderly reck∣oning of the Planets from Saturn downward; and so giving every one of them the dominion of an hour one after another through the four and twenty, every first hour of the day will have a new Planet, and that ne∣cessarily in such an order as the Names of the Days of the Week im∣port. As, suppose, let Saturn have the first hour of the Day: From Sa∣turn to Luna thrice inclusively there is twenty one hours: Then say, Sa∣turn twenty two, Iupiter twenty three, Mars twenty four; the next hour, which is the first of the day fol∣lowing, is Sol. Then again, from Sol to Mars thrice is twenty one: Then say, Sol twenty two, Venus twenty

three, Mercurie twenty four; and the next hour, which is the first of the day following, is Luna. And so quite through the Week you shall finde this orderly reckoning necessarily give such Names to all the Days of the Week as they bear.

Bath.

You might as well have begun with Sol to Mars, he being the most eminent Planet, and giving Name to the first Day of the Week.

Sophr.

Undoubtedly, Bathynous.

Bath.

I must confess this Conside∣ration, O Sophron, made me smile, when I observed how nimble the in∣spired Philosopher was in his Myste∣rium magnum, to communicate some of his own skill in the Language of Na∣ture (discovered in the Names of the Planets) unto the Ancients, as if they had been acquainted with the Mosai∣call Mystery of the Creation, from affixing the names of the Planets to such days of the week: when, God wot, they dreamed of nothing more then this orderly piece of Astrologi∣call Superstition which you have so

judiciously taken notice of. But there are also several other palpable Indi∣cations to the impartial and intelli∣gent Reader, that what the Teutonick Philosopher writ was not by an infal∣lible spirit.

Sophr.

XVII 1.382I pray you produce some few of them. For it can be no unbe∣coming office to unbewilder some over-serious souls, that may be too much captivated with such kind of Writers.

Bath.

I will give you one Instance for all, O Sophron. He did not under∣stand the true Systeme of the World; as appears by his Story of Lucifer, in whose place he substitutes the Sun, and declares that all the Stars take light and power from him: Denies that there is any Morning or Evening above the Moon, though the four Moons moving about Iupiter plain∣ly witness against it: Tells us how the six other Planets are Sol's six Counsellers; wherein he does not dream of Tellus's being as good a Planet, and consequently as good a

Counseller, as the rest, especially as the Moon, which will make seven; and those four about Iupiter four more, and as good Wives for the Sun and Stars as our Moon is. Which considerations break a pieces all his fine Conceits touching the Harmo∣nie and Analogie betwixt the seven Planets and his seven Properties of Nature. Whence I profess I am ve∣ry well assured he is not divinely in∣spired.

Euist.

How then, Bathynous, should he come by such unheard-of Myste∣ries? As one especially that does most of all astonish me, because I find some profess they know the truth thereof by experience; I mean, the distribution of all into three King∣doms or Worlds, The dark-Fire-World, the holy Light-World, and this mixt Out-World.

Bath.

Yes, Euistor: and that My∣stery is the more strange to me, in that he declares in a Physicall sense, That all these lie in one another; That Heaven is in Hell, and Hell is in Hea∣ven,

as to place. Which he would illustrate from Darkness and Light being in the same place together; Darkness presently discovering it self at the removal of the Light.

Sophr.

But certainly it was not actually there while the Light was there.

Bath.

One would think so, Sophron. Besides, his dark and light Kingdoms must be purely spiritual, if they lie in the same space with this Out-world, as the Inhabitants also of them, who yet he admits can see one another, I mean those of the same Kingdome, though those of different Kingdoms cannot.

Euist.

* 1.383 How then is Dives from out of Hell said to have seen Lazarus in Abraham's bosom; as if the framer of that Parable had been ignorant of this Behmenicall Mysterie? And how came Michael and the Devil to dispute about the body of Moses?* 1.384 Can Devils and Angels hear one another talk, and yet not see one another being so hard by?

Bath.

That in the Parable is some∣thing hard to salve. But supposing these three distinct Worlds to have their distinct Spirits of Nature, (as they may be called) in virtue of uni∣on wherewith the Inhabitants of each World discern all Beings that are uni∣ted with its spirit; it will be conse∣quentiall enough to conceive, that while the Angels are in union onely with the Spirit of the Light-world, and the Devils with that of the dark-Fire-world, they can have no discern∣ment of one another, though as to space they be hard by, and if they were corporeall, might rush against one another, as deaf men in the dark. But admitting they have a Capacity for a time of uniting with the Spirit of this mix'd Out-world, in this con∣juncture they may see one another and discourse with one another. But I confess, Euistor, the Theorie is some∣thing remote and strange.

Euist.

And yet that which is stran∣ger, Bathynous, there are some that profess, (which were a great Atte∣station

to the truth of the Teutonick Philosophy if it were certain,) that they have such openings of their brains or eyes that they can see into both those internall Kingdoms, and view the marvellous shapes of the Inhabitants of them both.

Bath.

That I must confess, Euistor, is still more wonderfull, though, upon the Hypothesis I even now hinted, not simply impossible. But we must take heed how we become over-cre∣dulous in such things. He that will a∣verr he has discovered those internall Worlds by Sense, must first assure him∣self that he is not imposed upon by his Imagination. For Phancy be∣comes sometimes presentificall, as in Mad-men and those in high Fevers, whose Phantasms seem real externall Objects to them. Nay, it is sometimes so in them that are well and in their wits, either arbitrariously, as in Car∣dan, or surprisingly, as in severall others I have conversed with, but are so wise as to know it is a phancy, and give it the stop. But if they did

believe there were such an internall World, and did vehemently desire to converse there, how exceeding credible is it that these people would take their inward Phantasms for externall Objects in that Inward World!

Euist.

But how shall they rid them∣selves of the errour, Bathynous?

Bath.

If some number of them that conceive they have recovered the in∣ward eye, (which was put out by Adam's Fall) whereby they can see through the outward eye into the internall Worlds, would experiment the seeing of the same Object toge∣ther. For if they do not see it toge∣ther in the same place and circum∣stances, it is a shrewd presumption all is but internall phancy.

Sophr.

But suppose they do see the same Object together, invisible in the mean time to ordinary eyes.

Bath.

Yet they are not secure but they may be imposed upon by false Reason. For it does not follow for all this they see the Inhabitants of

such an Internall World as the Teuto∣nick Philosophy declares for, but the more subtil Inhabitants of the Exter∣nall: For both Air and Aether are the Elements of this Externall world, not of the Internall. And fallen Spi∣rits purely Immaterial are to me, I must confess, a great Paradox; or that having material Vehicles they should not have their abode in a ma∣terial Element. Which Element be∣ing the Dark world, it is evident that the Dark world cannot be in one place with this Out-world but as part of it. To say nothing of the Light world, which I must confess I take to be material also.

Sophr.

And so do I, Bathynous, nor can by any means admit that Heaven and Hell are in the same space, foras∣much as the Inhabitants of Heaven are Corporeall. For the glorified Saints have Bodies, and so have the Angels too, according to the Opini∣on of the best Divines and Philoso∣phers.

Bath.

But in the same place or Re∣gion

Heaven and Hell may be mani∣fested in particular Creatures, what is common administring to their pro∣perty; as the Seminal Soul of the World is as busie in forming Toads and poisonous Serpents as in the fair∣est and most harmless Creatures.

Euist.

What, do you think then, Bathynous, that I. Behmen was not at all inspired, that there is so little assu∣rance of any considerable truth he has communicated to the World?

Bath.

To declare my conjecture of him freely and impartially,XVIII 1.385 Euistor, I will in the first place allow him to be a very serious and well-minded man, but of a nature extremely me∣lancholick. And in the second place I conjecture that he had been a Rea∣der of H. N. and Paracelsus his Wri∣tings. Both which being Enthusia∣sticall Authours fired his Melancho∣ly into the like Enthusiastick elevati∣ons of spirit, and produced a Philo∣sophy in which we all-over discover the foot-steps of Paracelsianism and Familism, Love and Wrath, Sulphur

and Sal-niter, Chymistry and Astrolo∣gy being scattered through all.

I do not deny, Euistor, but that both H. N. and I. Behmen were inspi∣red; but I averre withall that their Inspiration was not purely Spiritual, Intellectual and Divine, but mainly Complexionall, Natural, and Daemoni∣all: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Ari∣stotle speaks; which is best under∣stood by that of Plotinus,* 1.386 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This therefore was an Inspiration too far removed from the first pure Foun∣tain to come clear. Complexionall Love, the noblest Motion impressed upon us by the Spirit of Nature, first oppress'd in the Constriction, Com∣punction and Anguish of a down-bea∣ring Melancholy, and after burning and flaming out into a joyfull liberty, and carrying captive with it those se∣verer Particles, that would have smo∣thered it, into a glorious Triumph of Light and chearfull Splendour of the Spirits, which makes the Soul over∣flow

with all kindness and sweetness, this, I conceive, is all the peculiar Inspi∣ration or Illumination these Theoso∣phists had at the bottom. Which yet is not so contemptible, but that they just∣ly magnify it above the grim ferocities of the superstitious Factions in the imbittered Churches of the world, who have not so good an Inspiration as this, but their tongues and hearts are set on fire of Hell.* 1.387 This Light of Nature, I say, is abundantly well ap∣pointed, both for Right and Skill, to chastise and reproch the gross and grievous Immoralities of Hypocriti∣call Religions, and to be subservient to that Truth and Life that is really Divine.

Euist.

But they writ professedly as from the Spirit of God. And I. Beh∣men seems to have had the assistence of a good Angel, by that story of an Old man, who, upon pretence of buying a pair of Shoes of him, read him his destiny, and gave him holy and pious Instructions.

Bath.

Who knows but that it was

really a man? For he carried the Shoes away with him which he bought, nor did he vanish in his sight. And suppose he was a good Angel, not a Devil, does it follow straight that he was infallible? The Inhabi∣tants of the other World are good Physiognomists, and know very well who are most for their turn in this.

Cuph.

As an Horse-courser knows an Horse by his marks.

Bath.

And lastly, that Iacob declares what he writes is from God, that is but that which is necessary for all En∣thusiasts to doe. For if they did not think themselves inspired, they were not Enthusiasts. But there is a very powerfull Magick in this their heigh∣tened Confidence for the captivating others to them.

Hyl.

How shall a man doe then, Bathynous, to keep himself from be∣ing ensnared by their Writings, and from being hurried away with their Enthusiasms?

Bath.

For him that reads them there is onely this one short Remedie

and safe, To observe the moral and pious Precepts they tumble out with such extraordinary Zeal and fervour, and to endeavour to be as really good as they declare themselves and all men ought to be, and to make that your first and chief care, without any design of engrasping great My∣steries. This is the onely way of being assuredly able to judge them, and of coming to that state which David blesses God for;* 1.388 I have more understanding then my Teach∣ers, because I keep thy Command∣ments.

Philoth.

That is very good advice, Hylobares, and the most certain way of keeping out of the snares of En∣thusiasts, and one of the greatest good effects that God intends by the per∣mission of them, to inveigle certain Complexions in the ways of Holi∣ness, and to exercise the gift of dis∣cerning of Spirits in others to whom he has given it, for the Safety of his Church and the magnifying the Mi∣nistry of the Gospel of his Son Iesus

in the true and Apostolick Promo∣ters thereof.

Sophr.

If this way were taken, my fears and jealousies, O Philotheus, were all hush'd, nor could I doubt but the pure Apostolick Religion would car∣ry all before it.

Philoth.

And verily as touching those two Sects, I must farther con∣firm to you, O Sophron, that there is not any such great danger in them, no not in that more suspected one, (for as for the Behmenists, I am of Ba∣thynous his minde, that they are un∣justly suspected.) For at present, by a kinde of oblique stroke, God does notable execution upon the dead For∣mality and Carnality of Christen∣dome by these zealous Evangelists of an internall Saviour: and if any of them out of mistake and errour should in a manner antiquate that part of Religion that respects the ex∣ternall, which I hope are not many, nor will be, yet (and mark what I say) if they continue sincere, I do not doubt but they will be fetched in a∣gain,

at least at the long run, as be∣ing to be found in that third part of the Cities that are to fall by the sword of him that sitteth on the white Horse at the time of the effusion of the last Vial.* 1.389

Philop.

That is very likely, Phi∣lotheus, nor have I now any doubt but those glorious Times of the Church will come, and in such a sense as has been predefined. But the next point is concerning the Signs of their coming.

Philoth.

Can you desire a better Sign then the orderly succession of the Vials?

Philop.

But I had in my thoughts the Rumour of Elias his coming first,XIX 1.390 as at the first coming of Christ; for so a very learned Authour declares for the Appearance of Eliah before his second coming also.

Philoth.

And for ought I know, Phi∣lopolis, that Opinion may be true, if rightly understood; that is to say, neither of Elias the Thisbite, nor of Iohn the Baptist personally, nor of any

one Person exclusively, but (accord∣ing to the Prophetick style) of the Spirit of Elias in a Company or Suc∣cession of persons. In this sober sense I know not but this expecta∣tion of the coming of Elias first may not be vain.

Philop.

What do you understand then by the Spirit of Elias, O Philo∣theus, that we may know where and when he doth appear?

Philoth.

As touching that, Philo∣polis, we are not to excogitate what Character we please, but casting our eyes upon History and Prophecy we are impartially to gather the true Character of that Spirit out of the Scripture.

Philop.

How, I beseech you, Phi∣lotheus?

Philoth.

XX 1.391 As first out of Prophecy. Admitting the Prophecies to have a double Completion, (as our Saviour seems plainly to imply a double com∣ing of Elias, forasmuch as when the Baptist was beheaded, yet he said that Elias will indeed come and re∣store

all things) the description of the Messenger of the Covenant in Malachi is an admirable lively descri∣ption of the Spirit of Elias:* 1.392 Behold, I send the Messenger of the Covenant which ye delight in, (by whom the Hebrew Writers understand Elias,) behold, he shall come, saith the Lord of Hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiner's fire, and like Fuller's soap. And he shall sit as a Refiner and Purifier of Sil∣ver, and he shall purifie the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offer∣ing of Righteousness. Therefore the Doctrine of casting away all Corru∣ption, Insincerity and Hypocrisy, is one Note of the Spirit of Elias. A∣gain, in the Prophet Isay;* 1.393 The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the Desert an high-way for our God. Every Valley shall be exalted, and every Mountain and Hill shall be made low; and crooked places shall be

made straight, and the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall see it to∣gether. For the mouth of the Lord hath spoken it.

Philop.

What Note do you gather out of that, Philotheus?

Philoth.

A Doctrine or declaration against the Distortion or perversion of the Simplicity of Christian Truth by proud and politick persons, who have made Religion a Labyrinth for men to lose themselves in, that they may the more easily take them up as a prize and booty. The anfractuous serpentine windings of a false Church-policy, that has so monstrously cor∣rupted Religion in Doctrine and Pra∣ctice, is here declared against: The Voice in the Wilderness bids take it away, that the glory of the Gospel may be manifested to all flesh in the genuine purity and simplicity thereof, and so all Nations be brought under the Sceptre of Christ.

Philop.

That meaning is marvellous easie and natural.

Philoth.

A third Character of this Spirit is remarkable in the last of Ma∣lachi: Behold,* 1.394 I will send you Eliah the Prophet before the great and dreadful Day of the Lord, (that is to say, be∣fore the Battel of the great Day of God Almighty under the last Vial:* 1.395) And he shall turn the heart of the Fa∣thers unto the Children, and the heart of the Children to their Fathers; lest I come and smite the Earth with a curse. That is to say, This Spirit will be no Sectarian spirit to rend and tear, but a reconciling spirit to soder toge∣ther the affections of Magistrate and Subject in the Kingdome of God, to prevent the Miseries of this earth∣ly life that arise out of Dissension, Tumult and War.

Philop.

This is an excellent Spirit of Elias indeed. I pray God hasten his coming.

Philoth.

There is also another very remarkable Character of the Elias to come, intimated by our Saviour him∣self, in his discourse with his Dis∣ciples after his Transfiguration on the

Mount; before which time notwith∣standing (as I told you before) the Baptist was beheaded:* 1.396 yet he being asked by his Disciples touching the Opinion of the Scribes, That Elias must first come, he answers, Elias truly shall first come, and restore all things. Which effect however to accommo∣date to Iohn the Baptist I believe would be very hard.

Philop.

Well, but what Character, Philotheus, do you gather out of this Prediction?

Philoth.

That the Spirit of Elias will neither abrogate what is authen∣tick, nor introduce what is new, but be a Restorer onely of what useful Truths or Practices may seem to have been lost in the long delapse of Ages. For the Decursion of Time is like that of a River, which, if there be not great care taken, will bring down straws, leaves, and sticks, but sink what is most solid to the bottome.

Philop.

