Imprimatur.  
Sam. Parker, RRmo more in Christo Patri ac Domino, 
Ex Aedibus Lambeth. Decemb. 20. 1667.  Domino Gilberto Divinâ Providentiâ Archiepiscopo Cantuariensi, à Sacris Domesticis.   

THE TWO LAST DIALOGUES, Treating of the Kingdom 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 or Divine Hymns on the Chief holidays of the Year.  LUKE 9.62. 
No man having put his hand to the Plough, and looking back, is fit for the Kingdom of God.  REVEL. 1.17. 
Fear not. I am the first and the last: I am he that liveth and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death.  
LONDON, Printed by I. Flesher. 1668.   

THE PUBLISHER TO THE READER.  
Reader,  
I Believe thou wilt wonder at the preposterous Order of my publishing these Two Dialogues before the Three first have seen the Light; and indeed, it may be, most of all, why I publish them at all. If it were a matter of ordinary intelligible Political Interest, or the Solution of some Algebraicall Problem, or the Discovery of some acquaint Experiment towards the perfecting of Natural Philosophy, or the Decision of some notable Point in polemical Divinity, Reason would that we should accept of your Performance, and have the patience to peruse it. But to draw out a long tiresome Story of the Kingdom of God and Fate of the Church, through I know not how many dark Types and obscure Enigmatical Prophecies, where we can fix no sure footing in any thing, Quis leget haec?— The Gallio's of this Age care for no such things.  
Well, admit the case to stand so, Reader, as thou suggestest; yet this could be no just Impediment to either the Writing or Publishing these Dialogues. For every genuine Minister of the Kingdom of God has a commission to preach in season and out of season. 
2 Tim. 4.2.  He that observes the Wind shall not sow, 
Eccles. 11.4.  and he that regardeth the Clouds shall not reap. If S. John's Apocalypse had not been writ nor published before it would have been readily read and understood, the date of those Visions had been at least fifteen hundred years later than it was, and the Event of things had anticipated their Prediction. And for the pretended Enigmatical Obscurity of the Types and Prophecies, the endeavour of this Author has been that they should cease to be so any longer; which I believe they do to them that look upon them with an impartial eye, and are duly prepared to receive the Sense of them. For some Pollutions may hinder them from seeing any thing; as they say it is in the looking into the Magic Crystal or Shew-stone; Two looking into the same Crystal, but differently prepared or predisposed, the one sees clearly a Scene of things to come, the other nothing. Which though it be strange in that case, yet it seems far stranger in this of the Prophecies, the main things aimed at being of as clear Solution, the Postulata admitted, (that is to say, the truth of History and the Sense of the Prophetic style, though no farther than the Scripture itself interprets it) as any Problem in Algebra. As will certainly appear to the intelligent from Mr Mede's Synchronisms, and the eight last Chapters of the first Book of Synopsis Prophetica. And admit but that Joint-Exposition of these two Chapters of the Apocalypse, the thirteenth and seventeenth, there will be little Controversy of the Solution of the rest. And still the less upon the Perusal of these Dialogues, which give light into the whole Apocalypse, and so take away that Excuse from some that pretend they cannot safely promise themselves they understand any part, unless they understand all.  
This, Reader, is in return to thy false Surmise, as if the whole Dialogues were stuffed with nothing but the recital of dark Prophecies: Whenas, besides plain History, there are many useful moral Passages. As that Method of regaining a due Divine temper of Body, which consists in a more aethereal Purity of the Spirits, that we may possess our Vessel in a right measure of Sanctity and Holiness, that it may be more meet to receive and retain Divine Truths. As also the means of arriving to that state which is the Kingdom of God within us. Which though it be not a matter of Political or Secular Interest, yet it is so palpable an Interest of every man, as, methinks, there should no man be such a Gallio as to slight it, unless he think it an indifferent thing whether he be damned or saved. But believe it, if any one have really attained to the Kingdom of God within him, it is then impossible that he should be unconcerned for the Kingdom of God without him, he being so certainly united with that Spirit, the Eternal Mind that superintends the Affairs of the Universe, and of his own peculiar Kingdom and People in a more special manner. He that has lost the sense of his own carnal and personal Concerns is naturally, as I may so speak, seized upon and actuated by the Spirit of God, and all his Affections of Love and Care and solicitous Foresight are taken up with the Interest of that Communialty of which he is a living Member under one Head Christ Jesus.  
And therefore as it is supposed by the Poet that it was a great satisfaction to Aeneas to be instructed by Anchises concerning the Fate and Success of his Family and Posterity, their glorious Achievements and the Largeness of their Empire, that they should 

Virgil. Aeneid. lib. 6. — super Garamantas & Indos  
Proffer Imperium:—  so likewise they that once have got into a real Cognation and Spiritual Consanguinity with the true Apostolic Church, as having derived upon them or transfused into them from their Head that Divine Spirit that actuates the whole Body of Christ, it cannot but be a transcendent Pleasure to them to understand the overspreading Glory and Success which the Family of God, of which they are part, I mean the true Apostolic Church, will have in the World before the Consummation of all things. Which illustrious Scene of Futurities, though they neither descend with Aeneas to get a view of them amongst the Shades below, nor with S. John have the Heaven's open upon them from above to exhibit those Celestial Visions, yet they, casting the pure eyes of their Mind upon the Scripture, see all those glorious Futurities, writ in Heaven, plainly reflected to them from the Books of the Prophets, (as we see the Sky and Clouds, the Moon and Stars, by looking on some River or Pool) to their ineffable pleasure and satisfaction. Which may excuse this author's so laborious a Ramble (as it may seem to some) through so many dark Types and Prophecies, to find out this future Glory of the Church of Christ upon Earth. For these are the proper joys and Entertainments of those Souls who, being dead to all Self-interests, find it the solace of their heart to behold the flourishing Interest and growing Prosperity of the People of God.  
I must confess that the Author of these Dialogues interprets Prophecies at an high rate of Confidence in the behalf of Reformed Christendom against their professed Adversaries: Which may seem to some the more wild and ecstatical, the Discourse having been drawn up in such Circumstance of Affairs as every one conceived to bode ill to the Reformed Party. And how busy and successful the Romanists have been this present Age in proselyting people to their Church, there is none but must take notice of from either Experience or common Fame. But this could not discourage the Author from receiving those important Truths which were so clearly reflected to him from the pure and infallible Word of Prophecy. Which he steadily fixing his eyes on, did not at all regard the illboding aspect of the Affairs of the World. For he that has not a due measure of Faith in God and Fortitude of Spirit can neither be Prophet, 
More Nevoch. part 2. cap. 38.  as Maimonides well observes, nor any good Interpreter of the Prophets.  
I know the good news will not be alike acceptable to all nor alike credible, but that very well-meaning people may be prone to imitate that of Abraham, 
Gen. 17.18.  [O that Ishmael may live before thee!] desponding in a manner of all such attainments as they find not a palpable Pledge of in the present Causality of things. If Abraham be an hundred years old and Sarah ninety, he that prophesies of an Isaak to be born will hardly escape being laughed at for his news by an over-aged Sarah. 
Gen. 18.12.  But most of all, if he predict so sprightly and so illustrious an Issue to spring out from a Stock so dead and withered. But they that receive the Message cannot forbear to do the Errand they are sent upon, whatever may be their Reception. 
Ezek. 43 10.  Thou son of man, show the House to the house of Israel, that they may be ashamed of their iniquities, and let them measure the Pattern. To this end is the Glory and Perfection of the future state of the Church set out unto us, that we may know what to be at, and make as near and quick approaches thereto as we can. It is not therefore to reproach the present Condition of Reformed Christendom, but to animate them and encourage them by these good Tidings to use such means and to countenance such ways as lead the most directly to that glorious state of the Church, which both the Holy Oracles of God do so plainly set before our eyes, and ourselves so expressly pray for in our public Devotions. It is no more a Reproach, then to tell a young Child that he is as yet but a Child, but that he will live to come to the stature of a lusty proper Man, only let him use a regular Diet and due Exercises of his growing strength, which will conduce thereto. So harmless in the general and so useful is the Design of these present Dialogues.  
Nor can I divine what Particulars may any ways disgust any one that is Christianly affected, unless the Behmenists, Cartesians and Platonists may fancy themselves not so civilly dealt withal. The first, because their great Author, Jacob Behmen, though acknowledged a pious and well-meaning Writer, and not unuseful for the exciting of the Sentiments of sincere Piety in others, is not allowed to be such an inspired Man, as that all that he dictates should go for infallible Oracles. But it being so discernible to the intelligent that he is an Enthusiast, there is no faithful Minister of the Kingdom of God will ever stick to declare it, for fear of that great Disinterest that would be done to Religion, if those that are the most zealous Well-willers thereto should not discover themselves to be of so sound a mind, as not to be imposed upon by the highest Heats and strongest Surmises or Confidences of any man's Melancholy, whenas the Profaner wits are so prone to suspect that there is no Religion but is such.  
The other two may haply be offended at the Writer of these Dialogues for introducing Cuphophron, who sustains the person of both a Cartesian and Platonist at once, so unsettled and fickle and unconcerned in the great Points of Christian Religion, as if Cartesianism and Platonism did necessarily incline men to that unsound temper of mind. Which I am confident is not the opinion of the Author of the Dialogues: But being ware how some Theorems in those Philosophies may easily fill up and swell those Souls that are more aiery-minded, and how this Anticipatory Self-fulness, joined, forsooth, with the affectation of a strict Mathematical Evidence for every thing, (such as Cartesius pretends to, but falls infinitely short of almost everywhere in his Philosophy) he being ware, I say, that this may raise a Genius (in this Philosophical Age) over-wanton and coy, and such as will keep aloof off from being so hearty concerned in the Apostolic Truths of Christianity as they ought, his foresightful Solicitude in the behalf of the Kingdom of God, and for the preventing the growth or appearance of any such mischievous Monster, stirred him up thus timely to set out the Contemptibleness and Ridiculousness of that Dispensation, that it may never have the Confidence to appear upon the Stage to the destruction of Souls and detriment of the Church of Christ. So that however harsh this may seem to some, yet it is excellent preventive Physic, and the sound and judicious must acknowledge the purpose of him that administers it to be sober and laudable. Thus well fitted every way are these Dialogues to serve the Spiritual Interest of the Church of God.  
And lastly, for that Interest, Reader, which thou callest Political, they have their Serviceableness in that regard also. As to instance in some few Passages for many. One of the Principles whereby Reform Christendom is represented as reducible to this excellent State we speak of is a sincere and unspotted Loyalty in the Protestants to their Lawful Sovereigns. Another, the Countenancing or Allowing of that cheerful and effectual Doctrine for promoting a good Life, I mean that of A Faith in the Power of the Spirit of Christ for a signal vanquishing and subduing all manner of Sin in us, such as Pride, Covetousness, Revengefulness, and the like. For there is nothing that can tend more to the public Peace than this. The conscience of Religion in its crude and raw estate is a thing very harsh and bitter (especially in an hot Complexion) both to itself and others, like the state of Dentition in Children, which makes them wrangling and froward and vexatious both to themselves and the whole house. And for want of this Doctrine I speak of, few or none of the seriously-Religious can well emerge out of this childish condition. Whence the World is full of wrangling and vexation even about the pettiest Points of Religion that are. Whereby men's minds must needs be exulcerated, and the Government disturbed, and the Safety of the Church hazarded. Which would not at all be if this wholesome searching Doctrine had but place in the hearts of men. For it would so ripen their growth in Christianity, that all their Harshness and Sourness would soon mellow into Christian Love and Sweetness. For believe it, there is nothing more civil, nothing more humane, nothing more gentle and governable, than a mature and well-grown Christian. Again, in the Description of the Character of the Elias to come, a main Note of him is, that he is a Reconciler of the Magistrate to the People, and of the People to the Magistrate; that he is for Peace and Union in the Church of God, and a declarer against Rents and Schisms. And lastly, that great Point of all, That the Pope with his Clergy is that Antichrist, and the Roman Church that City out of which God's People are bid to departed, as it is most certainly true in itself, and of huge Consequence to be known upon the account of a Spiritual Interest, so does it most manifestly also consolidate the Secular Interest of all Protestant Princes and People against the Pretensions of the Pope, and is a safe Cynosura to steer their Counsels by. For I dare appeal even to the Pontificians themselves, upon supposition that the Pope and his Clergy be Antichrist, and the Church of Rome that Babylon out of which God's people are bid to departed, whether any thing in counsel that makes towards the reduction of God's people nearer to that City, and the ensnaring them again in their former Captivity, can be adviseable for any Protestant Magistrate either upon point of Piety or Policy, or (supposing a God in Heaven) can promise any prosperous Success. Wherefore for any Protestant Subject so persuaded to conceal so important a Truth, would be the greatest Perfidiousness, even to his Terrestrial Sovereign, as any man can stand guilty of.  
These, I think, were sufficient Motives for the publishing these Dialogues. But for the preposterous Order in publishing them, the plainest account is the will of the Author: of which no worse Construction ought to be made, then that, as it seems, he has a greater Concern for the Interest of Christianity then for the Curiosities of Philosophy. For such is the Subject of the three first Dialogues: Which, had he had as great a propension to gratify the Curious as to edify the Church of Christ, he would not have failed to have published at least as soon as these; the matter of them being both Philosophical, as I said, and that concerning the most enticing Points in Philosophy, and also intermixed with much Pleasantry and Humour; which, by reason of the extraordinary Gravity of this present Subject, it was thought fit, I suppose, the more strictly to abstain from.  
But though I have no commission to publish the three first Dialogues themselves, yet I thought fit, for the more punctually understanding these two last, to publish the Arguments of those, they being sufficient for the understanding any References or Reflections on them occurring in these.  
And lastly, Reader, I have added, for thy farther Entertainment, by way of Appendage, (though not altogether so necessary, I confess, yet suitable enough to some Points in these Dialogues, if not to the whole Design) A brief Discourse of the true Grounds of the Certainty of Faith in Points of Religion; as also some few plain Songs or Divine Hymns on the chiefest holidays in the Christian Calendar, agreeable enough with these Divine Dialogues both in Purpose and Title. Wherein the Writer of them has observed always this Method, to add to the Historical Narration an Application to the Improvement of Life. Which, whether in Verse or Prose, if it were diligently observed in the handling of the Historical Articles of our Christian Faith, would be of so great force for the making men good, that I doubt not but Philotheus, had he thought of it, would have added this as a ninth Instruction tending to the Acceleration of those happy Times of the Church which he presages.  
These, Reader, if thou pleasest candidly to accept for the present, it will be the greater Obligation to the Author to let what still remains in his hands in due time see the Light, and be as willing to condescend to gratify the Philosophical Genius in those three first Dialogues, as he has been in these ambitious to edify the Religious.  
G. C.   

The proper Characters of the Persons in the ensuing Dialogues, with some Allusion to their Names.  

Philotheus, A zealous and sincere Lover of God and Christ and of the whole Creation.  
Bathynous, The Deeply-thoughtful or profoundly-thinking man.  
Sophron, The Sober and wary man.  
Philopolis, The pious and loyal Politician.  
Euistor, A man of Criticism, Philologie and History.  
Hylobares, A young, witty and well-moralized Materialist.  
Cuphophron, A zealous, but Airy-minded, Platonist and Cartesian, or Mechanist.  
Ocymo, Cuphophron's Boy, so called from his Nimbleness.    

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

THE FOURTH DIALOGUE. Philotheus, Bathynous, Sophron, Philopolis, Euistor, Hylobares, Cuphophron.  Philoth. 
OUr Conference hitherto, 
I A brief Recapitulation of what has hitherto passed in their discourse.  O Philopolis, has been spent either in proving briefly the Existence of God, or in clearing of his Attributes, or in defending of his Providence: which was but a necessary preparation to them that doubt of these things, for the due understanding of the Mysteries of his Kingdom. For if there be no God nor any Divine Providence, there can be no Kingdom of God upon Earth, as Hylobares well noted at first. And indeed if the Providence of God be not everywhere, it is a very suspicable business that it is in truth nowhere. Whence appears the necessity of admitting such Hypotheses as will make sense of all occurrences and appearances of things which we meet withal in whatever 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 Hylobares (who seemed to be the only 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 Kingdom of God.  Philop. 
I humbly thank you, Philotheus, and my eager desire to hear you discourse of so important a Theme, and my jealousy that we shall be much straightened in time, makes me beg of you that, without any farther delay, you would be pleased to fall upon the matter.  Hyl. 
Which Philotheus will do the more courageously, 
II The great force of a firm belief of a God and his Providence for the fixing a man's Faith in the truth of Christianity.  O Philopolis, after I have briefly acknowledged my thanks for, and also have declared the steady efficacy of, his yesterday 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 find in myself a permanent 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 unexceptionableness 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 exteriorly 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 Auditor of this higher Discourse of yours, O Philotheus, touching the Kingdom 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 than I hoped for, and have often experimented in others, and most feelingly in myself, who could never doubt of Christianity when I had once satisfied myself of the truth of those Points you profess yourself now at length so fully satisfied in. Which I must confess makes me prone to think, that those that either slight or misbelieve Christianity, so far forth as the Scripture has declared the same, do not seriously or settledly believe there is a God or a Divine Providence, 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 The folly of Scepticism perstringed.  O Philotheus, that is to say, Sceptical or Aporetical. Witness not only the whole Sect of the Academici, but that Miracle for wit and eloquence Plato himself, 
Diog. Laert. in vita Platon.  that sweetlysinging Swan, as Socrates had him represented to him in a dream. Is there any thing more pleasant than his mellifluous Dialogues? and yet ordinarily nothing concluded but is a mere Sceptical or Aporetical chase of wit, a game wherein nothing is taken or aimed at but mere ingenious pastime.  Philoth. 
Such wild-goose chases in matters of less moment, O Cuphophron, may be more plausible or tolerable: but in Points of greater consequence 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 than 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 myself infinitely happy in that full satisfaction I have received from your excellent 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 That there is a Divine temper of Body requisite for the easilier receiving and more firmly retaining Divine Truth, with the method of obtaining it.  unless dissettledness of Life. If you fix in the Divine Life, which is fixable nowhere but in the Divine Body, than the reasons of Divine Truth will take root in this ground, and so prove permanent indeed. 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 Cognation with the Subject they are in, they will easily be blown away or whither.  Hyl. 
I had thought the Soul had been so Divine a thing of itself, that the Cognation betwixt it and the reasons of Divine Truth had been sufficient, if once received, firmly to retain them.  Philoth. 
O no, Hylobares: The Soul by sympathising too much with this earthly and brutish Body becomes brutish herself, and loses her Divinity; else all would be alike capable of Divine Truth. But the recuperation of the Divine Body by virtue of her true and real Regeneration is also the recovery of her Divinity.  Hyl. 
But what do you mean by this Divine Body, O Philotheus?  Philoth. 
The same which the Pythagoreans mean by their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is also called Ethereal, or Heavenly.  Euist. 
That is no wonder, that the Heavenly Body and the Divine should be all one, 
De Coelo, lib. 2. c. 3.  whenas Aristotle himself calls Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine body.  Hyl. 
But how shall we be able to attain to this Divine Body, O Philotheus, in which, so far as I see, is the Root and Substance of Truth, forasmuch as the Life is in it?  Philoth. 
Reason without this is but a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or umbratile Imagination, a faint and ineffectual thing, evanid, fugitive and flitting: but Reasons flourishing out of this stock are the immarcescible Flowers of the Paradise of God.  Hyl. 
Wherefore, Philotheus, I am the more desirous to know how we may come by this Divine or Paradisiacal Body.  Philoth. 
By a firm and lively Faith in the Power and Spirit of the Lord jesus, whereby he is able to mortify and subdue all sin in us and extinguish all Selfishness, so that we become utterly dead to ourselves, and as little concerned for ourselves in any external gratification of worldly Honour, 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 breathe toward the prize set before us, adding thereto a due and discreet Temperance and circumspection in all our external deportments, that we neither act nor speak any thing from the promptings of the Selfish Principle, or any way to gratify 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 certainly succeed a spiritual Resurrection 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 breathe toward God we imbibe both the Divine Life and the Divine Body at once; which is the true spiritual Birth of Christ, 
Joh. 1.12.  whom as many as receive, they become the sons of God; as being born, 
2 Cor. 4.16.  not of blood, 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. Wherefore he that is arrived to this Substantiality of life will be fixed 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 merely verbal and imaginary, and float only in the Brain, the Heart being animal and brutish, they may easily prove very weak, fugitive, and vanishing. Not that they are so in themselves, but may appear so to those who have only the Picture of the Flower in their Brain, not the Root in their Heart, in which is the Pavilion of Life, and inmost Tabernacle of God in the Soul. He that lives in this dispensation of life, O Hylobares, can never be dissettled in his thoughts touching the Existence of God, and his Providence, or the Immortality of the Soul. For he cannot be prone to suspect the Soul's capacity 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 energy 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 actuating the Soul. How can he then doubt of Him, whose power and presence he so sensibly feels? Wherefore this Dispensation of Life, Hylobares, is all in all to him that desires to philosophise with steddiness and solidity.  Hyl. 
These are great and magnificent things which you declare, O Philotheus, 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 misspend so much of that time that he thought too little for his own design 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 pity to interrupt him. But, sigh 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 gratify my desires.  Hyl. 
It is therefore now, Philopolis, very seasonable to propound your Quere's to him.  Philop. 
My First Quere, 
V Philopolis his Quere's touching the Kingdom of God.  O Philotheus, was, What the Kingdom 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 hitherto 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 ourselves eternally obliged to you for your pains.  Philoth. 
I shall do my best I can to serve you herein, Philopolis, and that as briefly and perspicuously as I can, with all plainness of speech, and without any affectation of Scholastic Scrupulosities, being desirous only to be understood and to convince. And the God of Heaven assist us in this our discourse of his heavenly Kingdom, that we may so understand the Mysteries of it, as that we may faithfully endeavour the promoting the Interest thereof both in ourselves and in all men, to the Glory of God and Salvation of the World. Amen.  Philop. 
Amen, I pray God.  Philoth. 

VI What the Kingdom of God is in the general Nation thereof, with a defence of the truth of the Nation.  Your first Quere, O Philopolis, though it be very short, yet is exceeding comprehensive, and, by reason of the multisarious signification of the terms, involves much matter in it at once; which yet I shall endeavour to comprise and take in as well as I can by this brief Definition of the Kingdom of God in general. The Kingdom of God is the Power of God enjoining, exciting, commissioning, or permitting his creatures to act according to certain Laws, which, considering all circumstances, or upon the compute of the whole, are for the best.  Philop. 
I partly understand you, Philotheus, and conceive you intent such a Definition of the Kingdom of God as takes in the Kingdom of Nature also, and respects those Laws whereby both the brute Animals are guided and the senseless Plants and dead Meteors and Elements, according to the extent of your defence hitherto of Divine Providence running from the highest and most Intellectual Order of things, even to those Material Being's which are framed and actuated by the Spirit of Nature, or Seminal Soul of the World.  Sophr. 
Why, that is no more than the Scripture itself will warrant him to do, Philopolis. The Psalmist is very frequent in such expressions. The Lord has prepared his throne in Heaven, 
Psalm 103.19, 21, 22,  and his Kingdom ruleth over all. Bless ye the Lord, all his Hosts, ye Ministers of his that do his pleasure. Bless the Lord all his works in all places of his dominion. Bless the Lord, O my Soul. This in the 103. Psalm. And in the 148. Psalm he makes all the several 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 spoke the word, and they were made; he commanded, 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. Psalms, O Lord, thy word endureth for ever in Heaven, thy Truth also remaineth 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 Kingdom reaches as far as the whole comprehension of the Creation.  Cuph. 
Why then, in some places, O Sophron, the Kingdom of God will be coincident with the Kingdom of the Devil.  Bath. 
Why, Cuphophron, what greater inconvenience is there in that, then that the Kingdom of Nature and the Kingdom of God should be coincident, which you seem not to gainsay?  Cuph. 
Methinks it sounds very oddly: and besides, we may conceive a subordination betwixt the Kingdom of God and the Kingdom of Nature; but the Kingdom of God and the Kingdom of the Devil seem to be in utter opposition one to another, and therefore in no capacity of being parts of the same Kingdom.  Bath. 
That is wittily urged, O Cuphophron, as to the exterior sound of the words; but look into the intrinsical 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 Kingdom of God more than the other. Is it because the Devils have more subtlety than the Beasts of the field? This were reproachfully to intimate the Kingdom of God to be a City of Fools. Is it because the one is Spiritual, the other Corporeal? This reason would also exclude the good Angels, the choicest part of God's Kingdom. 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 absolutely Good. But Self-love or Selfishness 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 Kingdom of God as the Brutes.  Cuph. 
The difference, O Bathynous, seems to be this, That the Brutes retain 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 beneath the utmost Circuit of the Dominion of Providence, or that Divine Nemesis that is continuedly interwoven into all the degrees of the Creation. So that nothing that is not exterminated out of all Being, but necessarily is subject to the Laws of some order or other of the Creation it has cast itself into. As if some noble Family should by taking ill courses lose all that Honour and Riches that were left them by their Ancestors, and in process of time become mere Galleyslaves, they do not cease to be still Subjects of the Prince of that Country in which they experience these varieties of Fortune: so the Angels degenerating into Devils do not cease to be under the Dominion of God, but find their Nemesis in his Dominion. 
Prov. 21.30.  For there is neither strength nor counsel against the Almighty, nor can any one out-wit the reaches of his Providence. Gaolers and Prisoners 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, 
Ecclesiastic. 39.28, etc.  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 destruction: All these rejoice in his commands, and are ready upon earth to execute his will, when need requires. To this purpose he speaks, and methinks plainly insinuates that the Infernal Powers themselves (of which these are many times but the external weapons) are part of the Army of the Lord of Hosts.  Bath. 
It is impossible to be otherwise, O Sophron; for it is repugnant to the Wisdom 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 Kingdom of God, whenas it were a more curious Point, and no less pertinent to the present Quere, [What the Kingdom 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 unlimited Sovereignty, 
VII Of the absolute Sovereignty of God, and wherein it is grounded.  Hylobares, which we from the Greeks call Tyranny?  Sophr. 
No, by no means, Cuphophron. If you understood what Tyranny is, you would find your Assertion as contradictious as blasphemous.  Euist. 
Sophron says very true, Hylobares; for 
* Lib. 3. cap. 7.  Aristotle defines Tyranny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and elsewhere in his Politics describing it more copiously, 
Politic. lib. 4. c. 10.  he says, it is such a Government in one person as, being unaccountable to any, rules over his equals, or those that are better than himself, doing all things for his own Interest, and not for the Interest of them that he rules. Which things are utterly incompetible to God, who is infinitely better than all the Creation, and is only capable of doing them good, but not of receiving any good from them.  Cuph. 
I minded not how Tyranny is defined in your learned Authors, Euistor, but looked 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 suggestions and sentiments of his own heart.  Euist. 
And, to tell you the truth, the Critics, O Cuphophron, teach us that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anciently signified no worse than so, that is to say, an absolute Monarch, a person invested with absolute Sovereignty or Power.  Philoth. 
If Cuphophron meant no otherwise then so, Euistor, his meaning 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 species of Dominion which God exercises over his Creatures is absolute Sovereignty, or a power of doing all things according to the suggestions or sentiments of his own mind, this is a sober and true declaration touching the Dominion of God.  Hyl. 
But I beseech you, Philotheus, wherein is this vast and unlimited Sovereignty of God founded? in his Omnipotency, or in what is it? For some say absolute and irresistible Power can do no wrong.  Philoth. 
That's a thing, Hylobares, I could yet never understand, that the most omnipotent Power that is imaginable can ever have a right to do what is wrong, that is to say, to create 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 omnipotent, can claim a right to such an act, no more than any Intellect, never so omniscient, can claim a right of authentically thinking that true which is really false.  
But in answer to your main question, wherein the Right of this absolute Sovereignty in God is founded, I must tell you both distinctly and compendiously at once, That to infinite, permanent and immutable Goodness of right belongs as well Omnisciency as Omnipotency, the one as her Secretary, the other as her Satellitium. But the infinitely-good God is not only of right, but by nature, both Omniscient and Omnipotent. And from these three, his infinite Goodness, Wisdom 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 Wisdom 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 immutably 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 mind, it being impossible but that they should be for the best, he having proportionable Wisdom also and Power adjoined to this infinite Goodness, to contrive and execute his holy, just and benign designs?  Philop. 
In my apprehension, Philotheus, this is marvellously plain, and such as I wanted no instruction in. And therefore let me entreat you to draw nearer to the main point in hand, which is the Kingdom of God properly so called. For, methinks, we have done hitherto, as if some having a design to observe more particularly some one Kingdom 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 understand what that Kingdom of God is that is amongst Men, being less curious touching that part of his Dominion that he exercises over Angels, whether lapsed or unlapsed, or that Power he exserts upon the Kingdom of Nature, whether Animals or Plants or other inferior creatures. Quae supranos nihil ad nos: and there is in some sense the like reason concerning those things below us. I desire my prospect may be enlarged only towards those things that are on the same level with myself: which I press the more earnestly, because of the straightness of the time I fear we shall be cast into.  Philoth. 
I commend your providence, Philopolis, and desire you to persist in this freedom 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 chief aim at, 
VIII The Kingdom of God within us, what it is.  namely, What the Kingdom of God is signally so called, I must first mention a Division, before I fall upon that Definition. For the Kingdom of God, as it respects Men also, is either Internal or Externall; according as our Saviour has declared, Neither shall they say, 
Luk. 17.21  Lo here, or, Lo there; for behold, the Kingdom of God is within you.  Cuph. 
I suppose this Kingdom is much-what the same with the Philosophical Kingdom of the Stoics, who make their wise man a King and Emperor, and what not? and count it their chief happiness to have a full dominion over their Passions, especially 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 Kingdom of the Stoics and the Kingdom of God. For this Kingdom of the Stoics is the Kingdom of Selfishness, and Self-love sways the Sceptre there and wears the Diadem: But in the Kingdom 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 wonderful thing to consider how multifarious the Impostures and false pretensions to this inward Kingdom are discovered to be by those that are really possessed thereof; how one Passion (as suppose Pride or Covetousness) subdues all the rest unto itself, and rules in stead of the Divine Love; how all the Passions are brought into a demure subjection to the sense of some external Interest, especially if it bear the Title of Sacred or Holy; and how men may be disciplined or educated thereto, as Setting-dogs for the Game, whenas the Soul in such a case has subdued all her affections, only to surrender herself a more absolute slave to the will of those men whose business it is to bring the World into blind obedience (by studied Impostures and Hypocrisies) to such Laws as are made for their carnal Interest, and, in stead of propagating the Kingdom of God, to plant the Kingdom of the Devil or Antichrist amongst men. Let the Soul in such cases as these have never so great a command over her affections, this is no Kingdom of God, but a presumptuous and tyrannical Usurpation of some petty Masters against the Right of his Kingdom. Unless this internal Kingdom be established in the Love and Peace and Patience of the Lord jesus, it is but the Reign of mere selfseeking Nature, or the Kingdom of the Devil. The Kingdom of God in the Soul is the Empire of the Divine Love, which equally affects the good of all men, 
Rom. 12.15.  rejoices with them that rejoice, 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, 
Matt. 22.37.  and his neighbour as himself, 
Matt. 7.12.  and deals with others as himself would be dealt with; whereby a man earnestly desires the common good of all men, and finds himself concerned in repelling or preventing any public 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 Affections 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 Kingdom of Christ in the Inward man, 
Hebr. 7.2.  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 Salem, that is, Prince of Peace. Finally, it is that Kingdom which consists not in external Superstitions, but, as the Apostle speaks, 
Rom. 14.7.  in righteousness, and peace, and joy in the Holy Ghost.  Philop. 
This Internal Kingdom of God, 
IX The means of acquiring it.  O Philotheus, is so lovely and desirable, that I cannot but request you to intimate the means of acquiring it, before you proceed to the Externall.  Philoth. 
O how I love you, Philopolis, for this motion, forasmuch as I perceive that it cannot proceed from any vain curiosity, but from a sincere desire of entering 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 Kingdom of Heaven to a Treasure hid in the field, 
Matt. 13.44, 45.  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 Kingdom of God suffers violence, 
Matt. 11.12.  and that the violent take it by force; and again, where he declares that he that lays his hand to the plough, 
Luk. 9.62.  and looketh back, is not fit for the Kingdom of God, and in like passages. For all these signify thus much to us, That whosoever would acquire so excellent a state of the Soul as this which we call the Kingdom of God, he must forthwith quit all things else whatsoever 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 obtain the Crown; and, lastly, That this pursuit be without any intermissions or lazy relapses into the power of the World or the Flesh again, but that it be peremptory, constant and continued, till we have won the prize, and find all that fulfilled in us which we desired or expected; which is the perfect subduing of all our corruptions, 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 particularly to recommend to us?  Philoth. 
Truth lies in a little room, especially that of it that is most useful, O Philopolis. And therefore I will trouble you with no farther instructions then what are comprised 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 jesus, for the subduing all Envy, Pride, Lust, all Worldliness and Selfishness, and whatever is contrary to the Kingdom of God in us, that we may have a comfortable conquest over these and all like corruptions through him that strengthens us. This is the first necessary Principle we ought to be imbued with, if we mean seriously to set ourselves to the achieving so great and weighty an enterprise: This, I say, is the first necessary Principle, namely, A full and firm belief that the Achievement is possible. The second is, That we believe it to be our duty to arrive to this blessed state, and not to satisfy ourselves with any condition on this side of it, much less, out of any Antinomian Sophistry or Witchcraft, to fancy ourselves released from all obligation to any real and living Righteousness in us; but to be entirely obedient to the voice of Wisdom and Truth, 
Matt. 5.48.  Be ye perfect, as your Father which is in Heaven is perfect; and to remember, that it was the end of Christ's coming into the world, 
Matt. 15.13.  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, 
Ephes. 5.27.  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 add Meditation, Circumspection, and Devotion. Meditation in private especially. Circumspection in his dealing with external 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 surprise. Which I think is the true meaning of praying continually. But in a more particular manner, to add 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 ugliness 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 Fancy and exterior Reason, but that we may effectually feel the difference of the contrary actings of the Powers of the Kingdom of Light and the Kingdom of Darkness, charging one another in the field, Life against life, and Substance against substance, till Hell and Death be absorbed into victory, and the evil Nature be quite consumed into a glorious 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 outward Shop of Fancies and fine Pictures; but the transactions of substantial life and Reality are in that other part, which is the secret Tabernacle of God, and hidden Temple for most effectual 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 Prayer, and a certain Divine Magic, that draws all the heavenly Powers into the centre of our Souls, imbibing the comfortable dews of Paradise, to the ineffable refreshing of the Garden of God. Through this sluice 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 requires more diligent observation than that more peculiar one in the Head. For though this seems more peculiarly ours, yet the other joins us with that which is more to us than we are to ourselves, 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 only lead us into a field of Shadows and Dreams.  
Wherefore, O Philopolis, he that is a Candidate for the Kingdom of God, let him above all things cultivate the Heart; for through this only is the Inlet into the Kingdom of Light. 
Matt. 5.6, 8.  Blessed are the pure in heart; for they shall see God. Blessed are they that hunger and thirst after righteousness; for they shall be satisfied. I stretch forth my hands unto thee; 
Psalm. 143.6.  my Soul gaspeth unto thee, as a thirsty Land where no water is. 
Psalm 84.5, 6, 7.  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 Zion. By which is intimated, that firm Faith and holy desire brings us at last to the fruition of God and his Kingdom.  
To all which I need not add, for a conclusion, the perpetual and constant performance of whatever we find ourselves able and bound in duty 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 faithful, direction for the obtaining that great prize, the Kingdom of God within us.  Philop. 
And I am infinitely obliged to you, Philotheus, for your hearty and serious Instructions in so important a Mystery. 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 beseech you, Philotheus, what will become 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 join 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 The external Kingdom of God properly so called, what it is.  And I pray you, Philotheus, be no farther engaged in the point, but proceed to the external Kingdom of God, and declare to us what it is.  Philoth. 
The External Kingdom 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 only true God, the Maker and Creator of all things, and the Supervisour of all the affairs of the Universe, a Punisher of offenders, and a Rewarder of all those that seek him. This profession of one God joined 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 only true God with all their heart, and all their Soul, and their neighbour (that is, all mankind) as themselves, and to deal with others as themselves would be dealt withal, they in the mean time living in no opposition or defiance to any sufficiently-revealed Law of God, This profession, I say, does constitute any Family, Country, Nation, or Kingdom, the Church of God or Kingdom of God. In which description, O Philopolis, if you rest satisfied, it will be easy according to the sense thereof to answer the first part of your second Quere, namely, When the Kingdom of God began.  Philop. 
I am not so curious as not to rest satisfied in this description, 
XI When this Kingdom of God began.  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 Kingdom of God began as timely as the first Family of the world, and was continued in the succession of the Patriarches before and after the Flood to Moses, and through the Mosaic Polity (which some in a more peculiar manner contend to be a Theocracy) to the coming of Christ.  Philop. 
But what shall we think in the mean time therefore of the ancient Philosophers, which had nothing to do with either the Patriarches or Moses, and yet believed One only true God, the Author and Governor of the Universe, and were singularly good and virtuous in their conversations? were they any part of the Kingdom of God?  Philoth. 
That the Philosophers had nothing to do with Moses, and that their wisdom derived not itself from that fountain, is more than I dare aver. But if they were such as you describe for profession and life, and communicated not with the Idolatries and pollutions of the Gentiles, I should look upon them as very much akin to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and dare not debarr them from being certain scattered Appendages to the Kingdom 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 honour. In the mean while I am not only satisfied touching the so timely commencement of the Kingdom of God or the Church, but of the succession 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 truly, that God had his Church so timely, seems to be intimated by that timely Martyrdom begun in it in the Murder of Abel, 
Matt. 23.35.  from whose righteous blood Christ seems to begin the Martyrology in his commination to that murderous City, the carnal jerusalem.  Bath. 
This is notably well observed of Philopolis, O Philotheus, and puts me in mind of something a dark passage in the Apocalypse, which haply may receive light from hence, namely, 
Apoc. 13.8.  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 foundation of the world, that is, à mundo condito. Which passage, I conceive, alludes to the murdering of Abel, it being so early an example of the wicked martyring the good. And therefore by the Lamb is here understood, according to the Prophetic style, the whole succession of the holy 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 called the Book of the Lamb, or of the Elect of God, because their names are enroled there; and this Lamb said to be slain from the foundation of the world, because the example of the wicked murdering the innocent and just began so early in Cain's murdering 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 Logic, that I must confess, till this consideration came into my mind, the Text seemed to me to be of a desperate obscurity; unless we should have taken the liberty to understand by this slaying of the Lamb in the ordinary sense, (that is, of Christ,) the murdering of his members, of which the earliest example is this of Abel: and Christ, you know, 
Acts 9.4.  cried out to Saul, Saul, Saul, why persecutest thou me? when he only 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 puzzled 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 Critic Hugo Grotius. I could never understand that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Prophetic style. And even that other sense you offered at is far more tolerable, then to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the signification of futurity.  Bath. 

XII Of Christ 's appearing in humane shape to the Patriarches before his Incarnation.  It would be so indeed, Euistor, if the Soul of the Messiah had preexisted before his Incarnation.  Euist. 
Why, the Fathers do expressly declare that it was Christ that appeared to Abraham, to Moses, to joshua, 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 employed in the ordering of the World at the Creation, as well as in the superintending of the affairs of the ancient Patriarches and the people of Israel; appearing notwithstanding ever in humane shape, as he did particularly to joshua (and under the title of the Captain of the Lord's Host, 
Josh. 5.13, 14. ) when there was close siege laid to jericho.  Hyl. 
But when this Doctrine could pass so glibly with the ancient Fathers, without the taking notice of the Preexistence of the Soul of the Messiah, how glib, how easy and how natural would it have been upon 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 humane shape, it were very natural in that regard to suppose also that it was joined with the humane Soul of the Messiah. But that the humane Soul of the Messiah had aught to do 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 Messiah that shall put a period to this stage of the Earth, (as at the Conflagration) should be allowed to have been active at the ordering of the Foundations thereof? that He, from whose mouth must proceed the last Pereat, should have pronounced the first Fiat, he being also styled so frequently in the 
* Apoc. 1.8, and 11. Ch. 21.6. also 22.1  Apocalypse Alpha and Omega, the Beginning and the Ending, the First and the Last? Besides what is expressly said in the Epistle to the Hebrews in a complex sense of the Messiah, not of the separate Word, 
Heb. 1.2.  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 citys that of the Psalmist, 
Heb. 1.10, 11, 12.  Thou, Lord, in the beginning 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 Messiah.  Philop. 
What strange and unexpected fluskering conceits fly up into the youthful imagination of Hylobares 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 Theory, O Philopolis, I conceive is more apparent than the truth thereof; because it conciliates more honour to the Person of our Saviour, and is a firm bar against the abhorred boldness of some highflown Enthusiasts, who once phansying themselves to be partakers of the Divine Nature, though but in a moral sense, straightway set up for an equality with Christ, and will be as much God as he; some of them more, and pretend themselves the Beginners of a more holy Dispensation than the Son of God himself brought into the world: whom they could not thus confront and vilify, by either equalizing themselves to him, or preferring themselves before him, if that of the Author to the Hebrews were understood 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 offers at, though I must confess it does not destroy their Concinnity. Insomuch 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 day's Creation, to stick at the Conclusion Hylobares 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 freedom to give a stop to this digression, and hasten Philotheus again into the way.  Philoth. 

XIII Thy Kingdom come, in what sense meant in our Saviour's time and afterwards.  I have stood in it all this time, O Philopolis, expecting your commands. I have carried on briefly the Succession of the Kingdom of God till our Saviour's time. What do you demand farther?  Philop. 
I pray you tell me, Philotheus, if the Kingdom of God was in the world when Christ came into it, why did he teach his Disciples to pray, Thy Kingdom come? Or why does he encourage his little flock, saying, Fear not, 
Luke 12.32.  little flock, for it is your Father's good pleasure to give you the Kingdom? Or why is he said to preach the Gospel of the Kingdom, 
Mark 1.14, 15.  declaring that the time is fulfilled, and the Kingdom of God is at hand? I know not what Kingdom he means.  Philoth. 
You are to understand, O Philopolis, that the Kingdom of God in the New Testament signifies variously. Sometimes Physically, as I may so speak, and is the same with that external happiness we hope to enjoy in Heaven: sometimes Morally, as where it is said to consist in righteousness and peace and joy in the Holy Ghost: 
Rom. 14.17.  and sometimes Politically; in which sense also I conceive it to be understood in all those places you allege. And it is that very Kingdom upon Earth which Daniel foretells of, 
Dan. 2.44.  and is also the Kingdom of Christ or of the Messiah, and is likewise styled the Kingdom of Heaven, even in a Political sense, as where it is compared to a Net, Matth. 13. and elsewhere. This Kingdom of Christ is the Kingdom of God in a more eminent and illustrious signification, not only 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 particular occasion of the styling of it the Kingdom of God, from that passage in Daniel, 
Dan. 2.44.  And in the days of those Kings shall the God of Heaven set up a Kingdom which shall never be destroyed. From hence the Kingdom of Christ is called the Kingdom of Heaven, and of God. Now this great and notable Kingdom of the Son of man or the Messiah was not present in our Saviour's days, though it was in a near approach. And therefore the Disciples might very well be taught to pray, Thy Kingdom come; and our Saviour preach, that the Kingdom 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 Religion of the Empire. But in that he saith, 
Mar. 1.15.  The time is fulfilled, and the Kingdom of God is at hand; that undoubtedly relates to the Seventy weeks of Daniel, 
Dan. 9  which were upon their expiration about that time that Christ preached the Gospel of the Kingdom, that is, a little before his Suffering. 
ver. 25, 26.  For after seven weeks and threescore and two weeks (that is, sixty nine weeks) the Messiah was to be cut off, and the people of the jews cease to be God's people any longer under the Mosaical Dispensation, and the everlasting Righteousness, 
ver. 24.  or the Eternal Law or Religion of Christ, to be brought in, and the judaical Sacrifices 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 Kingdom of God so much spoken of in the Gospel, which though it was at first but as a grain of mustardseed, 
Matt. 13.31.  yet in a little time spread 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 Political 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 branches thereof) with that prophetical expression in Daniel, where Nebuchadnezzar's Kingdom is also resembled to a wide-spreading Tree, 
Dan. 4.12.  (The Beasts of the field had shadow under it, and the Fowls of the Heaven dwelled 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 Kingdom. 
Luk. 12.32.   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 Kingdom come?  Philoth. 
I doubt it not, Philopolis, and it will never be unseasonable so to pray, in the Moral sense, either for ourselves or others; but hitherto it has been also seasonable in the Political. For though the Church (where uncorrupted with Idolatry and other gross Pollutions) has been the Kingdom of God ever since it had a being, whether in prosperity or persecution: yet it has been hitherto but Regnum Lapidis, not Regnum Montis; and therefore in a Political 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, 
Dan. 2.34, 35, 44.  and become a great Mountain, and fill the whole Earth, and be a Kingdom that shall stand for ever, a Kingdom 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 Kingdom of God triumphant and permanent that Daniel seems chief 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. 
Apoc. 17.10.   
Which seeming omission in the Vision of the Statue is more palpably repeated again in the Vision of the Four beasts. For though the Kingdom of the Son of man was in the Reign of the Seventh King in a triumphant 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 Kingdom upon the destruction of the little Horn, which destruction is not yet completed. When, 
Dan. 7.21, 22.  because of the great words the Horn spoke, 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 distinctly represented in the Apocalypse under the figure of the Two-horned Beast,) than 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 Kingdom, that all people and Nations and languages should serve him. His Dominion is an everlasting Dominion, which shall not pass away, and his Kingdom that which shall not be destroyed; which therefore is not so properly the Kingdom of God under the Seventh King, but that Dominion 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 The Easiness of the Prophetic style.  and I think your Notion mainly solid. Nor do I find it any difficulty to converse with men touching these Prophetical Mysteries, since I have pretty well conned the Prophetic style: the knowledge whereof, in my mind, is as well more easy as more useful and pleasant than 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 Christendom were of your mind. They would find such Conviction in the Prophecies of Daniel and the Apocalypse, 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 easy and pleasant kind of seriousness.  Bath. 
Sensuality, Levity and Profaneness of spirit makes holy things, though of themselves very easy 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 Hypocrisy with others.  Philop. 
What you say I believe is too true, Bathynous; the more the pity. 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 Kingdom of God now is. That was the last Point in my Second Question, and methinks I am more puzzled in it then ever.  Philoth. 
You are not so puzzled, 
XV Where the Kingdom of God now is.  Philopolis, but I believe you will easily extricate the difficulty yourself, and find out where God has, by first finding out where he has not, his Kingdom. For I believe you will not say that the Kingdom 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 jews. For they were a City of murderers, and killed their Messiah, and so ceased to be God's people; and as many as are not converted to Christianity justify the act of their forefathers, and become successively guilty of their bloody and murderous Crime. Besides that, they are professed Enemies and Rebels to the manifestly-declared Law of God, which is the Christian Religion; and therefore the jewish Nation can be no part of the Kingdom 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 Kingdom of God must be devoid as well of bloody Persecution and Barbarity as of Idolatry and Polytheism. And what an ill Character the Turks and Saracens have in the Prophetic Visions is plain, in that the latter are figured out by Scorpion-like Locusts out of the bottomless pit, 
Apoc. 9.10, 11.  the title of whose King is Abaddon or Apollyon; the other by Horsemen, 
ver. 17, 19  whose horses heads are compared to Lions, and their tails to Serpents, to intimate that league they have with the Kingdom of the Serpent or of the Devil; for the Devil was a murderer from the beginning, and these Wasters of the world by war and bloodshed.  Philop. 
This is more than enough evident.  Philoth. 
And for the Popish Church, it is well known how, besides their multifarious Idolatries and gross Superstitious practices, it is allover besmeared with innocent blood: as she also is figured out in the Apocalypse by that gorgeous Whore with whom the Kings of the earth commit Fornication, 
Chap. 17.2, 6.  and who is drunk with the blood of the Saints, and with the blood of the Martyrs of jesus.  Philop. 
It remains then that the Reformed parts of Christendom be the Kingdom of God: for none else occur to my mind that can lay claim to the title.  Philoth. 
And there is good reason to conclude so: both because the Definition of the Externall Kingdom 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 ceased to be that murderous 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 battle, or upon the account of Treason against their lawful 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 extraneous and Idolatrous Powers, these of them that are in this condition seem to me to be an hopeful Inchoation of that promised Kingdom of the Son of man which Daniel foretells of, and to be the first Rudiments of the Fifth Monarchy; forasmuch as they arise out of the ruin of the little Horn with the eyes of a 
Dan. 7.25.  man, which is said to wear out the Saints of the most High.  Philop. 
I understand you very well, Philotheus. O the admirable perspicuity and convictiveness of Truth! O how necessary is the knowledge of this Theory to all the Protestant Dominions, 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 Kingdom of God, and be a Traitor or Rebel against the Sovereignty of the Lord jesus. O how infinitely 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 steadfastly 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 Kingdom of God, and the reviving Monarchy of the Lord jesus Christ.  Cuph. 

XVI That smaller faults in Things or Persons hinder not but that a Church may still be the Kingdom of God.  This Truth, if it be a truth, is like a spark fallen into very combustible matter, that it has set Philopolis thus all on a flame. It's pity but what you say should be true, Philotheus, that Philopolis his sincere and ingenuous zeal may not have hit on an undue subject. But, for my part, I cannot 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 Christendom are such as, in my judgement, ill suit 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, Hylobares, 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 Kingdom of God. And that is the point that we are upon. For the Externall Kingdom of God may be presumed much larger than the Internal. And our Saviour Christ himself, you know, compares the Kingdom of God in this external sense to a Net cast into the Sea, 
Matt. 13.47.  which gathers of every kind, as well bad as good. The people of Israel was the Kingdom of God: but was every particular man of them holy and virtuous? The Roman Empire in Constantine's time became the Kingdom of God: but were no particular members of the Church at that time in any thing reprehensible? Whether the Reformation cease to be the Kingdom of God for the wickedness of some of that denomination, let our Adversaries be judges, who never spared to style themselves Holy Church, for all the abhorred ungodliness of the Heads, their Holinesses at Rome, and universal pollution of the members; and that because 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 external Worship of God; though they were indeed an Antichristian Church, and all overrun with abominable Doctrines and Idolatrous Practices, and Diabolical Cruelties against the true Worshippers of God. Of how much more right therefore ought the Reformation to be held the holy people of God and his peculiar Kingdom, who profess the Apostolic Faith entire without any Idolatrous superadditions, who murder no man for his Conscience, and make the infallible Word of God itself 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 competition which of them two should be the Kingdom of God.  Bath. 
But it being so plain that the Reformed Church is the true Externall Kingdom of God, forasmuch as they make pure profession of the Gospel of the Kingdom 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 really a contrary Kingdom thereunto, that is, the Kingdom of Antichrist; how abominably nauseous, O Cuphophron, must Indifferency in Religion be amongst Pretenders to Protestantism, whenas the Romanists themselves 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 The Charge of Antinomianism against th' Reformation.  For what can be more contrary than the Kingdom of Christ and of Antichrist?  Cuph. 
This would bear more weight with it, Bathynous, if there were no gross flaws in the external 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 Predestination) are such horrid Errors, that they seem the badges of the Kingdom of Darkness, rather than of the Kingdom of God.  Bath. 
What you mean by Antinomianism, 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 relying on the Satisfaction or Atonement of Christ; which rightly understood has no evil at all in it, but is an excellent Antidote against Pride. For those that profess such an Antinomianism as this, and declare they look to be saved by Faith only without the Works of the Law, will not deny but that they are to live as strictly and holily as if they were to be saved by the integrity of their conversations; and yet when they have lived as precisely as they can, that they are wholly to rely upon the mercy of God in Christ. How lovely, how amiable is such a disposition of a Soul as this, who, taking no notice of her own innocency or righteousness, casts herself wholly on the Goodness and Merits of her Saviour, and so, like an un-self-reflecting and an un-self-valuing child, enters securely and peaceably into the Kingdom 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 Cuphophron, so far as I can understand. And you know the orthodox Protestants universally add their Doctrine of Sanctification or a good life to that of Justification by Faith only: 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 undermine the gainful traffic of that City of Merchandises, where the good works they ordinarily cried 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 external good works, as they are called, an excuse for their want of inward Sanctification and real Regeneration, the main things the Protestants stand upon, which can be no more without Good works in the best sense so called, than the Sun without Light.  Cuph. 
But are there then, Bathynous, no Antinomians in the ill sense amongst the Protestant?  Bath. 
No otherwise, Cuphophron, then there were Gnostics and Carpocratians in the Apostolic times. There are, but disallowed by general suffrage.  Cuph. 
Let that then suffice. 
XVIII The Charge of Calvinism against the Reformation.  But this dark Opinion of Predestination how dismal does it look, Bathynous! black as the smoke 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 reproach 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 Opinion perfectly repugnant to the nature of God, that he should Predestinate any Souls to endless and unspeakable misery for such sins as it was ever impossible for them to avoid. This is a great reproach, in my apprehension, to the Divine Majesty. But that there is an effectual Election or Predestination of some to eternal life, I must confess I think it not only an Opinion inoffensive, but true; which seems to me probably to be intimated from such passages as these. 
Apoc. 13.8.  And all that dwell upon 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 again in another place of the Apocalypse, And they that are with him are called, 
Apoc. 17.14.  and chosen, and faithful. And also in the Epistle to the Romans, 
Rom. 8.28, 29.  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, etc. These places considered together want not their force for the inferring the abovementioned Opinion. And what hurt is it, O Cuphophron, that God is conceived effectually to predestinate some men to Grace and Glory, and so is proclaimed to be more good and gracious than the Arminians themselves would have him, who put it to an adventure whether any man shall be saved or no?  Cuph. 
There were no great hurt in this, I confess, Bathynous: but Reprobation or Predestination to eternal death, that is the great reproach to the Reformed Religion.  Bath. 
Though some private men are very express in that Point, yet the public Confessions of the Protestants are more modest and tender in that Article, and only are for a Preterition of persons, no designment of them to sin and damnation: which I promise you, Cuphophron, he that with an impartial eye looks upon the Phaenomena of Providence can hardly deny to be found verified in the effect. Besides what the Scriptures themselves intimate, 
Psal. 58.3.  The wicked 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 compatible even to the members of the true Kingdom of God. And that they took away freewill so universally, Divine Providence might permit them to slip into that Error, making use thereof as of another crooked Engine against the frauds and falsenesses of that crooked Serpent of Rome, I mean the Pope and his Hierarchy. For they being for freewill and Good works, more out of a design of merchandizing and enriching the Church with large Incomes of money for Pardons and Indulgences, for Deliverances out of Purgatory, for certain Sales and Contracts for Heaven, and insured shares and portions of the Elysian fields; the founding Salvation upon God's eternal Decree, and the declaring that we have no power of ourselves to do any thing for the obtaining eternal life, this quite spoiled 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 Tutors put their Novices into, nor hard Penances, nor commutation 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 instructed in the stupendious Arcana of God's free Election and eternal Decrees, and not to reckon upon the Certainty of Salvation from obedience to the devised Institutes of the Church, which drove mainly at the dominion of the Priest, and the sucking 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 especially, (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 neighbour; all which they conceived wrought in them, not for any thing that they could do or had done by way of Merit, but merely by the free Spirit of Grace effectually operating in their hearts. And, I pray you, Cuphophron, how much did this state of things misbecome the Kingdom of God? especially considering that whatever the Error 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 Kingdom of Antichrist; and was so harmless to the believers of it, that while they disclaimed all freewill or ability of doing any thing themselves, yet were they seen carried on in all holy Duties of Devotion and Sobriety of life, while the other Party, that boasted so of their freewill, might be observed wallowing in all Worldliness and Sensuality, and with their freewill freely and merrily descending down together into the pit of Destruction.  Cuph. 
I think there is a kind of Magic or Witchcraft in conversing with melancholic men. Bathynous his speech has so fettered and confounded my spirit, that I am half ashamed of this Allegation which I thought at first so dismal and formidable. Reformed Christendom will be the Kingdom 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 Kingdom of God?  Philop. 
Whether there be or there be not other Christian Churches that are part of God's Kingdom, it nothing infringes the truth of the Reformation's being so. But from the intimations of Philotheus, I dare pronounce, that no Christian Church that is in bondage under another Sovereignty, or does not emerge into power upon the destruction or humbling of the little Horn, that is, the Papal Hierarchy, can be that Kingdom Daniel points at, or the Inchoation of the Fifth Monarchy.  Cuph. 

XIX The Charge of that horrid sin of Rebellion.  Of this I am not so solicitous, O Philopolis, but I anxiously desire an answer to the last Objection I intended, touching the Rise of this pretended Kingdom of God. For the adverse Party confidently give out that its first Birth was from Rebellion, which is worse than 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 Sam. 15.23.  it is spoken of the Rebellion of Saul against the Lord, not of the people against Saul.  Cuph. 
But I mean the Rebellion of the people against Saul, or the Secular Magistrate, which is next to Rebellion against God, whose Vicegerent 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liars, I conceive is not to be restrained to their Legends and such like Forgeries, but is to take in also their abominable Calumnies against 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, 
Rev. 12.9, 10.  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 Salvation, and strength, and the Kingdom 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 impudence 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, 
John 8.44.  that the Devil is a Liar, and the father of all Lies and Calumnies.  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 sublimer parts of Philosophy, yourself would long ere now have discovered.  Cuph. 
O how dearly do I love thee, Euistor, for this freeness! But since myself 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 Reformation, that they were abettors or exciters of Sedition and Rebellion.  Euist. 
I shall declare the truth freely and impartially to you, Cuphophron, 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 careful practiser of his own Doctrine. For at that Confederacy of defensive arms at Smalcald, which the Romanists declaim against as such an example 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 Emperor, it is lawful for them to take arms and resist sine Rebellionis aut Infidelitatis crimine. And the skilful in the Law abundantly satisfied Luther that the Emperor had violated these Rights.  Philop. 
The truth is, Cuphophron, since the Empire was made Elective, and a perpetual Power established in the Seven Electours, the Emperor's Authority in many parts of Germany became little more than titular, and an empty Honour without Power; they that elect him having a right also to depose him for Maladministration of the Affairs of the Empire. The Electours and other Princes of the Empire govern their own Principalities without paying any thing to the Emperor but Homage; and the Imperial Cities are most free from the Imperial Laws. Must every appearing in arms then against the Emperor 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 Geneva, who was the chief Magistrate of that City, and changed the Government into an Aristocracy, and so carried on Reformation and Rebellion at once. Is not this that which you mean, Cuphophron?  Cuph. 
I believe it is, for I have not much interested myself in these Religious contests.  Euist. 
But this is a mere Calumny against john 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 Geneva, and much less, that he or any other Reformers expelled the Bishop out of the City. It was farrel, Froment and Viret, that by their Preaching 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 being also in fear of his life for his Conspiracy with the Duke of Savoy to oppress the Liberties of the City, for which his Secretary was hanged. But those that changed the Government 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 Reformers.  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, Zwinglius cut his way for the Reformation violently with his Sword; for they say he was slain in battle.  Euist. 
That's another gross mistake, Cuphophron. For the Reformation was established in Zurick at least ten years' sooner by Edict of the Senate upon the peaceable preaching of the Gospel there; and the Swissers had shaken off the yoke of the Empire two hundred years before. So little ground is there of accusing the Reformation there of Rebellion.  Cuph. 
But as loud a noise of Rebellion as ever sounded in my ears, begun in reference to Reformation, is that of the United Provinces shaking off the yoke of the King of Spain: this sounds as high as that of Luther.  Euist. 
And is as loud a Falsehood. For the Reformed Religion was spread 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 Liberties against the Oppression of Spain. And therefore they chose for their Prince Francis Duke of Alenzon a Roman Catholic, which they had not done if the Protestants had been the greater part. Nor was the King of Spain their absolute Sovereign, but their Count So that neither 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 Liberties, and would not submit to one that was not their absolute Sovereign, to have their Souls murdered by a false Religion, or else their Bodies 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 behalf of the Reformation. If i be not mistaken, I have heard a very ill report of that Nation in this point.  Euist. 
That's very likely, Cuphophron, nor are they any way to be excused, nor the Reformation to be accused of what appertains not properly 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 very easy.  Philop. 
And the like consideration is to be had of whatever unlawful Rise 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 Rebellion, and where that crime is looked so slightly upon, as a Countryman 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 knowing you to be so great a lover of Truth and Virtue. For the Author has wrote very pertinently to satisfy you that the Reformation nowhere owes its birth to Rebellion, and that the doctrine of Rebellion upon pretence of Religion is universally exploded by the public Confessions of all the Protestant Churches, but both professed and practised by the Janissaries of the Bishop of Rome. The Title of the Book is, A vindication of the Sincerity of the Protestant Religion in the point of Obedience to Sovereigns.  Cuph. 
Very good, Philopolis, I thank you for your information. I shall inquire for the Book, and at first leisure from my Philosophical Speculations I shall give myself the satisfaction of perusing it. In the mean time therefore I shall give you only this one trouble touching a point which cannot be denied by Euistor, nor any Historian of them all. Did not the first Reformers rebel against the Sovereignty of the Pope?  Philop. 
O no, Cuphophron, they resisted or cast off the pretended Sovereignty of the Pope; but that was not to rebel, but to repel a wicked Usurpation. For first, that Christ never constituted the Bishop of Rome the Successor of Peter and his infallible Vicar-general of Christendom appears, in that there is no such Doctrine in the ancient Fathers, nor any such timely appeal to this Bishop's Infallibility, nor any such thing recorded 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 witnesseth against this pretence: for Paul in his Epistle to the Galatians doth plainly declare himself inferior to none of the Apostles. 
Chap. 1. and 2.  And though Peter was present, yet james did confessedly preside in the Council at jerusalem. Besides that the Uncircumcision was the Diocese of Paul, but Peter's the Circumcision, which certainly was the less Circuit of the two. Not to add how Paul withstood Peter 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 above 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 than 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 pretended Superiority or Superintendency, unless we admit that Principle of Wickleffianism, Dominium fundatur in gratia, which the jesuites themselves so loudly hoot at when they please, and is unfeignedly to be hooted at by every one that has an honest and upright heart.  Bath. 
But do you not observe, Philopolis, 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 do in behalf of Subjects, that anywhere may be thought to fall short of that grace of Illumination that others pretend to have, when indeed they are wholly overwhelmed with gross Errors, Superstitions, and Idolatries.  
And thirdly and lastly, Suppose his Holiness of Rome had once a Sovereignty over all the Churches of Christendom in ordine ad Spiritualia, (which is the only plea that can with any colour be pretended) when his spiritual wares are so infinitely poisoned and corrupted, that the Religion he requires obedience to is as gross as any Pagan-Idolatry, (as most certainly Romanism is) he does most assuredly lose his right of Sovereignty or Command in Spirituals, unless he has a right to command us to disobey God and Christ, whose Vicar he pretends to be; and losing his right of Spiritual Sovereignty, the Temporal Appendages thereto appertaining must likewise fall with it. This, methinks, must seem very clear to an impartial 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 commission from Heaven to cast off the yoke of Rome, as being that Mystical Babylon mentioned in the Apocalypse, of whom it is said, 
Apoc. 18.4.  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 Argument indeed to as many as are convinced that by Babylon there is meant Rome Christian, or, if you will, Pagano-christian, as I profess that I am very well satisfied it is, by what I have read in late Authors, 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 understand it. But yet I understand so much from the present discourse as silences all scruples in me against Reformed Christendoms being the Kingdom of God; so that Philotheus may pass to your Third Quere, if he will.  Philop. 
I thank you for that good news, 
XX What success the Kingdom of God has had hitherto in the world, and how correspondent to Divine Predictions.  Cuphophron. I beseech you therefore, Philotheus, take my Third Quere into your consideration, and tell us What success the Kingdom of God has had hitherto in the world.  Philoth. 
I am glad we are come to this Point, Philopolis, as well for Hylobares his sake as your own. For there is not a more illustrious Specimen of Divine Providence then the Progress of the Church or Kingdom of God, judiciously compared with the Prophecies, from its first commencement to this day.  Hyl. 
Though I am, God be thanked, O Philotheus, very well settled in my belief of the Divine Providence; yet, as men do not drink of wholesome and pleasant wines merely for necessity, but indulge something to delight; so, though this farther satisfaction be not altogether needful 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, besides that it is a main ratification of the soundness of our Religion. Upon which account I shall be still your more diligent Auditor.  Philoth. 
And the consideration of so serious and ingenuous an Auditor 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 mystical sense, 
Gen. 3.15.  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, 
Gen. 12.3.  In thee shall all the Families of the Earth be blessed: as also in another place, where God is said to bring Abraham forth abroad, and to say unto him, 
Gen. 15.5.  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 horror of great darkness seizing upon him, the Lord said unto him in a Vision, 
Gen. 15.13, etc.  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 hundred 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 Amorites is not yet full. And in the seventeenth Chapter more expressly 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 everlasting possession; and I will be their God. And upon Abraham's willingness to offer up Isaac, the first Promise made to him has a very high and pompous Ratification, Chap. 22. By myself have I sworn, saith the Lord; For because thou hast done this thing, and hast not withheld thy son, thine only son; That in blessing I will bless thee, and in multiplying I will multiply thy seed as the Stars of the Heaven, and as the sand that is on the Seashore: 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 obeyed 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 Abraham's Offspring is notorious even in the more carnal sense. For the people of the jews properly so called are very numerous, not only in the Turkish Empire, but in Christendom itself, as Travellers observe. Besides that vast plenty of Abraham's blood 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 add all Christendom, to which in a better and more mystical sense the completion 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 Abraham? and how completely will then that be fulfilled, And in thy seed shall all the Nations of the earth be blessed, which has in a good measure been fulfilled in all Christendom already? And whatever is commendable in the Morality or Religion of the Turks, it is plain they own it to Moses or Christ. And whatever was illustrious and laudable amongst the Heathen Nations heretofore in Virtue and Philosophy, the first seeds are credibly conceived to have been fetched from the posterity of Israel.  Euist. 
The ancient Father's harp much upon that string, as if Pythagoras and the wisest Philosophers of Greece had all from that Fountain.  Bath. 
I, and the marvellous applicability of that ancient Philosophy to the three first Chapters of the first Book of Moses, which are all Philosophical, does wonderfully ratify 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 redemption from that bondage after four hundred years, saving that it was penned 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 verified that reach some thousands of years beyond the time of Moses. By this cavil Moses should have omitted all Predictions whose Completion was before his own time, nor have recorded either the Dreams of Pharaoh or of joseph 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' time countenances also the History. As in that notable Prophecy of jacob; 
Gen. 49.10.  The Sceptre shall not departed from judah 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 Messiah, and Conversion of the Nations to him, which fell out accordingly.  Philop. 
It is very true, Philotheus.  Philoth. 
But that also is very wonderful and observable which Saint Paul intimates, 
XXI Historical Types of what was to befall Christ and his Church: As the Sufferings of Joseph, and his Exaltation.  that the Actions and Accidents that befell the seed of Abraham are Prophetic Types touching 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 joseph their brother, to put him to death; 
Gen. 37.19  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 Revelation knew himself to be the Messiah, as well as joseph 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, 
Gen. 37.8.  Shalt thou indeed 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 dipped in blood, (which are not unsignificant of the death and burial of our Saviour Christ) he was not only raised out of the pit again, but highly advanced into the Political Heaven in the Court of Pharaoh; which bears an Analogy to the Ascension of Christ and his Apotheosis. For as even those that crucified Christ, after adored him as the Son of God: so those that conspired the death of joseph, after did the lowliest obeisance to him; and, as jacob speaks in the interpretation 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 joseph, and the Affliction they brought him into, proved at last the Conservation of the Conspirators. And lastly, as it is said of Christ, 
Isa. 53.10.  When thou shalt make his Soul an Offering for sin, he shall see his seed, he shall prolong his days: 
Gen. 50.22, 23.  so it is said of joseph, 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 unsupportable affliction, as the Land of Egypt was to the children of Israel, till their deliverance by Moses. And Egypt from hence has ever remained a Type of such Powers as are the Persecuters of the Children of God. Whence it is also applied to the Pagano-christian Tyranny of the Pope in the Revelation of St. john.  Philop. 

XXII The Paschal Lamb, and the Israelites passage through the Red Sea.  Truly, Philotheus, what you say seems not to me anything hard or incongruous. But methinks there is no Type so significant of the Sacrifice of Christ's Passion as that of the Paschal Lamb, whose blood, being sprinkled on the posts of the doors of the Israelites, saved their firstborn (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 blood, 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 blood of Christ?  Philop. 
In all likelihood it is, and signifies our Redemption from the bondage of Sin and the Devil by the blood 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 bondage of the Roman Pharaoh, the Pope. For I pray you tell me, Philopolis, who can those be that are said to have gotten the victory over the Beast, 
Apoc. 15.2.  and over his Image, and over his Mark, and over 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 therefore will easily admit that Reformed Christendom is concerned in that Description.  
But these, Philopolis, are said to stand before a Sea of Glass mingled with Fire, 
Apoc. 15.2, 3, 4.  and, having the Harps of God, to sing the Song of Moses the servant of God, and the Song of the Lamb, saying, Great and marvellous are thy works, Lord God almighty; Just and true are thy ways, thou King of Saints. Who shall not fear thee, O Lord, and glorify thy Name? For thou only art holy: for all Nations shall worship before thee; for thy judgements 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 itself, Philotheus?  Philoth. 
Yes manifestly, Philopolis. It is said in that Song of Moses which the Israelites sung, 
Exod. 15.8.  The floods stood upright 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 Metaphors 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 kind of Red you know is called Colour de feu) or to the fiery appearance of the Angel that shined into it as they passed through it by night.  Philop. 
This I must acknowledge is ingenious. But well, what then, Philotheus? Suppose this Sea of Glass the Red Sea, in what sense is the Italian Pharaoh and his host said to be overthrown in this Sea of Blood?  Philoth. 
Justification by Faith in the blood of Christ for the remission of sins, in opposition to enslaving Penances, and hypocritical Good works, in which consisted much the trade of that City of Merchandises, this is the Red Sea wherein the Roman Pharaoh and his Chariots and horsemen were overthrown in their pursuit after the Israel of God, those that bore the brunt of the first Reformation.  Bath. 
And if their Successors 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 blood and spirit (which is compared to fire) will perfect righteousness in the fear of God, 
1 Cor. 10.2  and not only be baptised in the cloud and in the sea, (as the Apostle speaks, alluding to their passage through the Red sea) in the exterior meaning, but will drink the blood of Christ in the true participation thereof, and be baptised with the Holy Ghost and with fire, to the consuming all Hypocrisy and wickedness out of their hearts; I do not doubt but their conquests against Pharaoh and his hosts will be infinitely more great and glorious then ever. As it is said of the Israelites by Balaam, when the King of the Moabites would have had him to curse them, He hath not beheld iniquity in jacob, 
Num. 23.21.  neither hath he seen perverseness in Israel: and then it follows, The Lord their God is with them, and a shout of a King is among them. 
Ver. 24.  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 blood of the slain. 
Num. 24.6, 8.  As the valleys are they spread forth, as a Garden 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 Unicorn. He shall eat up the Nations his enemies, and shall break their bones, and pierce them through with his arrows. This success attends the uprightness and integrity of the Israelites of the Old Covenant; and the same in Analogy is to be expected in the New.  Philop. 

XXIII The brazen Serpent, the Tabernacle, Highpriest, and whole Camp of Israel, a Type of Christ and his Church.  True, Bathynous. But to return to the Prophetic Types touching the Blood of Christ; methinks there is nothing more expressive of the Crucifixion of our Saviour then the lifting up of the brazen Serpent in the wilderness, as he himself intimates in St. jobn: 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 expressive Type indeed: and it has been a great delight to me when I have considered with myself not only on that one Symbol of the brazen Serpent, but how the whole Camp of Israel with the Tabernacle among them was one entire holy Type of the itinerant Church of Christ, travelling through the Wilderness of this World to the Land of Promise, or the Kingdom 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence God spoke. And you know the Apostle calls this mortal body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tabernacle, 
2 Pet. 1.13.  as the ancient Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Joh. 1.14.  And the Word in St. john is said to tabernacle amongst us, the Apostle speaking there of his Incarnation. God's Residence therefore in the Tabernacle (the Children of Israel in the mean time encamping about him in their booths) is an easy Representation of Christ's Incarnation, 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, being 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 Thiefs, as if himself had been such a Malefactor. But himself having 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 eternal Death: as the brazen Serpent, being no Serpent, but a Figure, healed them that looked up to it from the sting and poison of the fiery flying Serpents, and so redeemed them from a temporal death.  Hyl. 
But how is his Ascension and Intercession figured out in these Israelitical Types?  Bath. 
His Intercession, Hylobares, is signified by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 typifyed by the High-priest's entering alone into the most Holy.  Hyl. 
That is the very same that the Author to the Hebrews takes notice of. 
Hebr. 9   Bath. 
And lastly, Hylobares, his Divinity is most magnificently embroidered on the Robes of Aaron the Highpriest, who undoubtedly was an illustrious Type of Christ. For, according to Philo judaeus his own confession, 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 Presence, but he that made it, and continues it in Being? who but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Divine Logos? None can be said to fill out these Robes but he. And that Aaron's Robes were not only a Type of the Universe, but fitted according to the truest Systeme thereof, is apparent; forasmuch as the Ephod and Breastplate, which was placed about the region of the Heart, (which is the Sun of this lesser World) had its contexture of Scarlet and Purple, 
Exod. 28.6.  with Gold and white Silk, which plainly denote the vehement heat and refulgent light of the Sun, the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as this Ephod and Breastplate are placed in the midst of the body of Aaron. The blue Robe also resembles so much of the Heaven as comprehends the space of the Planets, which the pendulous Pomegranates represent; and that farther-reaching Stole of eye-work the Coelum Stellatum, the Stars resembling 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 Author a more full description to the same purpose. The consideration of these Congruities of the Israelitical Types strikes my mind 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 perpetual and peremptory Providence of God in carrying on thus the affairs of his own People and Kingdom.  Philop. 
But some, 
XXIV Vocal Prophecies touching the Kingdom of Christ and its Success in the world.  Hylobares, are convinced more by express vocal Prophecies then by silent Types, the slowness of their wit suspecting such Interpretations of overmuch Phancifulness.  Hyl. 
Wherefore, Philopolis, Philotheus 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 Prophecies that concern the jewish Church: for it were a Task that would require a Volume.  Philop. 
I am so far from desiring that, Philotheus, that I am rather afraid of it, and therefore debarr it; as also the troubling yourself much with setting out the success of the jewish Affairs while their Polity held. For these things are to be seen orderly in the Bible, and are so numerous, that we should lose our main design by entering into them. That their Captivities were fore-threatned by reason of their sins at good distances, and their Return predicted, is ordinarily known. For fear time fail us, let us entreat you, Philotheus, to confine your discourse to such Prophecies and Observations only as concern the Kingdom of God set on foot by the Son of God, the Lord Christ.  Philoth. 
Such as the Prophecy of jacob, which I last mentioned: In which that long Captivity of the Ten Tribes seems to be involved. For Iacob's Prophecy pitches upon that Tribe that was to continue till the coming of the Messiah.  Philop. 
That's a plain Indication that Iacob's Prophecies touching his sons were not uttered at random.  Philoth. 
So it is, Philopolis. And as Iacob's Prophecy so plainly bounds the time within which the Messiah would not fail to come, so do also those of Haggai and Malachi; 
Chap. 2.6. Chap. 3.1.  they both declare plainly that it should be within the time of the second Temple.  Philop. 
I know they do. Wherein Providence was very faithful to the people of God, in giving them so certain a sign of the Advent of their Saviour, and that the jews might understand upon the demolishing of their Temple, that there was no Temple left for them to worship towards but the Holy Body of jesus the Son of Mary, which he carried into Heaven with him at his Ascension.  Philoth. 
These are very manifest Traces of Divine Providence, Philopolis, but nothing, methinks, so exact for the designation of the time of Christ's coming as the Seventy Weeks of Daniel we above mentioned. For beginning the Epoch 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 before the Event?  Hyl. 
This is indeed a notable demonstration of Providence, if there be an easy Congruity of the Text to the Event.  Philop. 
Take that upon my credit, Hylobares, the Application is marvellous easy and natural, and such as can have no corrival, as I understand from 
* See Doctor More's Mystery of Godliness, Book 7. chap. 4.  a late Explication of that Prophecy.  Philoth. 
But there is yet a more early Prediction, O Philopolis, of the Sufferings of Christ in Isay, who prophesied above an hundred years sooner, which Prophecy contains several other Characteristics 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 Providence of God and of his vigilancy over his Church, in thus foretelling the determinate time and proper characters 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 riding on the white Horse at the opening of the first Seal in the Apocalypse, 
Apoc. 6.2.  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 under Constantine became Christian. But as the Spirit of Prophecy had foretold that through many tribulations and afflictions we should enter into the Kingdom of Heaven; so through many horrid and bloody Persecutions and difficult▪ Oppositions did Christianity possess itself of the Empire. And therefore this time of Conflict is fitly prefigured by that bloody Battle betwixt Michael and the seven-headed Dragon; and that most direful Persecution of all (begun in Diocletian's time, and continued through the Reigns of some other Emperors) by the Altar, 
Apoc. 6.9, 10.  at the fifth Seal, under which were seen the Souls of them that were slain for the word of God, and for the testimony which they held, who cried, saying, How long, O Lord holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth? But after this greatest extremity was that high Victory of the Church in Constantine, that mighty Earthquake, 
Ver. 12.  at the opening of the sixth Seal, which dissettled and broke apieces the Pagan Power, and cast the Empire into the lap of the Church. Wherefore that was fulfilled in a more eminent manner which was spoken by the Prophet Daniel, 
Dan. 2.44.  And in the days of these Kings shall the God of Heaven set up a Kingdom: which Kingdom is called the Kingdom of God and the Kingdom 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 Kingdom 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 external Kingdom of Christ began to degenerate into the Kingdom of Antichrist; and the Beast that had received the deadly wound was again a-healing, 
Apoc. 13.3.  and all the Idolatries and Superstitions of the Pagans were at last revived in a spurious kind of Christianity, and the new-fangled Idolatrous Ceremonies of the Church became the living Image of old Heathenism, 
Ver. 14  and finally, the Beast that was not, during the Reign of the purely-Christian Caesars, became the Beast that was, 
Apoc. 17.8.  and is not, and yet is. For the Empire became Pagan again by becoming Idolatrous, and yet not that old Pagan Empire, because it was paganized with a pseudochristian kind of Idolatry; and yet by resemblance it is that old Pagan Empire, Idolatry and Murder and other gross Enormities being so lively strokes in the feature of them both. This is the Success, Philopolis.  Philop. 