This consideration of Know∣ledge, Philotheus, puts me in minde

of that Proverbial Prediction of the Iews touching their expected Elias, Elias cùm venerit solvet omnia. It seems then he will be a great Pro∣moter of Wisedome and Learning: will he not, Philotheus?

Philoth.

Such you do not mean, Philopolis, as the finding out the Qua∣drature of the Circle, or a perpetual Motion.

Philop.

To tell you the truth, Phi∣lotheus, I do not know what I mean. I pray you what do you think of it?

Philoth.

I told you before he will be a Restorer of usefull Truth; and, it may be, of such clear and plain Principles as may solve the most con∣cerning Difficulties that Humane Reason is subject to be entangled withall. But I do not believe that he will be an Abettour of any use∣less Subtilties, or of any Knowledge that promotes not Vertue and the common good. He is that Voice in the Wilderness, Prepare ye the way of the Lord, and make his paths straight. His wisedome respects onely the Pro∣motion

and Interest of the Kingdom of Christ.

XXI 1.397But now for the Characters taken out of the History of Iohn the Baptist and Elias. First, it is observable in both their Persons how much seque∣stred they were from the World, what haunters of Wildernesses and De∣serts. And more particularly of E∣liah, how his abodes were by Brooks and under solitary Trees,* 1.398 in Caves and Mountains; as on Mount Horeb, where God talked with him after there had passed before him the strong Winde, the Earthquake, and the Fire.

Philop.

Shall then all that partake of the Spirit of Eliah be Eremites?

Philoth.

That's not the meaning of it, Philopolis; but that they shall be of a spirit separate from the World, and untainted and unsophisticated by the unwholesome Converse of men; that their Judgements shall not be blinded by beholding the fre∣quent and accustomary practice of authentick wickedness.

Philop.

And what, I pray you, is

meant by the Raiment of Camel's hair and leathern girdle about John the Bap∣tist's loyns?* 1.399 And the very body of E∣lias is so described,* 1.400 that he was an hairy man.

Philoth.

That's very obvious, O Philopolis, to spell out. It signifies how rough and unpolish'd, how rude and sylvatick the spirit of Elias will appear to the World, because it will so freely and impartially reprehend the World. To declare truth in all plainness and simplicity of heart, (though otherwise with all civility imaginable) assure your self, Philo∣polis, will appear to the World a great piece of roughness, rudeness and uncourtliness. So tender and so rotten is the heart of the wicked. But there are also in the Story other Characters of the Spirit of Elias that are less symbolicall. As an holy boldness and undauntedness of cou∣rage to witness to the Truth, though to the utmost perill of one's person: Which was conspicuous both in the Baptist and in Elias. The instructing

every one in their Duty, as Iohn did the People,* 1.401 the Publicans, and the Souldiers. The raising men out of a false Security from external or carnal respects, as he did the Sadducees and Pharisees:* 1.402 Bring forth fruits meet for Repentance. And say not within your selves, We have Abraham to our Fa∣ther, or that we are the Successours of Peter and the rest of the Apostles: For God is able of these Stones you tread upon, to raise up Successours unto Pe∣ter. This also is a notable Character of the Spirit of Elias,* 1.403 a vehement Iea∣lousie in the behalf of the purity of God's Worship, against all Polytheism and Idolatry.

Philop.

Yes, that was very conspi∣cuous indeed in Elias the Thisbite. But what is meant by his bringing down fire from Heaven upon the Cap∣tains and their Fifties?* 1.404

Philoth.

That indeed is again sym∣bolicall, Philopolis, and signifies, that the Elias to come will use onely the power of the Spirit from on high to oppose all weapons of any carnal warfare against him.

Philop.

There is but one passage more, Philotheus, and I think we shall then have Characters enough of the Eliah to come, viz. The This∣bite's Contest with the Priests of Baal: where he seems to try the Truth of Religion by this Touch∣stone, The God that answers by fire,* 1.405 let him be God.

Philoth.

The Elias to come will make the same appeal to the people. Ye worship you know not what:* 1.406 (as our Saviour said of the Samaritans, that did not worship God in spirit and in truth) The God that answers by fire, let him be God.

Philop.

I, but what's the meaning of that, Philotheus?

Philoth.

Does God care for the ob∣lation of a Bullock, Philopolis? The Beast which we are to offer to be consumed in a Burnt-sacrifice are the Beastly Affections in us. The God that answers by fire, that is to say, by his Spirit, to the consumption of these, let him be God. But he that worships not this living God that by the work∣ing

of his Spirit cleanses us from our Corruptions, let him be deemed as the worshipper of an Idol.

Philop.

This is a good useful sense, Philotheus: Nor have you, I think, omitted any Character of the Elias to come, unless it be that Severeness and Austerity observable in the Baptist, and the sharpness and tartness of his Reprehensions.

Philoth.

That was partly glanced at before, in the roughness and hai∣riness of their Persons and Garbs, I mean, of both the Thisbite and the Baptist. Which Dispensation, though it may seem harsh, yet it will stand in a seasonable opposition to the Vanity and Levity, to the Prophaneness and Frivolousness of the Age it ap∣pears in.

Cuph.

I think both Philopolis and Philotheus are so sadly and severely set on it, that they have on purpose de∣clined the mentioning of as notorious an Example of Elias his carriage of himself as any occurrs in his whole Story.

Philop.

I pray you, Cuphophron, what's that?

Cuph.

The deriding the Priests of Baal so sarcastically.

Philoth.

That was left for Cupho∣phron to glean up, it fits his humour so well.

Hyl.

And I dare say he catched at it with great greediness, Philotheus, hoping, for his other-day's tart jears and satyrical Derisions of the known miscarriages of the civilized World, under pretence of playing Advocate-General for the Paynim, that he may deserve, if computation of time will permit, to be deemed no small limb of that great Elias that is spoken of.

Cuph.

Who? I, Hylobares? I would not for all the world be so much as the little finger of so hairy, rough and hispid a body. Nay, I thank my God, I am of a more smooth, civil and compleasant temper then so.

Philop.

And let him be so,XXII 1.407 if he will, Hylobares. In the mean time, Philo∣theus, since I am pretty well satisfied touching the Characters, I beseech

you tell me when the time of the coming of Elias is.

Philoth.

Within the first Thunder.

Philop.

That I knew before, Philo∣theus: for you told me it would be before the effusion of the last Vial. But under what Vial will it be?

Philoth.

About the fourth or fifth, nor may I define more precisely. A∣bout that time is the appearance of Elias in the Spirit.

Philop.

Is that then the beginning of that Regnum Spiritûs the Cabbalists speak of?

Philoth.

No, Philopolis, not proper∣ly the Beginning of it, but rather a Preparation to it: according as it is written,* 1.408 Behold, I send my Messenger, and he shall prepare the way before me. And then the Lord whom ye seek shall suddenly come to his Temple.

Philop.

What Temple's that, Phi∣lotheus?

Philoth.

Ezekiel's Temple in the new Ierusalem I above told you of. That is the Temple meant in this se∣cond Completion of the Prophecy.

And you know there are several Pe∣riods of their Completion, as in E∣zekiel's Vision there was a wheel in a wheel.* 1.409

Philop.

But it is said of that new Ierusalem,* 1.410 that there is no Temple there.

Philoth.

There is, and there is not. There is no material Temple, but yet there is a Mysticall one. For God Almighty and the Lamb is the Temple thereof. God Almighty is the Object of our Worship: and the Lamb, that is, stylo Prophetico, the Body of Christ, his Church, (for * 1.411 Christ sometimes signifies so in Scripture) in which he rules and dwells by his Spirit, is the Temple; according to that of the A∣postle, For the Temple of God is holy,* 1.412 which Temple ye are. This is the Temple which the Lord Christ is in a more peculiar manner to come into after the Ministry of Elias, the Mes∣senger of the Covenant, who is to be as a Refiner's fire, and as Fuller's soap, to purifie the sons of Levi, and purge them as gold and silver, that they may

become an holy Temple and Priest∣hood, the new Ierusalem, that City of God, whose Wall is of Jasper, and the City of pure Gold, like to trans∣parent Glass. The Spirit of Elias is the spirit of Burning and of Anguish, the spirit of sharp Reproof and bit∣ter Repentance, the spirit of travail and pain in Sion's new Birth: But the Regnum Spiritûs is the actual Re∣novation of the World into perfect Righteousness, Peace, and Joy.

Philop.

XXIII 1.413You speak of most excel∣lent Things and Times, O Philo∣theus, and with such a confident ca∣reer, that you hurry a man away not onely into a belief that they will be, but into an impatience that they are not already. Which therefore makes me eagerly desire to hear you dis∣course of the Means of accelerating these good Times.

Philoth.

And that I shall, Philopolis, but with all possible brevity, for fear I should keep you up again too late of the night. But I shall impose up∣on you in nothing, but appeal to your

own judgement, if what I propound be not right. As in the first place, That Reformed Christendome is the true visible Kingdome of God;* 1.414 and that therefore all men are bound in Conscience by all lawfull means to promote the Interest thereof.

Philop.

That Reformed Christen∣dome is the Kingdome of God, Phi∣lotheus, I am fully persuaded, and of the duty thereupon depending.

Cuph.

But we of the more Philo∣sophicall Genius, O Philopolis, are not of so easie a belief, but make lon∣ger pauses in so weighty Points, be∣fore we close with them.

Philop.

Why,XXIV 1.415 what's the scruple now with you, Cuphophron?

Cuph.

Why? do you think that that can be the Kingdome of God whose foundation is laid by the Ac∣tivity of the Devil? For my part, I am no great Historian, but what I reade I reade impartially; and those that you call the Kingdome of Anti∣christ do with great noise and confi∣dence averre, that Luther abolish'd the

Mass upon Conference with and In∣structions from the Devil.

Bath.

O Cuphophron light of belief! Does your Philosophicall Conside∣rateness permit you to give any cre∣dence to such things? As if either Lu∣ther had any real Conference with the Devil about the Mass; or, if the De∣vil did dispute against it, that it was in the behalf of the Reformation. It is true, Luther himself, a person of great plainness of heart, and no great Naturalist, saies that at midnight he awakening was presently in a Dispute with the Devil, whom he describes speaking with a strong and deep voice to him. But thus has many a man awakened into the perception of a struggling with the Night-mare, or E∣phialtes, as with some real person, which, when they have been more perfectly awaked, they have found to be nothing else but a Colluctation with their own phancy; the more knowing especially. But the more ignorant and superstitious (and you know, Luther had been a long time a

very devout Monk, whose Cells are full of the stories and phancies of Appa∣ritions and Devils) do ordinarily take such passages for externall Realities. Which I must confess I conceive to be Luther's case: For he had a body and complexion obnoxious to such Illusi∣ons. But suppose it was not an Illu∣sion of phancy: It does not presently follow that that invisible Disputant was a bad Angel or a Devil. That may be imputed onely to the mode∣sty of Luther, that he thought so, who professes himself no affecter of Dreams nor Visions of Angels. And therefore the good man in an humble ignorance took this Dispute to be an Exagitation of the Devil; but was so sincere a lover of the Truth, that when he was convinced thereof he would not disown it or refuse it, though it had been blown upon by the breath of Beelzebub:* 1.416 As the Py∣thonissa's witnessing to the truth of the Gospel in the Acts does not put Paul and the rest of Christ's followers out of conceit with the Christian

Faith. Nor did the Devil's confessing Iesus to be the Messiah,* 1.417 the Son of God, make the Doctrine of Christ less passable with the Apostles or any other Disciples. And therefore last∣ly, admit that it was not a good An∣gel, but a Devil; it does not follow that the Truth is less Truth, or that it is any Argument against the Refor∣mation, or that the Devil began this Dispute with Luther in favour of it, but rather of Papism. For he fore∣seeing how obvious and usefull those Arguments were for the abrogating of the Mass, and that Luther could not but hit on them in the conclusi∣on, he, like a cunning Sophister, to prevent the ruine of his own King∣dome, suggests these Reasonings to Luther betime, that they, being thus disparaged by the first Inventour of them, might doe the less execution against the Mass, and, therewithall, against the whole Lurry of Popish Idolatry and Superstition. For this was a device worthy that old Ser∣pent.

Cuph.

And you, Bathynous, I think, have a fetch beyond the Devil him∣self. My Philosophy had not consi∣dered the thing so throughly. But now I am more awakened to consi∣der of it, why may it not be some crafty fellow got into Luther's Bed∣chamber that thus abused him, (there are such Stories of men speaking through Trunks) and with the same design the Devil is supposed to have had in it, this crafty Knave persona∣ting the Devil?

Bath.

Any of these waies, in my judgement, are sufficient to take off that odium that some would cast upon the Reformation from this passage of Luther. And I look upon the first as not inferiour to any of them, as cor∣responding with the conceit which I have also of his nocturnall visions of the flying Fire-brands. Which appea∣rance I believe was onely in his phan∣cy; because alwaies after this appea∣rance he was tormented with a grie∣vous distemper of the Head, and had usually the oil of Almonds put into

his ears for a cure or mitigation.

Philoth.

I can never think of these nocturnall visions of the Fire-brands, Bathynous, but with a reflexion on the fieriness of Luther's spirit, whose invincible zeal so far emboldened him, as publickly and solemnly to cast the Pope's Bull and Canon-Law into the fire, and in conclusion, by the fie∣ry Activity of his indefatigable spi∣rit, to burn down a great part of the Papal Monarchy, as a * 1.418 late Historian phrases it, with allusion to Luther's fire.

Bath.

That so it might be fulfilled which was spoken by the mouth of the Prophet Ezekiel against the King of Tyre;* 1.419 Thou hast defiled thy San∣ctuaries by the multitude of thine ini∣quities, by the iniquity of thy Traffick: therefore will I bring forth a fire from the midst of thee, it shall devour thee; and I will bring thee to ashes upon the Earth in the sight of all them that be∣hold thee: as you hinted to us yester∣day, Philotheus.

Philoth.

By the iniquity of thy Traf∣fick,

that is to say more particularly, by the wicked sale and trade of Par∣dons and Indulgences sent out by Pope Leo the tenth in Luther's time, from whence Luther first took fire.

Bath.

Why, it hits marvellously well, does it not, Philotheus?

Philoth.

It does, Bathynous, and is the same (now you put me in mind of it) that I offer'd at yesterday. But to proceed. Therefore will I bring forth a fire from out the midst of thee; that is, I will bring Martin Luther out of his Monkish Cell, from amidst all his Superstition and false Devotion, a man of so hot and fiery a complex∣ion, that his phancy was filled with nothing but flying Fire-brands in the night; and he shall devour the Papa∣cy by the fire of his zeal.

Bath.

Which he has done in a very considerable measure already: The Atchievement whereof stands as a pledge of the future Consummation of what has been begun so successfully.XXV 1.420

Euist.

I hope so too, Bathynous. And yet, to speak impartially and

according to the truth of History, the Instruments God made use of in the first Reformation of the Church were not altogether of so unexcepti∣onable demeanour and tenour in Do∣ctrine and Practice, as that we should much build our faith upon the worth of their persons. But I must confess that Luther was one that made him∣self the most obnoxious.

Bath.

What you say, Euistor, admit it were true, it does not one whit prejudice the cause of the Reforma∣tion. For the Reformation is not into the Opinion of any weak and fallible man, but into the knowledge and belief of the infallible Word of God. And therefore it is vainly and to no purpose alledged by the Roma∣nists, That Luther was of so big and boisterous a spirit; That he was impa∣tient of a single life; That he was mistaken in his judgement in severall things, in some things inconstant to himself, vehement and uncontroula∣ble in all, and opposing all gainsay∣ers with rudeness and bitterness of

speech. For notwithstanding all these Complexionall Infirmities, yet I can∣not but believe that he had a substan∣tial Sincerity underneath, a firm be∣lief in God and Iesus Christ, and a lusty Indignation against the bloudy Tyranny, the gross Idolatry and base and unworthy Cheats and Impostures of the Church of Rome. Whenas, on the contrary, his Antagonist, Pope Leo, was not onely an open abettour of these, but a close Infidel or Atheist; as appears by that wicked saying of his to Cardinall Bembo, wherein he did insinuate that the whole History of Christ is but a mere Fable. Was not Luther, think you, holy enough to grapple with such an Holiness as this Leo the tenth? I must confess I cannot think so very highly of Lu∣ther as some do, and yet I think him to have been a very happy Instru∣ment in the hand of God for the good of Christendome against the horrid Enormities of the Papal Hie∣rarchie. And though he might not be allowed to be the Elias, the Con∣ductour

and Chariot of Israel, as some have styled him; yet I think at least he might be accounted a faithful Postilli∣on in that Chariot, who was wel accou∣tred with his wax Boots, oiled Coat and Hood, and who turned the Hor∣ses noses into a direct way from Baby∣lon toward the City of God, and held on in a good round trot through thick and thin, not caring to bespatter o∣thers in this high jogg, as he himself was finely bespattered from others.

The meaner the Romanists make our first Reformers, Euistor, the grea∣ter disgrace returns upon themselves, That the Corruptions of their Church were so gross, that even men but of an ordinary life and judgement could both discern them and detest them at once. If God by ordinary Instru∣ments wrought extraordinary things, the more was his Glory, and the less hazard of eclipsing the luster of the Sacred Apostolicall Foundation, or of disturbing that Number that is so holy and celebrious in both Histo∣ry and Prophecy throughout the

Scripture. Vnexceptionable Reformers had been a means rather to captivate us again to the flesh, to carnal respects and personal Dotages, then to pro∣mote the Dispensation of the Spirit, which must be the upshot of all. The Ministry of Luther and the Reformers was rather to recover to us the use of the Scripture, then to dictate a Law to us from their own infallible and unexceptionable worth; to break off the Papal Yoke, rather then to put us into new Fetters. The Word of God then it was, hid like a precious Cabinet, and sunk in that Augeae stabulum, the overflowing Cor∣ruptions and down-bearing Tyran∣nies of the Church of Rome, which that noble Heros Luther, like another Hercules, by removing the filth, was to bring into the sight of the world again. And would you then have had him and his Fellow-labourers (not such as they were, but) such pure, spruce Gentlemen, in white Spanish-leather Pumps, in clean Li∣nen Stockins and Holland Doublets,

with all other correspondent Ele∣gancy and unexceptionable Neatness? and in this pure and splendid plight to have taken into hand their Sho∣vells, Wheel-barrows and Muck-forks, to rid away this stinking Dung∣hill? Christ did not owe his wicked Corrivall for the Government of the World so much respect. And for such course work, there was more need of a resolute robustuous courage, such as Luther had, then of any such ex∣ternall Sanctimony or accuracy of Wit and Judgement, as not to be ta∣ken tripping any-where in either Reason or Conversation.

Wherefore all Arguments against the Reformation from the quality of the Reformers are very weak, both because they were substantial good men in the main, notwithstanding what oversights soever they may be pretended to have committed through humour or passion or una∣voidable surprize; and also because it is not their Authority we stand to in matters of Religion, but to the

Scripture, in the Recovery of the use and enjoyment whereof they were gloriously instrumental; and lastly, because all their particular judgements are swallowed up, not to be seen nor look'd upon any farther then they appear in the common judgement of Reformed Christen∣dome represented in the Harmonie of their publick Confessions. But for God's carrying on the Reformation in particular Circumstances, in his taking the Kingdome to himself and judging the little Horn, if all be not so plain and pervious to our under∣standings; yet let us the rather take up the Psalmist's form of Devotion, and say,* 1.421 The Lord reigneth, let the Earth rejoice. Clouds and Darkness are round about him, Righteousness and Iudgement are the habitation of his seat.

Philop.

Bathynous has suggested ma∣ny material Considerations in the be∣half of the Reformation against all possible Cavills of the Adversarie touching the first Reformers, whom

I am very well assured that, accor∣ding to the Genius of that Church, they do in many things most wicked∣ly calumniate; and that those that are not Calumnies as concerning Fact, are no such horrid Crimes as theirs that accuse them, but more ve∣nial Infirmities or less commendable Humours. Insomuch that, notwith∣standing all their Cavills, I am not at all shaken in my belief of Reformed Christendom's being the true visible Kingdome of God and his Christ. Which is the first Document, Philo∣theus, that you gave us, tending to the Interest of Reformed Christen∣dome. I pray you now therefore, since I am so well satisfied in this, proceed with what dispatch you can to the rest, without any farther in∣terruption.

Philoth.

The Second Document then,* 1.422 Philopolis, is this, That as Re∣formed Christendome is the Kingdome of Christ, so the Popedome is the King∣dome of Antichrist. This, as it is a Truth in it self, so it is of mighty

consequence to be known, believed, and declared in the Kingdome of Christ, to settle them and establish them in the Profession they are in. For it is not at all beyond the capa∣city of the meanest to be fully ascer∣tain'd of this Truth. And yet though it be but one, and so easie, it is worth all the Arguments besides for the fix∣ing a Soul to the Reformed Religion: so hugely accommodate it is to strike their Imagination, and satisfie their Judgement, and settle their Consci∣ence, at once. For if the Church of Rome be Babylon, as most certainly it is, then think you with your self, Phi∣lopolis, what mighty force that voice of the Angel will have in the Apoca∣lypse, Come out of her,* 1.423 my people, lest you partake of her sins, and of her plagues.

Philop.

That is to say, It will be as potent to call others from the Com∣munion of the Church of Rome, as to establish our own in the true Faith they already profess. And indeed, methinks, when they cast their eye

upon the multifarious gross Idolatries and bloudy Cruelties of the Papacy, and compare them with the Chara∣cter of the Whore of Babylon, (whose very Whoredome signifies her Ido∣latry, upon whose forehead is written,* 1.424 Mysterie, Babylon the great, the Mo∣ther of Fornications and Abominations of the Earth, and who is said to be drunk with the bloud of the Saints, and with the bloud of the Martyrs of Iesus) and it be plainly made out to them, as it may, that this cannot be under∣stood of Rome Heathen, but of Rome calling itself Christian; methinks the Reflexion upon their known pra∣ctices, compared with their descripti∣on in this Prophecy, should so plainly convince them, that they could not but presently run from her Commu∣nion with sudden horrour and af∣frightment.

Philoth.

One would think so in∣deed, Philopolis, and that there is not a better Engine imaginable then this to beat down the Mysticall Babylon: And that therefore it must be out of

a great deal of either Unskilfulness, or Unfaithfulness to the Interest of Christ's Kingdome, that any should persuade us in our Oppositions a∣gainst Rome to lay aside this weapon, whenas indeed, as David said to Abi∣melek concerning the sword of Go∣liah, there is none like unto it.* 1.425 And certainly our first Reformers found it so, who generally made this Out∣cry against the Roman Church. And there are of their own Writers that confess how much prejudice has been done them by that Opinion of the Pope's being Antichrist.* 1.426 Wherefore the taking away of these Bulwarks a∣gainst the forces of Babylon looks like the betraying of us again to the Ty∣ranny of the King of that City.

Bath.

The thing it self, Philotheus, I am afraid looks thitherward. But I believe withall that severall persons out of a consciencious tenderness over the Interest of the Reformed Churches may be so backward from charging the Church of Rome with being that Mysticall Babylon, or the

Pope the King of that City, that is to say, that notorious Antichrist, for fear that, by conceding that Church to be Antichristian, they should there∣withall acknowledge that it is not a true Church. Whence that fearfull Inconvenience would follow, that Succession were destroy'd, and that we should thereby be at a loss to prove our selves to be the true Church of Christ.

Philoth.

XXVI 1.427If that be at the bottom, Bathynous, their well-meaning is com∣mendable. But I believe they fear where no fear is. For we have more strings to our bow then one. For none of those Titles that the Church of Rome may be perstringed by in the Propheticall parts of Scripture, whe∣ther the City of Babylon, or the Seat of Antichrist, that Man of sin, or the like, do necessarily infer they are not a true Church, but an extremely-faul∣ty Church, and such, as God would have his people forsake their Com∣munion, if they will not reform, as forfeiting their Salvation by par∣taking

of such sins as have passed among them into a Law. A Wife that is an Adulteress is a true Wife, till she be divorced, though a faithless one; and a Ship with an hole at the bottom is a true Ship; and an House whose Walls are besmeared with the Plague or Leprosie, or infested with murtherous Goblins, is a true House; but that not to be sailed in, nor this to be inhabited, before they be re∣duced to an useful and safe condition. The Form of a thing makes it to be true; but the Sincerity or Integrity of it makes it to reach its end, and become useful. Wine is still Wine, though some drops of Poison be con∣vey'd into it; but it's such as no man that knows thereof will adventure to drink. We will therefore grant that the Church of Rome is a true Church, but in such a sense as a Ship that will sink a man to the bottome of the Sea is a true Ship, or such an House as I described a true House. Nay, we will concede that it is the House or Temple of God, but such

as wherein the Man of sin sits, that son of Perdition,* 1.428 that exalts himself above all that is called God or worshipped. Wherefore I say, those reprehen∣sive and reprochful expressions of Scripture against the Church of Rome do not imply her to be no true Church, but a very impure and faulty one, and grown not onely not useful to them that adhere to her, but ex∣tremely mischievous. She is a Cup of Wine mixt with deadly Poison in it, an House infected with the Pesti∣lence, or infested with wicked Dae∣mons. Wherefore if we succeed in the true pattern of the House or Ship, in the sincere nature of the Wine, in the due Offices of a Wife, and leave out the Adultery, the Poi∣son, the Plague, the Leprosie, and the Devil himself, is our Succession the less perfect? If a Family were once sound, and then diseased for some Ages, and then some of this Fa∣mily by skill in Physick or more then ordinary Temperance should grow sound again; are these sound branches

less the Succession of this Family, then▪ they that are still unwholesome and diseased?

Philop.

I think the sounder the better Family, as being of a nearer affinity or consanguinity with the most ancient Progenitours of them all. And therefore, questionless, we are not the less of the Succession of the Apostles for cleansing our selves from After-corruptions, and redu∣cing our selves to their ancient Apo∣stolick Purity. The Succession in∣deed is continued in the Church of Rome, as a diseased Family is the Continuation of the Family of their Ancestours; but the Apostolicall Succession is not onely continued, but rectified again and perfected in the Reformation. So that I conceive there is no hazard at all to Succession in admitting those due, but sharp, In∣vectives in the Apocalypse and other places of Scripture to belong to the Church of Rome, they all not amount∣ing to the making her no true Church, or no Church, but an Idolatrous one,

a Murtherous one, and an Impostu∣rous one. As an adulterous, mur∣therous and cheating Wife is a Wife, and therefore a true Wife, till she be dead or divorced.

Philoth.

XXVII 1.429You understand me right, Philopolis. But besides this, suppose the Miscarriages of the Church of Rome were at last so high, and that for some Ages, that she plainly cea∣sed to be in any sense a true Church, (which yet I must confess I cannot believe, no more then that the Church of the Iews ceased to be a true Church when they ston'd the Prophets, and shamelesly polluted themselves with Idolatry:) yet the true Church was continued else∣where, and the truest Church of all, the Elect of God, every-where. There was a Woman in the Wilder∣ness when the Church had become a Wilderness: Though I must confess this respects rather the Perpetuity of the Church at large, then the conti∣nued Succession of Pastours. But neither do I hold that necessary, that

every true visible Church should have a visible Succession of Priests from the Apostles to their time. The Ie∣rusalem that is said to come down from Heaven will be a true Church,* 1.430 and will be approved to be so, though she could not make this Boast in the flesh, that she can number a visible Pastoral Succession upon Earth from S^t. Peter at Rome, or S^t. Iames at Ierusalem. And suppose at that call of God's people out of Babylon,* 1.431 Come out of her, my people, lest you partake of her sins, and of her plagues, that all the Priest∣hood had hung together upon In∣terest, and would not have stirred; had a whole Kingdome that had re∣formed without the leave of the Priesthood been no Church, nor the Prince had any power to appoint the most able and eminent of his Sub∣jects in the knowledge and practice of Christianity to preside in Rebus sa∣cris, in the Affairs of Religion, and begin a Succession from them, whom we will suppose to order all things according to the Word of God and

the Practice of the Apostles, and to profess no other Doctrine then what they taught, and is evident out of the Scriptures? What, shall such a Na∣tion as this be no Church for all this in these Circumstances of things, O Philopolis?

Philop.

I promise you it is a very nice Controversie, Philotheus; I know not well what to say to it of a sud∣den.

Bath.

It is a nice point indeed, Phi∣lopolis. But I'll propound to you a point that is more clear. Whether is not every Sovereign Supreme Head of the Church as well in Ecclesiasti∣call Affairs as in Civil in his own Do∣minions?

Philop.

Surely he is, Bathynous, or else he is not absolute Sovereign. For I conceive that to be the Supreme to which is committed both the trust and power of ordering all for the welfare of the Subject, which conse∣quently must needs include Religi∣on, of which therefore of necessi∣ty the Supremacy is Judge. Whence

every supreme Magistrate is, if not formally, yet eminently, as well Priest as King; else he were not King, or the King not supreme Ma∣gistrate, as being bound to be ruled by the judgement of the Priest in matters of Religion; which unquestionably all Mundane Affairs ought to stoop to. Whence it will follow, that all Power that does not include the Priesthood in it, at least eminently or virtually, must stoop to that Judicature. But being the Supremacy of any Nation is to stoop to none but God, it is plain that he that is Supreme has at least virtually the Sacerdotal Power in himself.

Bath.

I profess unto you, Philopolis, you are so subtil in Politicks, that I conceive it will be very hard for any one to evade the force of your ar∣guing.

Euistor.

The anointing of Kings and Emperours at their Coronations, as also the Emperour's Crown com∣prehending in it the Episcopal Mitre, methinks, Bathynous, bears a notable

Compliance with this Conclusion of Philopolis.

Cuph.

You may as well argue for a communion of Kingship in the Priest∣hood, because the Priests be anoint∣ed in the Church of Rome.

Bath.

It's likely they would catch at that greedily enough, Cuphophron. But in that Kings are crowned as well as anointed,* 1.432 but Priests anointed, and not crowned with royal Crowns, it is an intimation that both the King∣ship and Priesthood, in some sense, is in the King, but onely the Priesthood in the Priest. But a more notable Correspondence then this of Euistor's occurrs to my phancy: that is, the Vision of the twenty four Elders with the robes of Priests and the Crowns of Kings upon them;* 1.433 which assuredly intimates, that in the best state of the Church every Sovereign will be confessedly both Priest and King over his own people.

Philoth.

You say well, Bathynous. And it is very remarkable in that Vision, that there is no one visible

Head of the universal Church, (such as the Pope pretends to be) but eve∣ry Sovereign is there set out as a Kingly Priest, or a Priestly King, in his own Dominions.

Philop.

Gentlemen, you have fine∣ly adorned my dry Reasonings with your Historicall and Propheticall Observations; all which jointly con∣sidered do easily bear me into a full and settled persuasion, that every Christian King has so much of the power of the Priesthood in him, and of the Autority of our Heavenly King and Priest Christ Iesus, that be∣ing enlightned with the true belief of the Gospel, and being destitute else∣where of a Priesthood to officiate in the Church, or rather of such as may consecrate men to that Function, himself may raise a Succession of them by his own power,* 1.434 and they or∣dering all things according to the Word of God and practice of the Apostles, that the whole Nation yield∣ing obedience to these Precepts and Institutes does ipso facto become a

true visible Church of Christ. What think you, Bathynous?

Bath.

Nay, I am abundantly sa∣tisfied: For you know, Extra Ec∣clesiam non est Salus. And it is a won∣der to me, if men acting and living thus Apostolically as you describe can be in the state of Damnation.

Philop.

Wherefore we see plainly, that there is no Inconvenience to the Reformed Churches in declaring the Roman Church to be the King∣dome of Antichrist, accordingly as our first Reformers generally held, but every way an unspeakable Advan∣tage, as any one may easily discern that will consider. And therefore we being clear in this point, I pray you proceed to the next, Philo∣theus.

Philoth.

The next Document, as you call it, Philopolis, is this; That, seeing we are so well assured that the Papacy is the Kingdome of Antichrist, or that City of Babylon wherein the People of God were held captive, we should leave no string nor tassel of our

ancient Captivity upon us, such, I mean, as whereby they may take hold on us, and pull us back again into our former Bon∣dage, but look upon our selves as ab∣solutely free from any tie to them, more then in endeavouring their Conversion and Salvation. Which we knowing so experimentally not to be compas∣sed by needless Symbolizings with them in any thing, I conceive our best policy is studiously to imitate them in nothing, but for all indiffe∣rent things to think rather the worse of them for their using them: As no person of honour would willingly goe in the known garb of any leud and infamous persons. Whatsoever we court them in, they do but turn it to our scorn and contempt, and are the more hardened in their own wickedness. Wherefore, seeing that needless Symbolizing with them does them no good, but hurt, we should account our selves in all things indif∣ferent perfectly free, to please and satisfie in the most universal manner we can those of our own Party, not

caring what Opinions or Customes or outward Formalities the Romanists and others have, or may have had from the first Degeneracy of the Church. Which we ought to ac∣count the more hideously soiled for the Romanists using of them, but, sup∣porting our selves upon plain Scri∣pture and solid Reason, to use and profess such things as will be most uni∣versally agreeable to us all, and make most for the safety and welfare of the true Kingdome of Christ. For this, undoubtedly, O Philopolis, is the most firm and solid Interest of any Protestant Church or State whatso∣ever.

Philop.