XXV The Apostasy of the Church how consistent with the durableness of God's Kingdom in Daniel.  This I believe is too true, Philotheus: but how consistent is that Apostasy of the Church with what follows in Daniel? For he says, In the days of those Kings (suppose in the fourth of them, viz. the Roman) shall the God of Heaven set up a Kingdom which shall never be destroyed, but it shall break in pieces and consume all those Kingdoms, and it shall stand for ever. How is this standing consistent with that Apostasy?  Philoth. 
This is a material Objection, Philopolis, but the Answer is not far to seek. For though we should not grant that in a more Externall and Political sense even degenerate Christendom may be called the Kingdom of Christ, and that these Representations of her Apostasy do not so much mean that she is no Spouse of Christ at all, as that she is a whorish one, and that her Enormities are only set off at that height the more effectually to reclaim her, or make people forsake her Communion; This alone may satisfy this difficulty, that all along this abhorred Apostasy 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, spoken of by Daniel, 
Dan. 7.  who was to domineer for a time and times and half a time,) we are to consider that there is a Continuance of the true Apostolical subjects of Christ's Kingdom all this time synchronall to this Apostasy, and prefigured by the Virgin-Company in the Apocalypse, by the two Witnesses prophesying in sackcloth 1260 days, and by the Woman in the wilderness continuing there for a time and times and half a time. So that the Kingdom begun by Christ and his Apostles, though plagued and persecuted 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, 
Dan. 2.35.  and not that carnal lump of Idolaters and bloody Murderers. These are the Hundred forty four thousand mustered on Mount Zion: 
Apoc. 14.1.  and if you demand to what Hierarchy they belong, they follow the Lamb wheresoever he goes, and follow no man farther than he follows the Lamb, according as that ancient Follower of the Lamb exhorts them, 
1 Cor. 11.1.  Be ye followers of me, as I am of Christ In this Head they are an united Kingdom of God and of Christ, living all under his Laws, and submitting to no Decrees contrary thereunto. This Kingdom, Philopolis, has not yet been destroyed, and I am confident never will be.  Philop. 
I hope so too. But in the mean time the sum of the Success of the Kingdom of Christ since the beginning of the Apostasy it seems is this, That from thenceforward the Kingdom of Christ for about 1260 years became the Kingdom of Anti-christ, excepting the Succession of those Regiments of the Lamb who had his Father's name written in their foreheads, 
Apoc. 14.3, 4.  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, 
John 1.12, 13.  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 blood, nor of the will of the flesh, nor of the will of man, but of God. And from the carnal man are hid all the Mysteries of Regeneration. That new nature is a new Song that he can never learn before he be truly regenerate, let him lay about him as stoutly as he will with his unsanctified Reason and external Institutes.  Sophr. 
And from this Ignorance, or rather Antipathy of life, is that War and Persecution raised against the innocent Soldiers of the Lamb. Accordingly as it is noted by the Apostle, 
Gal. 4.28.  Now we, brethren, as Isaac was, are the children of promise, that is, the children of the spiritual birth: 
Ver. 29.  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 The Kingdom of Antichrist how warrantably so called, and whether the Pope be that Man of sin spoken of by the Apostle.  I, 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 marvellous reproach 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 judgement and expression than the Spirit of God himself, who has called that Monster, that would corrupt and waste the Church so, by the name of Antichrist, as also generally did the ancient Fathers? And I pray tell me whether the false Prophet, the blasphemous Horn with eyes, the two-horned Beast, the Whore of Babylon, the Man of sin, be less harsh Appellations then that of Antichrist. And these assuredly belong to the Hierarchy of Rome.  Cuph. 
The blasphemous Horn with eyes, the Whore of Babylon and the Man of sin, methinks, are as reproachful Titles as that of Antichrist: and if the Bishop of Rome could be proved any of these, especially 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-received opinion of the Church, that the Man of sin described in the Epistle to the Thessalonians is that famous Antichrist that filled the Christian world with his noise and terror.  Philoth. 
And that this is the Pope with his Clergy, O Cuphophron, you, that are so scrupulous of the right Rise of the Kingdom of God in the Reformation, have a peculiar obligation to believe; the Rise and Continuance of the Pope's Sovereignty being by such odious and wicked means as nothing worse can be imagined. For that he had no such universal Sovereignty left him by Christ as he pretends to, is a thing acknowledged 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 Latin, French and Italian Copies of Guicciardine, and was published and printed in those three Languages at Basil by itself in the year 1561. A notable specimen of that foul play which is usual with that Church for the maintaining their own Interest.  Philoth. 
I mean the very same, Euistor. And this I think is very observable in that Excerption, that although the Historian rejects the famous Donation of Constantine to Pope Sylvester as a Fiction, Some, says he, questioning, or rather affirming 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 itself 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 Constantinopolin translatione ad Pontificum potentiam viam esse patefactam, ex eâque originem habuisse. Then which nothing can be a better Commentary on those passages of the Prophecy of the Man of sin; 
2 Thess. 2.6, 7.  And now you know what withholdeth, that he might be revealed in his time: and again, Only he that now letteth will let until he be taken out of the way; and then shall that Wicked one be revealed, etc. It was the presence of the Emperors at Rome that hindered the Bishop from discovering his Luciferian Ambition, and from showing himself to be the firstborn of all the sons of Pride.  Euist. 
This is very consonant to the sense of the Fathers, who took the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the entireness of the Roman Empire, as if the breaking 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 Constantine to Byzantium is but the first beginning of the completion of this passage of the Prediction touching the removal of that out of the way that hindered 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 Emperors, yet they ended in Augustulus, and Constantinople became the sole Seat of the Imperial Majesty: Which being raised to an extraordinary magnificency, was so agreeable to them, that after, when the Barbarians were driven out of Italy, the Emperors never cared to return to Rome, but ruled Italy by Exarches placed at Ravenna, who sent meaner Governors 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 unchecked lustre, and gain an awe and reverence from the people to the Episcopal See, and so the more easily prepare them for future Subjection. Things standing in this case, in come the Lombard's into Italy, whose design being wholly to possess themselves of the Country, they destroyed the Emperor's power as much as they could. In which juncture of Affairs the Pope had a fine opportunity to play his Cards to his own advantage. For the Emperor having so potent an Enemy 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 Emperor, for whatever Insolency he might commit, by help of the Lombard; and defend himself and the City of Rome from any violence of the Lombard, if he ever assaulted it, by the Aids of the Emperor. So that while he abused both their Powers to his own advantage, by the help of the French he at last made himself Master of both as to the Italian Territories, he by this means emerging there into a higher power then either. And lastly, the weakening the Emperor (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 Saracens on the East part of the Empire, 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 securely settle themselves in the West: who, being a rude and unlearned people, were the more pliable to the Pope's Instructions, whose Renown, by reason of the City, being far above any other, as also his Power and Interest in Western Christendom, these raw Proselytes were imbued 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 Nations made for the Pope's lifting up himself into that conspicuous Eminency and more visible Insolency afterwards over Kings and Emperors, opposing himself against and exalting himself above all that is called God, or is worshipped; as Interpreters expound that Prophecy.  Cuph. 
This is pretty, Euistor, and the Application had been very plain, if the Apostle in stead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had named the discerption of the Roman Empire expressly. But the expression being so lose and general, the Application must needs be the more uncertain.  Euist. 
What do you think, Cuphophron, that it had been fit for the Apostle to tell the Thessalonians that the Roman Empire would be invaded by the Barbarians, and pulled apieces by their forces, especially the Romans flattering themselves as if Rome and its Empire should be eternal?  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 played toward the founding of his Antichristian Empire?  Euist. 
The Narration would be infinitely tedious, and beyond the time we are confined to. But I will give you some few Specimina for a taste. 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 Emperor by an horrid murder of Mauritius his liege Lord, having first killed his children before his face, Benignitatem Pietatis vestrae ad Imperiale fastigium pervenisse gaudemus; laetentur Coeli & exsultet Terra, & de benignis actibus vestris Reipublicae populus hilarescat?  Cuph. 
That's too-too vile and Parasitical, Euistor, and, methinks, pedantically profane, to abuse thus the Phrases of Holy Scripture to the applauding of the success of so wicked and bloody an Usurper. To what purpose was this impious Courtship?  Euist. 
O Sir, the conciliating the favour of the Emperor 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 Murderer of his Master, that gave Boniface the third, the next Successor but one to Gregory, the Title of Universal Bishop. A Title notwithstanding that Gregory, when he was jealous of the Patriarch of Constantinople's carrying of it, cried out, that it belonged to none but to that Rex superbiae, Antichrist himself, or his Forerunner.  Cuph. 
It seems then that those fawning words of Gregory were compensated in his Successor Boniface by that fair Title of Universal Bishop; words requited with words.  Euist. 
But such verbal Titles, doubtless, 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 Christendom; though I must confess he laid his hands on more gross means.  Cuph. 
That's it I would hear, Euistor.  Euist. 
Gregory the second rebelled against Leo Isaurus, and made all Rome and the Roman Duchy do the same: and while the Emperor was engaged in the East against the Saracens, made himself Master of that part of his Empire in the West.  Cuph. 
Is it possible, Euistor? what pretence had this Gregory to do thus?  Euist. 
O, Cuphophron, a very goodly pretence. Leo Isaurus was accounted by the Pope as an Heretic, forasmuch as he was against the Adoration of Images. The loss therefore of the Roman Duchy was his imposed Mulct or Penalty for that heinous Crime.  Cuph. 
The Crime of obeying God rather than the Pope.  Euist. 
And yet for the same crime was the said Constantinopolitan Emperor Leo the third deprived both of his Empire and the Communion of the Church at once by Gregory the third, as Platina reports. Is not this a Man of sin indeed, who, by thus thundering against the Emperor's obedience to God's holy Word and Commandment, tramples down both God and the Emperor at once?  Philop. 
These two Popes were notable Restorers of the Image of the Beast. 
Apoc. 13.14.   Euist. 
It were too long a story, O Cuphophron, to tell you of the Collusion betwixt Pope Zacharie and Pepin Majordomo 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 Problem propounded to that Oracle of Christendom, 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 possessed 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 other 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 Problem proposed to him, giving the Crown to him that was accounted more fit to wear it, not to him whose due it was by Inheritance.  Cuph. 
It seems then that that Oracle of Christendom was as wise as a boy of about eight years old, who was chastised by his Master for his gross mistake in the administration of Justice.  Euist. 
But I promise you, Cuphophron, this was no childish mistake in Pope Zacharie, but a piece of meditated Fraud and Injustice against Chilperick King of France, for the promotion of the See of Rome. He had great self-ends in delivering so false a Sentence. This wicked Juggle and Injustice of Zacharie was the chief cornerstone upon which the magnificent Sovereignty of the Pope was afterward so highly raised. For Pepin gaining the Kingdom of France by the help and authority of the holy See of Rome, he by way of gratitude was ever ready to advance the Ecclesiastic Sovereignty of the Pope, and not only gave him a Spiritual Jurisdiction over the Gallicane Church, but assisted him in any straits by his sword, freed him from the Siege of the Lombard's, and enriched him with the gift of the Exarchate of Ravenna, and many other Countries 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 Pepin, having the same Obligation to the See of Rome, (as being Successor to his Father the Pope's Creature and bold Usurper of the Crown of France) continued the like observance to the Pope, and ratified the Grants of his Predecessor; whom yet the Pope afterwards, namely Leo the third, for the better serving their mutual Interests, elected Roman Emperor: Whence the Papal Authority was easily coextended with the Conquests of Charlemaign.  Philop. 
Do you see, Cuphophron, upon what a fair foundation the Kingdom of Antichrist stands?  Cuph. 
Upon the Bishop of Rome's abetting the Conspiracy of Traitorous Subjects against their lawful Sovereign.  Euist. 
Nay, and in being in actual Rebellion themselves, as Gregory the second was against Leo Isaurus, who rob also his Master of the Duchy of Rome. As Stephen the second likewise rob him in receiving the Exarchate from Pepin, whom himself called into Italy. For the Exarchate belonged to the Emperor of Constantinople, 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 St. Peter's net. Methinks these Popes were notable fellows. I pray you what other pranks did they play, Euistor?  Euist. 
Very strange ones, Cuphophron, and so many, that, if I should discourse till Cock-crowing, the time would not suffice to declare the manifold odd exploits of these pretended Successors of St. Peter. Gregory the fifth, with the Emperor his Kinsman Otho the third, contrived away the Right of the City of Rome in choosing their own Prince, by settling the perpetual power of electing the Emperor in seven Germane Electours; provided only, that he that was elected by these Germane Electours should not be called Emperor or Augustus, but Caesar or King of the Romans, till he was crowned by the Bishop of Rome: so that the cunning Pope by this device both deprived the City of Rome of their right of choosing their own Sovereign, and also transferred it partly upon himself, and partly on the Germane Princes, but in such a way as was mainly intended for his own Interest, the Power of the Emperor 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 Successor. But be it whose it will, the Policy of it is conspicuous.  Cuph. 
These Popes, it seems, are marvellous subtle Sophisters.  Euist. 
I, and very roaring and rampant creatures too. For such the Emperor Henry the fourth found Pope Hildebrand, alias Gregory the seventh; who having deposed the Emperor, and excommunicated him, conferred the Empire upon Rudolphus Duke of Suevia: but he being overcome by the Emperor in battle, at his seeing his hand cut off his heart was also smitten with the sense of his Disloyalty against his Sovereign, and rebuked the Bishops for their wicked Instigation of him to take arms against 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. 

Job 41.24.  Their heart is as firm as stone, as hard as the nether millstone.  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 Excommunicated person, he also excommunicated and persecuted this Henry the fourth: and Paschal the second, who succeeded him, made the emperor'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 violently 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 unburied.  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 Emperor that he held the wrong stirrup when his Holiness was a-getting 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 Cuphophron? how harsh or soft is it? Alexander the third, Successor to Adrian, when the forenamed Emperor stooped to kiss his holiness's foot, trod rudely upon his neck, using these words of the Psalmist, Thou shalt tread upon the Lion and Adder, 
Psal. 91.13.  the young Lion and Dragon shalt thou trample under foot. And whenas the Emperor, ashamed of doing so base an Homage to the Pope, would have cast the Submission on St. 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 believe it.  Cuph. 
Had the Emperor 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 Emperor's neck from being trampled upon by the foot of that insulting Prelate: For the Popes have as well made Footballs of the Crowns of Emperors 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 Emperor and Emperesse's head with his feet, sitting on his Pontifical Chair, and as soon as it was on the Emperor's head, he kicked it off again; though the Cardinals that stood by were so civil Gentlemen as to reach it up for the Emperor, and put it again on his head.  Cuph. 
But however he was not so rude to the Empress, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Emperors with a witness; but how above God?  Philop. 
He exalts himself against and above God in autoritatively opposing and cancelling his Laws, as is manifest in abundance of Examples of that Religion, which he has established as a Law, expressly against the Law of God.  Euist. 

Bell. de Rom. Pontif. lib. 4. cap. 5.  And his great Creatures, no less than 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 Virtues, the Church ought to believe Vices good and Virtues evil.  Cuph. 
This is a most enormous Elation 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 present in a million of places at once, what cannot he do?  Philop. 
I tell you, Hylobares, he cannot clear himself, before any intelligent and impartial Judge, from being the most daring and bold Impostor that ever appeared upon the face of the earth.  Euist. 
But to satisfy 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 imagine or expect?  Cuph. 
I pray you how is that, Euistor?  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 very Body of Christ, as the Romanists do, must of necessity hold the Holy Table to be the Throne of Christ, or his Royal Seat on which his Body resteth.  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 astonished people, and that in the Temple of God materially understood as well as figuratively.  Cuph. 
History and Prophecy strangely shake hands together in these things.  Hyl. 

XXVII Emperors and Princes how frequently excommunicated by the Pope.  But I believe in the mean time, Euistor, you are diverted from pursuing the Examples of the Pope's Insolences against Emperors in his Excommunicating of them and Deposing them. I am so little versed in History myself, that I desire to hear you farther on that Subject. For these things seem of that hideous consequence in setting all Christendom 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 against Elizabeth Queen of England will inform you at once, viz. That God hath made the Bishop of Rome Prince over all people and all Kingdoms, to pluck up, destroy, scatter, consume, plant, and build. He pretends 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 outrageous example upon the Emperor Henry the fourth, both urban and Paschal followed that wicked Precedent against the same person, and with such hideous circumstances as I above intimated. And after this, many examples of like Insolency succeeded. Calixtus the second excommunicated Henry the fifth; Alexander the third Frederick the first, as I told you before. Innocent the third excommunicated and deposed john King of England, and gave his Kingdom to Philip of France: as Celestine the third gave the Kingdom of both the Sicily's from Tancred to the Emperor Henry 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 Excommunication; but his Submission was such as was below the condition of the vilest person, or the pettiest and most contemptible Schoolboy.  Cuph. 
Why, I pray, Euistor, what was it? I long to know. Was it worse than what Frederick Barbarossa suffered?  Euist. 
You shall judge of it, Cuphophron, yourself. 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 Beckett lay, whom the King was accused to have slain by an angry countenance, he put off his shoes, as if all the ground at that distance had been holy, and in the form of a poor beggar, barefoot and barelegged, 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 humble 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, Cuphophron. 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 Superstition, 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 says, There were no less than fourscore Monks, and that the King received of each of them three stripes.  Cuph. 
If this be the difference betwixt the Humiliation of Kings and Emperors, for my part, I had rather be an Emperor than 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 canonised for a Saint.  Euist. 
Spondanus will tell you. Deo utique gratissimam navare operam & coronis dignam, non solùm qui pro Fide Catholica illibata servanda à persecutoribus necantur, sed etiam qui pro juribus bonisque Ecclesiae conservandis & repetundis ablatis occiduntur.  Bath. 
This indeed is at the bottom of all the Pope's Canonisations, the Wealth and Interest of the Church, for which they have framed and contrived 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, Bathynous. But, I pray you, Euistor, go on.  Euist. 
The same Pope Innocent the third excommunicated also the Emperor Otho the fourth, and deprived him of the Titles of the Empire. And Pope Honorius the third excommunicated and deposed the Emperor Frederick the second; as also did Gregory the ninth after him, and that in most abominable Circumstances. For the Emperor being gone into Palestine upon the Pope's own errand, yet he takes this opportunity of anathematising of him, and, by his Preaching Friars, of raising him enemies in Germany, that, taking the advantage of the Emperor's absence and those Combustions, he might with better success send an Army into Apulia, and seize there on his Land. Pope Innocent the fourth also excommunicated this Emperor, and after his death gave away the Kingdom 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 Kingdom, and gave it to the Emperor Albert.  Philop. 
This is that Philip that answered that insolent Letter of the Pope with this courageous 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 Christendom as well as his own. But did not that Vejovis of Rome shatter him all apieces 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 Thunderer, either out of fear or love: but Pride and Regret taking vengeance of him burst his swollen heart within a few days, and thus ingloriously he died; his Successor Benedict the eleventh not only absolving Philip, but highly complementing him. For the Pope's use to fawn on those Princes whom they cannot by't without manifest danger of breaking their Fangs. But to proceed: The Emperor Ludovicus Bavarus was excommunicated by Pope john the twenty third, and deprived of his Empire: which Sentence was also renewed by his Successor Benedict the twelfth; but so vehemently pursued by Clement the sixth, that the Electours were at last prevailed with to choose a new Emperor.  Philop. 
That was Charles, Son to john King of Bohemia; which was the occasion of great and bloody Wars. But what is most observable, the Election of this Emperor was the very breaking of the back of the Empire, Charles pawning the Tributes of the Empire to the Electours, and swearing also that he would never disengage that Pawn. Moreover he made that authentic Capitulation with them, whereby, without the crime of Rebellion or Disloyalty, they were enabled to take up Arms against the Emperor and his Successors in defence of their own Rights. This huge weakening 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 Emperor 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 Reformation there, and the Humiliation of the Pope; it being not in the Emperor's power to secure him against that noble and Heroical Champion for the Truth, Martin Luther. But let me not interrupt you in your progress, Euistor.  Euist. 
This is a very material Interpellation, O Philopolis, and such as I dare say Hylobares will thank you for, who by this time surely is glutted with my so copious recital of Instances.  Hyl. 
I do thank Philopolis for his so judicious Note on the Capitulation of Charles the fourth, but desire you to hold on in your recital till I say I am glutted.  Euist. 
That I will not promise. However I will add some few Examples 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 coarsely disgraced, and sent back again to their Master with a flea in their ear. julius' the second laid about him like mad with both Swords, and particularly against Lewis the twelfth of France, whom the excommunicated, and put his Kingdom to Interdict, as Pope Innocent served john King of England. But he came off much better than this. For the Emperor and the King of France having called a General Council at Lions, which yet presently removed to Pisa, julius was there condemned for an Incendiary, 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 Reformation. For Truth was a-dawning 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 Twilight in comparison of after-years. And yet that King could discern that the Pope's Excommunications were but a flash without a bolt; and therefore contemned the Thunderings of both Clement the seventh and Paul the third. How Pius Quintus excommunicated Queen Elizabeth, and deprived her of her Kingdoms, I intimated before. And Gregory the thirteenth drove on the same designs against the Queen which his Predecessor had begun. The memory of that Pope will for ever stink in the nostrils of all posterity, for the abetting and applauding that devilish 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 Legate into France to return thanks, and bestow Blessings and spiritual Graces upon the King and the rest of his ungracious Complices, for their successful acting this worsethen- Thyestean Tragedy.  Philop. 
You mean that horrible Massacre in France.  Euist. 
I do so: which yet I think that train of Villainy laid in the Gunpowder-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 renewed the Excommunication, in favour of the enterprise of Philip the second upon England. This Pope also excommunicated Henry the third of France, as Gregory the fourteenth Henry the fourth: which Excommunication Clement the eighth renewed against him. I have wittingly omitted many Deprivations and Excommunications 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 Interdicts, as was acknowledged by the very Conspirators. Have I not wearied you by this time, Hylobares?  Hyl. 

XXVIII The Bishop of Rome how bugely guilty of the effusion of blood in Christendom.  You have satisfied me, Euistor, but not wearied me. But is it possible there should be such frequent Excommunications and Deprivements of Kings and Emperors, but a world of War and bloodshed must follow?  Euist. 
Therefore that is very remarkable in History, that the Pope's Thunderings were usually accompanied with great showers of blood. 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. julius' the second by his pragmatical planting and plucking up and transplanting 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 Emperors alone, Henry the fourth and Frederick the first, were enforced to fight at least threescore bloudly Battles against the enemies of the Empire, stirred up to Arms by the Popes of Rome. If two or three Instances amount to so much, what will the compute of the whole? what will all the Massacres committed upon the poor Protestants adjoined to that sum, when that one Massacre of France within the space of three months amounted to an hundred thousand? Nay, P. Perionius averrs that in France alone, in that great Persecution against the Albigenses and Waldenses, there were murdered no less than 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 jesuites till the year 1580, Balduinus reports there were about nine hundred thousand of the Orthodox Christians murdered, that is, within the space of thirty or forty years. Within a few years in the Low-countrieses 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 Vergerius witnesses, (one well acquainted therewith) in less than thirty years' space consumed an hundred and fifty thousand with all manner of cruelties. Insomuch as that learned and Judicious person, Mr. joseph Mede, is of opinion, that the Papal Persecution does either equalise or exceed the destruction of men made upon the Church by those Ten famous Persecutions under the Pagan Emperors: and yet there has been a considerable Accession made since to this bloody Catalogue in Piedmont and Ireland, if not in other places.  Bath. 
The consideration of this horrible destructive Tragedy, Philopolis, acted by the Pope, has many times cast me into a confidence that that bloody Bishop is as well concerned in the Vision of the King of Babylon as of the Whore: 
Isa. 14.19, 20.  But thou art cast out of thy Grave as an abominable branch, as a carcase trodden under foot; because thou hast destroyed thy Land, and slain thy People.  Philop. 
Like that touching the Whore of Babylon; 
Apoc. 18.24.  And in her was found the blood 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 Their murderous attempts by Poisoning and Stabbing of Princes.  And if he cannot have his will on Princes by this Thundering and Lightning and raising of War, than their Attempts are by a closer way, by Poisoning and Stabbing: Some venomous Serpent is sent crawling out of the shades of their Monasteries to poison or sting a Prince to death. Thus was King john poisoned by a Monk, and Ludovicus Bavarus, as they say, by some secret Minister of the Pope. And more and more pertinent Instances of the like nature might be produced, could I so easily recall them to mind.  Euist. 
But this way of Poisoning of Princes, Philopolis, is managed with a great deal of niceness and caution.  Philop. 
What do you mean, Euistor, that they are very careful and circumspect that in tampering with such mortiferous Poisons they unawares mischieve not themselves?  Euist. 
That they poison not the Soul of the Prince by making him accessary to his own death. And therefore that King-killing Jesuit 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-murder; but rather infuse some strong and subtle Poison into some Garment of his or into his Saddle.  Bath. 
As if the Prince were not as guilty of Self-murder by putting on his clothes or mounting into his Saddle, as by lifting his hand to his mouth to feed himself. O the execrable Hypocrisy of accursed murderous Villains! or rather the damnable Contempt of the blood and life of Princes, when they stand in competition with the Interest of the Papal Tyranny! What is this but to flear and to jeer 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 murder 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 Hypocrisy and base Contempt of the Sacred blood of Princes.  Cuph. 
But is it possible, Philopolis, that they should stab thus as you talk of? That is not the garb of Religious persons, but of Hector's and of Highway men.  Philop. 
You know, Cuphophron, whose saying that was, 
Joh. 10.10.  The thief cometh not, but to steal, and to kill, and to destroy. Christ, the good Shepherd, lays down his own life for the sheep: It is no wonder then that Antichrist, in opposition to Christ, murders the sheep for his own gain and Interest.  Cuph. 
But these Examples surely, Philopolis, are very rare.  Philop. 
The attempts of this kind against that glorious and blessed Queen Elizabeth were many, though, through the protection of the Almighty, they took no effect. But it is notoriously known in History, that james Clement, a Dominican Friar, stabbed Henry the third of France with a poisoned Knife. Peter Barriere also attempted the murdering of Henry the fourth, suborned and animated by the Jesuit Varade. john chastel, also a Scholar of the jesuites, for the obtaining Remission of his sins and eternal Life, as he was instructed, attempted to kill the said King; but he struck out one of his teeth only with his Dagger. But that wicked Wretch Ravaillac, animated by the jesuite Aubigny, did that horrid Execution that was so oft attempted before, and stabbed the King to the heart in his Coach in the streets of Paris; alleging upon his Examination, that the King would make war against God, meaning the Pope.  Cuph. 
jesus bless us! I did not think, Philopolis, there had been such mad do in the world. The Pope, I perceive, is a very dangerous enemy.  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 wisdom to continue thus mewed up, and to rest satisfied in the silent Solaces of Philosophy and Virtue. For I perceive that Religion is a very quarrelsome thing.  Philoth. 
O Cuphophron, Cuphophron, deceive not yourself with any vain pretences to the Solaces of Virtue, unless you have the Life in you; nor presume you have the life in you, unless you feel an hearty Antipathy against virtue's enemies, against all manner of Vices and villainous Actions, 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 find the abode of Truth and Righteousness, and own them wherever they are, in open defiance to all their enemies. He that has not Fortitude, Cuphophron, carries a Traitor in his heart to God, to his Prince, to all Truth and Virtue.  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 Enormities in the Papal Hierarchy?  Philoth. 
Their foul Idolatries, gross Impostures, and direful Murders.  Hyl. 
I'll pawn my life Cuphophron is so frighted into a fit of good nature, that he'll turn Advocate-general for the Papists now, as he did for the Paynim before.  Sophr. 
And I believe with like success in both.  Cuph. 
I pray you let me try a little. 
XXX Cuphophron 's Apology in the behalf of the Romish Idolatries.  For this noise of Idolatry in men that have a true Notion and belief of God seems to me sometimes to be more a scarecrow then any such dangerous evil. I mean briefly this, That he that professes the only true God cannot be capable of committing Idolatry, forasmuch as he can worship nothing beside with the same intended honour he does him; and that's the only 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 conscientious Worshipper, but only by him that worships for fear or for filthy lucre.  Cuph. 
It may be so, Philopolis, examining Idolatry by the true Philosophical and Metaphysical touchstone: 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 straits that he can no ways excuse them from Idolatry, but by admitting there never was nor ever can be any such thing as voluntary or conscientious Idolatry in the world? This had gratified both his beloved Paynims and the Papists at once. But our Charge of Idolatry upon any party, or our acquitting of them, must not be according to the shifting subtleties of a Metaphysical wit, but according to the intimations of Scripture in such a sense thereof as is obvious to the vulgar capacity, who judge more solidly in these cases than 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 bowing down unto it, and still forbids Idolatry in the New Testament, without declaring a new definition thereof, certainly intends the Christian world should take such Actions as these for Idolatrous; especially considering 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 acknowledgement of God's Goodness, that has so highly advanced the Faculties of his Servants the Saints departed, 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 being granted, there is no incongruity in invoking them, more than in speaking to any good man upon Earth to assist what he can in a time of need.  Philop. 
But to answer you, Cuphophron, in a way of Law; I conceive, as Tully somewhere intimates, that Religion is that part of Justice that respects 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 Terrestrial, aereal, 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, making 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 excellency in them as is nowhere but in God; and so the giving that right of Worship to others that is due to God alone becomes that piece of Injustice against God which is termed Idolatry; aggravated with the circumstance of a very saucy reproach to God's Wisdom and Goodness, in presuming that to have been more wise and good which God has omitted. What think you of this, Cuphophron?  Cuph. 
I think it is much that a Lawyer should prove so subtle 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 Invocation to himself. But if he has not so much as given them any such share of his Omniscience, as I verily believe he has not, 'tis still more firm that they have no right of being invoked.  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, 
Isa. 63.16.  and Israel know us not; yet thou art our Father that knowest us and beholdest us, and art ever ready to hear our Prayers. For that this is the sense, the verse immediately preceding doth plainly insinuate; Look down from Heaven, and behold from the Habitation of thy Holiness and of thy Glory, etc. And then follows that of Abraham.  Philop. 
Besides, Cuphophron, our mere having no commission to give away or communicate a known peculiar Right of God to the Creature on our own heads, without any warrant or declaration from him, (for this power of Invocation he has entrusted us with as his Depositum for his own use) for us, I say, to give this to any other invisible Power besides himself, the very Law of Nature and common Reason will tell us it is Injustice against God. And being 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 than is this Invocation, when it is set out with those Pagan Circumstances of consecrated Altars, Images and Temples, to the Saint they invoke! The case is so plain, Cuphophron, that I desire you would give yourself no farther trouble touching this point. See if your Apology will succeed better in the next.  Cuph. 

XXXI His Apology in the behalf of their Impostures and Murders.  That of Imposture. Why, methinks, Philopolis, that is the easiest of all to be apologized for; because the generality of men being so hugely devoid of all real Virtue and goodness, methinks it is but a just and pleasant spectacle to see a company of subtle witty Lads, timely trained 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 Bearward chief Master over the Dogs and Bears. The ordinary mass of mankind gives no other milk than what is thus fetched from them by tricks of Legerdemain, they being far more prone to believe Lies then to conceive Truth. And were it not a great oversight then, Philopolis, for the Priests not to frame such as make most for their own gain and honour?  Philoth. 
Fie, Cuphophron, that you should so boldly apologise 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 Imposture of the Priests: They bring ruin upon Religion, and shame and destruction upon themselves, cheating and cozening being so vile, so base, and so hateful a thing in the sight of all men. Nothing ought to be more pure, nothing more holy, nothing more sincere than a Priest. If these Fountains will not run clear, all men's mouths must be filled with either poison or mud. 
Matt. 5.13.  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 trodden under foot by men. Whence that prayer of the Psalmist will ever be seasonable, Let thy Priests be clothed with righteousness, 
Psalm 132.9.  and thy Saints with joyfulness.  Sophr. 
And I promise you, Philotheus, 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 bloody Persecutions has this involved the innocent Lambs of Christ? For thus stood the case before the Reformation; the Pope with his Clergy having so wholly seized these parts of Christendom, as Robbers entered into an house, they that would not be bound and gagged they murdered. 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 Impostures of the Roman Priests, rejecting their Lies and Figments as instruments of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of their Thefts and Robberies, 
Apoc. 9.21.  he was presently murdered by fire or the sword.  Philop. 
Do you see, Cuphophron, whither your pleaded-for Impostures carry, even to savage Murder and Bloodshed? What Apology can you find for this?  Cuph. 
O Philopolis, are you so well versed in Politics, and do not understand what a great difference there is in Right and Justice betwixt private man and man, and private men and the public? This point the noble Philosopher toucheth notably in some of his Letters.  Philop. 
What then, Cuphophron? you think Reason of State may justify any actions, though never so barbarous, even the Murder of innocent persons.  Cuph. 
There's a great Subtlety in those things, Philopolis: Next to Metaphysics they will require a very acute judgement.  Philoth. 
Truly, for my part, Cuphophron, I am so dull, as that I could never conceive any Power to have a right to do another man wrong. And certainly the slaying of an innocent 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 Pharisees indeed of old ran upon that Principle of Reason of State, when they held a Council against jesus, If we let him thus alone, 
John 11.48.  all men will believe on him, and the Romans shall come and take away both our place and Nation. And thus by their wicked Policy at the end were they cast upon the murdering 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 intimates, who presently upon his mentioning of the jews cutting off their Messiah, 
Dan. 9.26.  adjoins, And the people of the Prince that is to come, viz. the Romans, shall destroy their City and their Sanctuary, etc. And thus the carnal Pontifician jerusalem, that has committed so many Murders 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 blood of the innocent, this murderous Policy shall be their certain Ruin; according as it is written and annexed as an Epilogue to the description of their predicted Destruction, For in her was found the blood of Prophets, 
Apoc. 18.24.  and of Saints, and of all that were slain upon the Earth.  Philop. 
What think you now, Cuphophron? how well has your Apology cleared the Pope from proving that Man of sin the Apostle forewarned 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 numbers and measures of a complete Man of sin, or of Antichrist?  Philop. 

XXXII How the Man of sin can be said to sit in the Temple of God, while his sitting there makes it the Synagogue of Satan.  If this will not serve, cast in all that you may have read in the Idea of Antichristianism writ by a modern Author.  Cuph. 
I have read that Idea, Philopolis, 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 marvellously well pleased at the reading thereof, when I saw so well-a-digested use made of such lax and large Church-story as I had rambled through, and competently retained in my mind. But suppose this Idea a true History touching the Pope and his Clergy, how near bids he for Antichrist then, think you?  Cuph. 
That was hinted before, Euistor. But I'll tell you farther in your ear.  Euist. 
He says as near as fourpences 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 dismal and ugly, and would be a more foul and horrid Image of Antichrist or the Man of Sin then the Idea itself: So favourable has that Author been in his draught of him. I suppose on purpose he left some work for the pencils of Posterity to be employed 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 Prophecy, that says 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 Adulteress. And you know the Holy City is said to be trodden down and profaned by the Gentiles for forty two months. 
Apoc. 11.2.  It has the denomination of Holy even then when it is said to be profaned: For it is so by Title and designation. And in that sense even the Apostatised 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 application 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, Cuphophron, the removal of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had you forgot that?  Cuph. 

XXXIII Means to know that the Man of sin prophesied of is already come into the world.  It is true, the Wickedness of the Bishop of Rome may be great, and that Change in the Empire considerable: but who knows but some other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be meant, at the removal whereof a tall Man of sin indeed may appear, a Goliath in comparison of him we would have to be the Antichrist, and that he's the Antichrist prophesied of, and none else?  Philoth. 
Assuredly, O Cuphophron, he that has his inward senses awakened into a due quickness of perception and discrimination of good and evil from that inward life and spirit in him, without the help of any Prophecy, if he read but their Story, he will plainly discern the Pope and his Clergy to be so great an Antichrist, that it will be hard for him to imagine any greater; he will find the spirit of them and their proceed so tightly and palpably contrary to the spirit and life of Christ in himself. I tell thee, Cuphophron, it is not so much from the want of the knowledge of Prophecies, as the defect of a sound and substantial sense of Honesty and true Virtue, that a man is not well assured of the Pope and his Hierarchy's being the Antichrist. An adulterous generation seeketh after a sign, 
Matt. 12.39.  and a spurious-hearted Christian after a Prophecy. But it is the inward life and sense of sincere Honesty that of itself will give a man abundant assurance in points of this nature.  Philop. 
But is there no way, Philotheus, to prove that this Prophecy of the Man of sin points at such a time as is in the reign of the Popes?  Philoth. 
The greatest stress in the Prophecy itself this way lies in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, backed with the opinion of the Fathers, that it was the entireness of the Roman Empire that hindered; and in the easy applicability of the Prophecy to the Events, as you have already seen. But as this Prophecy is parallel to that of the King of Pride in Daniel, 
Dan. 11.36.  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, 
Dan. 12.11, 12.  and the direction of those two number 1290 days and 1335 days) being both a Professor 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, 
See Mr. Mede his Apostasy of the latter Times, ch. 16. and Synopsis Prophet. lib. 2. c. 17. sect. 11.  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 Roman Empire, the Man of sin and the Popes are so too.  Philop. 
I understand you, Philotheus.  Philoth. 
Besides, the little Horn with the eyes of a man, which must either signify 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 Antichrist. But the discerption of this Antichrist or little Horn, to whom amongst the Horns does it belong but to the Pope and his Clergy?  Philop. 
I must confess, Philotheus, I think it is a clear case that it can belong to none but them, as also that Antichrist is again within the time of the dilacerated Empire of Rome.  Philoth. 
And what think you, Philopolis, 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 Blasphemy? does not he, do you think, belong to the times of Antichrist?  Philop. 
Undoubtedly, Philotheus.  Philoth. 
But this Beast got into Being immediately upon the fall of the Seventh King, 
Apoc. 17.10.  who was to abide but a short space, and you know S. john lived under the Sixth, viz. the Pagan Caesar's, whose continuance was but about 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, 
Ver. 11.  and is not, he is the eighth. How timely then, think you, began this Beast full of names of Blasphemy, that is, how timely began the Empire to be Idolatrous again and to Paganize under Christianity, to be rid by the Whore, that intoxicated the Kings of the Earth with the wine of her Fornication?  Philop. 
Many hundred years ago assuredly, Philotheus. So that Cuphophron's Scruple touching the time of the Man of sin is quite taken away. In my mind, the Author of Synopsis Prophetica has demonstrated this even with Mathematical Perspicuity and Certitude, in the Eleventh Chapter of the First Book.  Sophr. 
Nothing, I think, can be more certain or clear in either Philosophy or Divinity then what that Author concludes in that Chapter, viz. That the Whore that rides the Beast full of names of Blasphemy is Rome Christian, or rather (as he calls it) Pagano-christian, and that this has been the condition of Christendom many hundred years.  Cuph. 
If that could be so Mathematically demonstrated, it would even 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 vouchsafe to bow down your Metaphysical Intellectualities to these meaner Theories, most assuredly, Cuphophron, you would find Sophron and Philopolis to speak nothing but what is true.  Cuph. 