I am fully of your minde, Philotheus; and this freedome is no more, I think, then the Protestant Churches generally profess, and par∣ticularly the Church of England, in the Book of Articles and in the Homi∣lies.* 1.435 But would you not have them to keep pretty strictly to a Confor∣mity to those Ages of the Church which are called symmetrall; and the

people in the mean time to yield a peaceable obedience to such Insti∣tutes as are not altogether of so an∣tique a character, (provided they be indifferent) during the pleasure of their Superiours?

Philoth.

I am very really and cor∣dially for that peaceable Compliance, O Philopolis, and must also acknow∣ledge, that there is a special Reve∣rence due to those Ages you speak of. But you must remember that the ho∣ly Oracles have predicted and pro∣mised us better Times then those, I mean then some of them especial∣ly. Those were the times of the mea∣sure of the Reed; these we expect, of the golden Reed. Things in their own nature immutable are indispen∣sable; but things indifferent are mu∣table. And Opinion is ranged amongst those mutable things: But Faith is as the Rock of Ages. What is com∣mensurable to the golden Reed must not be cast out: but what is combu∣stible will perish by the Word, and by the Spirit, which is Fire.

Philop.

XXVIII 1.436The first Reformers tal∣ked much of the Word and of the Spirit: but this present Age are great Challengers into the field of Reason, to duell it there. And their Adver∣saries seem to like the way of Com∣bate. What is the matter with them, Philotheus?

Philoth.

That is not, Philopolis, be∣cause they can think their Cause more rational then ours; but because the vulgar are commonly bad judges of such Combates, and as ill users of that weapon. They cannot so easily de∣fend themselves therewith against the Sophisters of the Kingdome of Darkness, nor well tell upon this ac∣count when these Sophisters are over∣come by others; unless they would confess themselves vanquish'd when they really are so, which their Policy and Haughtiness will never permit them to doe. Insomuch as there is never any end of such Contests. And therefore though such Combates may doe well enough among the Learned; yet I think it for the Interest of the

Kingdome of Christ, by no means to let go the use of those wea∣pons our first Reformers found so a∣vailable in the Recovery of it.* 1.437 Let no man quit the assurance of the Spi∣rit and of the Word, taking refuge in dry Reason for the maintaining the truth of his Religion. And this shall be the Fourth Document.

Philop.

The Word both sides are agreed upon. But why do you bring the judgement of the Spirit in stead of the exercise of our Reason upon the Scripture?

Philoth.

I do not exclude the exer∣cise of Reason, but of dry Reason un∣assisted by the Spirit.

Philop.

What then do you mean by the Spirit, Philotheus? For this seems to open a gap to all Wildness and Fanaticism.

Philoth.

As you may understand it, Philopolis, it may. But as I under∣stand it, it is the onely way I know to Sobriety. For I understand by the Spirit, not a blind unaccountable Impression or Impulse, a Lift or an

Huff of an heated Brain; but the Spirit of Life in the new Birth, which is a discerning Spirit, and makes a man of a quick understanding in the fear of the Lord.* 1.438 This is the anoin∣ting of our Head and true High-priest the Lord Iesus in the first place in a supereminent manner, but flows down to the very meanest and low∣est of his Members. In the guidance of this Spirit a man shall either imme∣diately feel and smell out by an holy Sagacity what is right and true, and what false and perverse, or at least he shall use his Reason aright to dis∣cover it.

Philop.

XXIX 1.439Such a Spirit as this indeed, Philotheus, is no Fanatick spirit, but a sure Guide in all things. But how shall a man know that he has this Spirit?

Philoth.

* 1.440By the fruits of it. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. He that is born of God sinneth not,* 1.441 because his seed, that is, the Spirit, remaineth in him. If we have cast

off the deeds of the flesh, mortifying them through the Spirit, it is a sign the Spirit of Christ dwelleth in us. Now the works of the flesh are manifest;* 1.442 such as are Adultery, Fornication, Vn∣cleanness, Lasciviousness, Idolatrie, Witchcraft, Hatred, Variance, Emula∣tions, Strife, Sedition, Heresies, En∣vyings, Murthers, Drunkenness, Re∣vellings. To which you may adde Pride, Insultation, Contempt of our brother, Cruelty, Fraud, Imposture, Perfidiousness, Worldly-mindedness, Extortion, Covetousness, and the like.* 1.443 But the fruit of the Spirit, saith the Apostle, is Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: against such there is no Law. This is that Spiritual man that discerneth every man,* 1.444 but is himself discerned by none, unless he be spiritual. Of this Spirit of life it is said,* 1.445 He that has the Son has life; but he that has not the Son has not life:* 1.446 As also, He that has not the Spirit of Christ is none of his. But of him that has the Son in this true sense,

namely, by the abode of his Spirit in him,* 1.447 it is farther declared, That if the Son make you free, then are you free indeed.

It is not therefore into an Huff of Phancy, which ignorant giddy men may call the Spirit, but it is the Spirit of Life in the new Birth into which we would ultimately resolve our ad∣hesion to the pure Truth of the Go∣spel, in opposition to the false adulte∣rate Religion of the Church of Rome. And the Dictates of this Spirit in its opposition to the gross Idolatries, Im∣postures and Barbarities of that car∣nal Church, (which true Dictates are the Privilege of that Life that is to Righteousness in the meanest rege∣nerate Christian) would I set against the popular conceit of that false Churche's Infallibillity. This true ground, though popular, would I have retain'd, to bear against that popular Imposture of pretending that the Church of Rome cannot erre. For we being made free by that Spirit of true Sanctification and Holiness,

all their Frauds and Wickednesses are easily felt by vital Antipathy: where∣by their Autority falls to the Dust, and all their contradictious Figments made for their own worldly Interests are easily judged by the meanest Reason back'd and emboldened by this sincere Spirit of Righteousness and Love; and so they are found, through the Assistence of this living Principle common to all true Christi∣ans, to be Murtherers, Idolaters, and gross Impostours. This is palpable to the Spirit of Life in the new Birth, which is the Privilege, as I said, of every true Christian. Nor will all their subtilties of Reason or far∣fetched deductions of a tedious or end∣less intricate Sophistry be able at all to move or entangle such as are thus perfectly freed from Superstition, and so firmly establish'd in this Principle of Life and Reality.

Philop.

This is not onely a safe San∣ctuary against all the perverse So∣phisms and cunningly-devised Intri∣cacies of the Church of Rome, where∣by

they would illaqueate such honest Christians whose Education has not made them nimble enough at the weapon of Reason and Disputation; but is also a strong engagement to make us all more closely and seriously Christianize, that we may the more palpably feel our selves actuated by this Spirit of Life, and thereby the more justly and securely defie all the Sophisters of the Dark Kingdome. I mean, this will not onely scatter and repell them, but establish and edifie our selves to eternall Life.

Philoth.

Your observation, Philo∣polis, is very true and good. But now, as by way of Counterpoize I have set the Spirit of Life in the new Birth against the pretense of the Infallibi∣lity of their Church; so, for my part, I think to run counter to them in most things that are notoriously peculiar to them, would prove a safe Direction in Policy. As for example, They are peculiarly infa∣mous for their Doctrine and Pra∣ctice, upon account of Spiritual Ju∣risdiction,

of depriving men of their temporal Rights, as if Dominion were founded in Grace; and upon this pretense, of Deposing of Kings, and of raising their Subjects in Re∣bellion against them. Wherefore my Fifth Document or Instruction should be to all the members of Christ's Kingdome,* 1.448 That they do not suffer themselves to be stained with the least blemish or taint of Disloyalty to their lawfull Sovereign upon any account whatsoever, but especially upon a Reli∣gious one; there being no greater Dis∣interest to the true Religion, then to ap∣pear to be promoted or maintained by so gross Immorality as Disloyalty, nor no greater Advantage, then through Faith and Patience to bear all Trialls and hardships, as the old primitive Chri∣stians did: Whose eyes being lift up to Heavenward, and their feet dire∣cted wholly in that path, by a Provi∣dence stumbled on the Imperiall Crown, the Emperour at last beco∣ming a profess'd Christian. Which was a very accumulate Completion

of that Prediction of our Saviour,* 1.449 First seek the Kingdome of God and his righteousness, and all these things shall be added unto you, as has been noted before.

Philop.

This is an excellent Prin∣ciple indeed, Philotheus, and has an∣nexed to it a comfortable Obser∣vation for all those that live under Princes that as yet are not converted to the pure Faith of the Gospell, but are still captivated to the Religion of Rome. But as for your Politicall Principle of alwaies running coun∣ter to that Church in what-ever they seem so notorious, I doubt how that will alwaies hold. For they do no∣toriously boast of and affect an universal Unity in Judgement and Pra∣ctice; should we therefore affect or indulge to a Disunity or Difformity in matters of Religion?

Philoth.

Alas, Philopolis, my mea∣ning was not that we should run counter to them in any good things they boast of, but in those bad things they have. They are divided into

multitudes of Opinions amongst themselves as well as others are: And in those things they seem uni∣versally united in, they are rather forcibly held together by externall awe, and fear of being burnt, or ha∣ving their throats cut, then out of plain Conviction of Conscience that the Points they universally profess are true. This is not Vnion of Life and Spirit, but the cramming and crouding disunited dust, feathers and straws, and tying them up close in one bag. This is all the union they have in their universal Profession. But why this should be called Christi∣an Vnion, thus by a barbarous force and compulsion to make a company of men profess and practise the same things, be they never so Idolatrous or wicked, I understand not. Nor know I what is, if this be not, an V∣nion or Communion Antichristian. Wherefore we run opposite enough to them, if we set up against their Antichristian Vnion an Vnion which is truely and really Christian. Which

shall be the Sixth Instruction, viz. That we endeavour above all things af∣ter an Vnion of unfeigned Belief and Love.* 1.450 That it may be said of the Church, as of the living Creatures in the Cherubick Chariot of Ezekiel, Whither the Spirit was to go,* 1.451 they went.

Philop.

XXX 1.452This is surely the Vnity of the Spirit, which all good Christians are exhorted to. But how shall we attain to it, Philotheus?

Philoth.

This I conceive would confer much thereto, if all Opinions and Practices in Religion that either hinder or do not promote the Life of God in the world were universally undervalued by the Church of God. For in this Life of God is his Spirit. And by this means all opportunity and pretense of any one's shewing himself to be religious, but wherein true Religion doth consist, being quite cut off, men that would be thought at all religious must endea∣vour the imitation of that Life we speak of, to approve themselves such.

Which they will do very lamely without the presence of the Spirit. And all occasions of squabbling and contention about the Shadows and Coverings of Opinions and Forms being thus removed and taken out of the way, it will be far easier to perform what the Apostle exhorts to,* 1.453 namely, To keep the Vnity of the Spirit in the bond of peace. For no man then shall be able to bustle with any credit, unless it be in the behalf of what tends to the good of the people of God and of all man∣kinde.

But of those externall Coverings hear what the Prophet Isay denoun∣ceth: Wo to the rebellious children,* 1.454 saith the Lord, that take counsell, but not of me, and that cover with a Covering, but not of my Spirit, that they may add sin to sin. This is the false Covering of Opinions and Formalities heaped to∣gether by the Ignorance or Hypo∣crisie of men, whereby they would hide themselves, as Adam, from the eyes of their Maker. But God has

foretold that those of Mount Sion, the Souldiers of the Lamb,* 1.455 shall de∣stroy the face of the Covering cast over all people, and the Veil that is spread over all Nations. And then they must either be cloathed with the Covering of the Spirit,* 1.456 or be found stark naked to their open shame, as they are fore∣warned in the last Vial. Thus should we approch nearer to that Type of the best state of the Church figured out in the form of the Cherubims or the four Beasts, where the Eagle is conceived to have the foot of an Oxe,* 1.457 none of them labour for that which is not bread. Wherefore the num∣ber of Formalities and Opinions be∣ing lessened according to their useles∣ness, and consequently being but few and profitable, all the Church will easily understand their importance and truth: As all the four Beasts are said to be full of eyes, (in oppo∣sition to that blinde Obedience cried up in the Roman Church;) and so throughly discerning the same Object, and therewithall passing the same

judgement upon it, are also carried with one joint motion and affection. For even their wings are full of eyes, as denoting they move not out of any blinde Principle, but from a Principle of certain Knowledge. Which there∣fore, Philopolis, I would, in opposi∣tion to the Church of Rome, (who cry up Ignorance as the mother of Devotion) make the Seventh Docu∣ment of holy Policy,* 1.458 viz. To instruct the People throughly and convincingly of all the Fundamental mysteries of Truth and Interest appertaining to the Kingdome of God. They that ob∣trude Falshood for their own advan∣tage upon the People, it is their In∣terest to keep them in Ignorance: But they that are the Assertours of the Truth, it is their Interest to have it as fully and fundamentally under∣stood as may be, and made clear out of Reason or Scripture. And I con∣ceive all Truth that is needfull to Life and Godliness may be in such manner cleared to the unprejudiced. Whence it will be a very hard tug to seduce

any from the Church to Romanism, Infidelity or Atheism.

Philop.

XXXI 1.459I am clearly of your minde, Philotheus; but all the difficulty is to get to that state of Vnprejudicateness.

Philoth.

If the Son make you free, then are you free indeed.

Sophr.

That is not spoken, Philo∣theus, of freedome from Prejudice, but of freedome from Sin, so far as humane Nature can be free. * 1.460 Whoso∣ever committeth sin, saith our Savi∣our, is the servant of sin. And the servant abideth not in the house for ever; but the Son abideth ever. Then follows,* 1.461 If the Son therefore make you free, then are you free indeed.

Philoth.

And a little before he saith, If ye continue in my word,* 1.462 then are ye my Disciples indeed; (that is to say, If ye keep my Commandments) And ye shall know the Truth, and the Truth shall make you free. Whereupon the Iews expostulate with our Saviour, We be Abraham's seed,* 1.463 say they, and were never in bondage to any: how saiest thou then, Ye shall be made free?

Whereupon in that passage, O So∣phron, which you cited, he charges them with being servants to sin, im∣plying, that that was the Prejudice and impediment to their attaining to the Truth, in that they lived in sin. So that freedome from sin, I think, in our Saviour's own judgement, does infer also freedome from Prejudice that hinders the knowledge of the Truth.

Wherefore, O Philopolis, in the Eighth and last place, (for I will not discourse so now as if I despaired of ever having the opportunity of con∣ferring with you again,) I shall pro∣pose this one Document more, not onely very serviceable for the Unity of the Church, but the most effectu∣al I know, and the most necessary, for the bringing on those excellent Times your desire is so carried after.

Philop.

I long to hear it, Philotheus.

Philoth.

It is Faith in the Power of God and the Spirit of our Lord Jesus Christ,* 1.464 which he has promised to all Believers, that by this assistence we may

get the conquest over all our Sins and Corruptions, and perfect Holiness in the fear of God. This Doctrine, That we are not onely obliged to an high∣er pitch of Morality then either Pa∣ganism or Judaism did pretend to or could boast of, but also that through the Spirit of Christ inhabiting in us we are able to be reduced to that Rectitude of Life and Spirit which our Saviour sets out in his Sermon upon the Mount, and elsewhere in his Discourses in the Gospels; It is this Doctrine, I say, that must renew the world in righteousness, and bring on those glorious Times that so many good men believe and desire; This, Philopolis, is a necessary preparation thereto. For what Doctrine but this can reach the Hypocrisie of mens hearts, who, under colour of not be∣ing able to be rid of all their Sins, will set themselves against none, or but the least considerable, or will be sure to spare their darling-sins, and perpe∣tually decline that Self-resignation which is indispensably required of

every true Christian? Nay, they will quit none of them, under pretence we must necessarily retain a gradual Imperfection throughout. And they will be sure to pitch on that Degree that is most for their own ease, and the satisfaction of their own Lusts.

Sophr.

This is a very searching Do∣ctrine indeed, Philotheus. But what do you drive at? an absolute perfe∣ction quoad partes & quoad gradus, as the Schools phrase it?

Philoth.

I drive at an absolute Sincerity by this Doctrine, O So∣phron, that a man should not allow himself in any known Wickedness whatsoever, but keep an upright Conscience before God and before men: Forasmuch as his own Con∣science tells him by virtue of this Doctrine, that if he be not wanting to himself, God is both able and wil∣ling, by the Assistence of his Spirit, to free him from all his Corruptions. And the Scripture plainly declares that this is the end of Christ's coming, namely,* 1.465 That denying all ungodliness

and worldly Lusts, we should live sober∣ly and righteously and godly in this pre∣sent world:* 1.466 looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Iesus Christ, who gave himself for us, that he might re∣deem us from all Iniquity; according to that exhortation of S^t. Peter, Wherefore gird up the loins of your minde,* 1.467 be sober, and of a perfect hope in the grace that is brought to you through the Revelation of Iesus Christ: As obedient children, not fashioning your selves according to former Lusts in your ignorance: But as he that has cal∣led you is holy, so be ye holy in your whole Conversation, (in every thing you doe:) Because it is written, Be ye holy, for I am holy. And our Bles∣sed Saviour, in his Sermon on the Mount,* 1.468 Be ye perfect, as your Father which is in Heaven is perfect. And S^t. Paul to the Ephesians witnesses for our Saviour, that this was the end of his giving himself as a Ransome or of dying for his Church,* 1.469 namely, That he might sanctifie it and cleanse it with the

washing of water by the Word; that he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be ho∣ly and without blemish, like the Lamb's Wife in the Revelation, which is the new Ierusalem.

Sophr.

I must confess, Philotheus, these places sound at an high pitch of Sanctity, which Christians are cal∣led to, and yet fall so infinitely short of.

Philoth.

That is for want of this Faith I plead for, a Faith in the Power of God and in the Spirit of the Lord Iesus, for the purging away all our Corruptions. For the New Birth is the Son of the Promise, and is that Isaac, the Joy of the whole Earth. But he is conceived by Faith in the omni∣potent Spirit of God, who from the four winds blew upon the slain in the Valley of dead mens bones,* 1.470 and made them stand up a numerous Armie; who gave the promised Seed to Abra∣ham,* 1.471 who against hope believed in hope, that he might become the father of ma∣ny

Nations. For he considered not his own body now dead, nor the deadness of Sarah's wombe: he staggered not at the Promise of God through unbelief, but was strong in Faith, giving glory to God; being fully persuaded that what he had promised he was able also to perform. This Faith therefore in the Promise of the Assistence of the Spi∣rit of Christ in the new Birth is that which must renew the World into the living Image of God, and make all the Nations of the Earth blessed; which must bring the new Ierusalem from Heaven, and will call down God himself to pitch his Tabernacle a∣mongst men.* 1.472 I can doe all things through Christ that strengthens me.

Euist.

Even wonders of wonders, I think. But this Faith, Philotheus, in the Power of God and in the Assist∣ence of his Spirit, to enable us to ex∣tirpate and mortifie all our Corru∣ptions to an happy Resurrection to Life and Righteousness, was not the Faith that our first Reformers were so zealous in. How was it then, I

pray you, that they should miss of so useful a Truth?

Philoth.

They did not wholly miss of it,XXXII 1.473 Euistor, in that they did zealously call to men to relinquish humane Tra∣dition, and to betake themselves to the pure Word, and to the Belief and faith of the Gospel, according to that more infallible Rule. Where∣fore that Faith which they preached having for its Object the pure Go∣spel of Christ, the Doctrines according to Scripture; this Doctrine of Faith in the omnipotent Spirit for the van∣quishing of Sin being also contained in Scripture, must be part of the Object of the Faith which they preached.

Euist.

That is, I acknowledge, O Philotheus, in some sense true. But their zeal ran mainly out in declaring and crying up that part of Faith which respects onely Iustification in the bloud of Christ, and free Remission of our sins.

Philoth.

And it was very seasonably cry'd up, as being a very plain Go∣spel

Truth, and such as was trode down under foot in the Church of Rome, for the more absolutely ensla∣ving the people of God, and hold∣ing them under an hard Bondage in that Mysticall Babylon, or Land of Egypt; they laying many heavy bur∣thens of Superstition upon them one∣ly to advance the King of Egypt's In∣terest, and so to extinguish the Light and Comfort of the Gospel. Where∣fore that Truth of Iustification by Faith being so accommodated to shake off the Roman Yoke, it is no wonder it was so zealously insisted upon, and so generally inculcated by the first Reformers.

Sophr.

But this was not all, Philo∣theus. For severall things passed from some of them, who were otherwise very successful Instruments in the Re∣formation, that seem not onely to fa∣vour humane Infirmities, and to dis∣hearten men from attempting any such Conquests over our Lusts and Corruptions as your Doctrine ani∣mates us to, but also, on the contrary,

to savour much of rank Antinomia∣nism, as ill a disease as can seise on the Church of Christ.

Philoth.

I acknowledge, O Sophron, that Divine Providence might permit such misinterpretable Expressions in some of the first Reformers. But you know, Luther himself, who is most suspected, yet wrote against the An∣tinomians: and the Harmonie of Confessions of all the Protestant Churches adjoyns the Doctrine of Sanctification or a Good life to that of Justification by Faith. But that such a pitch of Holiness as we now treat of should have been exacted so zealously by the first Reformers from their Followers, seems not congruous nor seasonable for those Times. The over-severe Inculcation of such Do∣ctrine in opposition to the false Righ∣teousness of Romanism would have drawn away but few Auditours from that Church, whose Sanctity was one∣ly carnal. They would have thought they had been to be led out of a les∣ser Bondage or Captivity into a

greater; and so that small distinct Number of the immaculate Lambs of Christ had been a more certain, as well as a more delicious, Morsell for that devouring Wolf of Rome.

Bath.

I understand perfectly where∣about Philotheus would be, namely, That Divine Providence made choice of such Instruments by an externall Instigation, as who left to themselves in many things, to cut out their own way, would fall into such Opinions and Expressions as would be most ef∣fectual for the rending or tearing of huge massie pieces from the Church of Rome, that in these great Lumps the Gold might be safe amongst the Dross, and that in his mixt Nume∣rosity there might be a more safe Pro∣tection of the Godly against the bloudy Persecutions and barbarous Tyrannies of the Papal Power.

Philoth.

XXXIII 1.474You understand me aright, Bathynous. But now, I say, after the Stone was thus cut off again from the great Mountain, and safely disjoyned therefrom, it was not still to have

ly'n unpolished or Moss-begrown, for want of Art or Industry in the Ma∣ster-builders; but all of us ought to have become by this time living stones, pure and well-polished, and through the Unity of the Spirit to have been joyn'd together into one holy Temple of God. Which Uni∣ty of Spirit, Bathynous, can never be without Unity of Life: For in the Life is the Spirit, as I suggested be∣fore. Nor can this Unity of Life ever be without a through Purifica∣tion of the Church from Sin and Corruption; nor can this Purificati∣on be without Faith in the Power of God and the Assistence of Iesus Christ to refine us from all our Dross. For he that believes no possibility of any such thing will neither pray for it, nor attempt it, nor any way go a∣bout it. Wherefore this general In∣dulgence to our Corruptions keep∣ing us from the Unity of Spirit and sameness of Judgement in matters of Religion, and making us destitute of that healing Vertue of brotherly

Love and Charity, we are left, like so many wilde Beasts and grizly Mon∣sters, to grin and spit fire at one ano∣ther, but can never attain to Peace before we attain to a due measure of Righteousness. For Christ in the Church must first be Melchizedek,* 1.475 and introduce his Righteousness a∣mongst us, before he can be King of Salem in this sense,* 1.476 a Prince of Peace. Nor can we have this Spirit of Righ∣teousness communicated to us before we be embued with that Faith in the Power of Christ for the vanquishing of Sin, as has been said over and over again.

Bath.

Wherefore, Philotheus, so far as I see, this Faith in the Power of Christ for the vanquishing of Sin, espe∣cially accompanied with Charity, may stand in balance against the Ro∣mish implicit Faith that they would urge for the suppressing of Schism: as if nothing would so well assure the Peace of the Church, as for men to have either a perfect upright Con∣science, or else no Conscience at all.

But this latter being so hideously de∣testable, we see the greater necessity of exhorting all men with all diligence to make after the former.

Philoth.

Which without this Faith in the Power of Christ for the con∣quering our Corruptions they will never endeavour after, much less suc∣cessfully attain thereunto.

Bath.

So I have said already, Phi∣lotheus, I think, or at least intended to say so.

Philoth.

But being full of Faith,XXXIV 1.477 and perfectly persuaded that Christ by his Spirit both can and will assist to the utter vanquishing of all manner of Sin and Corruption in us, such, I mean, as Pride, and Covetousness, and Un∣cleanness, and all Hypocrisie and Sel∣fishness, and the like; what is there of all that▪ that disturbs the World and distracts humane affairs that will not flie before so invincible a force? If this Faith were once implanted in the hearts of men, and they read in the Prophets the lively and lovely descriptions of that excellent state of

the Church which is to come; what quick approches were they able to make in virtue hereof, while they look upon that glorious Pattern, and through Faith and holy Imitation be daily changed by the Spirit of the Lord from glory to glory?* 1.478

Philop.

The more I consider it, Phi∣lotheus, the more I am satisfied of what infinite importance this Do∣ctrine of Faith in the omnipotent Spi∣rit of Christ is, both for the present welfare of the Church, and also for the bringing on that future Happi∣ness predicted by the Prophets; what searching Physick it is to cleanse the Soul, and what a mighty Cordial to revive her. So far as I see, this kinde of Faith is the Primum mobile or the first Spring of all Motion that can tend effectually towards the Re∣novation of the World in Righteous∣ness, and the bringing on those glo∣rious Times of the Church which you did so graphically describe out of the Visions of the Prophets.

Sophr.

XXXV 1.479And I can scarce forbear to

cast in my suffrage too, Philopolis, were it not for this one Scruple, That this so high Doctrine of Faith in the omnipotent Spirit for the utter Extirpation of Sin might as well scare people out of the Reformed Church∣es, as have hindred them at first from coming in to the Reformation. The truth of the Doctrine rightly under∣stood I do not much question, but one∣ly the discretion of professing it.

Philoth.

This is a material Consi∣deration of yours, O Sophron. But you are to understand, that this Do∣ctrine rightly interpreted does not at all clash with any of those due Com∣forts that accrue to us from that other of Justification by Faith, and of free Remission of sin in the bloud of Christ. These things I write,* 1.480 saith S^t. Iohn, that ye sin not. But if any one sin, we have an Advocate with the Father, Iesus Christ the righteous: And he is a pro∣pitiation for our sins. All that is aim∣ed at is, a chearfull and sincere en∣deavour of not sinning at all, (as we pray in our Liturgy every Morning.)

Which constant endeavour if it be used, no man ought to be dejected for his Failings till God give more strength, but chearfully to rouse him∣self with a greater indignation and resolution against Sin, not at all de∣spairing of forgiveness, having so po∣tent an Advocate with him whom he has offended. But if any one is con∣tent to sin without any endeavour of Resistence or belief of ever being able to overcome and subdue his Cor∣ruptions, and would forsake the Com∣munion of the Reformed Church for the rubbing up his Conscience with a more wholesome and searching Do∣ctrine, and so seek Teachers else∣where after his own heart's lusts; all that I can say is this,* 1.481 That for this cause God shall send him strong delusi∣ons, that he shall believe a Lie; that he may be damned for not believing the Truth, but having pleasure in Vnrigh∣teousness. And I hope very few will venture upon those Pikes. This Doctrine can hardly fright any away, but such as have an explicite minde

and purpose fully to plunge them∣selves into the filth of sin. But what a vast company has broke from the Reformed Churches into private Sects, upon pretence that their Do∣ctrine tends not sufficiently to Per∣fection, can be hid from no man's eyes that looks never so little into the World. So far is this Doctrine from being against the Interest of Reform∣ed Christendome. To all which you may adde, that it need not be im∣posed as an Article, but allowed.

In the mean time that general Languour and Remissness in all Du∣ties of Life, or rather that universal Deluge of open Lewdness and wick∣edness, which, for ought I know, has broken in upon us for want of such Doctrines as would more effectually engage us in all Holiness of Conver∣sation, is by far a more formidable Dis-interest to the Reformed Church∣es, then the Profession or Permission of this Doctrine we speak of any way can be. For Providence has no obligation to continue their Religi∣on

to those, be it never so true, who have no more Conscience then to hold the Truth of God in unrighte∣ousness.

Sophr.

Nay, your Answer, I must confess, Philotheus, is very home and pertinent.

Philop.

And so think I too; and am hitherto (which I must acknow∣ledge with many thanks to you, Phi∣lotheus) very competently satisfied (and therefore am the more unwil∣ling to urge you any farther in any more Particulars) touching these Heads, feeding my self with hopes of future Conference from your own comfortable Intimation. But how∣ever, I cannot but give you the trouble of passing to the last Point,XXXVI 1.482 to gratifie my Curiosity touching the Duration and Permanency of this excellent state of the Church, and of describing to me in what order and distinctness things will proceed to the end of all.

Philoth.

This is an hard Probleme, Philopolis, as well as curious, the se∣cond

part especially. For touching the Duration or Permanency of the Church in that glorious Condition, the holy Oracles plainly intimate it will be for a thousand years,* 1.483 though I do not think it necessarie to under∣stand that expression as if it should continue no longer. For the mean∣ing of that number may be symboli∣call. But for the order and distinct∣ness of the proceeding of Affairs to the end of the World, this a man cannot well know, unless he under∣stood the Synchronalls to the seven Thunders into which the last Trumpet is so distinctly distributed.* 1.484 Which I must confess, Philopolis, was ever out of my reach, till I fortunately fell into acquaintance with one Theoma∣nes, a very good man,XXXVII 1.485 and most pas∣sionate well-willer to the Affairs of the Kingdome of God.

Cuph.

That's a peculiar Privilege of yours, Philotheus, to be so inti∣mately acquainted with Theomanes. For my part, I have often courted him with the best skill and diligence I

could, but could never yet get into any familiarity with him.

Sophr.

And, I think in my heart, never will do, so long as your name is Cuphophron.

Philop.

I pray you, Philotheus, what is this Theomanes for a man? and what did he impart to you touching the se∣ven Thunders?

Philoth.

I gave you part of his Character already. And if you do not yet understand me, Philopolis, I adde farther, That he is a man whol∣ly devoted to the Knowledge of his Maker from his very youth, and quit∣ted the World almost as soon as he was born into it, having never any design upon any thing that the World is so mad after, neither Honour, nor Power, nor Riches, nor carnal Plea∣sures; but his mind has been wholly set to search out true Knowledge in the Light of the Simplicity of Life, in which quitting all Self-relishes he became an entire Servant of God and of the Lord Iesus Christ, and a faith∣full Minister of his Kingdome.

Philop.

You give the Character of an excellent person. But what did he impart to you, Philotheus?

Philoth.

The Vision of the seven Thunders, if I may so call it for bre∣vity sake. But his meaning is, the Vi∣sion of things synchronall to the seven Thunders.

Philop.

You will infinitely oblige me, if you please to communicate them unto us, O Philotheus. But is he not a man something Enthusiasticall or Fanaticall?

Philoth.

The greatest Fanaticism that I know in him is this, That he professes he understands clearly the truth of severall Prophecies of the mainest concernment (which yet ma∣ny others pretend to be very ob∣scure) whether he will or no. But he is so far from being Enthusiasti∣call or Fanaticall that, whereas En∣thusiasm is a false Surmise of a man's self that he is inspired, when indeed he is not, he, on the contrary, does disclaim his being at any time inspi∣red, though a man would think some∣times

that he is. But he imputes all to the Light of the Simplicity of Life, the greatest Gift of God that is com∣municable to the Soul. Neither does he boast that this Vision of the seven Thunders is any over-bearing Inspira∣tion, though it was the most involun∣tary thing that ever happened to him perfectly awake.

Philop.

I pray you therefore tell us in what Circumstances it happened to Theomanes. For I believe he would conceal nothing from you, by reason of your Intimacy with him.

Philoth.

Time will not permit to make any long Story of it. The Cir∣cumstances therefore in brief are these. Upon a time, after he had much worn away and exhausted his spirits by a long and serious study in the Divine Oracles, he thinking to take a long and leisurely walk into the fields to recruit his Strength by the open fresh air, and to let his Mind be perfectly vacant for the relief of his Body, of a sudden in the midst of the fields this Vision of the seven

Thunders surprised him without his desire or expectation, which took fast hold on his Mind and Phancy, in∣somuch that he could not be quiet for the working thereof, (though it made him so weak that he could scarce go on his legs) till he had com∣mitted the same to writing.

Philop.

This is something extraor∣dinary. Have you a Copy of it, Phi∣lotheus? For the Narration of such things ought to be very accurate.

Philoth.

I have a Copy of it both in my Pocket and in my Memory; it has left so strong an Impress upon my minde. But I believe you will think it most safe if I reade the Copy, for it is yet light enough, and I brought it on purpose, foreseeing the need thereof in this day's Discourse.

Philop.

I pray you, Philotheus, reade it to us.

Cuph.

There are ordinarily Politi∣call and Philosophicall Gazetts; but it is our Privilege, it seems, to have a Propheticall one.

Philop.

Cuphophron will have his

conceit on every thing, be it never so serious. Let him call it what he will. I pray you, Philotheus, reade it lei∣surely and distinctly.

Philoth.