XXXIV Cuphophron 's ridiculous indifferency in the greatest Points of Religion.  I find a great averseness in myself, Bathynous, to be convinced of the truth of such hot and quarrelsome Speculations, be they never so true. Obsequium amicos, Veritas odium parit. You know not the peace and quiet of an universalized spirit. Wots you not, Bathynous, of that notable Maxim in Logic, Parts consentiunt cum Toto, dissentiunt inter se? I am for neither Member of any Division, 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 Catholic of the greatest compass or comprehension that ever I met withal yet in all my life. What, can no Division or Party of men whatever lay claim to you, Cuphophron?  Cuph. 
I am pure oil, and float above all waters.  Hyl. 
What is your meaning, Cuphophron? 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 vanished 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 seeming to aim at that which is most useful and serious, that is, the awakening 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 judgement, and stand to the judgement we have made with courage and fortitude.  Philop. 

XXXV Some few Prophecies hinted at touching the Reformation.  A very good Interpretation. But in the mean time, Philotheus, let us take notice whereabout we are in our Discourse. You have showed us that the Kingdom of God after Christ's coming was the same that the Kingdom of Christ, which Kingdom of Christ continued so till, after Constantine's time, by a wicked Apostasy into Pagan-like Superstitions, Idolatries and Persecutions, it became the Kingdom 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 Kingdom 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 illustrate 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 burning of the little Horn with eyes, that wore out the Saints of the most High, 
Dan. 7.25.  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, 
Ver. 26.  But the judgement 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. 
Apoc. 11.11.   Philop. 
These are well put together, Philotheus, and they suffice.  Philoth. 
I need not therefore add, in that the ten Horns should hate the Whore, 
Apoc. 17.16.  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 Prophetic style: nor that notable Prophetic Hit touching the fiery spirit of Luther, and the ungodly Wares of Pope Leo the tenth, 
Ezek. 29.18. See Synops. Prophet. lib. 2. cap. 16.  Because thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy Traffic; 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, 
Apoc. 15.2.  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 In what part of the Revolution of Ages we now are; with some Cautions for the right understanding of the style of the Apocalypse  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 Seventh Trumpet?  Philoth. 
Yes: it cannot be otherwise. For upon the rising of the Witnesses it is said, that the second Woe is past, and the third is the seventh or last Trumpet, wherein all the Kingdoms of the world are to become the Kingdoms of the Lord and his Christ: but they must be taken in by degrees, as Victories are gained more and more against the Beast.  Philop. 
Why? is there such fight against the Beast under the last Trumpet, Philotheus?  Philoth. 
Yes: For all the Vials are comprehended within the first Thunder of the last Trumpet. The first Thunder contains the Seven Vials, as the last Seal does the seven Trumpets. And I conceive that this seventh Trumpet is called a Wo-Trumpet 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, Philopolis.  Philop. 
And in what Vial?  Philoth. 
In the third, Philopolis, so far as my judgement reaches in these things.  Philop. 
Can you point then, Philotheus, to the Events orderly corresponding to the three first Vials?  Philoth. 
I do not know what you mean by orderly corresponding, Philopolis, nor am I assured that the Vials signify such a continued orderly succession of individual Actions or Events, (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 signify seven kinds of Governments, of which some, when intermitted, were resumed again; so I am not assured but these seven Vials may signify seven kinds of Plagues, rather than seven distinct and precise individual courses of so many kinds, ceasing so soon as another gins, and never beginning again when once ceased. For there is mention of the Event of the first Vial under the fifth. 
Apoc. 16.11.  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 overmuch leaning to humane Curiosity. Which I think the Spirit of God does not at all go about to gratify, but in an high and majestic style conveys only what is mainly useful for the Church to take notice of. And therefore in that high noise and tempest of Prophetic Phrases and Iconisms rattling about our ears and beating upon our fancies, we are to lie low and couch close, and to listen to a more still, soft and intellectual voice conveying a more inward and frugal instruction with it, not tickling our natural spirit with the gratification of the precise knowledge of the time of the Events, nor bearing us into a belief that the quality of them is so externally big and boisterous as the Prophetic 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 Prophecies, as much as is sufficient to encourage us to side with Truth, and faithfully to adhere to the Interest of the Kingdom of Christ.  Philop. 
I do not well understand you, Philotheus: I pray you exemplify 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 than this, That God will at last destroy and utterly 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 description of the Vials intimates no more than so, that these Plagues are prepared for that City that is spiritually called Egypt, the Antichristian Church, wherein Christ in his Members is crucified again, and grievously persecuted. Now in interpreting the meaning of these seven Plagues, wherewith God will afflict and finally destroy this Mystical Egypt, we may err as well in learning too much to a more gross Political sense as to a Physical; and it may be Swords and Cannons are no more made use of in this Contest with Egypt then Thunder and Lightning and Hailstones of a talon weight.  Philop. 
What then, Philotheus, would you make the Vision of the seven Vials only a pompous Prophetical Parable signifying that Christ will slay the Man of sin by the breath of his mouth and by the brightness of his appearing? 
2 Thes. 2.8.  only this garnished 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 than at a certain, though enigmatical, prefiguration and prediction of the Apostasy thereof into Antichristianism by the misguidance of the Churchmen, with an Indication of the time no preciselier than 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 Apocalypse. (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 Expression is to have its distinct Event answering to it, it may be is no more necessary, then that every circumstance of a Parable should have a moral meaning in it.  Philop. 
For aught I know, 
XXXVII The Application of the three first Vials to external Events.  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 Vials to the external 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, 
Apoc. 16.2.  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 understood but in that general sense, it had been needless to repeat it.  Philoth. 
The Repetition is very ornamental to the Cortex of the Vision, because it bears a correspondence with other Subjects the Vials are said to be poured upon, as the Sea, the Rivers, the Air, etc. as if God would stir up all the Elements of Nature to fight against the Beast or Antichristian Powers. And besides this, 
Exod. 9.8.  it was Earth, that is to say, Ashes of the furnace, from whence this Egyptian 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 immediately follows the ascension of the Witnesses into Heaven, whom, you may be sure, these marked Slaves of the Beast looked upon with a very envious eye, 
Apoc. 15.2.  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. Wherefore the Envy, Malice, bitter Zeal and mad Rage of the Pontifician Party against the Reformed, who were now got into power Political both in Church and State, 
Apoc. 16.2.  this was that noisome 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 against the Witnesses, or horrid Persecutions, wherever their Adversaries were able to effect it. But this rancorous sore sticks more especially and peculiarly on those marked Vassals of the Beast which go under the name of jesuites, whose Order Pope Paul the third confirmed a little after the beginning of the Reformation, and whose Author bears not only Ashes but Fire in his name: an ill Omen, portending what Incendiaries his Disciples would prove to Christendom.  Cuph. 
Philotheus seems to offer at an allusive jest upon the name of Ignatius Loyola, the Founder of the jesuites. It's much he did not bring in the hot ashes of the furnace here too, or touch upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as congenerous to this conceit of Fire.  Philop. 
Well, but go on, I pray you, Philotheus.  Philoth. 
Now when a Kingdom, 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 than 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 mischievous Activity and zealous and imbittered Industry of the Pope's Agents and Emissaries, or by whatever means they can raise to reduce them to their former Superstitions and Idolatries; that Kingdom, 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 marked 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 whatever 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 adherents, as that the minds of the people 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, 
Apoc. 16.3.  the Sea becomes as the blood of a dead man, and the Fishes therewith die in it. For, according to the Prophetic style, Sea signifies the People gathered together into one Polity, and the death of the Fishes the disappointment of hope and gain.  Philop. 
The Application, methinks, is very easy and obvious. The Pope loses his Fishing in such a Sea, as being not permitted to put in S. Peter's Net: his Fishing there is destroyed.  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 whoever revives to him any hope of recovery, relapses that Kingdom into the state of the first Vial, awakens all that rancour and malicious Activity of these marked Slaves of the Beast against it, by all imaginable Frauds, Impieties and Barbarities to ruin it, rather than it should fail to be subjected to the Pope.  Philop. 
That's a weighty consideration of yours, I promise you, Bathynous. Give them but hope, and they will straightway turn it into an eager and direful desire, and Diabolical plotting and machinating whatever mischief they can think may make for the securing or hastening their expected Harvest.  Philoth. 
Lastly, Philopolis, as the Sea signifies a Kingdom, State or Principality, be it lesser or greater: so Rivers signify any Emmissaries, Powers or Agents from any Kingdom or Jurisdiction, whether Armies, Provincial Magistrates, or whatever other Instruments or Ministers of the State from whence they are sent. Now when any State or Kingdom is so strong and established that they continue long, and are able in the mean time to do execution on the bloody Papal Emissaries, whether Military or Sacerdotal, that are found to excite the people to Rebellion against their Prince, the slaughter of these Enemies is the effect of the third Vial, which turns the Rivers into blood.  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 envy of the marked Vassals of the Beast, according as is intimated in that very Chapter, 
Apoc. 11.18.  And the Nations were angry, and thy wrath is come, etc. But in Queen Elizabeth and King james his time the condition of the Reformation 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 several traitorous Emissaries executed.  Philoth. 
This of the third Vial is the opinion of a very judicious Interpreter of the Apocalypse, and it is very hard to avoid it though a man would never so fain, the Text speaks it so plainly: 
Apoc. 16.5, 6.  Thou art righteous, O Lord, which art, and waste, and shalt be, because thou hast judged thus. For they have shed the blood of Saints and Prophets, and thou hast given them blood to drink; for they are worthy.  Cuph. 
Methinks, Philotheus, it is but an harsh and strained sense of Scripture that fetches out blood: The Spirit of God surely breathes 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 Nature does of God, and is a Softness over-usually accompanied with a Falseness and Perfidiousness to all Truth and Virtue, and betrays all that aught 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 destroyed our Land with fire and sword, if they could, as they intended, have made an Invasion? What Harshness in executing such persons as would traitorously have murdered the King or Queen? Such Mercy as this is like that of the wicked, 
Pro. 12.10.  which, as Solomon says, is Cruelty itself.  Cuph. 
Nay, Bathynous, as you represent the case, I am abundantly convinced.  Philoth. 
And so you may well be from the very Text itself. For the Angel of the Waters his justification of this Revenge is only touching the Rivers, that is, Emissary forces that come to assault others and ruin 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 Reformed Churches that can do that right to themselves by propulsing their Enemies, 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 external and Political sense. But I know not whether in some other sense we may. And assuredly the Apocalypse has its eye upon Religious accounts as well as Political: I mean, the Prophetical Iconisms sometimes have not only a Political sense, but a more Spiritual, and, it may be, sometimes only such.  Philop. 
In the mean time I am not a little pleased, Philotheus, that I know whereabout we are in this Political sense, which, methinks, should be as desirable to be known by all that have any thing to do with the affairs of the Kingdom 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 delight and satisfaction. Let me now entreat you to give yourself the trouble of instructing me touching the last.  Cuph. 

XXXVIII Philopolis his last Quere deferred till next day's meeting.  Truly, if I have any aim or presage in me, Philopolis, if Philotheus fall upon your last Quere thus late, he will not only give himself, but also you and the rest of the company, the trouble of sitting up all night.  Philoth. 
Indeed, Philopolis, I fear myself that that Theme will so spread itself in the entering 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, Philotheus. To desire you to go on, would be both uncivil and unsupportable to you and the whole company. To leave off would be such a torment to my desire of seeing to the end of this great Theory, and a loss so irreparable, that I have not the patience 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, whatever 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, Philopolis. 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 do me, I shall hearty thank you. You may begin your Discourse with Philotheus immediately after Dinner, and gain an hour or two's time.  Philop. 
How ready and skilful Cuphophron is to entrap men into the acceptance of a Civility! If you will give your Parol that you will make us a right frugal and Philosophical entertainment, I will dine with you to morrow, because I see you so earnest in it.  Cuph. 

XXXIX The Conclusion, with the Song of Moses and the Lamb sung to the Theorbo by Bathynous.  I promise you I will not at all exceed. In the mean time this Glass of Canary to you till our next meeting.  Philop. 
Not a drop, I thank you, Cuphophron. A Fit of Music rather, according to your Pythagorick mode, to compose our minds to bedward. For indeed it is late, though I was loath to think so when I would have had Philotheus to proceed in his discourse.  Sophr. 
Bathynous, play us the other Lesson, I pray you; Philopolis desires it. And but a short one, it being so late. Here, take the Theorbo.  Bath. 
It seems I must the second time show my unskilfulness. You shall sing, Sophron, and I will play a through 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 only piece of Poetry that I was ever guilty of in all my life. My zeal and love for the Reformation was the Muse that with much ado once inspired those humble Rhymes, which I can only 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 glorify thy Name?  
Thou only Holy art;  
Thine Acts no tongue can slain.  
All Nations shall adore  
Thy judgements 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 suitable 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 joyed that I shall once more enjoy this excellent society before I leave the Town.  Cuph. 
It is our happiness that we have detained you one night longer.  Philoth. 
Good night, dear Philopolis. I shall meet you here according to your expectation.  Philop. 
In the mean time, dear Philotheus, good night.  
The-End of the Fourth Dialogue.   

THE FIFTH DIALOGUE. Philotheus, Bathynous, Sophron, Philopolis, Euistor, Hylobares, Cuphophron, Ocymo.  Cuph. 
FOR all your haste, 
I The entrance into the Dialogue.  Ocymo, spread the Carpet on the Table before you go hence. So, 'tis well. If any inquire for me at the house, be sure to tell them I am gone out.  Ocym. 
I shall observe your command, Sir.  Cuph. 
We'll not be interrupted all this afternoon, if an harmless Equivocation 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, Hylobares, 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 eaten so sparingly, as if either you did not like the Provision, or thought your Afterdinner's discourse would as well fat the Body as feed the Soul.  Philop. 
Your entertainment, Cuphophron, was very noble and inviting: 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 satisfy your Appetite in that point. I know Philotheus is ready for you.  Philoth. 
I am always ready to serve Philopolis and the rest of this excellent Company in any thing that lies in my power.  Philop. 

II Philopolis his last Quere, touching the Success of the Kingdom of God till the end of all things.  Without any farther Preamble therefore, I pray you, Philotheus, let us fall upon the last Quere I would have propounded yesternight, namely, What Success the Kingdom of God is likely to have to the end of all things.  Philoth. 
The Success of Christ's Kingdom, Philopolis, will be marvellous, both in respect of its farther Victories against the Kingdom of Antichrist, whose power will be utterly destroyed; and also in respect of itself. For undoubtedly it will be in a more glorious condition both for Quality and Extent than it was ever yet since the Apostles times.  Philop. 
What you say touching the destruction of the Kingdom of Antichrist, I am abundantly satisfied therein, both from the consuming of the little Horn by fire in Daniel; 
Dan. 7.11.  and also in that it is said in the Apocalypse, 
Apoc. 19.20.  that the Beast and the false Prophet were taken, 
Apoc. 16.19.  and were both cast alive 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 trodden without the City, 
Apoc. 14.20.  out of which a vast Lake of blood 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. 
jesus God What a kind of Victory over Antichrist is this, O Philotheus! I did not think there had been such a bloody Prophecy in all the Apocalypse. Shall Christ enlarge his Kingdom by making all the World swim in blood?  Philoth. 
Be of good courage, Cuphophron, and look not so pale and affrightfully on it. You are scared but as Children with a dreadful Picture. This is but a Prophetic Iconism, as the putting the Beast and the false Prophet into a Lake of fire, and that alive. Can their dead bodies swim in blood and they be cast alive into a Lake of fire and brimstone at once? This lake of blood and lake of fire signify the same thing, but are neither of them the thing which they signify.  Philop. 
Cuphophron's colour comes to him again, Philotheus, so that you need enter no farther into that Subject before you orderly come at it. For I am not content only to know that the Kingdom of Antichrist will be utterly destroyed, but very desirous (at least as far as the remaining Vials will afford light) to understand the gradual 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 difficulty to attempt the particular Explication of Prophecies before they be fulfilled. For there is a strange unsettled Vibration of the Prophetical 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 determines. But however I shall, with God's assistence, endeavour to satisfy your desire as near as I can, and in such order as you shall demand.  Philop. 
I humbly thank you, 
III The Interpretation of the fourth Vial.  Philotheus. I shall demand according to the Order of the Vials. And therefore I desire you in the first place to instruct me in the meaning of the fourth Vial poured out upon the Sun, 
Apoc. 16.8.  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, Philopolis, (which I tell you at first for all) that the Prophetic Iconisms may by an Henopoeia of the second kind (as a modern Writer teaches us) sometimes comprehend more significata then one, 
Synopsis Prophet. lib. 1. c. 3. sect. 8.  and that intendedly, though before the Event, whether only 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 upon 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, 
Apoc. 12.1.  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 Mosaical 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 about the Woman, and she was clothed with the glorious Light and the Truth of the Gospel, that the Moon was then as it were with the Antipodes, under her feet; as he saith of the two Poles, 
Hic vertex nobis semper sublimis, at illum  
Sub pedibus Nox atra videt, Manésque profundi.   Philop. 
This is something high and Poetical, Philotheus. But that which you would have, I suppose, is this, namely, That as the Moon and Sun in the Vision of the Woman, according to an intimation of Hugo Grotius, may signify the Law of Moses and the Law of Christ; so the Sun here may also signify the Law of Christ comprehended in the New Testament, or rather, more at large, the Word of God (which we call the Bible) comprising the New Testament, and the Old so far forth as it respects 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 enlightening 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 Kingdom of Antichrist, and show to all the World in what a foul and horrid condition they are, how apostatised from God and Christ, and how plainly and reproachfully their abominable do are characterized by the finger of God in the Scripture, and how lively their most direful and diabolical 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 vilify and reproach the Scriptures and the Spirit that writ them, then repent 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 Political one?  Philoth. 
Yes there is, Philopolis, and it is a very obvious one. For nothing is more confessed than that in the Prophetic style the Sun signifies the greatest person in the Political Universe, as he is the most glorious Luminary in the Natural. Now who do you think is the greatest person in the World the Pope rules in?  Philop. 
He and the Pope has disputed 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 Emperor.  Philop. 
What therefore do you think the pouring of the fourth Vial upon the Sun to signify in this Political sense?  Philoth. 
I hope it signifies the Conversion of some Emperor illuminated 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 Concinnity in them both. Nor do I think it is at all necessary that that Subject on which the Vial is said to be poured 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 
* See Synops. Prophet. lib. 1. cap. 3. sect. 3.  Henopoeia adjoined to this Iconism of the Sun, so that it may signify as it does Isay 24. at the last verse. But then the Signification will be very congenerous to the later of the foregoing senses, the meaning being also Political.  Philop. 
That intimation sufficeth. For I understand thereby the taking in of more Kingdoms or Principalities 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 preparation to the times of that Vision of the Rider of the white Horse, 
Apoc. 19.12.  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, 
Apoc. 16.10.  whereby his Kingdom 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 The Interpretation of the fifth and sixth Vials.  Wherefore this in a Political 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 whether, from the Effects of the former Vial Politically understood, the Trading and Revenues of that greatest Merchant of the great men of the earth will grow very low and slender, and so a great deadness and obscurity and darkness seize even his principal Seat, or what other thing it may be analogous to this, time must determine, I cannot.  Philop. 
But is this the only sense, Philotheus, of this Vial?  Philoth. 
It is that which I suppose is most to your tooth, Philopolis: But sometimes another occurrs to my mind. What if we should conceive the Pope's Chair here perstringed 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 infallible Oracles to the world for their own Profit and Interest, facing down the people, whatsoever they find gainful to the Church, that it is really true, be it a Figment never so foolish or incredible, never so blasphemous 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 Political sense may be in some kind 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 thereof on the Throne of the Beast may be the abolishing of that false Opinion of the Pope's and his Church's Infallibility out of the generality of men's minds: which false Light once removed, they must needs find themselves much in the dark, their Religion being such as neither Scripture, Reason, nor any thing else that has any Authority with it, can afford any light to, or the least colour for; wherefore his Kingdom must needs be overwhelmed with more than Egyptian darkness: and the Sticklers for the Papacy seeing so general a dissatisfaction in the people, and that they, through the penetrancy 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 jews, 
Mr. Mede, Comment. Apocalypt. ad cap. 16.  as that late excellent Interpreter 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, 
Apoc. 14.18.  and the Battle and Victory of that illustrious Heros riding on the white Horse, 
Apoc. 19.11.  with the last Vial, does, as he also suggests, make much for the probability of this Exposition. For that there is an Identity or Coincidency of Events signified by the treading of the Wine-press and the battle 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, 
Apoc. 19.15, & 13.  and to have his garments dipped in blood. Which correspondeth excellently with that in the Vision of the Wine-press, 
Apoc. 14.20.  that there came out blood up to the horse bridles: Which implies therefore that the Wine-press was trodden by the Rider of the white Horse: And then you see how naturally it will follow that his Vesture will be dipped in blood.  Philop. 
The Congruity is marvellous, Philotheus. I do not doubt but these two Visions signify much-what the same thing.  Philoth. 
Well then. 
Apoc. 19.20.  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 signify 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 Battle 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, 
Apoc. 14.15.  and the Marriage of the Lamb immediately preceding the Battle of the Rider of the white Horse, 
Apoc. 19.7  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 intimating, according to our Saviour's own sense, 
Matt. 9.37.  the gathering men into the belief of the Gospel, and the Marriage 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 Revealment 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 only the Conversion of the distinct and discernible Nation of the jews, but, as it is said in the general, 
Apoc. 16.12.  that the way of the Kings of the East might be prepared, so it may at large signify some Harvest or fruits of the Gospel amongst the Turks and those Eastern Countries. It may be some great Bashaws may revolt from Mahometism to Christianity by this time, and that jointly with the Conversion of the jews. 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 destroyed and consumed: but as it is said of the old Israelites in their passage through the Red sea, 
Exod. 14.22.  that they walked upon dry land in the midst of the Sea, and the waters were a wall unto them on the right hand and on the left, and so they passed dryshod: such will be the condition of the Turkish Empire under the sixth Vial; those newly-converted Princes of the East will pass 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, 
Comment. Apocalypt. ad cap. 9  as Mr. Mede has made it out with a great deal of skill and judgement. And yet I would not exclude 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 signify an approach or preparation and ripening of Affairs toward that great Event, than the Completion thereof itself, which will emerge into more perfect actuality under the last Vial. The jews and other Oriental people, it may be, by this time may acknowledge Christ to be the Messiah, and the Pope and his Clergy to be the Antichrist, 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 neither gainsay nor subscribe to, but leave it to be considered on.  Philop. 
Much less will I presume to contradict it. But, I pray you, proceed to the last Vial, Philotheus. 
V The Interpretation of the last Vial.   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 Equippage 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 warfare, 
Apoc. 19.14.  as neither the Sword coming out of his mouth. 
Ver. 15.  It is plainly the warfare of the Word of God, as his Name also implies, proceeding out of the mouth of his Saints, and convincing men's Consciences of the Truth. Whence also we have abundance of security that the Vision of the Wine-press (trodden by the Rider of the white Horse) does not signify so grossly and bloodily 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 invites the Fowls of Heaven to the Supper of the great God, 
Apoc. 19.17, 18.  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 Prophetical Parable, The Egyptians are men, 
Isa. 31.3.  and not Gods; and their Horse's 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 men's Carcases, is a Decorum I understand not. But we cannot stay here. That which I would have you most of all take notice of in that Vision is, the different Event of the War upon two different 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, 
Apoc. 19, 20.  are taken and cast alive into a lake of fire and brimstone: but the Remnant, 
Ver. 21.  that is, the other part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are slain with the Sword of him that sat upon the Horse, which Sword proceeded out of his mouth. These are that part especially 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 Apostolical 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 whoever 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 not otherwise then so.  Philop. 
I but it is added, And all the Fowls were filled with their flesh.  Philoth. 

Luk. 15.7, & 10.  I 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 only parabolical; and every passage of a Parable is not necessarily drawn into a particular Signification. It may signify only in the general a very great Slaughter, argued, in a parabolical 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, whatever else there may be in it beside.  Philoth. 
Let us therefore now proceed to what is parallel thereto, namely the seventh Vial; which has seemed 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 than is ordinarily conceived, both because it is parallel to the Vision of the Rider of the white Horse, and also from that Intimation, 
Apoc. 16.15.  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, 
Isa. 25.7.  and the veil of Hypocrisy from off the people, as Isay foretelleth; and he that keeps not to the right clothing will be found most deformedly naked. This therefore is not like a premonition against the day of a bloody Battle, where the blood rises up to the Horse saddles for the space of a thousand six hundred furlongs together. In so great a slaughter literally understood men are more solicitous of their lives then their clothes, and more afraid of being killed then of being exposed to some outward shame.  Philop. 
What may then be the meaning of that passage, Philotheus?  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 Conscience 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 mind timely to be adjoined to the true Church, the Body of Christ. For in that day a man shall be looked upon as hugely naked and bare of all wit and common honesty, that has so little of either as not to relinquish the Idolatrous and Imposturous Church of Rome, and entirely betake himself to the Apostolical party. He will be a reproach and laughingstock to all, and will be able by no means to hid 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, Philotheus, that come into your mind, which makes your converse more delightful. 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, Orators, Negotiatours or Solicitours of the Affairs of the Dragon, Beast and false Prophet, though they are called the Spirits of Devils according 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 Earthliness and Uncleanness, and that the spirit and wisdom they act from is earthly, 
Jam. 3.15.  sensual and devilish; contrary to that wisdom which is from above, which is said first to be pure, then peaceable; but these Frogs call forth the Kings of the Earth and the whole World to battle, even to fight against God and his Christ. But those ungodly Forces, by the overpowering guidance of God Almighty, pitch battle in such a place as is unfortunate to them from the very name. For Armageddon signifies the Destruction 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
See Synops. Prophet. lib. 1. c. 6. sect. 17.  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 Apostolical Faith) as well as those old Cheats and Juggles or lying Miracles of ancient Paganism, or of modern Antichristianism properly so called.  
But here again, Philopolis, I would have you above all things take notice that there is a Tripartition in this Conflux of people also. For here is God Almighty and his Christ on one side with their Apostolical Legions: and then on the other side there is first the Dragon with his Pagan or Infidel Forces, all such as believe not the plain and Apostolical truth of the Gospel, such as is comprised (for example) in the Apostles Creed; and lastly, there are the Antichristian forces properly so called, such as appertain to the Beast and false Prophet. So that this Tripartition is tightly answerable to that in the Battle 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 do vengeance on the Legions of the ungodly?  Philoth. 
In the external Cortex of the Prophecy it comports only with the other Vials being poured out upon the Earth, the Sun, and the Sea; as if God would stir up universal Nature in a rage against his enemies, as I told you before: But in the more inward and mystical meaning it is only an Introduction to these following Symbols of Voices and Thunderings and Lightnings, etc.  Philop. 
What is the Mystical meaning therefore of those?  Philoth. 
These are parallel to the Description of that Heros on the white Horse, 
Apoc. 19.12, 15, 13.  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 Lightnings are the Divulgations of the Law of Christ, (with an allusion to that terrible way of the Promulgation of the Law of Moses on Mount Sinai,) that is, of the Gospel of Christ, in the power 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 demonstration of the Spirit under this last Vial. Analogous to which is that Vision in Esdras, 
2 Esdr. 13.10.  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 expressly interpreted of the Law of the Son of God, 
2 Esdr. 13.38.  which is like unto fire. Now this Thundering and Lightning is accompanied with a mighty Earthquake, as it is said of mount Sinai at the thundering out of the Law, that the whole Mount quaked greatly; 
Exod. 19.18.  and again in the Psalms, 
Psalm 77.17, 18.  The air thundered, 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 withal.  Philop. 
Well, but what in the mean time, Philotheus, becomes of that pitched Battle that those impure spirits 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 Armageddon, 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 pitched 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 Comprehension 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 Effect of it, 
Apoc. 16.19.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philop. 
The Elegancy indeed is very admirable, Philotheus, very pleasing and harmonious.  Philoth. 
Nor is there any harshness in resembling that great Conflux 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 manner the City of the whole World, 
Matt. 4.8.  in such a sense as all the Kingdoms of the world were said to be shown 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, 
Philo Jud. lib. de joseph.  as Philo speaks; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though every Kingdom of itself be a Sea, yet the Comprehension of abundance of Kingdoms together is, in the Prophetic 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 many Seas, so, in like Analogy, 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 parties; the Cities of the Infidels, conceited 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 execution in the mean time is there done in that Battle 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 present Vision, they fell being Thunderstruck by the powerful Boanergesses of the Gospel under the last Vial: they were convinced and subdued and brought under the Sceptre of Christ, and were adjoined to his Kingdom.  Philop. 
Very good news: I pray God it may so come to pass. But Babylon it seems stands it out.  Philoth. 
Did not our Saviour of old tell the chief Priests and Elders that the Publicans and Harlots would go into the Kingdom of God before them? 
Matt. 21.31.  But Babylon stands it out to her utter ruin and destruction. She is forced to drink of the wine of the fierceness of God's wrath: 
Apoc. 16.19, 20.  and every Island flies away, she shall not be possessed of any of her Churches or consecrated places; and the Mountains are not found, all her Ecclesiastical Honours and Dignities shall vanish. For great showers of Hail out of Heaven shall fall upon her, 
Ver. 21.  every stone about the weight of a Talon, that all her goodly Trees will be spoiled and stripped of their both leaves and fruit, their boughs broken down, and their stocks beaten bare even to the inmost bark. 
Apoc. 18.6, 7, 8.  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 roundly, Though thou shouldst bray a fool in a mortar among wheat with a pestle, 
Prov. 27.22.  yet will not his foolishness departed 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, 
Apoc. 16.21.  they blaspheme God, because of the plague of the Hail: for the plague thereof was exceeding great.  Philop. 
So far then as I see, Philotheus, 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, signify the destruction of the Persons of the Antichristian Kingdom, but only the abolishing of their Power, and the despoiling them of their Honours and Dignities, 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 external letter) I know not. But that is a thing the Spirit of God lest intimates in the Apocalyptick Visions. Nor does that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily imply a diruption of the City into three parts, but may only signify that the parts of the City were three. That mighty Earthquake at the opening of the sixth Seal denoted only the downfall of the Pagan Religion. 
Apoc. 6.12.  Nor may this at the pouring out of the last Vial (though it be said to be an Earthquake greater than ever any before it) signify any thing more than the utter demolishing the Babylonish Power and Superstition, that it may rule nowhere any longer. Nay, the bloody Vision of the Wine-press signifies no more than 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. 
Comment. Apocalypt. ad cap. 14.  The extinguishing the Pope's Power there, rather than 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 jews: the first affording a sense Political, as I have already hinted, the other a sense more Mystical.  Philop. 
As what, I beseech you, Philotheus?  Philoth. 
It signifies the power of the Passion of Christ on the converted jews to the mortifying all sin and wickedness in them, and to the making of their Conversion and Repentance have its perfect work to the utter subduing of the mystical Edom in them, and the letting out his blood plentifully, according to that Prophecy in Zacharie, 
Zach. 12.10, 11.  And it shall come to pass in that day, that I will pour upon the house of David and upon the inhabitants of jerusalem the spirit of grace and supplication, and they shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him as one is in bitterness for his firstborn. In that day shall there be a great mourning, as the mourning of Hadadrimmon in the valley of Megiddon.  Philop. 
For aught I know, Philotheus, these Mystical 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 Critics, allow Armageddon to be the same place that Megiddon there mentioned.  Philop. 
Let the Critics decide that controversy, Euistor. In the mean time I am hugely solicitous, if there be no considerable personal destruction of the Antichristian party, what will become of them after the last Vial.  Philoth. 
Their condition will be much-what such as the dispersed jews 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 Error, 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, 
Apoc. 22.15.  Without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whatsoever loveth and maketh a Lie.  Cuph. 
I perceive by this upshot of things, that the Apocalypse is not so bloody and boisterous a Book as I have heard some to represent it to be, but that there is a Genius in it more kind and humane, not exhorting to spill blood in way of Revenge merely, (though I confess the Antichristian Party has been as savagely bloody as the Red Dragon himself, the old Roman persecutive Paganism) but simply by way of Defense, as I understood in the third Vial. Methinks it is so harmless a Writing, and so full of marvellous pretty fancies, (like Platonism) and unexpected reflections of one thing upon another, that it would invite any one to endeavour to understand the meaning of it for the mere pleasure sake.  Sophr. 
I hope then, Cuphophron, that yourself will bend your studies that way in due time.  Cuph. 
After I have read over Des Cartes his Principia, his Dioptrics, Method 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 delicious Dialogues of Plato, and be fully Master of his Timaeus, but of his Parmenides especially, (that's a notable Metaphysical piece, O Sophron:) and then it's likely at spare hours I may see what St. john, the beloved Disciple of jesus, says in his Apocalypse. This will take up some time.  Philop. 
But I have a more eager appetite after these Mysteries, O Cuphophron, 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 Visions 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 anatomical Pictures do to him that has not with his own eyes seen an Anatomy.  Philoth. 
I hope so, Philopolis.  Philop. 

VI The future Glory of the Church after the utter Destruction of Babylon.  Wherefore, 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 Kingdom of Christ after the utter Destruction of Babylon: For first I would have you to describe this glorious state wherein it consists; then declare the Grounds of your belief why you think any such thing will be; thirdly, What Signs or Forerunners there will be of this glorious appearance; fourthly, Whether there be any Means that the present Kingdom 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 happy state will be, and what the condition of the Church to the close of the World.  Philoth. 
These are very great Questions, Philopolis; but I shall endeavour to give you what satisfaction I can. But being so many, (as I did aforehand divine) time, you know, will not permit me to be overcopious: otherwise it were easy to draw a very large description of this future state of the Church from innumerable passages of the Holy Scripture. 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 Child shall lead them. The sucking Child shall play on the hole of the Asp, and the weaned Child 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. 

Psal. 87.3.  Glorious things are spoken of thee, O thou City of God.  Philoth. 

Isa. 2.2, etc.  Again chap. 2. And it shall come to pass 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 jacob; and he will teach us of his ways, and we will walk in his paths. For out of Zion shall go forth the Law, and the Word of the Lord from jerusalem. And he shall judge amongst the Nations, and rebuke many people: and they shall beat their swords into ploughshares, and their spears into pruning-hooks. Nation shall not lift up sword against Nation, neither shall they learn war any more. O house of jacob, (will the Nations say) come ye, and let us walk in the light of the Lord.  Sophr. 
Like that concerning the new jerusalem in the Apocalypse, And the Nations of them that are saved shall walk in the light of it, 
Apoc. 21.24.  and the Kings of the Earth do bring their glory unto it.  Philoth. 
But that of the Apocalypse seems more expressly to allude to that of the 60th of Isay; 
Ver. 1, etc.  Arise, O Zion, 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 Chapter, The Sun shall be no more thy light by day, 
Ver. 19, 21, 22.  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 inherit 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. 
Isa. 30.26.  Moreover 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, 
Zach. 12.8.  In that day shall the Lord defend the inhabitants of jerusalem, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where Drusius renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Dii, understanding thereby Angels.  Bath. 

John 1.11.  As it is said in St. john, that to as many as believed on him he gave power to become the sons of God. And our Saviour, 
Matt. 11.11.  though he declared, that among them that were born of women there had not risen a greater than john the Baptist; yet notwithstanding, saith he, he that is least in the Kingdom of Heaven is greater than he.  Philoth. 
That is a shrewd Note of Bathynous his upon the Testimony of our Saviour touching john, and such as should urge a man to search deep into his own Conscience, as well as it will instruct him how little hitherto there has been of the Kingdom 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 joy and Security from Wars within the Church, and from any Persecution of God's people.  
This for the Quality of the Church. 
VII The Extent thereof.  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. 
Isa. 11.9.  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, 
Chap. 2.2.  and that all Nations shall flow unto it. Also in that expression, A little one shall become a thousand, 
Chap. 60.22.  and a small one a strong Nation, etc. To which you may add what is foretold 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 judgement shall sit, and they shall take away his dominion, to consume and destroy it to the end. And the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him. Accordingly as those voices in Heaven do declare upon the sounding of the seventh Trumpet, 
Apoc. 11.15.  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 particular Prefigurations in the Prophetical Writings touching the state of the Church you now discourse of? Will the one and twentieth Chapter of the Apocalypse afford no more Particularities than thus?  Philoth. 
Probably it may, 
VIII A more particular description of the future state of the Church out of the Apocalypse.  Philopolis. What you can recall to mind, I pray you propound.  Philop. 
More comes to my mind then is needful. I will omit therefore those passages which import but the same things you observed out of the old Prophets; The Righteousness and Purity of that Holy City there described, implied in the exclusion 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 wiped from their eyes, 
Apoc. 21.4.  it is an intimation of Peace and security from Persecution: 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 passages: as, Why this Holy City is called the new jerusalem: 
Ver. 2.  Why said to come from Heaven: Why said to have twelve Gates with the names of the twelve Tribes of Israel thereon; 
Ver. 12.  and why the Wall of the City to have twelve Foundations, 
Ver. 14.  and in them the names of the twelve Apostles of the Lamb: Why the City is said to be measured with a golden Reed; 
Ver. 15.  and why found to be twelve thousand Furlongs, 
Ver. 16, 17  and the Wall an hundred forty four Cubits: What also is the meaning of that saying, 
Ver. 3.  Behold, the Tabernacle of God is with men; and yet that there was seen no Temple there, 
Ver. 22.  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 sat upon the Throne said, It is done. I am Alpha and Omega, the Beginning 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 defileth, neither whatsoever worketh abomination 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, Philopolis; but however I shall return answer to them as orderly and as briefly as I can. I conceive therefore, to begin with the first, that the City which john saw is called the new jerusalem in counterdistinction to that old jerusalem where our Lord was crucified, 
Apoc. 11.8.  whether understood literally or typically; as also because its Citizens have put on the new man, 
Eph. 4.24.  which is framed according to Righteousness and true Holiness, because they are the sons of the new Birth, or new Creation of God. But it is said to come down from Heaven in such a sense as the Doctrine of john is said to be from Heaven: 
Matt. 21.25.  and agreeably to that passage in the Apostle, that the jerusalem that is above is free, 
Gal. 4.26.  which is the Mother of us all. That actual City of God consisting of Saints and Angels in Heaven, this new jerusalem which St. john describes being so like to them in Purity and Holiness, it is therefore said to descend from Heaven, as being a Copy or Transcript of that Heavenly Perfection. To all which you may add, that what the Prophets have seen in Heavenly Visions touching this City, it being thus at last accomplished upon Earth, it is therefore said to be a City descended from Heaven.  
And this is that very City Ezekiel saw, 
Ezek. 48.31.  of which he says, And the Gates of the City shall be after the names of the Tribes of Israel; three gates Northward, one gate of Reuben, one gate of judah, one gate of Levi; and so of the rest, three gates of a side, in all twelve gates; as it is said in St. John's Vision, that the City had twelve Gates, and the names of the twelve Tribes of the Children of Israel written thereon. This among other things intimates, that Ezekiel's City and this of the Apocalypse is all one City. And in that the Apostles Names are said to be writ on the twelve Foundations of the Wall, that shows, jointly considered with the other, that Ezekiel's Prophecy must have its completion in the jews Conversion to Christianity, viz. when jew and Gentile are gathered together under one Head, Christ jesus, 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 jews are to be graffed, and through that Mercy that is communicated to the Christians may also find mercy at that day.  
This comparing the Church to a Building is very usual in Scripture. St. Peter tells the Believers, 
1 Pet. 2.5.  that they as living stones are built up a spiritual House. And St. Paul to the Ephesians, Now therefore you are no more strangers and foreiners, 
Eph. 2.19, etc.  but fellow-Citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone: In whom all the building fitly framed together 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 Tabernacle of God is with men. And the name of Ezekiel's City is also jehovah shammah, 
Ezek. 48.35.  The Lord is there. And yet there is no material Tabernacle nor Temple where he might be conceived 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 jerusalem there will be no visible Fabric toward which men will affect to worship, but with bended 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. 
Joh. 4.23.   Philop. 
And yet God says to Ezekiel, before that accurate description of the Temple and City and all the judaical Ordinances, 
Ezek. 43.10.  Thou son of man, show 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 jerusalem described by St. john.  Philoth. 
The summary sense of that accurate description of the judaical Oeconomie in Ezekiel is only this, (interpreted plainly by St. john) That when all the glory and exactness of the judaical Dispensation is set off to the utmost, the measuring of the Pattern, the matching and fulfilling of it is that state of Christianity which will appear after the effusion of the seven Vials, when jew and Gentile become one Church, one holy Temple and City of God. Which spiritual meaning betrays itself even in Ezekiel's own description of things. For what other sense then a Mystical one can be made of the holy waters issuing out of the Sanctuary in 
Ezek. 47.1 & 12.  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 answering to that River of Water of life, 
Apoc. 22.1, 2.  clear as crystal, 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 exceeding probable.  Philoth. 
Now they being one and the same Vision as to the Object of their Prediction, the new jerusalem and the River and the Trees being mystically to be understood, Ezekiel's Vision also is to be mystically understood.  Philop. 
As for St. John's Vision, methinks it is a marvellous childish conceit to expound it literally: as if there should be a City made of diaphanous 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, 
Apoc. 21.16.  as high as it is broad or long. And yet it is so declared; 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 noted 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 Apostolical in Life and Doctrine and Discipline: The square Root also of the measure of the Wall 144 Cubits intimating the same Apostolicalness of Dispensation. For the saying a hundred forty four Cubits is the measure of the Wall, 
Apoc. 21.17.  implies that it is 12 cubits high and 12 cubits broad; nor could the intimation reach any farther, speaking suitably to the nature of a City wall. For what kind 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 mentioned being extracted, and so the Perimeter of this City S. john describes discovered, it is found to be the same in a manner with the Perimeter of that City Ezekiel describes. 
Ezek. 48.35.  What does that signify; think you?  Philoth. 
I know not what else it should signify, but that these two Visions aim at the same thing, and that the meaning of that also in Ezekiel is spiritual: and that those Prophetic Figures that strike the fancy and the flesh are to be fulfilled in the dispensation of the Spirit, which the whole judaical Oeconomy seals to as a Type to the thing typified. And from hence is to be interpreted that sixth verse, And he that sat on the Throne said, It is done. All is finished now: Now we are come to the Dispensation of the Spirit, all is fulfilled. I am Alpha and Omega, the Beginning and the End. I began with that Mosaical Oeconomie which consists most-what in Figures and carnal Formalities, which was in a manner revived again in an exterior Christianity: but this oldness of the Letter is to be done away, and all shall be ended and accomplished in the dispensation of the Spirit, and by the real Renovation of the humane nature into the new Creature, the living Image of God; according as it is written, And he that sat 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 judah, 
Jer. 31.31, 33, 34  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 brother, saying, Know the Lord: For they shall know me from the least of them to the greatest. 
Apoc. 22.4.  For, as S. john saith, they shall see his face, and his Name shall be in their foreheads: According as our Saviour has foretold, 
Matt. 5.8.  Blessed are the pure in heart, for they shall see God. All which denotes the Dispensation of the Spirit. According as Ezekiel also witnesses of these Times, Neither will I hid my face any more from them: 
Ezek. 39.29.  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, 
Apoc. 21.6.  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. According as Isay likewise has foretold, 
Isa. 44.3.  For I will pour water on him that is thirsty, and floods upon the dry ground: and I will pour my Spirit upon thy seed, and my blessing upon thy offspring. Whence I should interpret the crystalline River S. john mentions of external Prosperity also, 
Apoc. 22.1.  the Joy and Peace and Security of the Church. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To all which you may add that our Saviour compares the Spirit to living waters. 
John 7.38.   Philop. 
I remember it very well.  Philoth. 
And now for that last verse, Philopolis, I see little difficulty in it. Abomination, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it usully signifies an Idol. And the sense, I conceive, is, That all Idolaters and Impostors or Liars in any sense will be excluded the Holy City, nothing being admitted there but Truth and Simplicity of Life; only those that are written in the Book of Life of the Lamb.  Philop. 
I, what's the meaning of that, Philotheus?  Philoth. 
Only the Elect of God.  Bath. 
It is much that such an innumerable company of Souls should be all of the number of the Elect; such as of whom it is said, 
Jer. 1.5.  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 enroled, as Citizens of the new jerusalem, 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 any of them, Philopolis?  Philop. 

IX The Angel's measuring the City with a golden Reed, what the meaning thereof.  Only 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. john is said to measure the Temple of God and the Altar, and them that worship therein, simply with a Reed.  Philoth. 
This is well recovered, Philopolis. For it is in my apprehension a notable testimony of the transcendent condition of the new jerusalem even above those Times of the Church which were accounted symmetral, viz. the first four hundred years or thereabout. For in that the Church was then measured by a man, 
Apoc. 11.1.  but this new state of things by an Angel; that simply with a Reed, 
Apoc. 21.25, 17.  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 combustible one. Assuredly there was something in thosedays (though much better then, then when the Church did grossly apostatise) that will not abide the fire, but consume into smoke and vanish: But all in this new Creation is like the Measure it is measured with, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle somewhere speaks,) such as will abide the fire without wasting. Thy word is very pure, saith the Psalmist, 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 thousands of gold and silver) which is this golden Reed to which the new jerusalem is commensurate. 
Psalm 119.72.  Nothing is retained as having an authentic stamp upon it in this new Dispensation, but what is plainly agreeable to the Word of God. 
1 Cor. 3.12.  All the hay and stubble of humane Traditions and Institutions will be burnt up, and the pure and Apostolic Doctrine and Discipline will be the sole Measure of all. So that the measuring of the City with a golden Reed, and the hundred forty four Cubits, and the twelve thousand Furlongs, end all in this sense, That the Constitution of things than will be purely Apostolical, squared all by that Doctrine, by that Spirit which is the eternal 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 farther Characters of this excellent state of the Church in other Visions or Prophecies?  Philoth. 

X Several passages of the Mercavah expounded, or the Vision of Cherubims seen by Ezekiel.  There 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 Chariot of God; with which the Throne of God in Heaven amongst the four Beasts seen by S. john 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 terrestrial Creatures has been the enlarging the Kingdom of God even to these earthly Regions, that the Kingdom of Heaven may be also upon Earth, perfectly corresponding to the Heavenly pattern thereof. And this is that which we are taught to pray for by our Saviour, Thy Kingdom 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 jerusalem, to reduce the Church to an Angelical state or condition, that it may answer that Heavenly Pattern in the Visions of God.  Philop. 
I do not yet well understand you, Philotheus.  Philoth. 
But you will do, Philopolis, if you do but attend to the orderly process of my discourse. I say therefore in the first place, that the Vision of the Cherubin or Chariot of God seen by Ezekiel (but not first by him, 
Ezek. 1.4.  for I doubt not but the same appeared also to Moses and Aaron on the Mount) 
Exod. 24.10.  is the Pattern of the Angelical Polity over which God immediately rules. 
Psalm 68.17.  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 fullness of time the Church upon Earth may be his Chariot as fully and commandingly as the Angelical Orders in Heaven.  Philop. 
Why, how fully is that, Philotheus?  Philoth. 
That, methinks, the Vision of Ezekiel does lively describe; though I will not omit other observables in my brief passage through the Vision, and yet think it needless to touch upon all. 
Ezek. 1.4.  I looked, says he, and behold, a Whirlwind came out of the North, a great cloud and a fire enfolding itself, 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 jerusalem, 
Apoc. 21▪ 18.  And the City was pure Gold, like unto transparent glass. Think with yourself how near in resemblance, Philopolis, transparent Gold and Amber are one to another.  Philop. 
Very like one another surely. But what is the meaning thereof, Philotheus?  Philoth. 
The fire and the light is the Spirit throughly penetrating and possessing this pure amber-like or transparent Gold; as Iron itself looks in a manner transparent when it is ferrum candens, which they ordinarily call red-hot. 
Isa. 33.14▪  Who shall dwell with devouring fire? who shall dwell with everlasting burn?  Philop. 
Pure Gold certainly, (though as transparent as Amber) and such as has lost all its Dross. They must be of a pure Angelical nature indeed: For God is a consuming fire to whatever is contrary to his own Holiness. 
Deut. 4.24.   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 than once. 
Ezek. 1.12.  And they went every one strait forward; whither the Spirit was to go, they went. And in that it is said, they went strait forward, and that they returned not when they went, this signifies the peremptory and irresistible progress of Divine Providence administered by his Angelical forces. 
Ver. 18.  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 Periods of times and Ages are carried by a special Providence of God, who oversees all things. And whereas it is said, 
Ver. 19  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 Dispensations and Periods of times to the Ministry of the Angelical Hosts, and that they spirit, actuate and animate all such Circuits and Periods. The matter is by the decree of the Watchers, 
Dan. 4.17.  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 fancy as far dissonant from the ancient wisdom of the jews as Falshood is from Truth.  Euist. 
Why, Philotheus, jonathan Ben Vzziel is expressly of this opinion, as you may see in Moses Aegyptius his More Nevochim. 
Part. 3. c. 4.  And he brings no small reasons for it. For he shows how in the repeated Narration of the Vision a Wheel is called a Globe or Sphere, 
Ezek. 10.13.  which makes him always render Ophannim by Galgallim. Wherefore to have a Sphere in a Sphere, (as it will then run) what can be more significative of the celestial Orbs? This is very notable. Besides that they are said to have eyes, (which answer to the Stars) and their colour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Seventy also translate it) which the Latin renders ut visio Maris, which is a caeruleous colour correspondent to that of the Heavens.  Philoth. 
This I confess, Euistor, besides the authority of the Rabbi, bears in itself a special prettiness with it: But it has no force nor solidity at all. For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify a globe or sphere, yet it signifies a wheel also, and therefore is interpretable in that same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, viz. a wheel. Besides that one wheel is said to be on the Earth; 
Ezek. 1.15.  but no celestial Orb is on the Earth. And all the Wheels, for aught I know, may be intimated by that one Wheel; and by the Earth, all the terrestrial Regions of the Universe. For all the four Cherubims or Animals are said also to be but one. 
Ezek. 10.15.  And what this means in the cabbalistical style is easy enough to conjecture: 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 Providence in humane affairs, the one surrounding the other, and the Completions of the lesser Circuits are antecedaneous to those of the greater. Which is of notable observation in the Church of God, and in the fulfilling of Types and Prophecies. And those of the farthest reach and largest Compass are those Wheels that are so dreadful and stupendious for their vastness, 
Ezek. 1.18.  as the Vision describes them. And such is that large voluminous Period of Providence, which, beginning with the first Fiat Lux in Genesis, ends not till the last Thunderclap intimated in the Revelation.  
And whereas the colour of the Wheel is said to be tanquam visio Maris, that ratifies our former Exposition, that those Wheels are the Circumvolutions of Providence, and Periods of Kingdoms and People and Nations, which the Prophetic style compares to the Sea.  
And lastly, in that they are said to be full of eyes, it denotes the assistence of the Angelical Orders in humane affairs, (their intermingling themselves and meddling with them) they being those numerous eyes of Providence watching over the terrestrial Regions, and carrying all things on according to their own purpose.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cuph. 
These Wheels of Ezekiel have made my mind all this while run upon the Wheel of Fortune, that vulgar expression so often in men's mouths now-adays.  Euist. 
Not only now-adays, O Cuphophron, 
Clio, cap. 207.  but as ancient as Herodotus, in whom this is the very language of Croesus to King Cyrus, in his speech touching his encountering with Tomyris Queen of the Massagetae; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cuph. 
This Conceit of the Wheel of Fortune, I perceive, is far more ancient than I was ware of.  Philoth. 
But the Conceit being so early and so common, it is an indication how naturally expressive it is of the thing, and therefore a farther ratification of the easiness and naturalness of our exposition of that part of the Vision, which makes these Wheels the periodical Circumvolutions of humane Affairs. But here is the difference betwixt this Divine Vision and that profane History, that in the one it is the Wheel of Providence, or of Divine Fate, in the other the Wheel of Fortune, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs imply that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But this only by the buy.  
The main thing to be urged against Ben Vzziel's exposition of the Wheels is, that it implies a false system of the World. Besides, the meaning of Ezekiel's Mercavah is not Physical, but Moral, Spiritual, or Divino-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 enthroned on this Cherubick Chariot?  Philoth. 
As for the number of the Cherubims, which is four, I conceive it intimates the universal Comprehension of the Angelical Orders, or of those at least that are ministering Spirits. For the Pythagorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is comprehended in the Tetractys. And in that their faces are said to be four, it seems to signify so many sorts of natures or offices in this Angelical Polity; which it may be are more grossly distinguishable in the Polities of men, and with an eye whereunto this Angelical Type perhaps has been exhibited to Prophets and holy men of God. I conceive therefore that the four distinct Faces of a Lion, Man, Ox and Eagle, signify those four main parts that make up their Polity, the Lion the Military part, the Man all that part employed about the hearing of Causes and peaceable administration of justice, the Ox the Labouring part, whether in Agriculture or what other useful employment in things done by the hand, and the Eagle the Sacerdotal and Philosophical part, the Speculative and devotional. This general Quadripartition of Genius's or Employments may not unfitly be conceived some way to belong 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 Comprehension of the Angelical Host, and these sorts are mingled one with another. Moreover, in that their whole body and their backs and their hands and their wings were full of eyes, 
Ezek. 10.13.  it signifies that all their strength and activity is guided by Knowledge, and that they see whither they go and whence, and act not out of blind obedience, but out of the light of Life. And in that their faces are set all one way, 
Ezek. 1.9.  it notes that they are without distraction, all of one mind and purpose, as being one overruled Cherub-chariot of God. 
Ver. 4.  And that they drive from the North, the Region of darkness and coldness, toward the South, the signification is obvious. As also why the face of the Man is placed toward the South in the Van, 
Ver. 10.  (the Lion on the East-side, the Ox on the West) and the Eagle on the North, to bring up the Rear. For it seems the Van and the Rear are the two most honourable places, according to that of Isay, 
Isa. 52.12.  For ye shall not go out with haste nor go by flight: for the Lord will go before you, and the God of Israel will be your Rearward. And Man, you know, has the Sovereignty of all that move on the Earth, as the Eagle of all that fly in the Air.  Philop. 
But he is Sovereign over the Fowls of the Air too, Philotheus.  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 Joh. 4.20.  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 Cherubims 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 than I intended. Their feet are said to be like Oxe-feets, 
Ezek. 1.7.  and to sparkle like the colour of burnished brass. In that they are said to resemble burnished brass, it denotes the steady strength and purity of the Angelical Affections, which the Pythagoreans also compare to Feet. But in that they are said to be Oxe-feets, it signifies they neither affect nor travel for that which is useless and unprofitable. 
Isa. 55.2.  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 Ox. Which insinuates, that the most speculative Angels spend not their time in fruitless Subtleties, though never so high, nor soar up into unedifying Contemplations.  Hyl. 
All this, methinks, goes off naturally enough, Philotheus: only that of the Ox resembling that part of the Polity that comprehends Agriculture, and what other offices that require the labour of the hand, how this can belong to the Angelical World, unless as they are Presidentiary 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 Ox, may signify the four Cardinal Virtues, Prudence, justice, Fortitude, Temperance.  Philoth. 
And it was not thought of much amiss, Hylobares. I'll assure you this is an early specimen of your towardliness in these kind of Contemplations. Only you should have put Sapience for Prudence, the latter being so proper to Man, and such a concomitant to justice and Practice of Life, that they, as one and the same thing, may be both emblematized by the Man. But Sapience, which is the searcher of the highest or deepest causes of all Justice both to God and Man, 
Lib. 2. de Legibus.  (which Cicero rightly derives 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 resembles the eternal Mind of God, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Jud. lib. de Somniis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 eternal 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 Judgement? But I was thinking of something else that favours Hylobares his conjecture, namely, of that Degree of the Cardinal Virtues which Plotinus calls Paradigmaticall, which makes the Soul of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, in the condition of a pure Angel. Theosophists also declare that the four Rivers of Paradise signify the four Cardinal Virtues even in the Intellectual or Angelical world. Which things have not only 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 Cherubims may both stand together, and clash no more than an Abstract and Concrete, which make but one Subject.  Philop. 
I think so too. But indeed I did not hope there could have been drawn out so many profitable Lessons out of this dark Vision of Ezekiel. But you have yet said nothing, Philotheus, of him that rides in this Cherubick Chariot, who has the shape of a Man, 
Ezek. 1.26, 27.  and the colour of Amber with circumfulgent fire.  Philoth. 
That is the Heavenly Humanity of the Son of God. His very Title is writ in the Amber, I mean in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if you read it Cabbalistically. And yet he is said to be the God of Israel, 
Ezek. 10.20.  and the surrounding Rainbow emblematizes him the God of the whole Universe. But inquire no farther of these things: I shall proceed to what follows.  Philop. 
I beseech you do, Philotheus.  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 beautify the Religion of the Israelites. So that the Heavenly Type seen only by Prophets and holy men of God was also impressed upon Earth, and made visible amongst the people of the jews, who bore this Figure among them. For they both had material Cherubims in the Dabir, on which the Eternal Word was conceived to fit and give Oracles, 
Exod. 25.18, 22.  as he that sat on this Chariot in Ezekiel is said to speak from among living Cherubims the Prophet saw; 
Ezek. 10.1, 2.  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, 
Numb. 1.52. and 2.2.  under the Standard of Reuben toward the South, under the Standard of judah toward the East, under the Standard of Ephraim 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 posture of the faces of these four Cherubims; the Ensign of Reuben being a Man, 
XI An Exposition of the Vision of the Throne of God in Heaven, the four Beasts and twenty four Elders, seen by S. John.  the Ensign of judah a Lion, the Ensign of Ephraim an Ox, 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 manner. They did also receive the Law with the appearance of fire and lightning, as this Cherub-Chariot is also described. But their Dispensation was not that fiery Law of the Spirit which our Saviour at his coming introduced, who is said to baptise with the Holy Ghost and with fire. He began therefore this true Cherubicall or Angelical Dispensation amongst his Apostles and Disciples, and it continued in some measure for some time. But Carnality and Externalness, especially after the Reign of Constantine, quickly overran all. But however the pattern of Perfection was again recorded in the Vision of St. john, 
Apoc. 4.2.  wherein he saw the Throne of God in Heaven, the four and twenty Elders, and the four Beasts full of eyes. For even in this he was shown also things which must be hereafter. 
Ver. 1.  For this is the Heavenly Idea of that state of the Church which will be actually on Earth when the new jerusalem descends 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 Community of God's people some conceive may be, in some sense, represented also by the Sea of glass like unto Crystal before the Throne, 
Ver. 6.  as well as by the four Beasts: Because Sea signifies the Collection of people into one Kingdom: and the fixedness and pellucidity of this Sea may denote the steddiness and purity of the hearts and consciences of God's people, whom his Spirit penetrateth and possesseth, and the Light of his Presence doth comfort and irradiate, and expels out of them all mistiness and darkness of sin and error. Their Conflation is as that of Glass, by fire; by the fire of Zeal and Charity, which has rectified and reduced whatever is foul and opake, but their purity, solidity and transparency is as that of Crystal.  Philop. 
This were congruous enough, if Sea were here understood as in the Prophetic style. For those Interpreters that so understand it look upon it as a fixed crystalline Sea: But surely this Sea here alludes to the Sea in Solomon's Temple. 
1. King. 7.23.   Philoth. 
In all likelihood, Philopolis, that is likewise alluded to, 
Apoc. 4.5.  the seven Lamps being also mentioned. But though we understand this Sea of Crystal in such a sense as the Sea of brass is meant in the Temple of Solomon, yet it will again respect the Community of God's people, it being that Sea wherein they are baptised into one body. It will notwithstanding prove that effectual Laver of Regeneration, that Baptism of Christ which is with the Holy Ghost and with Fire. 
1 Cor. 12.13.  For by one spirit are we all baptised into one body, and have been all made to drink into one Spirit. And our Saviour Christ declares, 
John 4.14.  Whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up to everlasting life. But this he spoke of the Spirit, as it is said elsewhere. 
Apoc. 22.4.  And the River of water of Life clear as crystal is said likewise to proceed out of the Throne of God; as this Sea of glass to stand before it.  Philop. 

2 Chron. 4.6.  But the brazen Sea of Solomon, O Philotheus, to which this Sea of glass answers, was for the Priest to wash in.  Philoth. 
I deny it not. Only remember, 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 baptised into one body and into one Spirit and into one holy Community of Saints, the light of the glorious Presence of God shining quite through this pure Sea of Crystal. So that this Spirit of Regeneration and Purification being the same that this Laver or Sea of crystalline water, and residing in the Saints of God, the Saints of God again or the pure Church is this Sea, according to the Prophetic 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 Aretas upon the place saith expressly, That Sea signifies an immense multitude. 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 Prophetic style.  Philop. 
Nay, I am of your mind, Philotheus. And you know all true Christians are a Royal Priesthood; 
1 Pet. 2.9.  and no man is washed by the Spirit but drinks in the Spirit: for the Spirit washes us not without, but within.  Philoth. 
But mistake me not, Philopolis. I do not mean that the Sea of glass stands primarily for the Hieroglyphic of God's people; (for the four Beasts are plainly the Hieroglyphic of that Communialty) but it stands for the Laver of the Spirit into which the people of God are baptised: 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 crystal, 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 transparent Crystal.  Philop. 
I commend your care and accuracy of judgement, O Philotheus; for you lose nothing of the usefulness of the Representation, and yet decline that harshness, as it may here seem, of having one and the same thing represented by two several Hieroglyphics in one and the same Vision.  Philoth. 
You understand me aright.  Philop. 
But I pray you what is the meaning of those seven Lamps of fire burning before the Throne, 
Apoc. 4.5.  which are said to be the seven Spirits of God?  Philoth. 
To omit all conjectures touching the seven last Sephiroth, I shall only return this answer for the present, That the number Seven need not here signify Numerically, but Symbolically, denoting the Purity and Immateriality of those Angels or Spirits that watch over the Church and minister to it, when that shall be fulfilled in that glorious degree that is foretold, 
Apoc. 21.3.  The Tabernacle of God is with men. Here the Lamps are distinguishable from the four Beasts: but in Ezekiel's Cherub-Chariot the living Creatures themselves are resembled to Lamps, 
Ezek. 〈…〉.  because that Vision represented also the actual Kingdom of Angels. But yet the Beasts here are described almost just in the same manner the Cherubims are in Ezekiel's Vision, which denotes the Angelicalness of this last and best state of the Church. The quadriform Genius of those of the Angelical Kingdom I need not here repeat, the Application is easy. I will only pick out some of the most useful Observables in this present description, and then go on.  
As first, 
Apoc. 4.6.  That the Beasts are said all of them to be full of eyes before and behind. 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 counsel all possible futurities, the better to manage the present affairs of Christ's Kingdom, and be provided against every Emergency. For in this consists all useful and practical wisdom.  

Apoc. 4.8.  Secondly, They are said to have six wings: Undoubtedly for that use the Seraphims are said to make of them in the Prophet Isay, 
Isay 6.2.  With twain to cover their faces, with twain to cover their feet, and with twain to fly. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Grotius well and skilfully draws those two together) without and within. And therefore they with one eye regarding the outward Objects, and with another eye their own Nature, and so comparing them together, they will ever behave themselves decorously and becomingly, with due reverence 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 unworthy of the excellency of their own nature, nor admit of any thing repugnant to the innate Light and immutable Principles of an Intellectual Creature. And therefore, if any such thing be offered them without, their eyes within will easily discern the Proposer to be either a Fool or an Impostor.  
Thirdly, As the Sea of glass like unto crystal signifies our being baptised into one holy Community; so the Lightnings and Thunders and Voices over this collected Body of the Church, the four Beasts, and the twenty four Elders, signify their joint-Instruction and Guidance by the fiery Law of the Spirit, in which Dispensation they live. According to that promise of the second Covenant, 
Jer. 31.33.  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 Ezekiel calls jehovah shammah; 
Ezek. 48.35.  not for any visible symbolical 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 Angelical Kingdom in the Cherubims of Ezekiel, 
Ezek. 1.11, 12.  Their wings touched one another; and whither the Spirit was to go, thither they went. And the twenty four Elders and the four Beasts be thus of one spirit. For when the Beasts worship God, 
Apoc. 4.9, 10.  the twenty four Elders also cast down their Crowns before the Throne, acknowledging from whom and for whom they reign, even for the manifesting of the glory and honour and power of God in the Kingdom of his Saints.  Cuph. 
But, I pray you, Philotheus, how can the Beasts be said never to rest day nor night, 
Ver. 8.  saying, Holy, Holy, Holy Lord God Almighty; and yet the twenty four Elders, as oft as they do 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 Cuphophron, are by no means to be so grossly understood. For their never ceasing day nor night from saying, Holy, Holy, Holy, signifies nothing else but a perpetual declaring the Holiness of God, in whose presence they walk, by the constant purity and holiness of their own Conversations. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And as there is this one continued tenor of Holiness in the people, so likewise is there one continued correspondency of humble Devoutness in their Rulers, 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 Government ought not to be their own Interest, but merely the Interest of Christ and his Kingdom; that they reign wholly through him and for him, and therefore are not to seek themselves. This is the inward meaning of that external Representation 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 crowned Elders (being that they wear golden Crowns like Kings) said to be clothed in white like Priests, 
Apoc. 4.4.  and why placed next to the Throne of God, and why four and twenty?  Philoth. 
By their golden Crowns and white Raiment jointly 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 Ecclesiastical 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 also a farther Intimation of their Sacerdotality, in that they are thus placed about the Throne, it seeming to allude to the Levites pitching their Tents about the Tabernacle. 
Num. 1.50.  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 Chron. 24.4, 18.  it's likely, in some allusion to the distribution of the Courses of the Priests and Levites into that number: which again shows the Sovereignty 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 jews and Gentiles are become one Sheepfold; That this is the state of the new jerusalem, 
Apoc. 21.12, 14.  that has the names of the twelve Patriarches inscribed on her as well as of the twelve Apostles. This I conceive may be the account of the four and twenty Elders. For I doubt not but the number here signifies Symbolically, not Numerically.  Philop. 
This Interpretation indeed seems to be of more importance, it implying both the Conversion of the jews and the Apostolicalness of these Times of the Church at once.  
Well, Philotheus, you have described out of the Prophets an excellent state of things; which being so eminent 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 content to contract it for my memory sake into as few as I can: which briefly are these; Apostolicalness of Doctrine and Worship, Integrity of Life, and Security from Persecution for Conscience sake, and from intestine Wars and Troubles. For thus it will truly become the Kingdom of the 
* Dan. 7.13.  Son of man, whenas the four Kingdoms hitherto have been justly compared to four ravening and devouring Beasts, 
2 Esdr. 13.10, 11, 12.  and such as have been so mad as to tear their own flesh. But this Angelical Kingdom, as you call it, wherein God's will is done on Earth as it is in Heaven, is a Kingdom of Righteousness and Peace and Joy in the Holy Ghost. O how am I transported with the view of so glorious a prospect! I shall pray, Thy Kingdom 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 do it with the greater plerophory, I pray you proceed to the next Point, and declare the Grounds of this your so glorious hope.  Philoth. 
Why, 
XII What Grounds of hopes out of Scripture for that glorious state of the Church to come.  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, Philotheus, but that they may be conditional, and may take effect only 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 Divine Prediction, do not hang on such weak hinges. There is a Fate assuredly, O Philopolis, there is a Divine Fate and irresistible Counsel of God Almighty, that, maugre all that can be done by men or Devils, must take effect in its season. 
Jer. 2.24.  The wild Ass in the wilderness snuffeth up the wind at her pleasure; who can turn her away? They that seek her will not weary themselves after her: in her month they shall find her. And David foretells, Thy people shall be willing in the day of thy power. 
Psalm. 110.3. Ezek. 37.3.  Son of man, can these bones live? saith God to Ezekiel in the Valley of dead men's 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 commissioned the Prophet to prophesy on the dead bones, 
Ver. 4, 5.  and to say unto them, O ye dry bones, hear the word of the Lord: Behold, I will cause breath to enter into you, and you shall live; the effect did most certainly follow: For there was a noise and a shaking, 
Ver. 7, 8.  and the bones came together, bone to his bone; and they were straightway covered with sinews, flesh and skin. And so when he had said, 
Ver. 9, 10.  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 Army. Was there ever any case more hard and desperate than 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 Ecumenical favours as these, Philopolis, are not dispensed according to our Merits, but according to the free Counsel of God. Hear what the same Prophet saith to the house of Israel: 
Ezek. 36.22, 23.  Thus saith the Lord, I do not this for your sakes, O house of Israel, but for my holy Name's sake, that I may not be blasphemed amongst the Nations. I will sanctify my great Name, which is profaned among the Heathen, and the Heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. 
Ezek. 36.25, 26, 27.  Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, 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 stony 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 judgements and do them. What think you of this Language, Philopolis? And there are many such Expressions in the Prophets.  Philop. 
I must ingenuously confess, that I think that such National or Ecumenical Mutations of things for the best do not depend on our Merits or freewill. For, so far as I see here, God gives both to will and to do, according to his own Counsel and the Predictions of his holy Prophets, that his Providence may not be suspected, nor his Name reproached amongst Unbelievers.  Sophr. 
The description of the New Covenant in jeremy is also according to this tenor. 
Jer. 31.33, 34.  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 steadily 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 beginning to this very day. Not to take notice of those things before our Saviour's Ascension and his sending down the Holy Ghost according to promise, 
Apoc. 6.12.  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, only our Saviour, the onely-begotten of God, foretold it his followers in that saying, Fear not, 
Luk. 12.32.  little flock, it is your Father's good pleasure to give you the Kingdom. Consider also the distinct Accomplishment of the six Trumpets, during the succession of which (according to Divine foresight and prediction) there was the Virgin-company, or the Woman in the wilderness, and the mournful prophetic Witnesses, 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, 
Apoc. 11.11, 12.  or Half-day, within the blast of the sixth Trumpet, there was a great Earthquake, and the slain Witnesses risen, and, to the admiration of the beholders, in despite of all the Persecutions of that Man of Sin, ascended gloriously into Heaven, by the late Reformation in several Kingdoms and Principalities. Are not these very great things, O Philopolis?  Philop. 
They are so indeed, Philotheus.  Philoth. 
And such as are plainly set down in that admirable Book of Divine Fate. For it is expressly written, For God has put in their hearts to fulfil his will, 
Apoc. 17.17.  and to agree and give their Kingdom unto the Beast, until the words of God shall be fulfilled; that is to say, till the times be accomplished foretold by the Prophet Daniel, 
Dan. 7.25.  till the seventh Semitime be expiring. Then there will be amongst the ten Horns those that will hate the Whore, 
Apoc. 17.16.  and shall make her desolate and naked, and shall eat her flesh, and burn her with fire, that is, shall abolish the Papal power and Religion in their Dominions. Which yet was an Event beyond the conceit of all the Papal Politicians, that Church accounting herself impregnable, and saying in her heart, 
Apoc. 18.7.  I sit as a Queen, and am no widow, and shall see no sorrow. What? shall God thus effectually permit the Degeneracy and Apostasy of the Church till a certain time, and shall he not more irresistibly effect that promised Recovery of her into Righteousness and Glory? For these great and Ecumenical Graces, as I told you before, he dispenses not according to our Merits, but for his own Name's sake, that his Glory may be known. And how inglorious a thing would it be, Philopolis, to make so express, so vast, so illustrious and absolute Promises, and then ex flamma dare fumum, to let all vanish into smoke? Or what a piece of gross Diffidence and Unthankfulness is it in us, when that he has unexpectedly fulfilled in a considerable manner that Prediction of the Ruin 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 Voyage, that we should (seeing the steady 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 desired Haven?  Philop. 
You would almost persuade a man that it is impossible but that it should be so in the conclusion. But what will you say to those that pretend that these glorious Promises are fulfilled already? 
XIII That the glorious Times predicted by the Prophets have not yet appeared on the face of the Earth.   Philoth. 
Why, Philopolis, has the Devil, as he is expressly so called, been laid hold on, bound with a chain, and cast into the bottomless pit, and sealed 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, 
Apoc. 12.7.  and was beat and cast down to the Earth not till under the sixth Seal? And were not the ten bloody Persecutions of the Church during that Battle? And after Constantine's time, (to say nothing of julian the Apostate) what a Torrent of Blood and Contention did the Dragon spew out of his mouth in the Arian Persecution, 
Apoc. 12.15.  (to have swept away the Church, if he could) which was not quite extinguished for about an hundred years or more after it had begun! About three hundred years after Constantine did that great Impostor Mahomet begin the Saracenicall Kingdom. How close then think you was the Devil sealed up in his Prison from deceiving the Nations? 
Apoc. 20.3.   
If we should run through all the six Trumpets, are they not so many testimonies of the Devil's being still then lose? For who but he raised that mighty Tempest of Hail mingled with blood and fire under the first Trumpet? 
Apoc. 8.7.  I mean that bloody 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 raging Tempest they were but he that reads the story. The second Trumpet also how direful a fate did it sound, under which the Empire was dilacerated into so many Kingdoms, 
Apoc. 8.8.  upon Alaricus and Gensericus' casting the burning Mountain into the midst of the Sea? After which, under the third Trumpet, the sorrowful Western Caesareate, 
Ver. 10.  compared to a Star or Lamp, but fed with the oil of wormwood, 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 Emperor, vanquished by Odoacer the Herule, who thereupon made himself King of Italy.  Euist. 
But after sixteen years' Reign he was overcome and slain by Theodorick King of the Ostrogothes, who, besides Dalmatia and Rhaetia, which were the Provinces of Odoacer, added also Sicily to the Kingdom of Italy, and with a vast expense repaired the Walls and buildings of Rome, administered the Affairs of his Kingdom with great wisdom and moderation, retained the ancient Dignities and Offices of the City, as Consuls, Senate, and other known Magistracies of Rome, insomuch that, bating the infamy of her having been so sadly burnt and spoiled, 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. 
Apoc. 8.12.  For upon the War that justinian raised against them under the conduct first of Belisarius, and after of Narses, the Consulship and Senate and other Orders of Magistracy were quite abolished, and the City governed by a Duke substituted by the Exarches of Ravenna, to whom Rome was also made Tributary. 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 Locusts, 
C. 9 ver. 1.  (that is, the Saracens) under the fifth Trumpet, 
Ver. 14.  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 abundantly declare. So that certainly, all being so full of Wars and bloodshed (and that in the Empire that was denominated Christian, and looked upon as the visible Kingdom of Christ,) through all the first six Trumpets, the Devil, as he is a Murderer, 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 lose as an Impostor, not only deceiving the Nations, but that people which is called the Church of Christ.  Philop. 
This to me, O Philotheus, is very demonstrative, that the Millennium wherein that old Serpent, 
Apoc. 20.3.  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 demonstrable out of Scripture than this. But are there not also Arguments of a lower allay that Reason and prudent Sagacity may suggest?  Philoth. 