XXXVIII 1.486I shall, Philopolis. The Ti∣tle is, The space of the seventh Trum∣pet dividing it self into the seven Thun∣ders, with their previous Coruscations, in order as follows. It begins with a straight stroke and broken line ab∣ruptly after this manner;

—And the first Coruscation cast forth its Light, which shone from one end of the Heaven to the other. Whereupon a most dreadfull Thun∣der uttered its voice, insomuch that the Earth shook and trembled and shrunk under it. Wherewithall the Clouds were discharged of a most noisome and prodigious Rain of Bloud, of Fire, of Hail and infecti∣ous Dust, with other such like Plagues of Egypt; insomuch that men were exceedingly tormented and en∣raged by reason of the intolerable∣ness of the Plagues.

Philop.

This I believe is but a more

broken and confused Representation of the Effusion of the seven Vials, or of something synchronall thereto: As you have already declared that the seven Vials are Synchronall to the first Thunder.

Philoth.

It may be so, Philopolis.

Philop.

But I pray you go on, I shall not again interrupt you.

Philoth.

After this I looked up, and behold in the East a large white Cloud, which came sailing as it were with a cool and refreshing gale of wind toward an exceeding high Mountain, at a certain distance from which the second Coruscation discharged it self from this Cloud. Whereupon I heard a more chear∣full Thunderclap re-echoing through the Air, and the Cloud breaking a-pieces, I saw a most glorious City lightly descending, carried in the stream of this cool breeze obliquely downward, and so settling at last on the Top of this high Mountain.

But I had not long fed mine eyes with so beautifull a Sight, when un∣expectedly

from over the City a bright Coruscation broke forth, so great and so glorious, from the pure Sky, that the light of the Heavens was sevenfold more clear then the light of the Sun. Upon which im∣mediately I heard from thence the voice of the third Thunder, and thereupon as it were the voice of a Man, tunable and articulate, saying, Hallelujah.* 1.487 The Lord reigneth. And suddenly after a whole Quire of voices seconded this first Voice, say∣ing, Hallelujah.* 1.488 Glorious things are spoken of thee, O thou City of God. The Mountain of the Lord's House is established on the top of the Mountains,* 1.489 and all Nations flow unto it.* 1.490 The Na∣tions of them that are saved walk in the light of it, and the Kings of the Earth do bring their glory and honour unto it. Hallelujah. Which Heavenly and enravishing Melodie was heard from the Holy City for the space of four hours.

After this I cast mine eyes toward the West, and I saw a large Cloud of

two colours, black and pitchy on the West part thereof, and of a bright shining colour toward the East. And lo, of a sudden the fourth Thunder uttered its voice from the West-side of the Cloud, and discharged it self upon certain hollow Rocks and Mountains, tearing them a-pieces, and rending open their infernall Ca∣verns. While in the mean time there issued out on the East-side a strong Wind, but pure and refreshing, which dividing into severall parts that tur∣ned round became so many innocu∣ous Whirl-winds of sincere Air, tin∣ctured onely with a cool refreshing smell, as if it had passed over some large field of Lilies and Roses. Which Whirl-winds moved from man to man, lifting them somewhat from the Earth, and so letting them easily down again; but left a Mark upon the Bodies of every one they thus lifted, and a sweet Savour on themselves and on their Garments. And the number of them thus lifted and marked is the number of the

Companies of the Lamb, and their number was 1728. But in the We∣stern part of Heaven the Air was ill-sented by reason of the Fumes from those dark Caves, out of which were seen to come many direfull and dis∣mall Forms, with part of their melted Chains (which the Thunder-clap had broke a-pieces) hanging upon their bodies. Which Hellish Shapes ran up and down after men upon the face of the Earth, catching them and brea∣thing upon them a poisonous breath that corrupted their bodies, and made them look black and deformed like Devils. But the lifted Companies were too light-footed for them, nei∣ther had they any power over them, because they bore the Mark of the Lamb upon their bodies.

These things I saw under the voice of the fourth Thunder. After which I beheld, and lo, the whole Heaven was overcast with Clouds, especially toward the bottom: And immediate∣ly the fifth Thunder uttered its voice. And there was a re-echoing noise

round about the Heavens, like the beating of Drums. Whereupon I saw innumerable Armies of men from the four Quarters of the Earth mar∣ching up toward the Holy City, to lay close Siege unto it.* 1.491 And they en∣compassed the Camp of the Saints round about. And I was in an exceeding great fear and trembling.

But in the midst of this solicitude there came a large flash of Lighten∣ing from the East, which shone unto the West, and the sixth Thunder ut∣tered its voice. And I saw the Clouds rent from the Horizon upwards, and they were parted toward the North and toward the South like the Cur∣tains of an opened Tent or Canopie. Whereupon a marvellous Light sprung up very fast from that quar∣ter, and the voice of the Thunder was immediately drowned with a terrible sound of a Trumpet which filled the whole Concave of the Heavens, and made the Ground tremble under mens feet.* 1.492 And lo, there suddenly appeared a great white Throne arched

like a Rain-bow, with the Son of man sitting upon it with glory and great majesty, from whose face the Earth and Heavens fled away, and there was found no place for them. And the dead all appeared before the Tribu∣nal of God, and the Books were open∣ed. And they whose names were written in the Book of Life, their strength was renew'd unto them, and they mounted up with wings like Ea∣gles, and associated themselves with the Angels of God. But the Hypo∣crites and Prophane were condem∣ned, whose hearts grew more heavy then lead, and became the dregs and sediment of the World, Fear and Despair sinking them down; while Joy and Assurance lifted up the Sin∣cere into those more defecate Mansi∣ons. For the whole Sky was filled with Myriads of myriads of Shapes in this great Compearance; where the purer Spirits ascended upwards, and the more gross were precipitated downwards, by the stupendious ope∣ration of the great Refiner of the

Universe. And I saw the Good per∣fectly separated from the Wicked, and the King of Glory rise from his Throne. And this general Assises was turned suddenly into a Trium∣phal Pomp to the Godly, they mar∣ching orderly in the open Sky with the rest of the Army of the great King, with such splendour and luster as is ineffable; their Mouths also be∣ing filled with Songs of Victory, and their Ears with the Echo of their own Melodie. For the Air was miracu∣lously tuned into Musicall Accents to their Divine Ditties, as if some in∣visible hand had play'd upon the Con∣cave of the Heavens as upon some well-strung Harpsicall or Theorbo. So that my Soul was so enravished with the sight and with the Musick, that my Heart melted, mine Eyes flowed over with tears, and my Spi∣rits failed within me, for very excess of Joy.

Philop.

Certainly Theomanes was in a very great Rapture when he was thus affected.

Philoth.

And he was thus really af∣fected, Philopolis, as he told me; and I dare believe him: for he is a man of the greatest Simplicity imaginable.

Philop.

But I have interrupted you again, Philotheus, before I was aware. I pray you go on.

Philoth.

But part of this pleasure was quickly intercepted by a sudden overcasting of the Heavens as it were with an universal thick Cloud of a rusty hue. But I heard the Musick still, whereby I might discern the mo∣tions of that Triumphal Pomp. But a more dreadfull noise presently put an end to that Rapture also. For this Cloud of Night broke into a Chasm near the celestial Army, which was in∣stantly filled with a most glorious Light, and through that lucid passage I heard a mighty voice like the sound of a Trumpet saying, I am Alpha and Omega, the First and the Last, the Be∣ginner and Continuer and Ender of Ages. I am he that lived and was dead, and behold I am alive for ever∣more, and have the Keys of Hell and

Death. Whereupon the Chasm clo∣sed again, and the Souls of the for∣saken were filled with horrour. For they presently expected the executi∣on of that dreadful Sentence,* 1.493 Go ye accursed into everlasting Fire. And indeed after some pause and silence, (wherein I again heard that Heaven∣ly Melodie, but a little farther off, that Triumphant Company ascending higher and higher through the bright azure fields of peacefull Bliss) the arched roof of this hollow Dungeon seemed all on fire with cross Flashings and Lightenings running all over. Which had no sooner ceased, but the seventh Thunder uttered its voice, which was accompanied with a rowl∣ing and tearing noise every way over the whole Sky. Whereupon the Clouds set a-raining one conti∣nuall sad and direful showr of Fire and Brimstone upon this forlorn Crew, till the whole Earth became but as one round Lake or Pond of burning Sulphur.* 1.494 And whosoever had not his name found in the Book of Life,

his portion was in this Lake of fire burning with Brimstone;* 1.495 which is the second Death.

This is Theomanes his Vision, O Phi∣lopolis, of the seven Thunders. Which contains in it the most distinct order and succession of Affairs in the Church, from the beginning of the seventh Trumpet to the end of all things, that I ever met with. I must confess the Distinctions are but ge∣neral: but if I had had any thing more precise and particular, that great sincerity and nobleness of spi∣rit, and hearty love and zeal for the Interest of the Kingdome of God, which I persuade my self I discern in you, would have obliged me to have imparted it to you with a very good will.

Philop.

I give you many thanks, Philotheus, for your good opinion and bountiful intention. But what you have imparted is more then I could merit or hope to obtain from any o∣ther hand, and such as I must acknow∣ledge my self competently well sa∣tisfied

with, as having some guess what every one of those Thunders mean; but should be better confirm∣ed in my apprehensions thereof, if you would briefly communicate your thoughts of them.

Philoth.

That I shall doe,XXXIX 1.496 and very briefly, O Philopolis. These seven Things therefore are orderly con∣tained in the seven Spaces of the seven Thunders. In the first, the Ef∣fusion of the seven Vials. In the second, The settling or establishing of the Church into the State of the new Ierusalem come down from Hea∣ven. In the third, That more full and universal Reign of Christ called the blessed Millennium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in a more proper and eminent sense. In the fourth, The loosing of Satan, or the visible vergency of the World to another Degeneracy or Apostasie from the Kingdome of Christ. In the fifth, An Attempt of the apostatized part of the World to get the Domi∣nion again over the Godly, and the danger of the Wicked's again capti∣vating

the Iust. In the sixth, The vi∣sible appearance of Christ in the last Judgement, wherein he gives Sen∣tence upon both the bad and the good. In the seventh and last, The Execution of this Sentence; the God∣ly and sincere Believers ascending with the holy Angels towards their Heavenly Inheritance prepared for them, while Hypocrites and Unbe∣lievers are tumbling with the Devils in the Lake of Brimstone burning with Fire.

Philop.

I thought there was some such meaning of this Vision, and plainly see, through the Symbols and Iconisms of it, that there is nothing contained in it that is at all dangerous or Heterodox. But the manner of his being affected in his receiving these orderly-ranged Truths seems to me something extraordinary. Does not Theomanes highly relish such a pe∣culiarity of Dispensation, O Philo∣theus?

Philoth.

XL 1.497Not at all, Philopolis, so far as I can discern. He onely ex∣presses

himself well pleased with the Reasonableness and Usefulness of the Vision. For he professes it conso∣nant to both Scripture and Philoso∣phy, and has taken notice severall times in my hearing how useful it is, both for the digesting all those Visi∣ons in the Apocalypse that appertain to the last Trumpet into their right Or∣der according to Synchronism; and also to discover the Ignorance of some that have pretended to Inspi∣ration, who guessing that the last Trumpet is the Trumpet of the last Judgement in a Politicall sense, but not discerning these distinct parts of it, (I mean the distribution thereof into the seven Thunders) have ad∣ventured to conclude, to the preju∣dice of the Apostolick Faith, that there is no other Judgement but this, nor any other Trumpet to raise the Dead, and to summon them before the Tribunal of Christ, then the E∣vangelization of a certain Doctrine of their own broaching. But assu∣redly, Philopolis, that Resurrection

which S^t. Paul treats of in his first E∣pistle to the Corinthians is not a Mo∣ral nor Politicall Resurrection, (as cannot but be palpably manifest to any one that impartially peruses his Discourse;) and therefore the last Trumpet there mentioned cannot bear a mere Moral or Politicall signi∣fication: As it is manifest that can∣not in his first to the Thessalonians, For the Lord himself shall descend from Heaven with a shout,* 1.498 with the voice of the Archangel, and with the Trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up with them in the clouds, to meet the Lord in the Air: and so shall we ever be with the Lord. It is intolerable to hale this to a Moral or Politicall sense. There∣fore I say all the last Trumpet is not of a Politicall meaning, but onely the five first parts thereof. In the sixth part, or under the sixth Thunder, the sound of the Trumpet may be natural or audible, as also the Thunder in the seventh; and the Lake of Fire and

Brimstone not symbolicall or dioristi∣call, but visible or natural, what-ever Infidelity or Sadducism suggests to the contrary. For this Earth must have an End as well as it had a Be∣ginning. So that that false Inspirati∣on which Theomanes seems to obviate is as well against Philosophy as Scri∣pture.

Philop.

This is an apparent Useful∣ness indeed, Philotheus, of Theomanes his Vision. But it is a marvel he was not afraid to admit of any such Im∣pression upon his minde, that pretend∣ed to disclose the Mysteries of the seven Thunders which Iohn was bid to seal up, and not write them.

Hyl.

That was onely for that time, Philopolis: but what hinders but that afterwards they might be made known?

Philoth.

That was very courteously meant of you in the behalf of Theo∣manes, O Hylobares. But his Adven∣ture wants no such excuse. For I have also objected such things unto him: But he said, he had no reason

to be afraid to admit of such Impres∣sions as did onely seal his Imagination but with such Truths as Scripture and Reason had assured him of before. Besides, that he does not pretend that this Vision of the seven Thunders is the disclosing those seven Oracles or Voices then uttered so S^t. Iohn, which he was prohibited to write, but se∣ven distinctions of Affairs succeeding in the seventh Trumpet, which this Impression bore him into a belief of being synchronall to the seven Thun∣ders. And there being just seven ge∣neral Successions of Affairs typified by those Visions in the Apocalypse appertaining to the seventh Trumpet, to which all other may be reduced as synchronall, it seems to be a great Ratification of the purport of this Vi∣sion. But it would be too tedious to make out all this to you, Philopolis, at this time.

Philop.

XLI 1.499And I am so abundantly sa∣tisfied for this bout, that I have no reason to permit you to give your self that trouble. You have grati∣fied

me in all the Points I have pro∣posed to you, Philotheus, beyond my hope and expectation, so that my minde is even lost in Joy and Amaze∣ment.

Cuph.

Nothing better to collect it again then such a Song as Bathynous sung to the Theorbo for the composing Hylobares his great Emotion of minde upon our other-day's Discourse. Come, Bathynous, I hope you will be as civil to Philopolis as you was to Hylobares.

Bath.

I would willingly serve Phi∣lopolis in any thing that is in my power, provided it were not to his prejudice.

Philop.

Why, Bathynous, a grave strain of Musick and a Song sutable to this day's Dissertation will be so far from doing me any prejudice, that it will be the ultimate completion of my present Enjoyments.

Bath.

But it were to your preju∣dice, for me, who have twice per∣formed so badly, to undertake the same Province this third time, when∣as

there are others here present that can discharge it much more to your satisfaction.

Sophr.

Certainly he must mean Phi∣lotheus, who, I believe, would fit this turn better then any, he has such a special faculty of joyning parts of Psalms together, and of directing them to the same scope, (and that out of an excellent Paraphrase) which he plays to the Theorbo with enravish∣ing delight both to himself and o∣thers.

Philoth.

I delight my self so some∣times, but it is beyond my expecta∣tion if others be delighted with such mean Musick.

Sophr.

But the sense is wonderfully taking and transporting, O Philopolis, and therefore do not forbear to re∣quire this Civility at his hands.

Bath.

That you may have no more trouble then needs must, I'll tune the Lute for you. It is within a thought in tune already. It's an excellently-sounded Instrument. Here take it, Philotheus.

Philoth.

Well, I prevail'd with you, Bathynous, more then once, and therefore your demand is the more reasonable, and cannot be denied, since it is also to gratifie Philo∣polis.

Philop.

I am infinitely engaged to you, Philotheus, for your intended fa∣vour.

Cuph.

I pray you, Philotheus, sing no Tragicall strain in agreableness to the last Thunder, that I lose not my Repose this Night, or dream af∣frightfully.

Philoth.

Nothing can affright a firm and upright Conscience:

Non fulminantis magna Iovis manus.* 1.500

You know the chearful description of that state in the Poet, Cupho∣phron.

Cuph.

I do so.

Philoth.

But however my Musick shall rather be in Consort with the third Thunder then the last.

Philop.

I pray you, Philotheus, let us hear it.

Philoth.

Thou who art enthron'd above, Thou by whom we live and move, O how sweet! how excellent Is't, with Tongue and Heart's consent, Thankfull Hearts and joyful Tongues, To renown thy Name in Songs: When the Morning paints the Skies, When the sparkling Stars arise, Thy high Favours to reherse, Thy firm Faith in gratefull verse! Take the Lute and Violin, Let the solemn Harp begin, Instruments strung with ten strings, While the silver Cymbal rings. From thy Works my Ioy proceeds: How I triumph in thy Deeds! Who thy Wonders can express? All thy Thoughts are fathomless, Hid from men in Knowledge blind, Hid from Fools to Vice inclin'd. Tell mankinde Iehovah reigns; He shall binde the World in chains, So as it shall never slide, And with sacred Iustice guide. Let the smiling Heavens rejoice, Ioyfull Earth exalt her voice: Let the dancing Billows roar, Echo's answer from the shoar, Fields their flowry Mantles shake: All shall in their Ioy partake; While the Wood-Musicians sing

To the ever-youthfull Spring. Fill his Courts with sacred Mirth. He, He comes to judge the Earth. Iustly He the World shall sway, And his Truth to men display.

This or such like Rhapsodies as this do I often sing to my self, Philopolis, in the silent Night, or betimes in the Morning at break of Day, subjoyn∣ing always that of our Saviour as a sutable Epiphonema to all, Abraham saw my Day afar off, and rejoyced in it. At this window I take breath, while I am even choaked and stifled with the crowd and stench of the dai∣ly Wickednesses of this present evil World, and am almost quite wea∣ried out with the tediousness and irk∣someness of this my earthly Pilgri∣mage.

Philop.

Well, Philotheus,XLII 1.501 you may complain as you please; but you seem to me a Companie that live the most delicious and Seraphick Lives that I could ever imagine any to doe upon this Earth. The Prelibation of those future Joys and Glories, that

you in a manner make present to you by so firm a Faith and clear Prospect of things, is an Anticipation of the Happiness of Heaven, at least of that Heaven that is to be upon Earth when the new Ierusalem shall descend from above. I am so infinitely trans∣ported with your excellent Con∣verse, that I am almost out of conceit with my own condition of Life, and could wish I had never been engaged in the care of a Wife and a Family, or any other Secular Occasions, that I might joyn my self for ever to your blessed Society: Of such unspeakable pleasure has this five days entertain∣ment been to my minde.

Philoth.

God forbid, Philopolis, that the Sweet of Contemplation should ever put your mouth out of tast with the savoury Usefulness of Secular Negotiations. To doe good to men, to assist the injured, to relieve the necessitous, to advise the ignorant in his necessary affairs, to bring up a Family in the fear of God and a chearful hope of everlasting Happi∣ness

after this Life, does as much transcend our manner of living, if it ended in a mere pleasing our selves in the delicacy of select Notions, as solid Goodness does empty Phanta∣stry, or sincere Charity the most chil∣dish Sophistry that is. The exercise of Love and Goodness, of Humanity and Brotherly-kindness, of Prudence and Discretion, of Faithfulness and Neighbourliness, of unfeigned De∣votion and Religion in the plain and undoubted Duties thereof, is to the truly regenerate Soul a far greater pleasure then all the fine Speculati∣ons imaginable.

Philop.

You'll pardon this sudden surprise, Philotheus: for your whole∣some Instruction has reduced me a∣gain to the right sense of things. I am fully convinced that all Speculation is vain that tends not to the Duty of Practice, nor inables a man the bet∣ter to perform what he owes to God, to his Prince and Countrey, to his Family, Neighbours and Friends. Which is the onely consideration that

makes my parting with this excellent Society any thing tolerable to me at this time; being so fully instructed by you, that I am not to live to please my self, but to be serviceable to o∣thers. And therefore I shall endea∣vour not so to leave you, as not to carry away the better part of you along with me.

Cuph.

XLIII 1.502You mean Euistor and Hylo∣bares, do you not, Philopolis?

Philop.

I mean not Persons, but Things: the endearing memorie of the sincere Zeal and sound Know∣ledge of Philotheus, the free and pro∣found Judgement of Bathynous, the Prudence and Sobriety of Sophron, and the Gaiety of Temper and sin∣gular Urbanity of my noble friend Cuphophron; to whom I return many thanks for his repeated favours and civilities since my arrival hither, as I do to Philotheus also and the rest of this excellent Companie for their great Obligations, and shall impati∣ently expect an opportunity of ma∣king some requitall. In the mean

time I leave my thanks with you all, and bid you farewell.

Cuph.

Not the Memory, O Philopo∣lis, but the Reality of all those Ac∣complishments you reckon up, of right you carry away with you, be∣cause you brought them along with you hither. Nor will we take leave of so accomplished a person till needs must. We will wait upon you to mor∣row morning to see you take horse, and then wish you a good Journey. In the mean time we onely bid you Good-night.

Philop.

That will be too great a favour.

Philoth.

That's a Civility very well mentioned, Cuphophron. We will at least doe that, if not carry them part on their way.

Hyl.

And I will defer my manifold Acknowledgements to Philotheus till then.

THE END.

Notes

• I 1.1

  A brief Recapitu∣lation of what has hitherto passed in their dis∣course.
• II 1.2

  The great force of a firm belief of a God and his Provi∣dence for the fixing a man's Faith in the truth of Christi∣anity.
• III 1.3

  The fol∣ly of Sce∣pticism perstringed.
• * 1.4

  Diog. La∣ert. in vita Platon.
• IV 1.5

  That there is a Divine temper of Body requi∣site for the easilier re∣ceiving and more firmly retaining Divine Truth, with the method of obtaining it.
• * 1.6

  De Coelo, lib. 2. c. 3.
• * 1.7

  Joh. 1.12.
• * 1.8

  2 Cor. 4.16.
• V 1.9

  Philo∣polis his Quere's touching the Kingdome of God.
• VI 1.10

  What the King∣dome of God is in the general Nation thereof, with a de∣fence of the truth of the Nation.
• * 1.11

  Psalm 103.19, 21, 22,
• * 1.12

  Prov. 21.30.
• * 1.13

  Ecclesia∣stic. 39.28, &c.
• VII 1.14

  Of the absolute Sovereignty of God, and where∣in it is grounded.
• * 1.15

  Lib. 3. cap. 7.
• * 1.16

  Politic. lib. 4. c. 10.
• VIII 1.17

  The Kingdome of God within us, what it is.
• * 1.18

  Luk. 17.21
• * 1.19

  Rom. 12.15.
• * 1.20

  Matt. 22.37.
• * 1.21

  Matt. 7.12.
• * 1.22

  Hebr. 7.2.
• * 1.23

  Rom. 14.7.
• IX 1.24

  The means of acquiring it.
• * 1.25

  Matt. 13.44, 45.
• * 1.26

  Matt. 11.12.
• * 1.27

  Luk. 9.62.
• * 1.28

  Matt. 5.48.
• * 1.29

  Matt. 15.13.
• * 1.30

  Ephes. 5.27.
• * 1.31

  Matt. 5.6, 8.
• * 1.32

  Psalm. 143.6.
• * 1.33

  Psalm 84.5, 6, 7.
• X 1.34

  The ex∣ternall Kingdome of God properly so called, what it is.
• XI 1.35

  When this King∣dome of God began.
• * 1.36

  Matt. 23.35.
• * 1.37

  Apoc. 13.8.
• * 1.38

  Acts 9.4.
• XII 1.39

  Of Christ's appearing in humane shape to the Patriarchs before his Incarna∣tion.
• * 1.40

  Josh. 5.13, 14.
• * 1.41

  Apoc. 1.8, and 11. Ch. 21.6. also 22.1
• * 1.42

  Heb. 1.2.
• * 1.43

  Heb. 1.10, 11, 12.
• XIII 1.44

  Thy Kingdome come, in what sense meant in our Saviour's time and afterwards.
• * 1.45

  Luke 12.32.
• * 1.46

  Mark 1.14, 15.
• * 1.47

  Rom. 14.17.
• * 1.48

  Dan. 2.44.
• * 1.49

  Dan. 2.44.
• * 1.50

  Mar. 1.15.
• * 1.51

  Dan. 9.
• * 1.52

  ver. 25, 26.
• * 1.53

  ver. 24.
• * 1.54

  Matt. 13.31.
• * 1.55

  Dan. 4.12.
• * 1.56

  Luk. 12.32.
• * 1.57

  Dan. 2.34, 35, 44.
• * 1.58

  Apoc. 17.10.
• * 1.59

  Dan. 7.21, 22.
• XIV 1.60

  The Easiness of the Pro∣phetick style.
• XV 1.61

  Where the King∣dome of God now is.
• * 1.62

  Apoc. 9.10, 11.
• * 1.63

  ver. 17, 19.
• * 1.64

  Chap. 17.2, 6.
• * 1.65

  Dan. 7.25.
• XVI 1.66

  That smaller faults in Things or Persons hinder not but that a Church may still be the Kingdome of God.
• * 1.67

  Matt. 13.47.
• XVII 1.68

  The Charge of Antinomi∣anism a∣gainst th Reformati∣on.
• XVIII 1.69

  The Charge of Calvinism against the Reformati∣on.
• * 1.70

  Apoc. 13.8.
• * 1.71

  Apoc. 17.14.
• * 1.72

  Rom. 8.28, 29.
• * 1.73

  Psal. 58.3.
• XIX 1.74

  The Charge of that horrid sin of Re∣bellion.
• * 1.75

  1 Sam. 15.23.
• * 1.76

  Rev. 12.9, 10.
• * 1.77

  John 8.44.
• * 1.78

  Chap. 1. and 2.
• * 1.79

  Apoc. 18.4.
• XX 1.80

  What success the Kingdome of God has had hither∣to in the world, and how corre∣spondent to Divine Predicti∣ons.
• * 1.81

  Gen. 3.15.
• * 1.82

  Gen. 12.3.
• * 1.83

  Gen. 15.5.
• * 1.84

  Gen. 15.13, &c.
• * 1.85

  Gen. 49.10.
• XXI 1.86

  Hi∣storicall Types of what was to befall Christ and his Church: As the Suf∣ferings of Joseph, and his Exal∣tation.
• * 1.87

  Gen. 37.19
• * 1.88

  Gen. 37.8.
• * 1.89

  Isa. 53.10.
• * 1.90

  Gen. 50.22, 23.
• XXII 1.91

  The Paschal Lamb, and the Israe∣lites pas∣sage through the Red Sea.
• * 1.92

  Apoc. 15.2.
• * 1.93

  Apoc. 15.2, 3, 4.
• * 1.94

  Exod. 15.8.
• * 1.95

  1 Cor. 10.2
• * 1.96

  Num. 23.21.
• * 1.97

  Ver. 24.
• * 1.98

  Num. 24.6, 8.
• XXIII 1.99

  The brazen Ser∣pent, the Ta∣bernacle, High-priest, and whole Camp of Is∣rael, a Type of Christ and his Church.
• * 1.100

  2 Pet. 1.13.
• * 1.101

  Joh. 1.14.
• * 1.102

  Hebr. 9.
• * 1.103

  Exod. 28.6.
• XXIV 1.104

  Vocal Pro∣phecies tou∣ching the Kingdome of Christ and its Suc∣cess in the world.
• * 1.105

  Chap. 2.6. Chap. 3.1.
• * 1.106

  See Do∣ctor More's Mystery of Godliness, Book 7. chap. 4.
• * 1.107

  Apoc. 6.2.
• * 1.108

  Apoc. 6.9, 10.
• * 1.109

  Ver. 12.
• * 1.110

  Dan. 2.44.
• * 1.111

  Apoc. 13.3.
• * 1.112

  Ver. 14
• * 1.113

  Apoc. 17.8.
• XXV 1.114

  The Apo∣stasie of the Church how consi∣stent with the dura∣bleness of God's Kingdome in Daniel.
• * 1.115

  Dan. 7.
• * 1.116

  Dan. 2.35.
• * 1.117

  Apoc. 14.1.
• * 1.118

  1 Cor. 11.1.
• * 1.119

  Apoc. 14.3, 4.
• * 1.120

  John 1.12, 13.
• * 1.121

  Gal. 4.28.
• * 1.122

  Ver. 29.
• XXVI 1.123

  The King∣dome of Antichrist how war∣rantably so called, and whether the Pope be that Man of sin spo∣ken of by the Apostle.
• * 1.124

  2 Thess. 2.6, 7.
• * 1.125

  Apoc. 13.14.
• * 1.126

  Job 41.24.
• * 1.127

  Psal. 91.13.
• * 1.128

  Bell. de Rom. Pon∣tif. lib. 4. cap. 5.
• XXVII 1.129

  Emperours and Princes how fre∣quently ex∣communica∣ted by the Pope.
• XXVIII 1.130

  The Bishop of Rome how bugely guilty of the effusion of bloud in Christen∣dome.
• * 1.131

  Isa. 14.19, 20.
• * 1.132

  Apoc. 18.24.
• XXIX 1.133

  Their mur∣therous at∣tempts by Poisoning and Stab∣bing of Princes.
• * 1.134

  Joh. 10.10.
• XXX 1.135

  Cu∣phophron's Apologie in the behalf of the Ro∣mish Ido∣latries.
• * 1.136

  Isa. 63.16.
• XXXI 1.137

  His Apologie in the behalf of their Impostures and Mur∣thers.
• * 1.138

  Matt. 5.13.
• * 1.139

  Psalm 132.9.
• * 1.140

  Apoc. 9.21.
• * 1.141

  John 11.48.
• * 1.142

  Dan. 9.26.
• * 1.143

  Apoc. 18.24.
• XXXII 1.144

  How the Man of sin can be said to sit in the Temple of God, while his sitting there makes it the Syn∣agogue of Satan.
• * 1.145

  Apoc. 11.2.
• XXXIII 1.146

  Means to know that the Man of sin prophesi∣ed of is al∣ready come into the world.
• * 1.147

  Matt. 12.39.
• * 1.148

  Dan. 11.36.
• * 1.149

  Dan. 12.11, 12.
• * 1.150

  See Mr. Mede his Apostasie of the latter Times, ch. 16. and Sy∣nopsis Pro∣phet. lib. 2. c. 17. sect. 11.
• * 1.151

  Apoc. 17.10.
• * 1.152

  Ver. 11.
• XXXIV 1.153

  Cupho∣phron's ri∣diculous indifferency in the greatest Points of Religion.
• XXXV 1.154

  Some few Prophecies hinted at touching the Reformati∣on.
• * 1.155

  Dan. 7.25.
• * 1.156

  Ver. 26.
• * 1.157

  Apoc. 11.11.
• * 1.158

  Apoc. 17.16.
• * 1.159

  Ezek. 29.18. See Sy∣nops. Pro∣phet. lib. 2. cap. 16.
• * 1.160

  Apoc. 15.2.
• XXXVI 1.161

  In what part of the Revolution of Ages we now are; with some Cautions for the right understand∣ing of the style of the Apocalypse
• * 1.162

  Apoc. 16.11.
• * 1.163

  2 Thes. 2.8.
• XXXVII 1.164

  The Appli∣cation of the three first Vials to external Events.
• * 1.165

  Apoc. 16.2.
• * 1.166

  Exod. 9.8.
• * 1.167

  Apoc. 15.2.
• * 1.168

  Apoc. 16.2.
• * 1.169

  Apoc. 16.3.
• * 1.170

  Apoc. 11.18.
• * 1.171

  Apoc. 16.5, 6.
• * 1.172

  Pro. 12.10.
• XXXVIII 1.173

  Philopolis his last Quere de∣ferr'd till next day's meeting.
• XXXIX 1.174

  The Con∣clusion, with the Song of Moses and the Lamb sung to the Theorbo by Bathy∣nous.
• I 1.175

  The en∣trance into the Dia∣logue.
• II 1.176

  Philopolis his last Quere, tou∣ching the Success of the King∣dome of God till the end of all things.
• * 1.177