XIV. What grounds in Reason for the coming of those glorious Times.  I 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 than it is, Vice and Wickedness to my sense seeming so harshly repugnant to humane Nature, and Virtue and Righteousness so harmoniously agreeable thereunto. For this Rectitude of spirit that belongs to the true Israel of God is the possession of so perfect Pleasure and Happiness, that the Soul of man feels it to be her peculiar Satisfaction; and that the state of Vice and Sin is a state of Diseasement and Unnaturalness, not only plainly and demonstratively repugnant to right Reason, but most hideously and harshly grating against that inmost, and most Divine and delicious sense of the Soul, which is the Repullulation 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 Righteousness. 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 therefore 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, methinks, the Prophet Isay may seem to point at, 
Isa. 24.18, etc.  where he saith, The windows from on high are opened, and the foundations 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 transgression 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 Zion and in jerusalem and before his Ancients gloriously: that is to say, 
Apoc. 4.4.  in the new jerusalem, before the four and twenty Elders in white Raiment, and with golden Crowns on their heads. And in this Confusion the Earth will be, not only upon the account of their Wickedness, but Ignorance also and gross Errors in Religion. For mankind are held down in these things by an hard violence to their own Reason and Nature, as well in Popery as Turcism and Paganism, those Religions being not only groundless, but foolishly fabulous and contradictious to all sound Reason. But when the windows from on high shall be opened upon them, and the heavenly Grace and Truth showered down, and the pure Light of the Gospel let in upon them, the Foundations of the Earth shall shake under them, and they will find 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 foretold, when many shall run to and fro, 
Dan. 12.4.  and Knowledge shall be increased, this liberty of searching after Truth, and the success of finding it, will contribute very much to the ruin and subversion of those stately Structures of Lies which Superstition or false Policy has so magnificently built up, and would have all men to bow to as to the golden Image Nabuchadnezzar had set up. But that Illustrious Heros on the white Horse, 
Apoc. 19.11, 13.  the Word of God, and right Reason, will trample this Image under foot. And the meaning of the Scripture, even in the Prophetical passages thereof, will be so plainly understood, against Turcism, Papism, Paganism, and judaism, or whatever Religion in the world or Irreligion, even against Atheism itself, that I am persuaded this very Advantage alone will be of infinite consequence for the converting of Souls to Christ. There will be such an assured sense of all the Visions of the Apocalypse, besides those of Daniel, that this one peculiar Privilege of Christianity, (in having the whole Scene of Divine Providence, 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 jesus is the Messiah, the Saviour of the World; and that there is a God whose Providence watches over the Affairs of mankind; 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, than all the Miracles done by Christ and his Apostles to those that lived in those days, especially to as many as did not see them themselves, and observe the Circumstances of them.  Philop. 
This is very considerable that you say, Philotheus, and I should be absolutely of your mind, could I persuade myself that the Prophecies would be so vulgarly and universally understood by Christians. For this skill, added to Sobriety of Life and a sincere Zeal for the Gospel, 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, Philopolis. Wisdom is easy to him that understands. 
Pro. 14.6.  And the times are coming, 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 children's Catechism. The ways of God, and the faithfulness of his Providence corresponding 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 Capacities, than many of those things that have been heretofore Catechistically put upon them. 
XV That there is no fear that either Familism or Behmenism will supplant the expected glory of the Apostolic Church.   Sophr. 
This Conjecture of yours, Philotheus, in my judgement, is not at all extravagant as to the unhinging of the World from the false Religions they have been so long held captive under. But when I have been thinking with myself on these things, I have been often cast into a fear that the pure Apostolic 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 errand a Nulling of that Christianity which was taught by the Apostles, as that Christianity was of judaism, 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 Offspring the Quakers. For indeed their Prophet, in his Prophecy of the spirit of Love, does expressly 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 groundless fear. For besides the many gross, impossible and ridiculous Interpretations of Scripture, upon which notwithstanding 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 raising in the World this man's Dictates and Doctrines will never pass into any National Religion, but it will appear to all that he was a mistaken Enthusiast. Methinks it is infinitely more improbable that the World should take him for a true Prophet, then that the plain Apostolical Faith and Doctrine, which has such convincing and miraculous Attestations to it, and is so suitable to moral Goodness and Reason, should not overrun all.  Euist. 
This gross Error of Sadducism might indeed disenable this Prophet from doing any great injury 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 jesus, has fallen into more refined hands, that do expressly 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 jesus 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. 
Col. 1.26.   Bath. 
And therefore, Euistor, it was jesus the Son of Mary with his Apostles that first conducted men into the Holy of Holies, not H. Nicolas nor I. Behmen.  Sophr. 
A very pertinent Observation.  Bath. 
But admit that I. Behmen drives all inward in his Writings, as if he had forgot that Christ without him who suffered at jerusalem, (whom yet I am sure he did not forget on his deathbed, when he cried out, Thou crucified Lord jesus, have mercy on me, and take me into thy Kingdom) and withal that he has healed Familism of that unsoundness and rottenness of corrupt Sadducism; yet for all that the invincible Obscurity of his Writings will prevent his being over-popular, and his mistakes in his pretended Inspirations in matters of Philosophy ruin his Authority amongst the more knowing and sagacious sort of persons. In a Philosophical Age they that pretend to Philosophical 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 Teutonicks 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 J. Behmen 's marvellous pretence to the knowledge of the Language of Nature.  O Sophron, 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 Presages of Meteors, and other such like Phaenomena of Nature.  Bath. 
No, to tell you syllabatim in the words of any Language what they naturally signify. As suppose he would take the word Tetragrammaton to task, he would tell you what all the Syllables signify 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 Controversy amongst Philosophers, whether the Imposition of Names be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
A. Gell. Noct. Attic. lib. 10. cap. 4.   Bath. 
Well, Sophron, you may jest at it as you please. But this Philosophic 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 only, as being his natural 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 according to the Properties of Nature, viz. Astriction, Compunction, Anguish, Fire, Light, Sound, Body; which answer to Saturn, Mercury, Mars, Sol, Venus, jupiter, Luna.  Sophr. 
These are Mysteries above my capacity. Nor do I see how the Names of the Planets signify those Qualities. But what does he drive at, Bathynous?  Bath. 
At a Philosophical account of every Day's Creation, with a respect to the Name of the Day from the Planet which is said to rule the first Hour thereof, and which corresponds with such a property of Nature. As for example, The Ancients called the first day of the week Sunday, because God then moved the Sun-property in the Creation; the second day Monday, because he moved the Moon-property, etc. And thus the Explication of the six Days-works in Moses is made upon the Astrological Names of the Days of the Week.  Sophr. 
Is it possible, Bathynous? I had always thought that the Planetary Names of the Days of the Week had proceeded from the orderly reckoning 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 necessarily in such an order as the Names of the Days of the Week import. As, suppose, let Saturn have the first hour of the Day: From Saturn to Luna thrice inclusively there is twenty one hours: Then say, Saturn twenty two, jupiter twenty three, Mars twenty four; the next hour, which is the first of the day following, is Sol. Then again, from Sol to Mars thrice is twenty one: Then say, Sol twenty two, Venus twenty three, Mercury twenty four; and the next hour, which is the first of the day following, is Luna. And so quite through the Week you shall find 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 Consideration, O Sophron, made me smile, when I observed how nimble the inspired Philosopher was in his Mysterium magnum, to communicate some of his own skill in the Language of Nature (discovered in the Names of the Planets) unto the Ancients, as if they had been acquainted with the Mosaical Mystery of the Creation, from affixing the names of the Planets to such days of the week: when, God wots, they dreamt of nothing more than this orderly piece of Astrological Superstition which you have so judiciously taken notice of. But there are also several other palpable Indications to the impartial and intelligent Reader, that what the Teutonick Philosopher writ was not by an infallible spirit.  Sophr. 

XVII Farther Indications that J. Behmen did not write from an infallible spirit.  I pray you produce some few of them. For it can be no unbecoming 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 understand 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 jupiter plainly witness against it: Tells us how the six other Planets are Sol's six Counsellors; wherein he does not dream of Tellus' being as good a Planet, and consequently as good a Counsellor, as the rest, especially as the Moon, which will make seven; and those four about jupiter 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 Harmony and Analogy betwixt the seven Planets and his seven Properties of Nature. Whence I profess I am very well assured he is not divinely inspired.  Euist. 
How then, Bathynous, should he come by such unheard-of Mysteries? 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 Kingdoms or Worlds, The dark-Fire-World, the holy Light-World, and this mixed Outworld.  Bath. 
Yes, Euistor: and that Mystery is the more strange to me, in that he declares in a Physical sense, That all these lie in one another; That Heaven is in Hell, and Hell is in Heaven, as to place. Which he would illustrate from Darkness and Light being in the same place together; Darkness presently discovering itself 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 Outworld, as the Inhabitants also of them, who yet he admits can see one another, I mean those of the same Kingdom, though those of different Kingdoms cannot.  Euist. 

Luk. 16.23.  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 Mystery? And how came Michael and the Devil to dispute about the body of Moses? 
Judas 9  Can Devils and Angels hear one another talk, and yet not see one another being so hard by?  Bath. 
That in the Parable is something hard to salve. But supposing these three distinct Worlds to have their distinct Spirits of Nature, (as they may be called) in virtue of union wherewith the Inhabitants of each World discern all Being's that are united with its spirit; it will be consequential enough to conceive, that while the Angels are in union only with the Spirit of the Light-world, and the Devils with that of the dark-Fire-world, they can have no discernment of one another, though as to space they be hard by, and if they were corporeal, 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 mixed Outworld, in this conjuncture they may see one another and discourse with one another. But I confess, Euistor, the Theory is something remote and strange.  Euist. 
And yet that which is stranger, Bathynous, there are some that profess, (which were a great Attestation 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 internal Kingdoms, and view the marvellous shapes of the Inhabitants of them both.  Bath. 
That I must confess, Euistor, is still more wonderful, though, upon the Hypothesis I even now hinted, not simply impossible. But we must take heed how we become over-credulous in such things. He that will aver he has discovered those internal Worlds by Sense, must first assure himself that he is not imposed upon by his Imagination. For Fancy becomes sometimes presentificall, as in Madmen and those in high Fevers, whose Phantasms seem real external Objects to them. Nay, it is sometimes so in them that are well and in their wits, either arbitrariously, as in Cardan, or surprisingly, as in several others I have conversed with, but are so wise as to know it is a fancy, and give it the stop. But if they did believe there were such an internal World, and did vehemently desire to converse there, how exceeding credible is it that these people would take their inward Phantasms for external Objects in that Inward World!  Euist. 
But how shall they rid themselves of the error, Bathynous?  Bath. 
If some number of them that conceive they have recovered the inward eye, (which was put out by Adam's Fall) whereby they can see through the outward eye into the internal Worlds, would experiment the seeing of the same Object together. For if they do not see it together in the same place and circumstances, it is a shrewd presumption all is but internal fancy.  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 Internal World as the Teutonick Philosophy declares for, but the more subtle Inhabitants of the Externall: For both Air and Aether are the Elements of this Externall world, not of the Internal. And fallen Spirits purely Immaterial are to me, I must confess, a great Paradox; or that having material Vehicles they should not have their abode in a material Element. Which Element being the Dark world, it is evident that the Dark world cannot be in one place with this Outworld 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, forasmuch as the Inhabitants of Heaven are Corporeal. For the glorified Saints have Bodies, and so have the Angels too, according to the Opinion of the best Divines and Philosophers.  Bath. 
But in the same place or Region Heaven and Hell may be manifested in particular Creatures, what is common administering to their property; as the Seminal Soul of the World is as busy in forming Toads and poisonous Serpents as in the fairest and most harmless Creatures.  Euist. 
What, do you think then, Bathynous, that I. Behmen was not at all inspired, that there is so little assurance of any considerable truth he has communicated to the World?  Bath. 
To declare my conjecture of him freely and impartially, 
XVIII Bathynous his judgement touching J. Behmen, with some Cautions how to avoid the being ensnared by Enthusiasts.  Euistor, I will in the first place allow him to be a very serious and well-minded man, but of a nature extremely melancholic. And in the second place I conjecture that he had been a Reader of H. N. and Paracelsus his Writings. Both which being enthusiastical Authors fired his Melancholy into the like Enthusiastic elevations of spirit, and produced a Philosophy in which we allover discover the footsteps of Paracelsianism and Familism, Love and Wrath, Sulphur and Sal-niter, Chemistry and Astrology being scattered through all.  
I do not deny, Euistor, but that both H. N. and I. Behmen were inspired; but I aver withal that their Inspiration was not purely Spiritual, Intellectual and Divine, but mainly complexional, Natural, and Daemoniall: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle speaks; which is best understood by that of Plotinus, 
Ennead. 2. lib. 2. c. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This therefore was an Inspiration too far removed from the first pure Fountain to come clear. complexional Love, the noblest Motion impressed upon us by the Spirit of Nature, first oppressed in the Constriction, Compunction and Anguish of a down-bearing Melancholy, and after burning and flaming out into a joyful liberty, and carrying captive with it those severer Particles, that would have smothered it, into a glorious Triumph of Light and cheerful Splendour of the Spirits, which makes the Soul overflow with all kindness and sweetness, this, I conceive, is all the peculiar Inspiration or Illumination these Theosophists had at the bottom. Which yet is not so contemptible, but that they justly magnify it above the grim ferocities of the superstitious Factions in the embittered Churches of the world, who have not so good an Inspiration as this, but their tongues and hearts are set on fire of Hell. 
Jam. 3.6.  This Light of Nature, I say, is abundantly well appointed, both for Right and Skill, to chastise and reproach the gross and grievous Immoralities of Hypocritical 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. Behmen 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 strait that he was infallible? The Inhabitants 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 jacob declares what he writes is from God, that is but that which is necessary for all Enthusiasts to do. For if they did not think themselves inspired, they were not Enthusiasts. But there is a very powerful Magic in this their heightened Confidence for the captivating others to them.  Hyl. 
How shall a man do then, Bathynous, to keep himself from being ensnared by their Writings, and from being hurried away with their Enthusiasms?  Bath. 
For him that reads them there is only this one short Remedy 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 Mysteries. This is the only way of being assuredly able to judge them, and of coming to that state which David blesses God for; 
Psalm 119.99.  I have more understanding than my Teachers, because I keep thy Commandments.  Philoth. 
That is very good advice, Hylobares, and the most certain way of keeping out of the snares of Enthusiasts, and one of the greatest good effects that God intends by the permission of them, to inveigle certain Complexions in the ways of Holiness, and to exercise the gift of discerning of Spirits in others to whom he has given it, for the Safety of his Church and the magnifying the Ministry of the Gospel of his Son jesus in the true and Apostolic Promoters thereof.  Sophr. 
If this way were taken, my fears and jealousies, O Philotheus, were all hushed, nor could I doubt but the pure Apostolic Religion would carry all before it.  Philoth. 
And verily as touching those two Sects, I must farther confirm 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 Bathynous his mind, that they are unjustly suspected.) For at present, by a kind of obliqne stroke, God does notable execution upon the dead Formality and Carnality of Christendom by these zealous Evangelists of an internal Saviour: and if any of them out of mistake and error should in a manner antiquate that part of Religion that respects the external, 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 again, at least at the long run, as being 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. 
Apoc. 19.21. and 16.19.   Philop. 
That is very likely, Philotheus, 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 than the orderly succession of the Vials?  Philop. 
But I had in my thoughts the Rumour of Elias his coming first, 
XIX That there is an Elias to come, and in what sense.  as at the first coming of Christ; for so a very learned Author declares for the Appearance of Eliah before his second coming also.  Philoth. 
And for aught I know, Philopolis, that Opinion may be true, if rightly understood; that is to say, neither of Elias the Thisbite, nor of john the Baptist personally, nor of any one Person exclusively, but (according to the Prophetic style) of the Spirit of Elias in a Company or Succession of persons. In this sober sense I know not but this expectation of the coming of Elias first may not be vain.  Philop. 
What do you understand then by the Spirit of Elias, O Philotheus, that we may know where and when he doth appear?  Philoth. 
As touching that, Philopolis, 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, Philotheus?  Philoth. 

XX The Character of this Elias gathered out of Prophecy.  As first out of Prophecy. Admitting the Prophecies to have a double Completion, (as our Saviour seems plainly to imply a double coming of Elias, forasmuch as when the Baptist was beheaded, yet he said that Elias will indeed come and restore all things) the description of the Messenger of the Covenant in Malachi is an admirable lively description of the Spirit of Elias: 
Mal. 3.1, 2, 3.  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 Silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering of Righteousness. Therefore the Doctrine of casting away all Corruption, Insincerity and Hypocrisy, is one Note of the Spirit of Elias. Again, in the Prophet Isay; 
Isa. 40.3, 4, 5.  The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make strait in the Desert an highway for our God. Every Valley shall be exalted, and every Mountain and Hill shall be made low; and crooked places shall be made strait, and the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall see it together. 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 politic 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 wind of a false Church-policy, that has so monstrously corrupted Religion in Doctrine and Practice, 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 easy and natural.  Philoth. 
A third Character of this Spirit is remarkable in the last of Malachi: Behold, 
Mal. 4.5.  I will send you Eliah the Prophet before the great and dreadful Day of the Lord, (that is to say, before the Battle of the great Day of God Almighty under the last Vial: 
Apoc. 16.16. ) And he shall turn the heart of the Fathers 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 solder together the affections of Magistrate and Subject in the Kingdom of God, to prevent the Miseries of this earthly 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 himself, in his discourse with his Disciples after his Transfiguration on the Mount; before which time notwithstanding (as I told you before) the Baptist was beheaded: 
Matt. 17.10, 11.  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 accommodate to john 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 authentic, nor introduce what is new, but be a Restorer only 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 bottom.  Philop. 
This consideration of Knowledge, Philotheus, puts me in mind of that Proverbial Prediction of the jews touching their expected Elias, Elias cùm venerit solvet omnia. It seems than he will be a great Promoter of Wisdom and Learning: will he not, Philotheus?  Philoth. 
Such you do not mean, Philopolis, as the finding out the Quadrature of the Circle, or a perpetual Motion.  Philop. 
To tell you the truth, Philotheus, 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 useful Truth; and, it may be, of such clear and plain Principles as may solve the most concerning Difficulties that Humane Reason is subject to be entangled withal. But I do not believe that he will be an Abettour of any useless Subtleties, or of any Knowledge that promotes not Virtue and the common good. He is that Voice in the Wilderness, Prepare ye the way of the Lord, and make his paths strait. His wisdom respects only the Promotion and Interest of the Kingdom of Christ.  

XXI His Character taken out of History.  But now for the Characters taken out of the History of john the Baptist and Elias. First, it is observable in both their Persons how much sequestered they were from the World, what haunters of Wildernesses and Deserts. And more particularly of Eliah, how his abodes were by Brooks and under solitary Trees, 
1 Kings 19.8, 9, etc.  in Caves and Mountains; as on Mount Horeb, where God talked with him after there had passed before him the strong Wind, 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 frequent and accustomary practice of authentic wickedness.  Philop. 
And what, I pray you, is meant by the Raiment of Camel's hair and leathern girdle about John the Baptist's loins? 
Matt. 3.4.  And the very body of Elias is so described, 
2 King. 1.8.  that he was an hairy man.  Philoth. 
That's very obvious, O Philopolis, to spell out. It signifies how rough and unpolished, 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 yourself, Philopolis, 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 symbolical. As an holy boldness and undauntedness of courage to witness to the Truth, though to the utmost peril of one's person: Which was conspicuous both in the Baptist and in Elias. The instructing every one in their Duty, as john did the People, 
Luk. 3.10.  the Publicans, and the Soldiers. The raising men out of a false Security from external or carnal respects, as he did the Sadducees and Pharisees: 
Matt. 3.8, 9  Bring forth fruits meet for Repentance. And say not within yourselves, We have Abraham to our Father, or that we are the Successors of Peter and the rest of the Apostles: For God is able of these Stones you tread upon, to raise up Successors unto Peter. This also is a notable Character of the Spirit of Elias, 
1 King. 19.10.  a vehement jealousy in the behalf of the purity of God's Worship, against all Polytheism and Idolatry.  Philop. 
Yes, that was very conspicuous indeed in Elias the Thisbite. But what is meant by his bringing down fire from Heaven upon the Captains and their Fifties? 
2 King. 1.10.   Philoth. 
That indeed is again symbolical, Philopolis, and signifies, that the Elias to come will use only 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 Thisbite's Contest with the Priests of Baal: where he seems to try the Truth of Religion by this Touchstone, The God that answers by fire, 
1 King. 18.24.  let him be God.  Philoth. 
The Elias to come will make the same appeal to the people. Ye worship you know not what: 
John 4.22.  (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 oblation 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 working 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 hairiness 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 Profaneness and Frivolousness of the Age it appears in.  Cuph. 
I think both Philopolis and Philotheus are so sadly and severely set on it, that they have on purpose declined 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 Cuphophron 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 jeers and satirical Derisions of the known miscarriages of the civilised 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 The time of Elias his coming.  if he will, Hylobares. In the mean time, Philotheus, 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, Philotheus: 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. About that time is the appearance of Elias in the Spirit.  Philop. 
Is that then the beginning of that Regnum Spiritûs the Cabalists speak of?  Philoth. 
No, Philopolis, not properly the Beginning of it, but rather a Preparation to it: according as it is written, 
Mal. 3.1.  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, Philotheus?  Philoth. 
Ezekiel's Temple in the new jerusalem I above told you of. That is the Temple meant in this second Completion of the Prophecy. And you know there are several Periods of their Completion, as in Ezekiel's Vision there was a wheel in a wheel. 
Ezek. 1.16.   Philop. 
But it is said of that new jerusalem, 
Apoc. 21.22.  that there is no Temple there.  Philoth. 
There is, and there is not. There is no material Temple, but yet there is a Mystical 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 Cor. 12.12. Gal. 3.16.  Christ sometimes signifies so in Scripture) in which he rules and dwells by his Spirit, is the Temple; according to that of the Apostle, For the Temple of God is holy, 
1 Cor. 3.17.  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 Messenger of the Covenant, who is to be as a Refiner's fire, and as Fuller's soap, to purify the sons of Levi, and purge them as gold and silver, that they may become an holy Temple and Priesthood, the new jerusalem, that City of God, whose Wall is of Jasper, and the City of pure Gold, like to transparent Glass. The Spirit of Elias is the spirit of Burning and of Anguish, the spirit of sharp Reproof and bitter Repentance, the spirit of travail and pain in Sion's new Birth: But the Regnum Spiritûs is the actual Renovation of the World into perfect Righteousness, Peace, and Joy.  Philop. 

XXIII Certain Principles tending to the acceleration of the glorious Times of the Church.  You speak of most excellent Things and Times, O Philotheus, and with such a confident career, that you hurry a man away not only 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 discourse 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 upon you in nothing, but appeal to your own judgement, if what I propound be not right. As in the first place, That Reformed Christendom is the true visible Kingdom of God; 
The First Principle.  and that therefore all men are bound in Conscience by all lawful means to promote the Interest thereof.  Philop. 
That Reformed Christendom is the Kingdom of God, Philotheus, I am fully persuaded, and of the duty thereupon depending.  Cuph. 
But we of the more Philosophical Genius, O Philopolis, are not of so easy a belief, but make longer pauses in so weighty Points, before we close with them.  Philop. 
Why, 
XXIV Of Luther's Conference with the Devil touching the abrogating of the Mass, together with his Night-Visions of flying Firebrands.  what's the scruple now with you, Cuphophron?  Cuph. 
Why? do you think that that can be the Kingdom of God whose foundation is laid by the Activity of the Devil? For my part, I am no great Historian, but what I read I read impartially; and those that you call the Kingdom of Antichrist do with great noise and confidence aver, that Luther abolished the Mass upon Conference with and Instructions from the Devil.  Bath. 
O Cuphophron light of belief! Does your Philosophical Considerateness permit you to give any credence to such things? As if either Luther had any real Conference with the Devil about the Mass; or, if the Devil 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, says 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 Nightmare, or Ephialtes, 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 fancy; 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 fancies of Apparitions and Devils) do ordinarily take such passages for external Realities. Which I must confess I conceive to be Luther's case: For he had a body and complexion obnoxious to such Illusions. But suppose it was not an Illusion of fancy: It does not presently follow that that invisible Disputant was a bad Angel or a Devil. That may be imputed only to the modesty 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: 
Acts 16.16.  As the Pythonissa'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 jesus to be the Messiah, 
Mark 3.11.  the Son of God, make the Doctrine of Christ less passable with the Apostles or any other Disciples. And therefore lastly, admit that it was not a good Angel, but a Devil; it does not follow that the Truth is less Truth, or that it is any Argument against the Reformation, or that the Devil began this Dispute with Luther in favour of it, but rather of Papism. For he foreseeing how obvious and useful those Arguments were for the abrogating of the Mass, and that Luther could not but hit on them in the conclusion, he, like a cunning Sophister, to prevent the ruin of his own Kingdom, suggests these Reasonings to Luther betime, that they, being thus disparaged by the first Inventour of them, might do the less execution against the Mass, and, therewithal, against the whole Lurry of Popish Idolatry and Superstition. For this was a device worthy that old Serpent.  Cuph. 
And you, Bathynous, I think, have a fetch beyond the Devil himself. My Philosophy had not considered the thing so throughly. But now I am more awakened to consider of it, why may it not be some crafty fellow got into Luther's Bedchamber 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 personating the Devil?  Bath. 
Any of these ways, 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 inferior to any of them, as corresponding with the conceit which I have also of his nocturnal visions of the flying Firebrands. Which appearance I believe was only in his fancy; because always after this appearance he was tormented with a grievous 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 nocturnal visions of the Firebrands, Bathynous, but with a reflection on the fieriness of Luther's spirit, whose invincible zeal so far emboldened him, as publicly and solemnly to cast the Pope's Bull and Canon-Law into the fire, and in conclusion, by the fiery Activity of his indefatigable spirit, to burn down a great part of the Papal Monarchy, as a 
* Dr. Heylia in his Geography.  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; 
Ezek. 28.18.  Thou hast defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy Traffic: 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: as you hinted to us yesterday, Philotheus.  Philoth. 
By the iniquity of thy Traffic, that is to say more particularly, by the wicked sale and trade of Pardons 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 offered 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 complexion, that his fancy was filled with nothing but flying Firebrands in the night; and he shall devour the Papacy by the fire of his zeal.  Bath. 
Which he has done in a very considerable measure already: The Achievement whereof stands as a pledge of the future Consummation of what has been begun so successfully. 
XXV Of the Obnoxiousness of Luther and other Reformers.   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 unexceptionable demeanour and tenor in Doctrine 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 himself the most obnoxious.  Bath. 
What you say, Euistor, admit it were true, it does not one whit prejudice the cause of the Reformation. 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 alleged by the Romanists, That Luther was of so big and boisterous a spirit; That he was impatient of a single life; That he was mistaken in his judgement in several things, in some things inconstant to himself, vehement and uncontrollable in all, and opposing all gainsayers with rudeness and bitterness of speech. For notwithstanding all these complexional Infirmities, yet I cannot but believe that he had a substantial Sincerity underneath, a firm belief in God and jesus Christ, and a lusty Indignation against the bloody 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 only an open abettour of these, but a close Infidel or Atheist; as appears by that wicked saying of his to Cardinal 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 Luther as some do, and yet I think him to have been a very happy Instrument in the hand of God for the good of Christendom against the horrid Enormities of the Papal Hierarchy. And though he might not be allowed to be the Elias, the conductor and Chariot of Israel, as some have styled him; yet I think at least he might be accounted a faithful Postilion in that Chariot, who was well accoutred with his wax Boots, oiled Coat and Hood, and who turned the Horse's noses into a direct way from Babylon toward the City of God, and held on in a good round trot through thick and thin, not caring to bespatter others in this high jog, as he himself was finely bespattered from others.  
The meaner the Romanists make our first Reformers, Euistor, the greater 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 Instruments wrought extraordinary things, the more was his Glory, and the less hazard of eclipsing the lustre of the Sacred Apostolical Foundation, or of disturbing that Number that is so holy and celebrious in both History 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 promote 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 than to put us into new Fetters. The Word of God than it was, hid like a precious Cabinet, and sunk in that Augeae stabulum, the overflowing Corruptions and down-bearing Tyrannies 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 Linen Stockings and Holland Doublets, with all other correspondent Elegancy and unexceptionable Neatness? and in this pure and splendid plight to have taken into hand their Shovels, Wheel-barrows and Muck-forks, to rid away this stinking Dunghill? Christ did not owe his wicked Corrival 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 external Sanctimony or accuracy of Wit and Judgement, as not to be taken tripping anywhere 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 unavoidable surprise; 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 looked upon any farther than they appear in the common judgement of Reformed Christendom represented in the Harmony of their public Confessions. But for God's carrying on the Reformation in particular Circumstances, in his taking the Kingdom to himself and judging the little Horn, if all be not so plain and pervious to our understandings; yet let us the rather take up the Psalmist's form of Devotion, and say, 
Psalm 97▪ 1, 2.  The Lord reigneth, let the Earth rejoice. Clouds and Darkness are round about him, Righteousness and judgement are the habitation of his seat.  Philop. 
Bathynous has suggested many material Considerations in the behalf of the Reformation against all possible Cavils of the Adversary touching the first Reformers, whom I am very well assured that, according to the Genius of that Church, they do in many things most wickedly calumniate; and that those that are not Calumnies as concerning Fact, are no such horrid Crimes as theirs that accuse them, but more venial Infirmities or less commendable Humours. Insomuch that, notwithstanding all their Cavils, I am not at all shaken in my belief of Reformed Christendoms being the true visible Kingdom of God and his Christ. Which is the first Document, Philotheus, that you gave us, tending to the Interest of Reformed Christendom. 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 interruption.  Philoth. 
The Second Document then, 
The Second Principle.  Philopolis, is this, That as Reformed Christendom is the Kingdom of Christ, so the Popedom is the Kingdom of Antichrist. This, as it is a Truth in itself, so it is of mighty consequence to be known, believed, and declared in the Kingdom of Christ, to settle them and establish them in the Profession they are in. For it is not at all beyond the capacity of the meanest to be fully ascertained of this Truth. And yet though it be but one, and so easy, it is worth all the Arguments besides for the fixing a Soul to the Reformed Religion: so hugely accommodate it is to strike their Imagination, and satisfy their Judgement, and settle their Conscience, at once. For if the Church of Rome be Babylon, as most certainly it is, then think you with yourself, Philopolis, what mighty force that voice of the Angel will have in the Apocalypse, Come out of her, 
Apoc. 18.4.  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 Communion 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 bloody Cruelties of the Papacy, and compare them with the Character of the Whore of Babylon, (whose very Whoredom signifies her Idolatry, upon whose forehead is written, 
Apoc. 17.5, 6.  Mystery, Babylon the great, the Mother of Fornications and Abominations of the Earth, and who is said to be drunk with the blood of the Saints, and with the blood of the Martyrs of jesus) and it be plainly made out to them, as it may, that this cannot be understood of Rome Heathen, but of Rome calling itself Christian; methinks the Reflection upon their known practices, compared with their description in this Prophecy, should so plainly convince them, that they could not but presently run from her Communion with sudden horror and affrightment.  Philoth. 
One would think so indeed, Philopolis, and that there is not a better Engine imaginable than this to beat down the Mystical Babylon: And that therefore it must be out of a great deal of either Unskilfulness, or Unfaithfulness to the Interest of Christ's Kingdom, that any should persuade us in our Oppositions against Rome to lay aside this weapon, whenas indeed, as David said to Abimelek concerning the sword of Goliath, there is none like unto it. 
1 Sam. 21.9.  And certainly our first Reformers found it so, who generally made this Outcry 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. 
Bellarm. de Rom. Pontif. lib. 3. cap. 21.  Wherefore the taking away of these Bulwarks against the forces of Babylon looks like the betraying of us again to the Tyranny of the King of that City.  Bath. 
The thing itself, Philotheus, I am afraid looks thitherward. But I believe withal that several persons out of a conscientious tenderness over the Interest of the Reformed Churches may be so backward from charging the Church of Rome with being that Mystical 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 therewithal acknowledge that it is not a true Church. Whence that fearful Inconvenience would follow, that Succession were destroyed, and that we should thereby be at a loss to prove ourselves to be the true Church of Christ.  Philoth. 

XXVI Of the Church of Rome 's being a true Church.  If that be at the bottom, Bathynous, their well-meaning is commendable. 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 Prophetical parts of Scripture, whether 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-faulty Church, and such, as God would have his people forsake their Communion, if they will not reform, as forfeiting their Salvation by partaking 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 Leprosy, or infested with murderous Goblins, is a true House; but that not to be sailed in, nor this to be inhabited, before they be reduced 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 conveyed 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 bottom 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, 
2 Thess. 2.3, 4.  that exalts himself above all that is called God or worshipped. Wherefore I say, those reprehensive and reproachful 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 only not useful to them that adhere to her, but extremely mischievous. She is a Cup of Wine mixed with deadly Poison in it, an House infected with the Pestilence, or infested with wicked Daemons. 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 Poison, the Plague, the Leprosy, 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 Family by skill in Physic or more than 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 progenitors of them all. And therefore, questionless, we are not the less of the Succession of the Apostles for cleansing ourselves from After-corruptions, and reducing ourselves to their ancient Apostolic Purity. The Succession indeed is continued in the Church of Rome, as a diseased Family is the Continuation of the Family of their Ancestors; but the Apostolical Succession is not only 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, Invectives in the Apocalypse and other places of Scripture to belong to the Church of Rome, they all not amounting to the making her no true Church, or no Church, but an Idolatrous one, a Murderous one, and an Imposturous one. As an adulterous, murderous and cheating Wife is a Wife, and therefore a true Wife, till she be dead or divorced.  Philoth. 

XXVII That although the Church of Rome were not a true Church, yet it follows not but that the Reformed Churches are.  You 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 ceased to be in any sense a true Church, (which yet I must confess I cannot believe, no more than that the Church of the jews ceased to be a true Church when they stoned the Prophets, and shamelessly polluted themselves with Idolatry:) yet the true Church was continued elsewhere, and the truest Church of all, the Elect of God, everywhere. There was a Woman in the Wilderness when the Church had become a Wilderness: Though I must confess this respects rather the Perpetuity of the Church at large, than the continued Succession of Pastors. 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 jerusalem that is said to come down from Heaven will be a true Church, 
Apoc. 21.2.  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 St. Peter at Rome, or St. james at jerusalem. And suppose at that call of God's people out of Babylon, 
Apoc. 18.4.  Come out of her, my people, lest you partake of her sins, and of her plagues, that all the Priesthood had hung together upon Interest, and would not have stirred; had a whole Kingdom that had reform without the leave of the Priesthood been no Church, nor the Prince had any power to appoint the most able and eminent of his Subjects in the knowledge and practice of Christianity to preside in Rebus sacris, 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 Nation as this be no Church for all this in these Circumstances of things, O Philopolis?  Philop. 
I promise you it is a very nice Controversy, Philotheus; I know not well what to say to it of a sudden.  Bath. 
It is a nice point indeed, Philopolis. 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 Ecclesiastical Affairs as in Civil in his own Dominions?  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 consequently must needs include Religion, of which therefore of necessity 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 Magistrate, 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 subtle in Politics, that I conceive it will be very hard for any one to evade the force of your arguing.  Euistor. 
The anointing of Kings and Emperors at their Coronations, as also the Emperor's Crown comprehending 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 Priesthood, because the Priests be anointed 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, 
Exod. 40.13, 15.  but Priests anointed, and not crowned with royal Crowns, it is an intimation that both the Kingship and Priesthood, in some sense, is in the King, but only the Priesthood in the Priest. But a more notable Correspondence than this of Euistor's occurrs to my fancy: that is, the Vision of the twenty four Elders with the robes of Priests and the Crowns of Kings upon them; 
Apoc. 4.4.  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 every Sovereign is there set out as a Kingly Priest, or a Priestly King, in his own Dominions.  Philop. 
Gentlemen, you have finely adorned my dry Reasonings with your Historical and Prophetical Observations; all which jointly considered 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 Authority of our Heavenly King and Priest Christ jesus, that being enlightened with the true belief of the Gospel, and being destitute elsewhere 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, 
Exod. 29.5, 6.  and they ordering all things according to the Word of God and practice of the Apostles, that the whole Nation yielding 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 satisfied: For you know, Extra Ecclesiam non est Salus. And it is a wonder 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 Kingdom of Antichrist, accordingly as our first Reformers generally held, but every way an unspeakable Advantage, as any one may easily discern that will consider. And therefore we being clear in this point, I pray you proceed to the next, Philotheus.  Philoth. 
The next Document, as you call it, Philopolis, is this; That, seeing we are so well assured that the Papacy is the Kingdom 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 Bondage, but look upon ourselves as absolutely free from any tie to them, more than in endeavouring their Conversion and Salvation. Which we knowing so experimentally not to be compassed by needless Symbolizing with them in any thing, I conceive our best policy is studiously to imitate them in nothing, but for all indifferent things to think rather the worse of them for their using them: As no person of honour would willingly go in the known garb of any lewd 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 Symbolising with them does them no good, but hurt, we should account ourselves in all things indifferent perfectly free, to please and satisfy in the most universal manner we can those of our own Party, not caring what Opinions or Customs or outward Formalities the Romanists and others have, or may have had from the first Degeneracy of the Church. Which we ought to account the more hideously soiled for the Romanists using of them, but, supporting ourselves upon plain Scripture and solid Reason, to use and profess such things as will be most universally agreeable to us all, and make most for the safety and welfare of the true Kingdom of Christ. For this, undoubtedly, O Philopolis, is the most firm and solid Interest of any Protestant Church or State whatsoever.  Philop. 
I am fully of your mind, Philotheus; and this freedom is no more, I think, than the Protestant Churches generally profess, and particularly the Church of England, in the Book of Articles and in the Homilies. 
Artic. 20, & 34. In the Homily of Fasting.  But would you not have them to keep pretty strictly to a Conformity to those Ages of the Church which are called symmetrall; and the people in the mean time to yield a peaceable obedience to such Institutes as are not altogether of so antique a character, (provided they be indifferent) during the pleasure of their Superiors?  Philoth. 
I am very really and cordially for that peaceable Compliance, O Philopolis, and must also acknowledge, that there is a special Reverence due to those Ages you speak of. But you must remember that the holy Oracles have predicted and promised us better Times than those, I mean then some of them especially. Those were the times of the measure of the Reed; these we expect, of the golden Reed. Things in their own nature immutable are indispensable; but things indifferent are mutable. And Opinion is ranged amongst those mutable things: But Faith is as the Rock of Ages. What is commensurable to the golden Reed must not be cast out: but what is combustible will perish by the Word, and by the Spirit, which is Fire.  Philop. 

XXVIII Of the Use of the Word and of the Spirit in counterdistinction to dry Reason.  The first Reformers talked much of the Word and of the Spirit: but this present Age are great Challengers into the field of Reason, to duel it there. And their Adversaries seem to like the way of Combat. What is the matter with them, Philotheus?  Philoth. 
That is not, Philopolis, because they can think their Cause more rational than ours; but because the vulgar are commonly bad judges of such Combats, and as ill users of that weapon. They cannot so easily defend themselves therewith against the Sophisters of the Kingdom of Darkness, nor well tell upon this account when these Sophisters are overcome by others; unless they would confess themselves vanquished when they really are so, which their Policy and Haughtiness will never permit them to do. Insomuch as there is never any end of such Contests. And therefore though such Combats may do well enough among the Learned; yet I think it for the Interest of the Kingdom of Christ, by no means to let go the use of those weapons our first Reformers found so available in the Recovery of it. 
The Fourth Principle.  Let no man quit the assurance of the Spirit 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 exercise of Reason, but of dry Reason unassisted 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 understand it, it is the only 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. 
Isa. 11.2, 3.  This is the anointing of our Head and true Highpriest the Lord jesus in the first place in a supereminent manner, but flows down to the very meanest and lowest of his Members. In the guidance of this Spirit a man shall either immediately 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 discover it.  Philop. 

XXIX How a man shall know that he has the Spirit.  Such a Spirit as this indeed, Philotheus, is no Fanatic spirit, but a sure Guide in all things. But how shall a man know that he has this Spirit?  Philoth. 

John 3.6.  By 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 John 3.9.  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; 
Gal. 5.19, etc.  such as are Adultery, Fornication, Uncleanness, Lasciviousness, Idolatry, Witchcraft, Hatred, Variance, Emulations, Strife, Sedition, Heresies, Envyings, Murders, Drunkenness, Revellings. To which you may add Pride, Insultation, Contempt of our brother, Cruelty, Fraud, Imposture, Perfidiousness, Worldly-mindedness, Extortion, Covetousness, and the like. 
Gal. 5.22, 23.  But the fruit of the Spirit, saith the Apostle, is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance: against such there is no Law. This is that Spiritual man that discerneth every man, 
1 Cor. 2.15.  but is himself discerned by none, unless he be spiritual. Of this Spirit of life it is said, 
1 John 5.12.  He that has the Son has life; but he that has not the Son has not life: 
Rom. 8.9.  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, 
John 8.36.  it is farther declared, That if the Son make you free, then are you free indeed.  
It is not therefore into an Huff of Fancy, 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 adhesion to the pure Truth of the Gospel, in opposition to the false adulterate Religion of the Church of Rome. And the Dictates of this Spirit in its opposition to the gross Idolatries, Impostures and Barbarities of that carnal Church, (which true Dictates are the Privilege of that Life that is to Righteousness in the meanest regenerate Christian) would I set against the popular conceit of that false Church's Infallibillity. This true ground, though popular, would I have retained, to bear against that popular Imposture of pretending that the Church of Rome cannot err. For we being made free by that Spirit of true Sanctification and Holiness, all their Frauds and Wickednesses are easily felt by vital Antipathy: whereby their Authority falls to the Dust, and all their contradictious Figments made for their own worldly Interests are easily judged by the meanest Reason backed 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 Christians, to be Murderers, Idolaters, and gross Impostors. 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 subtleties of Reason or farfetched deductions of a tedious or endless intricate Sophistry be able at all to move or entangle such as are thus perfectly freed from Superstition, and so firmly established in this Principle of Life and Reality.  Philop. 
This is not only a safe Sanctuary against all the perverse Sophisms and cunningly-devised Intricacies of the Church of Rome, whereby 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 ourselves actuated by this Spirit of Life, and thereby the more justly and securely defy all the Sophisters of the Dark Kingdom. I mean, this will not only scatter and repel them, but establish and edify ourselves to eternal Life.  Philoth. 
Your observation, Philopolis, is very true and good. But now, as by way of Counterpoise I have set the Spirit of Life in the new Birth against the pretence of the Infallibility 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 infamous for their Doctrine and Practice, upon account of Spiritual Jurisdiction, of depriving men of their temporal Rights, as if Dominion were founded in Grace; and upon this pretence, of Deposing of Kings, and of raising their Subjects in Rebellion against them. Wherefore my Fifth Document or Instruction should be to all the members of Christ's Kingdom, 
The Fifth Principle.  That they do not suffer themselves to be stained with the least blemish or taint of Disloyalty to their lawful Sovereign upon any account whatsoever, but especially upon a Religious one; there being no greater Disinterest to the true Religion, then to appear to be promoted or maintained by so gross Immorality as Disloyalty, nor no greater Advantage, then through Faith and Patience to bear all Trials and hardships, as the old primitive Christians did: Whose eyes being lift up to Heavenward, and their feet directed wholly in that path, by a Providence stumbled on the Imperial Crown, the Emperor at last becoming a professed Christian. Which was a very accumulate Completion of that Prediction of our Saviour, 
Matt. 6.33.  First seek the Kingdom of God and his righteousness, and all these things shall be added unto you, as has been noted before.  Philop. 
This is an excellent Principle indeed, Philotheus, and has annexed to it a comfortable Observation for all those that live under Princes that as yet are not converted to the pure Faith of the Gospel, but are still captivated to the Religion of Rome. But as for your Political Principle of always running counter to that Church in whatever they seem so notorious, I doubt how that will always hold. For they do notoriously boast of and affect an universal Unity in Judgement and Practice; should we therefore affect or indulge to a Disunity or Difformity in matters of Religion?  Philoth. 
Alas, Philopolis, my meaning 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 universally united in, they are rather forcibly held together by external awe, and fear of being burnt, or having their throats cut, than out of plain Conviction of Conscience that the Points they universally profess are true. This is not Union of Life and Spirit, but the cramming and crowding 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 Christian Union, 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 Union or Communion Antichristian. Wherefore we run opposite enough to them, if we set up against their Antichristian Union an Union which is truly and really Christian. Which shall be the Sixth Instruction, viz. That we endeavour above all things after an Union of unfeigned Belief and Love. 
The Sixth Principle.  That it may be said of the Church, as of the living Creatures in the Cherubick Chariot of Ezekiel, Wither the Spirit was to go, 
Ezek. 1.20.  they went.  Philop. 

XXX How the Church shall attain to the Unity of the Spirit.  This is surely the Unity 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 undervalved by the Church of God. For in this Life of God is his Spirit. And by this means all opportunity and pretence of any one's showing himself to be religious, but wherein true Religion doth consist, being quite cut off, men that would be thought at all religious must endeavour 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 Cover 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, 
Ephes. 4.3.  namely, To keep the Unity 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 mankind.  
But of those external Cover hear what the Prophet Isay denounceth: Woe to the rebellious children, 
Isa. 30.1.  saith the Lord, that take counsel, 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 together by the Ignorance or Hypocrisy of men, whereby they would hid themselves, as Adam, from the eyes of their Maker. But God has foretold that those of Mount Zion, the Soldiers of the Lamb, 
Isa. 25.7.  shall destroy the face of the Covering cast over all people, and the Veil that is spread over all Nations. And then they must either be clothed with the Covering of the Spirit, 
Apoc. 16.15.  or be found stark naked to their open shame, as they are forewarned in the last Vial. Thus should we approach 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 Ox, 
Isa. 55.2.  none of them labour for that which is not bread. Wherefore the number of Formalities and Opinions being lessened according to their uselessness, 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 opposition to that blind Obedience cried up in the Roman Church;) and so throughly discerning the same Object, and therewithal 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 blind Principle, but from a Principle of certain Knowledge. Which therefore, Philopolis, I would, in opposition to the Church of Rome, (who cry up Ignorance as the mother of Devotion) make the Seventh Document of holy Policy, 
The Seventh Principle.  viz. To instruct the People throughly and convincingly of all the Fundamental mysteries of Truth and Interest appertaining to the Kingdom of God. They that obtrude Falsehood for their own advantage upon the People, it is their Interest to keep them in Ignorance: But they that are the Assertors of the Truth, it is their Interest to have it as fully and fundamentally understood as may be, and made clear out of Reason or Scripture. And I conceive all Truth that is needful 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 How the mind of man may arrive to a state of Unprejudicateness.  I am clearly of your mind, 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, Philotheus, of freedom from Prejudice, but of freedom from Sin, so far as humane Nature can be free. 
* John 8.34, 35.  Whosoever committeth sin, saith our Saviour, is the servant of sin. And the servant abideth not in the house for ever; but the Son abideth ever. Then follows, 
Ver. 36.  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, 
Ver. 31, 32.  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 jews expostulate with our Saviour, We be Abraham's seed, 
Ver. 33.  say they, and were never in bondage to any: how sayest thou then, Ye shall be made free? Whereupon in that passage, O Sophron, which you cited, he charges them with being servants to sin, implying, that that was the Prejudice and impediment to their attaining to the Truth, in that they lived in sin. So that freedom from sin, I think, in our Saviour's own judgement, does infer also freedom 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 conferring with you again,) I shall propose this one Document more, not only very serviceable for the Unity of the Church, but the most effectual 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, 
The Eighth and last Principle.  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 only obliged to an higher pitch of Morality than either Paganism or Judaisme 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 Hypocrisy of men's hearts, who, under colour of not being 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 perpetually 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 Doctrine indeed, Philotheus. But what do you drive at? an absolute perfection quoad parts & quoad gradus, as the Schools phrase it?  Philoth. 
I drive at an absolute Sincerity by this Doctrine, O Sophron, 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 Conscience tells him by virtue of this Doctrine, that if he be not wanting to himself, God is both able and willing, 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, 
Tit. 2.12.  That denying all ungodliness and worldly Lusts, we should live soberly and righteously and godly in this present world: 
Ver. 13.  looking for the blessed hope, and the glorious appearing of the great God, and our Saviour jesus Christ, who gave himself for us, that he might redeem us from all Iniquity; according to that exhortation of St. Peter, Wherefore gird up the loins of your mind, 
1 Pet. 1.13, etc.  be sober, and of a perfect hope in the grace that is brought to you through the Revelation of jesus Christ: As obedient children, not fashioning yourselves according to former Lusts in your ignorance: But as he that has called you is holy, so be ye holy in your whole Conversation, (in every thing you do:) Because it is written, Be ye holy, for I am holy. And our Blessed Saviour, in his Sermon on the Mount, 
Matt. 5.48.  Be ye perfect, as your Father which is in Heaven is perfect. And St. Paul to the Ephesians witnesses for our Saviour, that this was the end of his giving himself as a Ransom or of dying for his Church, 
Eph. 5.26, 27.  namely, That he might sanctify 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 holy and without blemish, like the Lamb's Wife in the Revelation, which is the new jerusalem.  Sophr. 
I must confess, Philotheus, these places sound at an high pitch of Sanctity, which Christians are called 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 jesus, 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 omnipotent Spirit of God, who from the four winds blue upon the slain in the Valley of dead men's bones, 
Ezek. 37.9  and made them stand up a numerous Army; who gave the promised Seed to Abraham, 
Rom 4.18, etc.  who against hope believed in hope, that he might become the father of many Nations. For he considered not his own body now dead, nor the deadness of Sarah's womb: 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 Spirit 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 jerusalem from Heaven, and will call down God himself to pitch his Tabernacle amongst men. 
Phil. 4.13.  I can do 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 Assistence of his Spirit, to enable us to extirpate and mortify all our Corruptions 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 The Doctrine of Faith in the Power of God's Spirit for the ridding us of Sin, why not so much insisted on at the beginning of the Reformation.  Euistor, in that they did zealously call to men to relinquish humane Tradition, and to betake themselves to the pure Word, and to the Belief and faith of the Gospel, according to that more infallible Rule. Wherefore that Faith which they preached having for its Object the pure Gospel of Christ, the Doctrines according to Scripture; this Doctrine of Faith in the omnipotent Spirit for the vanquishing 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 only justification in the blood of Christ, and free Remission of our sins.  Philoth. 
And it was very seasonably cried up, as being a very plain Gospel Truth, and such as was trodden down under foot in the Church of Rome, for the more absolutely enslaving the people of God, and holding them under an hard Bondage in that Mystical Babylon, or Land of Egypt; they laying many heavy burdens of Superstition upon them only to advance the King of Egypt's Interest, and so to extinguish the Light and Comfort of the Gospel. Wherefore that Truth of justification 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, Philotheus. For several things passed from some of them, who were otherwise very successful Instruments in the Reformation, that seem not only to favour humane Infirmities, and to dishearten men from attempting any such Conquests over our Lusts and Corruptions as your Doctrine animates us to, but also, on the contrary, to savour much of rank Antinomianism, as ill a disease as can seize 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 Antinomians: and the Harmony of Confessions of all the Protestant Churches adjoins 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 Doctrine in opposition to the false Righteousness of Romanism would have drawn away but few Auditors from that Church, whose Sanctity was only carnal. They would have thought they had been to be led out of a lesser 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, Morsel for that devouring Wolf of Rome.  Bath. 
I understand perfectly whereabout Philotheus would be, namely, That Divine Providence made choice of such Instruments by an external 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 effectual for the rending or tearing of huge massy pieces from the Church of Rome, that in these great Lumps the Gold might be safe amongst the Dross, and that in his mixed Numerosity there might be a more safe Protection of the Godly against the bloody Persecutions and barbarous Tyrannies of the Papal Power.  Philoth. 

XXXIII The true means of unity in the Church again glanced at.  You understand me aright, Bathynous. But now, I say, after the Stone was thus cut off again from the great Mountain, and safely disjoined therefrom, it was not still to have lain unpolished or Moss-begrown, for want of Art or Industry in the Master-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 joined together into one holy Temple of God. Which Unity of Spirit, Bathynous, can never be without Unity of Life: For in the Life is the Spirit, as I suggested before. Nor can this Unity of Life ever be without a through Purification of the Church from Sin and Corruption; nor can this Purification be without Faith in the Power of God and the Assistence of jesus 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 about it. Wherefore this general Indulgence to our Corruptions keeping us from the Unity of Spirit and sameness of Judgement in matters of Religion, and making us destitute of that healing Virtue of brotherly Love and Charity, we are left, like so many wild Beasts and grizly Monsters, to grin and spit fire at one another, but can never attain to Peace before we attain to a due measure of Righteousness. For Christ in the Church must first be Melchizedek, 
Hebr. 7.2.  and introduce his Righteousness amongst us, before he can be King of Salem in this sense, 
Isa. 9.6.  a Prince of Peace. Nor can we have this Spirit of Righteousness 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, especially accompanied with Charity, may stand in balance against the Romish 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 Conscience, or else no Conscience at all. But this latter being so hideously detestable, 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 conquering our Corruptions they will never endeavour after, much less successfully attain thereunto.  Bath. 
So I have said already, Philotheus, I think, or at least intended to say so.  Philoth. 
But being full of Faith, 
XXXIV The marvellous Efficacy of Faith in the Power of the Spirit of Christ for the vanquishing of Sin.  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 Uncleanness, and all Hypocrisy and Selfishness, and the like; what is there of all that▪ that disturbs the World and distracts humane affairs that will not fly 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 approaches 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? 
2 Cor. 3.17, 18.   Philop. 
The more I consider it, Philotheus, the more I am satisfied of what infinite importance this Doctrine of Faith in the omnipotent Spirit of Christ is, both for the present welfare of the Church, and also for the bringing on that future Happiness predicted by the Prophets; what searching Physic it is to cleanse the Soul, and what a mighty Cordial to revive her. So far as I see, this kind of Faith is the Primum mobile or the first Spring of all Motion that can tend effectually towards the Renovation of the World in Righteousness, and the bringing on those glorious Times of the Church which you did so graphically describe out of the Visions of the Prophets.  Sophr. 

XXXV An Answer to an Objection touching this Doctrine of Faith.  And 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 Churches, as have hindered them at first from coming in to the Reformation. The truth of the Doctrine rightly understood I do not much question, but only the discretion of professing it.  Philoth. 
This is a material Consideration of yours, O Sophron. But you are to understand, that this Doctrine rightly interpreted does not at all clash with any of those due Comforts that accrue to us from that other of Justification by Faith, and of free Remission of sin in the blood of Christ. These things I writ, 
1 Joh. 2●, 2.  saith St. john, that ye sin not. But if any one sin, we have an Advocate with the Father, jesus Christ the righteous: And he is a propitiation for our sins. All that is aimed at is, a cheerful and sincere endeavour 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 cheerfully to rouse himself with a greater indignation and resolution against Sin, not at all despairing of forgiveness, having so potent an Advocate with him whom he has offended. But if any one is content to sin without any endeavour of Resistance or belief of ever being able to overcome and subdue his Corruptions, and would forsake the Communion of the Reformed Church for the rubbing up his Conscience with a more wholesome and searching Doctrine, and so seek Teachers elsewhere after his own heart's lusts; all that I can say is this, 
2 Thess. 2.11, 12.  That for this cause God shall send him strong delusions, that he shall believe a Lie; that he may be damned for not believing the Truth, but having pleasure in unrighteousness. And I hope very few will venture upon those Pikes. This Doctrine can hardly fright any away, but such as have an explicit mind and purpose fully to plunge themselves into the filth of sin. But what a vast company has broke from the Reformed Churches into private Sects, upon pretence that their Doctrine tends not sufficiently to Perfection, 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 Reformed Christendom. To all which you may add, that it need not be imposed as an Article, but allowed.  
In the mean time that general Languour and Remissness in all Duties of Life, or rather that universal Deluge of open Lewdness and wickedness, which, for aught I know, has broken in upon us for want of such Doctrines as would more effectually engage us in all Holiness of Conversation, is by far a more formidable Disinterest to the Reformed Churches, than the Profession or Permission of this Doctrine we speak of any way can be. For Providence has no obligation to continue their Religion to those, be it never so true, who have no more Conscience then to hold the Truth of God in unrighteousness.  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 acknowledge with many thanks to you, Philotheus) very competently satisfied (and therefore am the more unwilling to urge you any farther in any more Particulars) touching these Heads, feeding myself with hopes of future Conference from your own comfortable Intimation. But however, I cannot but give you the trouble of passing to the last Point, 
XXXVI Of the Duration of the glorious Times of the Church.  to gratify 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 Problem, Philopolis, as well as curious, the second 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, 
Apoc. 20.3.  though I do not think it necessary to understand that expression as if it should continue no longer. For the meaning of that number may be symbolical. But for the order and distinctness of the proceeding of Affairs to the end of the World, this a man cannot well know, unless he understood the Synchronalls to the seven Thunders into which the last Trumpet is so distinctly distributed. 
Apoc. 10.3.  Which I must confess, Philopolis, was ever out of my reach, till I fortunately fell into acquaintance with one Theomanes, a very good man, 
XXXVII The Character of Theomanes.  and most passionate well-willer to the Affairs of the Kingdom of God.  Cuph. 
That's a peculiar Privilege of yours, Philotheus, to be so intimately 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 seven Thunders?  Philoth. 
I gave you part of his Character already. And if you do not yet understand me, Philopolis, I add farther, That he is a man wholly devoted to the Knowledge of his Maker from his very youth, and quitted 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 Pleasures; 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 jesus Christ, and a faithful Minister of his Kingdom.  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 brevity sake. But his meaning is, the Vision 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 enthusiastical or Fanatical?  Philoth. 
The greatest Fanaticism that I know in him is this, That he professes he understands clearly the truth of several Prophecies of the mainest concernment (which yet many others pretend to be very obscure) whether he will or no. But he is so far from being enthusiastical or Fanatical that, whereas Enthusiasm 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 inspired, though a man would think sometimes that he is. But he imputes all to the Light of the Simplicity of Life, the greatest Gift of God that is communicable to the Soul. Neither does he boast that this Vision of the seven Thunders is any over-bearing Inspiration, though it was the most involuntary 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 Circumstances 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 Fancy, insomuch 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 committed the same to writing.  Philop. 
This is something extraordinary. Have you a Copy of it, Philotheus? 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 mind. But I believe you will think it most safe if I read 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, read it to us.  Cuph. 
There are ordinarily Political and Philosophical Gazettes; but it is our Privilege, it seems, to have a Prophetical 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, read it leisurely and distinctly.  Philoth. 

XXXVIII Theomanes his Vision of the seven Thunders.  I shall, Philopolis. The Title is, The space of the seventh Trumpet dividing itself into the seven Thunders, with their previous Coruscations, in order as follows. It gins with a strait stroke and broken line abruptly 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 dreadful Thunder uttered its voice, insomuch that the Earth shook and trembled and shrunk under it. Wherewithal the Clouds were discharged of a most noisome and prodigious Rain of Blood, of Fire, of Hail and infectious Dust, with other such like Plagues of Egypt; insomuch that men were exceedingly tormented and enraged by reason of the intolerableness 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 itself from this Cloud. Whereupon I heard a more cheerful Thunderclap reechoing through the Air, and the Cloud breaking apieces, 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 beautiful a Sight, when unexpectedly 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 than the light of the Sun. Upon which immediately I heard from thence the voice of the third Thunder, and thereupon as it were the voice of a Man, tuneable and articulate, saying, Hallelujah. 
Apoc. 19.6.  The Lord reigneth. And suddenly after a whole Choir of voices seconded this first Voice, saying, Hallelujah. 
Psalm 87.3.  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, 
Isa. 2.2.  and all Nations flow unto it. 
Apoc. 21.24.  The Nations 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 Melody 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 Westside of the Cloud, and discharged itself upon certain hollow Rocks and Mountains, tearing them apieces, and rending open their infernal Caverns. While in the mean time there issued out on the East-side a strong Wind, but pure and refreshing, which dividing into several parts that turned round became so many innocuous Whirlwinds of sincere Air, tinctured only with a cool refreshing smell, as if it had passed over some large field of Lilies and Roses. Which Whirlwinds 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 Western 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 direful and dismal Forms, with part of their melted Chains (which the Thunderclap had broke apieces) hanging upon their bodies. Which Hellish Shapes run up and down after men upon the face of the Earth, catching them and breathing 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, neither 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 immediately the fifth Thunder uttered its voice. And there was a reechoing noise round about the Heavens, like the beating of Drums. Whereupon I saw innumerable Armies of men from the four Quarters of the Earth marching up toward the Holy City, to lay close Siege unto it. 
Apoc. 20.9.  And they encompassed 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 Lightning from the East, which shone unto the West, and the sixth Thunder uttered its voice. And I saw the Clouds rend from the Horizon upwards, and they were parted toward the North and toward the South like the Curtains of an opened Tent or Canopy. Whereupon a marvellous Light sprung up very fast from that quarter, 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 men's feet. 
Apoc. 20.11.  And lo, there suddenly appeared a great white Throne arched like a Rainbow, 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 Tribunal of God, and the Books were opened. And they whose names were written in the Book of Life, their strength was renewed unto them, and they mounted up with wings like Eagles, and associated themselves with the Angels of God. But the Hypocrites and Profane were condemned, whose hearts grew more heavy than lead, and became the dregs and sediment of the World, Fear and Despair sinking them down; while Joy and Assurance lifted up the Sincere into those more defecate Mansions. For the whole Sky was filled with Myriad of myriads of Shapes in this great Compearance; where the purer Spirits ascended upwards, and the more gross were precipitated downwards, by the stupendious operation of the great Refiner of the Universe. And I saw the Good perfectly separated from the Wicked, and the King of Glory rise from his Throne. And this general Assizes was turned suddenly into a Triumphal Pomp to the Godly, they marching orderly in the open Sky with the rest of the Army of the great King, with such splendour and lustre as is ineffable; their Mouths also being filled with Songs of Victory, and their Ears with the Echo of their own Melody. For the Air was miraculously tuned into Musical Accents to their Divine Ditties, as if some invisible hand had played upon the Concave of the Heavens as upon some well-strung Harpsicall or Theorbo. So that my Soul was so enravished with the sight and with the Music, that my Heart melted, mine Eyes flowed over with tears, and my Spirits 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 affected, 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 ware. 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 Music still, whereby I might discern the motions of that Triumphal Pomp. But a more dreadful noise presently put an end to that Rapture also. For this Cloud of Night broke into a Chasm near the celestial Army, which was instantly 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 Beginner and Continuer and Ender of Ages. I am he that lived and was dead, and behold I am alive for evermore, and have the Keys of Hell and Death. Whereupon the Chasm closed again, and the Souls of the forsaken were filled with horror. For they presently expected the execution of that dreadful Sentence, 
Matt. 25.41.  Go ye accursed into everlasting Fire. And indeed after some pause and silence, (wherein I again heard that Heavenly Melody, but a little farther off, that Triumphant Company ascending higher and higher through the bright azure fields of peaceful Bliss) the arched roof of this hollow Dungeon seemed all on fire with cross Flashing and Lightnings running all over. Which had no sooner ceased, but the seventh Thunder uttered its voice, which was accompanied with a rolling and tearing noise every way over the whole Sky. Whereupon the Clouds set a-raining one continual sad and direful shower of Fire and Brimstone upon this forlorn Crew, till the whole Earth became but as one round Lake or Pond of burning Sulphur. 
Apoc. 20.15.  And whosoever had not his name found in the Book of Life, his portion was in this Lake of fire burning with Brimstone; 
Apoc. 21.8  which is the second Death.  
This is Theomanes his Vision, O Philopolis, 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 general: but if I had had any thing more precise and particular, that great sincerity and nobleness of spirit, and hearty love and zeal for the Interest of the Kingdom of God, which I persuade myself 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 than I could merit or hope to obtain from any other hand, and such as I must acknowledge myself competently well satisfied with, as having some guess what every one of those Thunders mean; but should be better confirmed in my apprehensions thereof, if you would briefly communicate your thoughts of them.  Philoth. 
That I shall do, 
XXXIX A brief Explication of Theomanes his Vision.  and very briefly, O Philopolis. These seven Things therefore are orderly contained in the seven Spaces of the seven Thunders. In the first, the Effusion of the seven Vials. In the second, The settling or establishing of the Church into the State of the new jerusalem come down from Heaven. In the third, That more full and universal Reign of Christ called the blessed Millennium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in a more proper and eminent sense. In the fourth, The losing of Satan, or the visible vergency of the World to another Degeneracy or Apostasy from the Kingdom of Christ. In the fifth, An Attempt of the apostatised part of the World to get the Dominion again over the Godly, and the danger of the Wicked's again captivating the Iust. In the sixth, The visible appearance of Christ in the last Judgement, wherein he gives Sentence upon both the bad and the good. In the seventh and last, The Execution of this Sentence; the Godly and sincere Believers ascending with the holy Angels towards their Heavenly Inheritance prepared for them, while Hypocrites and Unbelievers 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 peculiarity of Dispensation, O Philotheus?  Philoth. 

XL The important Usefulness of Theomanes his Vision, together with the justifiableness of his yielding to such an Impression.  Not at all, Philopolis, so far as I can discern. He only expresses himself well pleased with the Reasonableness and Usefulness of the Vision. For he professes it consonant to both Scripture and Philosophy, and has taken notice several times in my hearing how useful it is, both for the digesting all those Visions in the Apocalypse that appertain to the last Trumpet into their right Order according to Synchronism; and also to discover the Ignorance of some that have pretended to Inspiration, who guessing that the last Trumpet is the Trumpet of the last Judgement in a Political sense, but not discerning these distinct parts of it, (I mean the distribution thereof into the seven Thunders) have adventured to conclude, to the prejudice of the Apostolic 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, than the Evangelization of a certain Doctrine of their own broaching. But assuredly, Philopolis, that Resurrection which St. Paul treats of in his first Epistle to the Corinthians is not a Moral nor Political 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 Political signification: As it is manifest that cannot in his first to the Thessalonians, For the Lord himself shall descend from Heaven with a shout, 
1 Thess. 4.16, 17.  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 Political sense. Therefore I say all the last Trumpet is not of a Political meaning, but only 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 symbolical or dioristicall, but visible or natural, whatever Infidelity or Sadducism suggests to the contrary. For this Earth must have an End as well as it had a Beginning. So that that false Inspiration which Theomanes seems to obviate is as well against Philosophy as Scripture.  Philop. 
This is an apparent Usefulness indeed, Philotheus, of Theomanes his Vision. But it is a marvel he was not afraid to admit of any such Impression upon his mind, that pretended to disclose the Mysteries of the seven Thunders which john was bid to seal up, and not write them.  Hyl. 
That was only 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 Theomanes, O Hylobares. But his Adventure 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 Impressions as did only 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 St. john, which he was prohibited to write, but seven distinctions of Affairs succeeding in the seventh Trumpet, which this Impression bore him into a belief of being synchronall to the seven Thunders. And there being just seven general 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 Vision. But it would be too tedious to make out all this to you, Philopolis, at this time.  Philop. 

XLI Philotheus prevailed with to play a Divine Rhapsody to the Theorbo.  And I am so abundantly satisfied for this bout, that I have no reason to permit you to give yourself that trouble. You have gratified me in all the Points I have proposed to you, Philotheus, beyond my hope and expectation, so that my mind is even lost in Joy and Amazement.  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 mind 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 Philopolis in any thing that is in my power, provided it were not to his prejudice.  Philop. 
Why, Bathynous, a grave strain of Music and a Song suitable 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 prejudice, for me, who have twice performed so badly, to undertake the same Province this third time, whenas there are others here present that can discharge it much more to your satisfaction.  Sophr. 
Certainly he must mean Philotheus, who, I believe, would fit this turn better than any, he has such a special faculty of joining 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 enravishing delight both to himself and others.  Philoth. 
I delight myself so sometimes, but it is beyond my expectation if others be delighted with such mean Music.  Sophr. 
But the sense is wonderfully taking and transporting, O Philopolis, and therefore do not forbear to require this Civility at his hands.  Bath. 
That you may have no more trouble than 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 prevailed with you, Bathynous, more than once, and therefore your demand is the more reasonable, and cannot be denied, since it is also to gratify Philopolis.  Philop. 
I am infinitely engaged to you, Philotheus, for your intended favour.  Cuph. 
I pray you, Philotheus, sing no Tragical strain in agreableness to the last Thunder, that I lose not my Repose this Night, or dream affrightfully.  Philoth. 
Nothing can affright a firm and upright Conscience: 
Non fulminantis magna jovis manus. 
Horat. Carm. lib. 3. Od. 3.   You know the cheerful description of that state in the Poet, Cuphophron.  Cuph. 
I do so.  Philoth. 
But however my Music 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 enthroned above,  
Thou by whom we live and move,  
O how sweet! how excellent  
Is't, with Tongue and Heart's consent,  
Thankful 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 rehearse,  
Thy firm Faith in grateful 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 joy 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 inclined.  
Tell mankind jehovah reigns;  
He shall bind the World in chains,  
So as it shall never slide,  
And with sacred justice guide.  
Let the smiling Heavens rejoice,  
joyful Earth exalt her voice:  
Let the dancing Billows roar,  
Echo's answer from the shore,  
Fields their flowery Mantles shake:  
All shall in their joy partake;  
While the Wood-Musicians sing  
To the ever-youthfull Spring.  
Fill his Courts with sacred Mirth.  
He, He comes to judge the Earth.  
justly He the World shall sway,  
And his Truth to men display.  
This or such like Rhapsodies as this do I often sing to myself, Philopolis, in the silent Night, or betimes in the Morning at break of Day, subjoyning always that of our Saviour as a suitable Epiphonema to all, Abraham saw my Day afar off, and rejoiced in it. At this window I take breath, while I am even choked and stifled with the crowd and stench of the daily Wickednesses of this present evil World, and am almost quite wearied out with the tediousness and irksomeness of this my earthly Pilgrimage.  Philop. 
Well, Philotheus, 
XLII Philopolis his mistake in preferring high Contemplations before the useful Duties of a Practical Life.  you may complain as you please; but you seem to me a Company that live the most delicious and Seraphic Lives that I could ever imagine any to do 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 jerusalem shall descend from above. I am so infinitely transported with your excellent Converse, 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 join myself for ever to your blessed Society: Of such unspeakable pleasure has this five days entertainment been to my mind.  Philoth. 
God forbidden, Philopolis, that the Sweet of Contemplation should ever put your mouth out of taste with the savoury Usefulness of Secular Negotiations. To do 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 cheerful hope of everlasting Happiness after this Life, does as much transcend our manner of living, if it ended in a mere pleasing ourselves in the delicacy of select Notions, as solid Goodness does empty Phantastry, or sincere Charity the most childish Sophistry that is. The exercise of Love and Goodness, of Humanity and Brotherly-kindness, of Prudence and Discretion, of Faithfulness and Neighbourliness, of unfeigned Devotion and Religion in the plain and undoubted Duties thereof, is to the truly regenerate Soul a far greater pleasure than all the fine Speculations imaginable.  Philop. 
You'll pardon this sudden surprise, Philotheus: for your wholesome Instruction has reduced me again 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 better to perform what he owes to God, to his Prince and Country, to his Family, Neighbours and Friends. Which is the only 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 myself, but to be serviceable to others. And therefore I shall endeavour not so to leave you, as not to carry away the better part of you along with me.  Cuph. 

XLIII His Compliment to Cuphophron and his Friends, with Cuphophron 's return thereof upon Philopolis.  You mean Euistor and Hylobares, do you not, Philopolis?  Philop. 
I mean not Persons, but Things: the endearing memory of the sincere Zeal and sound Knowledge of Philotheus, the free and profound Judgement of Bathynous, the Prudence and Sobriety of Sophron, and the Gaiety of Temper and singular 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 Company for their great Obligations, and shall impatiently expect an opportunity of making some requital. In the mean time I leave my thanks with you all, and bid you farewell.  Cuph. 
Not the Memory, O Philopolis, but the Reality of all those Accomplishments you reckon up, of right you carry away with you, because 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 morrow morning to see you take horse, and then wish you a good Journey. In the mean time we only 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 do that, if not carry them part on their way.  Hyl. 
And I will defer my manifold Acknowledgements to Philotheus till then.   
THE END.   