  Dan. 7.11.
• * 1.178

  Apoc. 19.20.
• * 1.179

  Apoc. 16.19.
• * 1.180

  Apoc. 14.20.
• III 1.181

  The Inter∣pretation of the fourth Vial.
• * 1.182

  Apoc. 16.8.
• * 1.183

  Synopsis Prophet. lib. 1. c. 3. sect. 8.
• * 1.184

  Apoc. 12.1.
• * 1.185

  See Sy∣nops. Pro∣phet. lib. 1. cap. 3. sect. 3.
• * 1.186

  Apoc. 19.12.
• * 1.187

  Apoc. 16.10.
• IV 1.188

  The Inter∣pretation of the fifth and sixth Vials.
• * 1.189

  Mr. Mede, Comment. Apocalypt. ad cap. 16.
• * 1.190

  Apoc. 14.18.
• * 1.191

  Apoc. 19.11.
• * 1.192

  Apoc. 19.15, & 13.
• * 1.193

  Apoc. 14.20.
• * 1.194

  Apoc. 19.20.
• * 1.195

  Apoc. 14.15.
• * 1.196

  Apoc. 19.7
• * 1.197

  Matt. 9.37.
• * 1.198

  Apoc. 16.12.
• * 1.199

  Exod. 14.22.
• * 1.200

  Comment. Apocalypt. ad cap. 9.
• V 1.201

  The Inter∣pretation of the last Vial.
• * 1.202

  Apoc. 19.14.
• * 1.203

  Ver. 15.
• * 1.204

  Apoc. 19.17, 18.
• * 1.205

  Isa. 31.3.
• * 1.206

  Apoc. 19, 20.
• * 1.207

  Ver. 21.
• * 1.208

  Luk. 15.7, & 10.
• * 1.209

  Apoc. 16.15.
• * 1.210

  Isa. 25.7.
• * 1.211

  Jam. 3.15.
• * 1.212

  See Synops. Prophet. lib. 1. c. 6. sect. 17.
• * 1.213

  Apoc. 19.12, 15, 13.
• * 1.214

  2 Esdr. 13.10.
• * 1.215

  2 Esdr. 13.38.
• * 1.216

  Exod. 19.18.
• * 1.217

  Psalm 77.17, 18.
• * 1.218

  Apoc. 16.19.
• * 1.219

  Matt. 4.8.
• * 1.220

  Philo Jud. lib. de Io∣seph.
• * 1.221

  Matt. 21.31.
• * 1.222

  Apoc. 16.19, 20.
• * 1.223

  Ver. 21.
• * 1.224

  Apoc. 18.6, 7, 8.
• * 1.225

  Prov. 27.22.
• * 1.226

  Apoc. 16.21.
• * 1.227

  Apoc. 6.12.
• * 1.228

  Comment. Apocalypt. ad cap. 14.
• * 1.229

  Zach. 12.10, 11.
• * 1.230

  Apoc. 22.15.
• VI 1.231

  The fu∣ture Glory of the Church af∣ter the ut∣ter Destru∣ction of Ba∣bylon.
• * 1.232

  Psal. 87.3.
• * 1.233

  Isa. 2.2, &c.
• * 1.234

  Apoc. 21.24.
• * 1.235

  Ver. 1, &c.
• * 1.236

  Ver. 19, 21, 22.
• * 1.237

  Isa. 30.26.
• * 1.238

  Zach. 12.8.
• * 1.239

  John 1.11.
• * 1.240

  Matt. 11.11.
• VII 1.241

  The Extent thereof.
• * 1.242

  Isa. 11.9.
• * 1.243

  Chap. 2.2.
• * 1.244

  Chap. 60.22.
• * 1.245

  Apoc. 11.15.
• VIII 1.246

  A more par∣ticular de∣scription of the future state of the Church out of the Apo∣calypse.
• * 1.247

  Apoc. 21.4.
• * 1.248

  Ver. 2.
• * 1.249

  Ver. 12.
• * 1.250

  Ver. 14.
• * 1.251

  Ver. 15.
• * 1.252

  Ver. 16, 17
• * 1.253

  Ver. 3.
• * 1.254

  Ver. 22.
• * 1.255

  Apoc. 11.8.
• * 1.256

  Eph. 4.24.
• * 1.257

  Matt. 21.25.
• * 1.258

  Gal. 4.26.
• * 1.259

  Ezek. 48.31.
• * 1.260

  1 Pet. 2.5.
• * 1.261

  Eph. 2.19, &c.
• * 1.262

  Ezek. 48.35.
• * 1.263

  Joh. 4.23.
• * 1.264

  Ezek. 43.10.
• * 1.265

  Ezek. 47.1 & 12.
• * 1.266

  Apoc. 22.1, 2.
• * 1.267

  Apoc. 21.16.
• * 1.268

  Apoc. 21.17.
• * 1.269

  Ezek. 48.35.
• * 1.270

  Jer. 31.31, 33, 34
• * 1.271

  Apoc. 22.4.
• * 1.272

  Matt. 5.8.
• * 1.273

  Ezek. 39.29.
• * 1.274

  Apoc. 21.6.
• * 1.275

  Isa. 44.3.
• * 1.276

  Apoc. 22.1.
• * 1.277

  John 7.38.
• * 1.278

  Jer. 1.5.
• IX 1.279

  The Angel's measuring the City with a gol∣den Reed, what the meaning thereof.
• * 1.280

  Apoc. 11.1.
• * 1.281

  Apoc. 21.25, 17.
• * 1.282

  Psalm 119.72.
• * 1.283

  1 Cor. 3.12.
• X 1.284

  Several pas∣sages of the Mercavah expounded, or the Visi∣on of Che∣rubims seen by Ezekiel.
• * 1.285

  Ezek. 1.4.
• * 1.286

  Exod. 24.10.
• * 1.287

  Psalm 68.17.
• * 1.288

  Ezek. 1.4.
• * 1.289

  Apoc. 21▪18.
• * 1.290

  Isa. 33.14▪
• * 1.291

  Deut. 4.24.
• * 1.292

  Ezek. 1.12.
• * 1.293

  Ver. 18.
• * 1.294

  Ver. 19.
• * 1.295

  Dan. 4.17.
• * 1.296

  Part. 3. c. 4.
• * 1.297

  Ezek. 10.13.
• * 1.298

  Ezek. 1.15.
• * 1.299

  Ezek. 10.15.
• * 1.300

  Ezek. 1.18.
• * 1.301

  Clio, cap. 207.
• * 1.302

  Ezek. 10.13.
• * 1.303

  Ezek. 1.9.
• * 1.304

  Ver. 4.
• * 1.305

  Ver. 10.
• * 1.306

  Isa. 52.12.
• * 1.307

  1 Joh. 4.20.
• * 1.308

  Ezek. 1.7.
• * 1.309

  Isa. 55.2.
• * 1.310

  Lib. 2. de Legibus.
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phil. Jud. lib. de Somniis.
• * 1.312

  Ezek. 1.26, 27.
• * 1.313

  Ezek. 10.20.
• * 1.314

  Exod. 25.18, 22.
• * 1.315

  Ezek. 10.1, 2.
• * 1.316

  Numb. 1.52. and 2.2.
• XI 1.317

  An Ex∣position of the Vision of the Throne of God in Heaven, the four Beasts and twenty four Elders, seen by S. John.
• * 1.318

  Apoc. 4.2.
• * 1.319

  Ver. 1.
• * 1.320

  Ver. 6.
• * 1.321

  1. King. 7.23.
• * 1.322

  Apoc. 4.5.
• * 1.323

  1 Cor. 12.13.
• * 1.324

  John 4.14.
• * 1.325

  Apoc. 22.4.
• * 1.326

  2 Chron. 4.6.
• * 1.327

  1 Pet. 2.9.
• * 1.328

  Apoc. 4.5.
• * 1.329

  Apoc. 21.3.
• * 1.330

  Ezek. 〈…〉〈…〉.
• * 1.331

  Apoc. 4.6.
• * 1.332

  Apoc. 4.8.
• * 1.333

  Isay 6.2.
• * 1.334

  Jer. 31.33.
• * 1.335

  Ezek. 48.35.
• * 1.336

  Ezek. 1.11, 12.
• * 1.337

  Apoc. 4.9, 10.
• * 1.338

  Ver. 8.
• * 1.339

  Apoc. 4.4.
• * 1.340

  Num. 1.50.
• * 1.341

  1 Chron. 24.4, 18.
• * 1.342

  Apoc. 21.12, 14.
• * 1.343

  Dan. 7.13.
• * 1.344

  2 Esdr. 13.10, 11, 12.
• XII 1.345

  What Grounds of hopes out of Scripture for that glo∣rious state of the Church to come.
• * 1.346

  Jer. 2.24.
• * 1.347

  Psalm. 110.3. Ezek. 37.3.
• * 1.348

  Ver. 4, 5.
• * 1.349

  Ver. 7, 8.
• * 1.350

  Ver. 9, 10.
• * 1.351

  Ezek. 36.22, 23.
• * 1.352

  Ezek. 36.25, 26, 27.
• * 1.353

  Jer. 31.33, 34.
• * 1.354

  Apoc. 6.12.
• * 1.355

  Luk. 12.32.
• * 1.356

  Apoc. 11.11, 12.
• * 1.357

  Apoc. 17.17.
• * 1.358

  Dan. 7.25.
• * 1.359

  Apoc. 17.16.
• * 1.360

  Apoc. 18.7.
• XIII 1.361

  That the glorious Times pre∣dicted by the Pro∣phets have not yet ap∣peared on the face of the Earth.
• * 1.362

  Apoc. 12.7.
• * 1.363

  Apoc. 12.15.
• * 1.364

  Apoc. 20.3.
• * 1.365

  Apoc. 8.7.
• * 1.366

  Apoc. 8.8.
• * 1.367

  Ver. 10.
• * 1.368

  Apoc. 8.12.
• * 1.369

  C. 9. ver. 1.
• * 1.370

  Ver. 14.
• * 1.371

  Apoc. 20.3.
• * 1.372

  XIV. What grounds in Reason for the coming of those glorious Times.
• * 1.373

  Isa. 24.18, &c.
• * 1.374

  Apoc. 4.4.
• * 1.375

  Dan. 12.4.
• * 1.376

  Apoc. 19.11, 13.
• * 1.377

  Pro. 14.6.
• XV 1.378

  That there is no fear that either Familism or Beh∣menism will sup∣plant the expected glory of the Apostolick Church.
• * 1.379

  Col. 1.26.
• XVI 1.380

  J. Beh∣men's mar∣vellous pre∣tense to the knowledge of the Lan∣guage of Nature.
• * 1.381

  A. Gell. Noct. At∣tic. lib. 10. cap. 4.
• XVII 1.382

  Farther In∣dications that J. Beh∣men did not write from an in∣fallible spi∣rit.
• * 1.383

  Luk. 16.23.
• * 1.384

  Jude 9.
• XVIII 1.385

  Bathynous his judge∣ment tou∣ching J. Behmen, with some Cautions how to a∣void the being ensna∣red by En∣thusiasts.
• * 1.386

  Ennead. 2. lib. 2. c. 10.
• * 1.387

  Jam. 3.6.
• * 1.388

  Psalm 119.99.
• * 1.389

  Apoc. 19.21. and 16.19.
• XIX 1.390

  That there is an Elias to come, and in what sense.
• XX 1.391

  The Chara∣cter of this Elias ga∣thered out of Prophecy.
• * 1.392

  Mal. 3.1, 2, 3.
• * 1.393

  Isa. 40.3, 4, 5.
• * 1.394

  Mal. 4.5.
• * 1.395

  Apoc. 16.16.
• * 1.396

  Matt. 17.10, 11.
• XXI 1.397

  His Chara∣cter taken out of Hi∣story.
• * 1.398

  1 Kings 19.8, 9, &c.
• * 1.399

  Matt. 3.4.
• * 1.400

  2 King. 1.8.
• * 1.401

  Luk. 3.10.
• * 1.402

  Matt. 3.8, 9.
• * 1.403

  1 King. 19.10.
• * 1.404

  2 King. 1.10.
• * 1.405

  1 King. 18.24.
• * 1.406

  John 4.22.
• XXII 1.407

  The time of Elias his coming.
• * 1.408

  Mal. 3.1.
• * 1.409

  Ezek. 1.16.
• * 1.410

  Apoc. 21.22.
• * 1.411

  1 Cor. 12.12. Gal. 3.16.
• * 1.412

  1 Cor. 3.17.
• XXIII 1.413

  Certain Principles tending to the accele∣ration of the glorious Times of the Church.
• * 1.414

  The First Principle.
• XXIV 1.415

  Of Lu∣ther's Con∣ference with the Devil touching the abroga∣ting of the Mass, to∣gether with his Night-Visions of flying Fire∣brands.
• * 1.416

  Acts 16.16.
• * 1.417

  Mark 3.11.
• * 1.418

  Dr. Hey∣lia in his Geogra∣phy.
• * 1.419

  Ezek. 28.18.
• XXV 1.420

  Of the Ob∣noxiousness of Luther and other Reformers.
• * 1.421

  Psalm 97▪ 1, 2.
• * 1.422

  The Second Principle.
• * 1.423

  Apoc. 18.4.
• * 1.424

  Apoc. 17.5, 6.
• * 1.425

  1 Sam. 21.9.
• * 1.426

  Bellarm. de Rom. Pon∣tif. lib. 3. cap. 21.
• XXVI 1.427

  Of the Church of Rome's be∣ing a true Church.
• * 1.428

  2 Thess. 2.3, 4.
• XXVII 1.429

  That al∣though the Church of Rome were not a true Church, yet it follows not but that the Refor∣med Chur∣ches are.
• * 1.430

  Apoc. 21.2.
• * 1.431

  Apoc. 18.4.
• * 1.432

  Exod. 40.13, 15.
• * 1.433

  Apoc. 4.4.
• * 1.434

  Exod. 29.5, 6.
• * 1.435

  Artic. 20, & 34. In the Ho∣mily of Fasting.
• XXVIII 1.436

  Of the Use of the Word and of the Spirit in counterdi∣stinction to dry Reason.
• * 1.437

  The Fourth Principle.
• * 1.438

  Isa. 11.2, 3.
• XXIX 1.439

  How a man shall know that he has the Spirit.
• * 1.440

  John 3.6.
• * 1.441

  1 John 3.9.
• * 1.442

  Gal. 5.19, &c.
• * 1.443

  Gal. 5.22, 23.
• * 1.444

  1 Cor. 2.15.
• * 1.445

  1 John 5.12.
• * 1.446

  Rom. 8.9.
• * 1.447

  John 8.36.
• * 1.448

  The Fifth Principle.
• * 1.449

  Matt. 6.33.
• * 1.450

  The Sixth Principle.
• * 1.451

  Ezek. 1.20.
• XXX 1.452

  How the Church shall at∣tain to the Unity of the Spirit.
• * 1.453

  Ephes. 4.3.
• * 1.454

  Isa. 30.1.
• * 1.455

  Isa. 25.7.
• * 1.456

  Apoc. 16.15.
• * 1.457

  Isa. 55.2.
• * 1.458

  The Se∣venth Principle.
• XXXI 1.459

  How the mind of man may arrive to a state of Un∣prejudicate∣ness.
• * 1.460

  John 8.34, 35.
• * 1.461

  Ver. 36.
• * 1.462

  Ver. 31, 32.
• * 1.463

  Ver. 33.
• * 1.464

  The Eighth and last Principle.
• * 1.465

  Tit. 2.12.
• * 1.466

  Ver. 13.
• * 1.467

  1 Pet. 1.13, &c.
• * 1.468

  Matt. 5.48.
• * 1.469

  Eph. 5.26, 27.
• * 1.470

  Ezek. 37.9
• * 1.471

  Rom 4.18, &c.
• * 1.472

  Phil. 4.13.
• XXXII 1.473

  The Do∣ctrine of Faith in the Power of God's Spirit for the ridding us of Sin, why not so much insist∣ed on at the beginning of the Re∣formation.
• XXXIII 1.474

  The true means of unity in the Church a∣gain glan∣ced at.
• * 1.475

  Hebr. 7.2.
• * 1.476

  Isa. 9.6.
• XXXIV 1.477

  The mar∣vellous Ef∣ficacy of Faith in the Power of the Spi∣rit of Christ for the van∣quishing of Sin.
• * 1.478

  2 Cor. 3.17, 18.
• XXXV 1.479

  An Answer to an Obje∣ction touch∣ing this Do∣ctrine of Faith.
• * 1.480

  1 Joh. 2••, 2.
• * 1.481

  2 Thess. 2.11, 12.
• XXXVI 1.482

  Of the Du∣ration of the glorious Times of the Church.
• * 1.483

  Apoc. 20.3.
• * 1.484

  Apoc. 10.3.
• XXXVII 1.485

  The Chara∣cter of Theoma∣nes.
• XXXVIII 1.486

  Theoma∣nes his Vi∣sion of the seven Thun∣ders.
• * 1.487

  Apoc. 19.6.
• * 1.488

  Psalm 87.3.
• * 1.489

  Isa. 2.2.
• * 1.490

  Apoc. 21.24.
• * 1.491

  Apoc. 20.9.
• * 1.492

  Apoc. 20.11.
• * 1.493

  Matt. 25.41.
• * 1.494

  Apoc. 20.15.
• * 1.495

  Apoc. 21.8
• XXXIX 1.496

  A brief Ex∣plication of Theomanes his Vision.
• XL 1.497

  The impor∣tant Useful∣ness of The∣omanes his Vision, to∣gether with the Iusti∣fiableness of his yielding to such an Impression.
• * 1.498

  1 Thess. 4.16, 17.
• XLI 1.499

  Philotheus prevail'd with to play a Di∣vine Rhap∣sodie to the The∣orbo.
• * 1.500

  Horat. Carm. lib. 3. Od. 3.
• XLII 1.501

  Philopolis his mistake in prefer∣ring high Contempla∣tions before the useful Duties of a Practicall Life.
• XLIII 1.502

  His Com∣plement to Cupho∣phron and his Friends, with Cu∣phophron's return there∣of upon Phi∣lopolis.