A brief DISCOURSE Of the true Grounds of The Certainty of FAITH IN Points of Religion.  
FAith and Belief, though they be usually appropriated to matters of Religion, yet those words in themselves signify nothing else but a Persuasion touching the Truth of a thing arising from some Ground or other. Which Persuasion may be undoubted or certain to us, that is to say, We may be certainly persuaded without any staggering, though the Grounds be false, and the Thing itself false that we are thus firmly persuaded of. So that the being firmly persuaded is no sure sign to others, nor aught to be to ourselves, that either the Grounds or the Belief itself is true. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well arise from an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Peculiarity of Complexion or the Besottedness of Education may be so prevalent, as very forcibly to urge Falsehood upon our belief, as well in things Natural as Religious, either upon very weak and false Grounds, or no other Grounds at all but that of Complexion and Education, Passion, or Interest, or the like.  
But the true Grounds of the Certainty of Faith are such as do not only beget a certain and firm Faith, but a true one, and this in virtue of their own Truth and Solidity, as being such as will appear true and solid to all impartial and unprejudiced Examiner's, that is to say, to all such as neither Complexion, nor Education, nor Passion, nor Interest does pervert their Judgement, but have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear as the Eye to discriminate Colours. Whence it is plain that the first and most necessary Preparation to the Discovery of the true Grounds of the Certainty of Faith is Moral Prudence, in such a sense as the nature of it is described in a late Moral Discourse entitled Enchiridion Ethicum, lib. 2. cap. 2. This aught to be antecedaneous to our judgement touching either Authority or Reason. But for a man of a polluted spirit to take upon him to descent from the Constitutions of the Church he is born under, is a very rash and insolent Attempt. As if God were more bound to assist a single Wicked man for the finding out of Truth, than a multitude; or as if a man could more safely or more creditably err alone, then with a company that has the stamp of Authority upon them. But if thy endeavour be to perfect Holiness in the fear of God, and to walk in all Humility before him and before men, thou mayest by such rational Grounds as these examine the Fidelity of thy Teachers, and the truth of their Doctrines of Religion.  
First then, It is plain that Certainty of Faith presupposeth Certainty of both Reason, and Sense rightly circumstantiated. For, forasmuch as Faith properly so called is nothing but an unwavering Assent to some Doctrine proposed upon the ground of infallible Testimony, there must be some Reason to persuade us that that Testimony is infallible; that is to say, that they that testify are neither obnoxious to Error in the things they witness of, nor have a mind to make others to err or to think what is false, or else that they never had any opportunity of falsifying in the Points they propound to our Belief. Certainty of Sense is also required. For if the Sense be not certain, there could be no infallible Testimony of matter of Fact, and Moses' conversing with God in the Mount may be but a Dream; nor could there be any certain Eye-witnesses of our Saviour's Resurrection and Ascension, if God will delude our Senses. Wherefore to take away the Certainty of Sense rightly circumstantiated, is to take away all Certainty of Belief in the main Points of our Religion.  
Secondly, Sense and Reason are rightly circumstantiated, the one, when the Organ is sound, the Medium fitly qualified, and the distance of the Object duly proportionated, and the like; the other, when it is accompanied with Moral Prudence rightly so called, such as it is defined in the abovesaid Enchiridion, 
Lib. 2. c. 2.  that is to say, That this Reason be lodged either in a perfectly-unprejudiced Mind, or at least unprejudiced touching the Point propounded. For there are some Truths so clear, that Immorality itself (provided it do not besot a man or make him quite mad) puts no bar to the assenting to them, that is, puts no bar to their appearing to be true, no more than it does to the Eye unhurt to the discerning of Colours; which the Wicked and Godly do alike upon this Supposition. Wherefore  
The third Conclusion shall be, That there be Natural Truths, whether Logical, Physical, or Mathematical, that are so palpably true, that they constantly and perpetually appear so as well to the Wicked as the Good, if they be Compotes mentis, and do not manifest violence to their Faculties.  
The fourth, That these Natural Truths, whether Common Notions or Scientifical Conclusions, that are so palpably true that they perpetually appear so as well to the evil as the good, are at least as certain and indubitable as any thing that the Reason and Understanding of a man can give assent to, that is to say, There is at least as great a Certainty of these Axioms that they are true, as there can be of any. And therefore, because there is acknowledged a Certainty in some Points that our Understanding and Reason closeth with, let us set down for  
The fifth Conclusion, That these Natural Truths that constantly appear such as well to the evil as the good (if they be not crack'd-brained nor do violence to their Faculties) are in themselves most certainly true.  
The sixth, That what is a Contradiction to a certain Truth is not only uncertain, but necessarily false: forasmuch as both the parts of a Contradiction cannot be true.  
The seventh, That no Revelation which either itself, or the Revealing thereof, or its manner of Revealing, is repugnant to the Divine Attributes, can be from God.  
The eighth, That no Tradition of any such Revelation can be true, forasmuch as the Revelation itself is impossible.  
The ninth, That no Revelation is from God that is repugnant to Sense rightly circumstantiated. This is manifest from the first Ground, That Certainty of Faith presupposeth Certainty of Sense duly circumstantiated. For if our Senses may be mistaken when they act in due Circumstances, we cannot be assured that they are at any time true. Which necessarily destroys the Certainty of all Revelation ab extra and of all Tradition, and consequently of our Christian Religion. Wherefore God cannot be the Author of any such Revelation, by Conclusion the seventh: For it were repugnant to his Wisdom and Goodness.  
The tenth, That no Revelation is from God that contradicts plain Natural Truths, such as were above described. This is abundantly clear from Conclusion the 1, 2, 3, 4, 6, 7. For if Reason where it is clearest is false, we have no assurance it is ever true, and therefore no Certainty of Faith, which presupposes Reason, by Conclusion the first. Besides, by Conclusion the sixth, That which is contradictory to a certain Truth is certainly false: But Divine Revelation is true: Therefore there can be no Revelation from God that bears with it such a Contradiction. Nay we may add, That if there were any Divine Truth that would constantly appear to Reason rightly circumstantiated contradictory to any constant Natural Truth, God would not communicate any such Truth to men, by Conclusion the seventh. For the revealing of such a Truth were repugnant to his Attribute of Wisdom, it making thereby true Religion as obnoxious to suspicion and exception as false. For there is no greater exception against the Truth of any Religion, then that it proposes Articles that are repugnant to Common Notions or indubitable Science. Besides that one such pretence of true Revelation would enable a false Priesthood to fill the World with Figments and Lies. Wherefore God will never be the Author of so much mischief to mankind. And lastly, since the first Revelation must be handed down by Tradition, and Tradition being but humane Testimony, and infinitely more lubricous and fallible than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural Science; how will it be possible for any but Sots or Fools to believe Tradition against solid Science or a Common Notion? So that the Result must needs be either blind Superstition, gross Irreligion, or universal Scepticism.  
The eleventh, That no Revelation that enforces, countenances, or abetts Immorality or Dishonesty can be from God. This is manifested from the seventh Conclusion. For it is repugnant to God's Attributes, his Justice, Fidelity, Goodness, and Purity or Sanctity. The Image of God is Righteousness and true Holiness: Wherefore no Doctrine that tends to Injustice, Unrighteousness and Impurity can be a Revelation from God.  
The twelfth, That no Interpretation of any Divine Revelation that is repugnant to Sense or Reason rightly circumstantiated, or to plain and indubitable Morality, whether it be made by a private or public hand, can be any Inspiration from God. There needs no new Confirmation of this Conclusion. For the same Arguments that prove that no Divine Revelation can be in this sort repugnant, do prove also that no Interpretation of any Revelation in this sort repugnant to Sense, Reason or sound Morality, can be Divine.  
The thirteenth, That no Interpretation of Divine Writ that justifies Sedition, Rebellion, or Tyranny, can be any Inspiration from God. This is easily evinced from the foregoing Conclusion. For Sedition and Rebellion are gross and ponderous Species of Injustice against the Magistrate, as Tyranny is also against the People; both such high strains of Immorality, that no Interpretation of Scripture that justifies these can be true, much less Divinely inspired.  
The fourteenth, No Church that propounds as Articles of Belief such things as are repugnant to rightly-circumstantiated Sense and Reason, or sound Morality, can rightly be deemed Infallible. The reason is plain: For it appears out of what has hitherto been said, that they are already actually deceived, or at least intent to deceive others.  
The fifteenth, That the Certainty of Faith cannot be grounded upon the Infallibility of any Church, particular or universal, as infallibly inspired, that is deprehended to be actually deceived in any Points she proposes to be believed as necessary Articles of Faith. This is so plain, that it wants no farther proof.  
The sixteenth, That the Moral and Humane Certainty of Faith is grounded upon the Certainty of Universal Tradition, Prophecy, History, and the Nature of the things delivered, Reason and Sense assisting the Mind in her Disquisitions touching these matters. That Certainty of Faith I call Moral or Humane that is compatible even to a carnal man or a man unregenerate; as it is said of the Devils, that they believe and tremble. By Universal Tradition I understand such a Tradition as has been from the Apostles, that is to say, has been always (since the completion of their Apostleships,) as well as in every place of the Church. For since there was to be so general and so early a Degeneracy of the Church as is witnessed of in the Holy Scriptures, the generality of the Votes of the Church was not always a sufficient warrant of the truth of Tradition. But those Truths that have been constantly held and unalterably from the Apostles times till now, it is a sign that they were very Sacred, unquestionable and assured Truths, and so vulgarly and universally known and acknowledged, that it was not in man's power to alter them. By Prophecy I understand as well those Divine Predictions of the coming of Christ, as those touching the Church after he had come. By History I mean not only that of the Bible, and particularly the New Testament, but other History as well Ecclesiastic as Profane. And what I mean by the Nature of the things delivered is best to be understood out of such Treatises as write of the Reasonableness of Christianity, such as Dr. Hammond's, and Mr. Baxter's late Book. See also Dr. More's Mystery of Godliness, where the Reasonableness of our Christian Faith is more fully represented, and plainly demonstrated, 
* Book 7. chap. 9, 10, 11.  that it has not been in the power of the Church to deceive us as touching the main Points of our Belief, though they would.  
The seventeenth, That no Tradition is more universal and certain then the Tradition of the Authenticness of such Books of the Bible as all Churches are agreed upon to be Canonical. There can be no more certain nor universal Tradition than this; in that it has the Testimony of the whole Church and all the parts thereof with one Consent, though in other things they do so vehemently disagree. Wherefore no Tradition can be of any comparable Authority to this. And therefore we may set down for Conclusion  
The eighteenth, That the Bible is the truest Ground of the Certainty of Faith that can be offered to our Understanding to rest in. The Reason is, because it is the most universal both for time and place, the most unexceptionable and universally-acknowledged Tradition that is.  
The nineteenth, That the Bible or Holy Writ dictated by the Spirit of God, that is, written by Holy and Inspired men, is sufficiently plain to an unprejudiced Capacity in all Points necessary to Salvation. This must of necessity be true by Conclusion the seventh. Otherwise the manner of Gods' revealing his Truth in the Holy Scriptures would be repugnant to the Divine Attributes, and, which were Blasphemy to utter, he would seem unskilfully to have inspired the Holy Penmen, that is to say, in such a way as were not at all accommodate to the end of the Scriptures, which is the Salvation of men's Souls; nor to have provided for the Recovering of the Church out of those gross Errors he both foresaw and foretold she would fall into.  
The twentieth, That the true and primary Sense of Holy Scripture is Literal or Historical, unless in such Parts or Passages thereof as are intimated to be Parables or Visions writ in the Prophetic style, or the literal Meaning be repugnant to rightly-circumstantiated Sense or natural Science, etc. For than it is a sign that the Place is to be understood Figuratively or Parabolically, not Literally. The truth of this appears out of the immediately-foregoing Conclusion. For else the Scripture would not be sufficiently plain in all Points necessary to Salvation: Indeed in no Points at all: but all the Articles of our Faith that respect the History of Christ might be most frivolously and whifflingly allegorized into a mere Romance or Fable. But that the History of Christ is literally to be understood, is manifest both from the Text itself, and from perpetual and universal Tradition. Which if it were not the right Sense, it were a sign that it is writ exceedingly obscure even in the chief Points: which is contrary to the foregoing Conclusion. But that those Places or Passages that are repugnant to rightly-circumstantiated Sense or natural Science are to be interpreted figuratively, is plain from the general Consent of all men, in that they universally agree, when Christ says, I am the Door, I am the true Vine, etc. That these things cannot be literally true. And there is the same reason of Hoc est Corpus meum, This is my Body.  
The twenty first, That no Point of Faith professed from the Apostles time to this very day, and acknowledged by all Churches in Christendom, but is plainly revealed in the Scripture. This may be partly argued out of the nineteenth and twentieth Conclusions, and also farther proved by comparing these Points of Faith with Texts of Scripture touching the same matter.  
The twenty second, That the Comprehension of these Points of Faith always and everywhere held by all Christian Churches from the Apostles time till now, and so plain by Testimony of Scripture, is most rightfully termed the Common or Catholic and Apostolic Faith.  
The twenty third, That there is a Divine Certainty of Faith, which, besides the Grounds that the Moral or Humane Certainty hath, is supported and corroborated by the Spirit of Life in the new Birth, and by illuminated Reason. This is not to be argued, but to be felt. In the mean time no more is asserted then this, That this Divine Certainty has an higher Degree of Firmness and Assurance of the truth of the Holy Scriptures, as having partaken of the same Spirit with our Saviour and the Apostles, but does not vary in the Truths held in the common Faith.  
The twenty fourth, whatever pretended Inspiration or Interpretation of the Divine Oracles is repugnant to the above-described Common or Catholic and Apostolic Faith is Imposture or Falsehood, be it from a private hand or public. The Reason is apparent, because the Articles of this Common Faith were the Doctrines of men truly inspired from above, and the Spirit of God cannot contradict itself.  
The twenty fifth, None of the Holy Writ is of itself unintelligible, but accordingly as men's spirits shall be prepared, and the time suitable; as God has already, so he may (as Seasons shall require) still impart farther and farther Light to the Souls of the Faithful, for a fuller and a more general understanding the obscurest Passages in the Divine Oracles. The truth of this Assertion is so clear, that it seems little better than Blasphemy to contradict it. For to say the Holy Writ is in itself unintelligible, is equivalent to the pronouncing it Nonsense: or to aver that such and such Books or Passages of it were never to be understood by men, is to insinuate as if the Wisdom of God did not only play with the children of men, but even fool with them. This is but a Subterfuge of that conscious Church that is afraid of the fulgour of that Light that shines against her out of such places of Scripture as have for a long time seemed obscure.  
The twenty sixth, That there are innumerable Passages of Scripture, as well Preceptive as Historical, that are as plainly to be understood as the very Articles of the common Faith, and which therefore may be very useful for the clearing those that may seem more obscure. This wants no proof but Appeal to Experience and the twentieth Conclusion.  
The twenty seventh, That no Miracle, though done by such as may seem of an unexceptionable Life and of more singular Sanctity, can in reason ratify any Doctrine or Practice that is repugnant to rightly-circumstantiated Sense, or Natural Truths or Science, or the common Christian Faith, or any plain Doctrine or Assertion in Scripture. The Truth of this is manifest from hence, That no man can be so certain that such a man is not a crafty and cautious Hypocrite, and his Miracle either a Juggle or Delusion of the Devil, or (if he was not an eye-witness of it) a false report of a Miracle, as he is certain of the truth of rightly-circumstantiated Sense, of Common Notions and Natural Science, of the Articles of the Apostolic Faith, or of any plain Assertion in the Scripture. And therefore that which is most certain in this case ought in all reason to be our Guide.  
The twenty eighth, That it is not only the Right but the Duty of private men to converse with the Scriptures, being once but precautioned not to presume to interpret any thing against rightly-circumstantiated Sense, Natural Truth, common Honesty, the Analogy of the Catholic Faith, or against other plain Testimonies of Holy Writ. The truth of this appears from the Conclusion immediately preceding. For why should they be kept from having recourse to so many and so profitable and powerful Instructions from an infallible Spirit, when they are so well fore-armed against all Mistake, and are so laid-at by so many not only fallible but fallacious and deceitful persons to seduce them? And why is there not more danger of being led into Error by such as are not only fallible, but false and deceitful, then by those Inspired men that wrote the Scripture, who were neither fallible in what they wrote, nor had any design to deceive any man? Wherefore there being no such safe Guide as the Scripture itself, which speaks without any Passion, Fraud or Interest, it is not only the Right but the Duty of every one to consult with the Scripture, and observe his times of conversing with it, as he tenders the Salvation of his own Soul.  
The twenty ninth, That even a private man assisted by the Spirit of Life in the new Birth, and rightly-circumstantiated Reason, being also sufficiently furnished with the knowledge of Tongues, History, and Antiquity, and sound Philosophy, may by the help of these, and the Blessing of God upon his industry, clear up some of the more obscure Places of Scripture to full satisfaction and certainty both to himself, and any unprejudiced Peruser of his Interpretations. That this Assertion is true may be proved by manifold Experience, there having been sundry persons that have cleared such Places of Scripture as had for a time seemed obscure and intricate, with abundant satisfaction and conviction. But it is to be evinced also à priori, viz. from the seventeenth and eighteenth Conclusions, which avouch the Scripture to be the most Authentic Tradition that is; as also from the twenty fifth, that concludes it not unintelligible in itself nor to mankind; and lastly out of the first, that asserts that Certainty of Faith presupposes Certainty of Reason. For thus the Object of our Understanding being here certain, and we not spending our labour upon a Fiction or Mockery, and our Reason rightly-circumstantiated, not blinded by Prejudice, nor precipitated into Assent before due deliberation and clear comprehension of the matter; if after so cautious a Disquisition she be fully satisfied, she is certainly satisfied, or else there is no certainty in rightly-circumstantiated Reason, which yet is presupposed in the Certainty of Faith, by the first Conclusion. So that the Certainty of Faith itself seems ruinous, if no private man have any Certainty of any Interpretation of Scripture that has once been reputed obscure. Not to add, that all the Scripture that has been once obscure, and the Interpretation thereof not yet declared by the Church universal, has been hitherto, and will be God knows how long, utterly useless. Which is a very wild Supposition, and such as none would willingly admit, unless those that would rather admit any thing then that Light of the Scripture that discovers who they are and what unworthy Impostures they use in their deal with the children of men.  
The thirtieth, That no Tradition can be true that is repugnant to any plain Text of Scripture. The Reason is, because the Scripture is the most true and the most Authentic Tradition that is, and such as the universal Church is agreed in.  
The thirty first, That if any one Point grounded upon the Authority of Tradition, that has been held by the Church time out of mind, prove false, there is no Certainty that any Tradition is true, unless such as it has not been in the power of the Church to forge, corrupt, deprave, or else their Interest not at all concerned so to do. The Reason is, because the Certainty of Tradition as Tradition is placed in this by those that contend so much for it, that nothing can be brought into the Church as an Apostolic Practice or Doctrine but what ever was so from the Apostles. Wherefore if once a Point be brought into the Church, and professed and practised as Apostolical, that may be clearly proved not to be so, this Ground for Tradition as Tradition is utterly ruined, and, considering the Falseness and Imposture that has been so long practised in Christendom, can be held no Ground of Certainty at all. As not Reason quà Reason, nor Sense quà Sense, but quatenus rightly-circumstantiated, can be any Ground of Certainty of Knowledge; so not Tradition quà Tradition can be the Ground of the Certainty of Faith, but only such a Tradition as it was not in the power of the degenerate Church to either forge or adulterate. And such were the Records of the Holy Bible only.  
The thirty second, That rightly-circumstantiated Sense and Reason and Holy Writ are the truest Grounds of the Certainty of Faith. This is the common Protestant Doctrine, and a great and undeniable Truth, and will amount to the greatest Certainty desirable, if the Spirit of Life and of God assist. For that will seal all firm and close, and shut out all Doubts and Waver. In the mean time, even in mere Moral men, but yet such as use their Sense and Reason rightly-circumstantiated in their Dijudications touching the truth of Holy Writ and Religion, it is plain they are upon the truest Grounds of Faith they can go or apply themselves to, forasmuch as the Holy Writ is the truest and most certain Tradition, and no Tradition to be discerned true but upon the Certainty of rightly-circumstantiated Sense and Reason, as appears by the first Conclusion.  
These Advertisements, though something numerous, are yet brief enough, but very effectual, I hope, if strictly followed, to make thee so wise as neither to impose upon thyself, nor be imposed upon by others, in matters of Religion; and so Orthodox, as to become neither Enthusiast nor Romanist, but a true Catholic and Primitive Apostolic Christian.  
THE END.   

DIVINE HYMNS.   

DIVINE HYMNS.  

An HYMN Upon the Nativity of CHRIST.  

THe Holy Son of God most High, 
The Historical Narration.   
For love of Adam's lapsed Race,  
Quit the sweet Pleasures of the Sky,  
To bring us to that happy Place.   

His Robes of Light he laid aside,  
Which did his Majesty adorn,  
And the frail state of Mortals tried,  
In Humane Flesh and Figure born.   

Down from above this Daystar slid,  
Himself in living Earth t' entomb,  
And all his Heavenly Glory hid  
In a pure lowly Virgin's Womb.   

Whole Quires of Angels loudly sing  
The Mystery of his Sacred Birth,  
And the blessed News to Shepherds bring,  
Filling their watchful Souls with Mirth.   


The Application to the Improvement of Life.  The Son of God thus Man became,  
That Men the sons of God might be,  
And by their second Birth regain  
A likeness to His Deity.   

Lord, give us humble and pure minds,  
And fill us with thy Heavenly Love,  
That Christ thus in our Hearts enshrined,  
We all may be born from above.   

And being thus Regenerate  
Into a Life and Sense Divine,  
We all Ungodliness may hate,  
And to thy living Word incline.   

That nourished by that Heavenly Food  
To manly Stature we may grow,  
And steadfastly pursue what's good,  
That all our high Descent may know.   

Grant we, thy Seed, may never yield  
Our Souls to soil with any Blot,  
But still stand Conquerors in the field,  
To show his Power who us begot.   

That after this our Warfare's done,  
And travails of a toilsome Stage,  
We may in Heaven with Christ thy Son  
Enjoy our promised Heritage. Amen.    

An HYMN Upon the Passion of CHRIST.  

THe faithful Shepherd from on high 
The Historical Narration.   
Came down to seek his strayed Sheep,  
Which in this Earthly Dale did lie,  
Of Grief and Death the Region deep.  
Those Glories and those joys above  
'Twas much to quit for Sinners sake:  
But yet behold far greater Love,  
Such pains and toils to undertake.   

An abject Life which all despise  
The Lord of Glory underwent,  
And with the Wicked's worldly guise  
His righteous Soul for grief was rend.  
His Innocence Contempt attends,  
His Wisdom and his Wonders great;  
Envy on these her poison spends,  
And Pharisaic Rage their Threats.   

At last their Malice boiled so high  
As Witnesses false to suborn,  
The Lord of Life to cause to die,  
His Body first with Scourges torn.  
With royal Robes in scorn th' him dight,  
And with a wreath of Thorns him crown:  
A Scepter-Reed in farther spite  
They add unto his Purple Gown.   

Then scoffingly they bend the knee,  
And spit upon his Sacred Face;  
And after hang him on a Tree  
Betwixt two Thiefs, for more Disgrace.  
With Nails they pierced his Hands and Feet,  
The Blood thence trickled to the ground:  
The Pangs of Death his Countenance sweet  
And lovely Eyes with Night confound.   

Thus laden with our weight of Sin  
This spotless Lamb himself bemoans,  
And while for us he Life doth win,  
Quits his own Breath with deep-fetched Groans  
Affrighted Nature shrinketh back,  
To see so direful dismal sight;  
The Earth doth quake, the Mountains crack,  
Th' abashed Sun withdraws his Light.   


The Application to the Improvement of Life.  Then can we Men so senseless be,  
As not to melt in flowing Tears,  
Who cause were of his Agony,  
Who suffered thus to cease our Fears,  
To reconcile us to our God  
By this his precious Sacrifice,  
And shield us from his wrathful Rod,  
Wherewith he Sinners doth chastise?   

O wicked Sin to be abhorred,  
That God's own Son thus forced to die!  
O Love profound to be adored,  
That found so potent Remedy!  
O Love more strong than Pain and Death,  
To be repaid by nought but Love,  
Whereby we vow our Life and Breath  
Entire to serve our God above!   

For who for shame durst now complain  
Of dolorous dying unto Sin,  
While he recounts the hideous Pain  
His Saviour felt our Souls to win?  
Or who can harbour Anger fell,  
Envy, revengeful Spite or Hate,  
If he but once consider well  
Our Saviour loved at such a rate?   

Wherefore, Lord, since thy Son most just  
His natural Life for us did spill,  
Grant we our sinful Lives and Lusts  
May sacrifice unto his Will.  
That to ourselves we being dead,  
Henceforth to him may wholly live,  
Who us to free from Dangers dread  
Himself a Sacrifice did give.   

Grant that the sense of so great Love  
Our Souls to him may firmly tie,  
And forcibly us all may move  
To live in mutual Amity.  
That no pretence to Hate or Strife  
May rise from any Injury,  
Since thy dear Son, the Lord of Life,  
For love of us (when Foes) did die.    

An HYMN Upon the Resurrection of CHRIST.  


The Historical Narration.  WHo's this we see from Edom come,  
With bloody robes from Bosrah Town?  
He whom false Jews to death did doom,  
And heavens fierce Anger had cast down.   

His righteous Soul alone was fain  

Isa. 63.3.  The Wine-press of God's Wrath to tread,  
And all his Garments to distain,  
And sprinkled clothes to die blood-red.   

Against Hell and Death he stoutly fought,  
Who Captive held him for three days:  
But strait he his own Freedom wrought,  
And from the dead himself did raise.   

The brazen Gates of Death he broke,  
Triumphing over Sin and Hell,  
And made th' Infernal Kingdom's quake,  
With all that in those Shades do dwell.   

His murdered Body he resumed  
Maugre the Grave's close grasp and strife,  
And all these Regions thence perfumed  
With the sweet hopes of lasting Life.   

O mighty Son of God most High, 
The Application to the Improvement of Life.   
That conqueredst thus Hell, Death, and Sin,  
Give us a glorious Victory  
Over our deadly Sins to win,   

Go on and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. jud. Flesh and blood in the moral sense.  Edom still subdue,  
And quite cut off his wicked Race;  
And raise in us thine Image true,  
Which sinful 
* The old Adam, Rom. 6.6.  Edom doth deface.   

Teach us our Lusts to mortify  
In virtue of thy precious Death:  
That while to sin all-dead we lie,  
Thou mayst infuse thy Heavenly breath.   

To Righteousness our Spirits raise,  
And quick'n us with thy Life and Love;  
That we may walk here to thy Praise,  
And after live in Heaven above.   

Grant we in Glory may appear  
Clad with our Resurrection-Vest,  
When thou shalt lead thy Flock most dear  
Up to the Mansions of the Blessed.    

An HYMN Upon CHRIST's Ascension.  


The Historical Narration.  GOd is ascended up on high  
With merry noise of Trumpet's sound,  
And Princely seated in the Sky  
Rules over all the World around.   

The Tabernacle did of old  
His Presence to the Jews restrain:  
But after in our Flesh enfold  
A larger Empire he did gain.   

For suffering in Humane Flesh  
For all he rich Redemption wrought,  
And will with lasting Life refresh  
His Heritage so dearly bought.   

Sing Praises then, sing Praises loud  
Unto our Universal King:  

* Act. 1.9.  He who ascended on a Cloud,  
To him all Laud and Praises sing.   

Captivity he captive led,  
Triumphing o'er the Powers of Hell,  
And struck their eyes with glory dread  
Who in the Airy Regions dwell.   

In Humane Flesh and Shape he went,  
Adorned with his Passion-Scars,  
Which in heavens sight he did present  
More glorious than the glittering Stars.   

O happy Pledge of Pardon sure, 
The Application to the Improvement of Life.   
And of an endless blissful State,  
Since Humane Nature once made pure  
For Heaven becomes so fit a Mate!   

Lord, raise our sinking Minds therefore  
Up to our proper Country dear,  
And purify us evermore,  
To fit us for those Regions clear.   

Let our Converse be still above,  
Where Christ at thy right hand doth sit;  
And quench in us all worldly Love,  
That with thyself our Souls may knit.   

Make us all Earthly things despise,  
And freely part with this World's good,  
That we may win that Heavenly prize  
Which Christ has purchased with his Blood.   

That when He shall return again  
In 
* Act. 1.11.  Clouds of Glory, as he went,  
Our Souls no foulness may retain,  
But be found pure and innocent;   

And so may mount to his bright Hosts  
On Eagles' wings up to the Sky,  
And be conducted to the Coasts  
Of everlasting Bliss and joy..    

An HYMN Upon the Descent of the Holy Ghost at the day of Pentecost.  


The Narration.  WHen Christ his Body up had born  
To Heaven from his Disciples sight,  
Then they like Orphans all forlorn  
Spent their sad days in mournful plight.   

But he ascended up on high,  
More Sacred Gifts for to receive,  
And freely shower them from the Sky  
On those which he behind did leave.   

He for the Presence of his Flesh  
To them the Holy Spirit imparts,  
And doth with living Springs refresh  
Their thirsty Souls and fainting Hearts.   

While with one mind and in one place  
Devoutly they themselves retire,  
In rushing Wind the promised Grace  
Descends, and cloven Tongues of Fire.   

The house th' Amighty's Spirit fills,  
Which doth the feeble Fabric shake;  
But on their Tongue such power instills 
Acts 2.   
That makes th' amazed Hearer quake.   

The Spirit of holy Zeal and Love 
The Application.   
And of Discerning give us, Lord;  
The Spirit of Power from above,  
Of Unity and good Accord:   

The Spirit of convincing Speech,  
Such as will every Conscience smite, 
Act. 2.37.   
And to the Heart of each man reach,  
And Sin and Error put to flight:   

The Spirit of refining Fire,  
Searching the inmost of the mind,  
To purge all foul and fell desire,  
And kindle Life more pure and kind:   

The Spirit of Faith in this thy Day  
Of Power against the force of Sin,  
That through this Faith we ever may  
Against our Lusts the Conquests win.   

Pour down thy Spirit of inward Life,  
Which in our Hearts thy Laws may write,  
That without any pain or strife  
We naturally may do what's right.   

On all the Earth thy Spirit pour,  
In Righteousness it to renew:  
That Satan's Kingdom it may o'repow'r,  
And to Christ's Sceptre all subdue.   

Like mighty Wind or Torrent fierce  
Let it Withstanders all o'errun,  
And every wicked Law reverse,  
That Faith and Love may make all one.   

Let Peace and joy in each place spring,  
And Righteousness, the Spirit's fruits,  
With Meekness, Friendship, and each thing  
That with the Christian spirit suits.   

Grant this, O holy God and true,  
Who th' ancient Prophet's didst inspire:  
Haste to perform thy Promise due,  
As all thy Servants thee desire.    

An HYMN Upon the Creation of the World.  

WHen God the first Foundations laid 
The Narration.   
Of the well-framed Universe,  
And through the darksome Chaos rayed,  
The Angels did his Praise rehearse.   

The Sons of God then sweetly sung 
Job 38.7.   
At first appearance of his Light,  
When the Creation-Morning sprung  
To deck the World with Beauty bright.   

Within six Days he finished all  
Whatever Heaven, Earth, or Sea contain,  
And sanctified the Seventh withal,  
To celebrate his Holy Name.   

Then with the Sons of God let's sing  
Our bountiful Creatour's Praise,  
Who out of nothing all did bring,  
And by his Word the World did raise.   

O Holy God, how wonderful  
Art thou in all thy Works of might,  
Astonishing our Senses dull  
With what thou daily bringst in sight!   

The fit returns of Night and Day,  
The grateful Seasons of the Year,  
Which constantly man's pains repay  
With wholesome fruit his Heart to cheer;   

The shape and number of the Stars,  
The Moon's set course thou dost define,  
And Matter's wild distracting jars  
Composest by thy Word Divine.   

The Parts of th' Earth thou holdest close  
Together by this sweet Constraint:  
Thou round'st the Drops that do disclose  
The Rainbow in his glorious Paint.   

Thy Clouds drop fatness on the Earth,  
Thou makest the Grass and Flowers to spring:  
Thou cloath'st the Woods wherein with mirth  
The cheerful Birds do sit and sing.   

Thou fill'st the Fields with Beasts and Sheep,  
Thy Rivers run along the Plains:  
With scaly Fish thou stor'st the Deep,  
Thy Bounty all the World maintains.   


The Application.  All these and all things else th' haste made  
Subject to Man by thy Decree;  
That thou by Man mightst be obeyed  
As duly subject unto thee.   

Wherefore, O Lord, in us create  
Clean hearts, and a right spirit renew:  
That we regaining that just state  
May ever pay thee what is due.   

That as we wholly from thee are,  
Both Gifts of Mind and body's frame;  
So by them both we may declare  
The Glory of thy Holy Name.    

An HYMN Upon the Redemption of the World through CHRIST in his Re-introduction of the New Creature.  

THe Lord both Heaven & Earth hath made, 
The Narration.   
His Word did all things frame,  
And Laws to every Creature gave,  
Who still observe the same.  
The faithful Sun doth still return  
The Seasons of the Year,  
And at just times the various Moon  
Now round, now horned appears.   

The Plants retain their Virtue still,  
Their Verdure and their Form:  
Nor do the Birds or Beasts their guise  
Once change, or shape transform.  
'Tis only Man, alas! that broke  
Betimes thy Sacred Law,  
And from that Image Heavenly, pure,  
To Beastly Shape did grow.   

He headstrong left thy Holy Will,  
His own Lusts to pursue;  
Whence the true Manly form did fail,  
And Brutishness ensue.  
But thou, O God, who by thy Word  
Didst frame all things of Nought,  
By the same Word made Flesh, for Man  
Hast rich Redemption wrought.   

Thy choice Creation-piece, thus marred,  
Thou dost again create,  
And by th' incarnate Word restor'st  
Unto his pristine state.  
The glory of which Work raying forth  
Whiles Christ from Death doth rise,  
These two Creations one Seventh Day  
By right doth solemnize.   


The Application. 2 Cor. 4.6.  God, who commanded first the Light  
Out of the dark to shine,  
Enliven and enlight our Hearts  
By his pure Word Divine:  
That when this New-Creation work  
In us is finished clear,  
The bright and glorious face of Christ  
May in our Souls appear.   

That we thus once redeemed from Sin  

* Hebr. 4.10.  From our own works may cease,  
And rest in God's eternal Love,  
The Spirit's joy and Peace;  
And quit from this Earth's Toil at last  
May sing among the Blessed  
In that long-lasting Sabbath-Day,  
That jubilee of Rest.    
Amen.   

THE CONTENTS OF All the Five DIALOGUES.  


The First Dialogue.  
I. THE Preference of Virtue and assurance of an happy Immortality before the Pleasures and Grandeur of this present World.  
II. The Description of Hylobares his Genius, and of Cuphophron's Entertainments in his Philosophical Bower.  
III. Philopolis his Quere's touching the Kingdom of God, together with his sincere purpose of proposing them.  
iv Hylobares his interposal of his Quere's, first touching the Existence of God and Divine Providence.  
V The Existence of God argued from the orderly Designs discoverable in the Phaenomena of Nature.  
VI Several Instances of that general Argument.  
VII. That necessary Causality in the blind Matter can do as little toward the orderly Effects in Nature, as the fortuitous jumbles thereof.  
VIII. That there is no Phaenomenon in Nature purely Mechanical.  
IX. That there is no Levitation or Gravitation of the Aether or of the vulgar Elements in their proper places. Whence 'tis plain that the Matter's Motion is moderated by some Diviner Principle.  
X. That the Primordialls of the World are not Mechanical, but Vital.  
XI. Instances of some simple Phaenomena quite contrary to the Laws of Mechanics.  
XII. The fond and indiscreet hankering after the impossible Pretensions of salving all Phaenomena Mechanically freely and justly perstringed.  
XIII. The Existence of God argued from the Consent of Nations, from Miracles and Prophecies, from his Works in Nature, and from his Idea.  
XIV. The Obscurity of the Nature of God, and the Intricacy of Providence; with preparatory Cautions for the better satisfaction in those Points.  
XV. The Attribute of Eternity.  
XVI. An Objection against the All-comprehension of Eternity, with the Answer thereunto.  
XVII. Another Objection, with its Answer.  
XVIII. The Attribute of Immutability.  
XIX. Of the Deity's acting ad extra.  
XX. The Attribute of Omnisciency.  
XXI. The Attribute of Spirituality, and that God cannot be Material.  
XXII. The false Notion of a Spirit.  
XXIII. That there is a Spiritual Being in the World.  
XXIV. That Extension and Matter are not reciprocal.  
XXV. That there is an Extension intrinsecall to Motion.  
XXVI. That there is an immovable Extension distinct from that of movable Matter.  
XXVII. That this Extension distinct from Matter is not imaginary, but real.  
XXVIII. A fresh Appeal touching the truth of that Point to Reason, Sense, and Imagination.  
XXIX. The essential Properties of Matter.  
XXX. The true Notion of a Spirit.  
XXXI. The Attribute of Omnipresency.  
XXXII. Cuphophron's Paradox of God's being nowhere.  
XXXIII. The Confutation of that Paradox.  
XXXIV. That all Spirits are somewhere.  
XXXV. The Grounds of Cuphophron's Paradox [that Spirits are nowhere] produced and examined.  
XXXVI. That God is essentially present everywhere.  
XXXVII. The Arborists affected liberty of dissenting in unnecessary Opinions, and friendly Abusiveness of one another in their Philosophical Meetings.  
XXXVIII. The Conclusion.    


The Second Dialogue.  
I. THe Introduction, containing Philopolis his thanks for the last day's Discourse, with a touch by the buy of Inspiration, and of the Difficulty of the present Subject.  
II. The two main Heads of Objections against Providence, with certain Laws to be observed in disputing thereof.  
III. Evils in general how consistent with the Goodness of God.  
iv The Arguments of Lucretius against Providence.  
V Providence argued against from the promiscuous falling of the Rain, and undiscriminating discharges of Thunderclaps.  
VI An Answer to Lucretius his Arguments.  
VII. Of Death, how consistent with the Goodness of Providence.  
VIII. Of Diseases.  
IX. Of War, Famine, Pestilence and Earthquakes.  
X. Of ill Accidents happening to brute Creatures whereby their lives become miserable.  
XI. Of the Cruelty and Rapacity of Animals.  
XII. Of the Rage of the Elements, the Poison of Serpents, and the Wrath of wild Beasts.  
XIII. Of Monstrosities in Nature.  
XIV. Of Fools, Madmen, and men irreclaimably wicked from theirvery Birth.  
XV. The best Use to be made of the saddest Scene of the things of this World.  
XVI. How the Entrance of Sin into the World can consist with the Goodness of Providence.  
XVII. Cuphophron's Lunatic apology whereby he would extenuate the Heinousness of Sin.  
XVIII. A solid Answer to the foregoing Apology, though ushered in with something a ludicrous Preamble.  
XIX. A more sober Enquiry into that Difficulty, How the Permission of Sin in the World can consist with the Goodness of God.  
XX. The first Attempt of satisfying the Difficulty, from that Stoical Position of the invincible Freedom of Man's Will.  
XXI. The second Attempt, from the consideration of some high Abuses of a vincible Freedom, as also from the nature of this Freedom itself.  
XXII. The third and last, from the Questionableness whether in compute of the whole there does not as much good redound to the Universe by God's Permission of Sin as there would by his forcible keeping it out.  
XXIII. How consistent it is with the Goodness of Providence, that God does not suddenly make men holy so soon as they have an hearty mind to it.  
XXIV. The Parable of the Eremite and the Angel.  
XXV. That the Adversity of the Good, and the Prosperity and Impunity of the Wicked in this life, are no Arguments against the Accuracy of Providence.  
XXVI. A civil, but merry-conceited, bout of Drinking in Cuphophron's Arbour.  
XXVII. The marvellous Conjuncture in Hylobares of an outward Levity and inward Soberness at once.  
XXVIII. His serious Song of Divine Providence.  
XXIX. The breaking up of the Meeting.    


The Third Dialogue.  
I. COnjectures touching the Causes of that Mirth that the Meeting of some persons naturally excites in one another.  
II. Hylobares his Relapse into Dissettlement of mind touching Providence, with the cause thereof.  
III. Paucity of Philosophers no blemish to Divine Providence.  
IV. Reasons in general of the gross Deformity in the Religions and Customs of the Savage Nations, as also of the variety of this Deformity in Manners and Customs.  
V Of the barbarous Custom of going naked.  
VI Of the ridiculous Deckings and Adorn of the Barbarians.  
VII. The Lawlessness of the Barbarians and their gross Extravagancies touching Wedlock apologized for by Cuphophron, Advocate-General for the Paynims.  
VIII. Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the men of Arcladam that lie in Childbed for their Wives.  
IX. Of the Pagan's Cruelty to their Enemies, and inhuman Humanity to their Friends.  
X. Their kill men at Funerals to accompany the dead.  
XI. The Caraiamites murdering good men to seize on their Virtues.  
XII. Of the Anthropophagis or Cannibals.  
XIII. Of the Atheism and the Polytheism of the Barbarians.  
XIV. Of their Men-Sacrifices.  
XV. Of their worshipping the Devil.  
XVI. Of their sacrificing men to the Devil.  
XVII. Of Self-sacrificers.  
XVIII. The meaning of Providence in permitting such horrid usages in the world.  
XIX. The Madness of the Priests of the Pagans.  
XX. Of their Religious Methods of living in order to future Happiness.  
XXI. Of their Opinions touching the other State.  
XXII. The Vnsuccessfulness of Cuphophron's Advocateship hitherto in reference to the ease of Hylobares his Perplexities.  
XXIII. Several Considerations to make us hope that the state of the World may not be so bad as Melancholy or History may represent it. 

The first Consideration.  
The second Consideration.  
The third Consideration.  
The fourth Consideration.  
The fifth Consideration.  
The sixth Consideration.  
The seventh Consideration.  
The eighth Consideration.    
XXIV. Excellent Instances of Morality even in the most barbarous Nations. 

The ninth Consideration.  
The tenth Consideration.  
The last Consideration.    
XXV. Cuphophron's rapturous Reasons why God does not dissolve the World notwithstanding the gross Miscarriages in it; with Hylobares and Sophron's solid Animadversions thereon.  
XXVI. Hylobares as yet unsatisfied touching the Goodness of Providence by reason of the sad Scene of things in the World.  
XXVII. An Hypothesis that will secure the Goodness of Providence, were the Scene of things on this Earth ten times worse than it is.  
XXVIII. Bathynous his Dream of the two Keys of Providence, containing the abovementioned Hypothesis.  
XXIX. His being so rudely and forcibly awaked out of so Divine a Dream how consistent with the accuracy of Providence.  
XXX. That that Divine Personage that appeared to Bathynous was rather a Favourer of Pythagorism than Cartesianism.  
XXXI. The Application of the Hypothesis in the Golden-Key-Paper for the clearing all Difficulties touching the Moral Evils in the World.  
XXXII. Several Objections against Providence fetched from Defects, answered partly out of the Golden, partly out of the Silver-Key-Paper.  
XXXIII. Difficulties touching the Extent of the Universe.  
XXXIV. Difficulties touching the Habitableness or Unhabitableness of the Planets.  
XXXV. That though the World was created but about six thousand years ago, yet for aught we know it was created as soon as it could be.  
XXXVI. Hylobares his excess of joy and high Satisfaction touching Providence from the Discourse of Philotheus.  
XXXVII. The Philosopher's Devotion.  
XXXVIII. The hazard and success of the foregoing Discourse.  
XXXIX. The Preference of intellectual joy before that which is sensual.  
XL. That there is an everanticipative Eternity and inexterminable Amplitude that are proper to the Deity only.    


The Fourth Dialogue.  I. A brief Recapitulation of what has hitherto passed in their discourse. 
page 1.  II. The great force of a firm Belief of a a God and his Providence for the fixing a man's Faith in the truth of Christianity. 
3  III. The folly of Scepticism perstringed. 
5  IU. That there is a Divine Temper of Body requisite for the easilier receiving and more firmly retaining Divine Truth, with the Method of obtaining it. 
7  V. Philopolis his Quere's touching the Kingdom of God. 
13  VI. What the Kingdom of God is in the general Notion thereof, with a defence of the truth of the Notion. 
14  VII. Of the absolute Sovereignty of God, and whereon it is grounded. 
21  VIII. The Kingdom of God withinus what it is. 
27  IX. The means of acquiring it. 
31  X. The external Kingdom of God properly so called, what it is. 
39  XI. When this Kingdom of God began. 
41  XII. Of Christ's appearing in humane shape to the Patriarches before his Incarnation. 
46  XIII. Thy Kingdom come in what sense meant in our Saviour's time and afterwards. 
50  XIV. The Easiness of the Prophetic style. 
57  XV. Where the Kingdom of God now is. 
59  XVI. That smaller faults in Things or Persons hinder not but that a Church may still be the Kingdom of God. 
64  XVII. The Charge of Antinomianism against the Reformation. 
67  XVIII. The Charge of Calvinism against the Reformation. 
71  XIX. The Charge of that horrid sin of Rebellion. 
78  XX. What Success the Kingdom of God has had hitherto in the World, and how correspondent to Divine Predictions. 
93  XXI. Historical Types of what was to befall Christ and his Church: as, the Sufferings of Joseph, and his Exaltation. 
99  XXII. The Paschal Lamb and the Israelites passage through the Red Sea. 
102  XXIII. The brazen Serpent, the Tabernacle, Highpriest, and whole Camp of Israel, a Type of Christ and his Church. 
108  XXIV. Vocal Prophecies touching the Kingdom of Christ and its Success in the World. 
113  XXV. The Apostasy of the Church how consistent with the durableness of God's Kingdom in Daniel. 
120  XXVI. The Kingdom of Antichrist how warrantably so called, and whether the Pope be that Man of Sin spoken of by the Apostle. 
124  XXVII. Emperors and Princes how frequently excommunicated by the Pope. 
148  XXVIII. The Bishop of Rome how hugely guilty of the effusion of blood in Christendom. 
160  XXIX. Their murderous Attempts in Poisoning and Stabbing of Princes. 
164  XXX. Cuphophron's Apology in the behalf of the Romish Idolatries. 
169  XXXI. His Apology in the behalf of their Impostures and Murders. 
176  XXXII. How the Man of sin can be said to sit in the Temple of God, while his sitting there makes it the Synagogue of Satan. 
182  XXXIII. Means to know that the Man of sin prophesied of is already come into the World. 
185  XXXIV. Cuphophron's ridiculous Indifferency in the greatest Points of Religion. 
190  XXXV. Some few Prophecies hinted at touching the Reformation. 
192  XXXVI. In what part of the Revolution of Ages we now are; with some Cautions for the right understanding of the style of the Apocalypse. 
195  XXXVII. The Application of the three first Vials to external Events. 
201  XXXVIII. Philopolis his last Quere deferred till next day's meeting. 
212  XXXIX. The Conclusion, with the Song of Moses and the Lamb sung to the Theorbo by Bathynous. 
214    


The Fifth Dialogue.  I. The Entrance into the Dialogue. 
217  II. Philopolis his last Quere, touching the Success of the Kingdom of God till the end of all things. 
218  III. The Interpretation of the fourth Vial. 
221  IU. The Interpretation of the fifth and sixth Vials. 
228  V. The Interpretation of the last Vial. 
235  VI. The future Glory of the Church after the utter destruction of Babylon. 
258  VII. The Extent thereof. 
263  VIII. A more particular Description of the future state of the Church out of the Apocalypse. 
265  IX. The Angel's Measuring the City with a golden Reed, what the meaning thereof. 
278  X. Several passages of the Mercavah expounded, or the Vision of the Cherubin seen by Ezekiel. 
280  XI. An Exposition of the Vision of the Throne of God in Heaven, the four Beasts, and twenty four Elders, seen by St. John. 
298  XII. What Grounds of hope out of Scripture for that glorious state of the Church to come. 
313  XIII. That the glorious Times predicted by the Prophets have not yet appeared on the face of the Earth. 
321  XIV. What grounds in Reason for the coming of those glorious Times. 
326  XV. That there is no fear that either Familism or Behmenism will supplant the expected glory of the Apostolic Church. 
332  XVI. J. Behmen's marvellous pretence to the knowledge of the Language of Nature. 
337  XVII. Farther Indications that J. Behmen did not write from an infallible spirit. 
342  XVIII. Bathynous his judgement touching J. Behmen, with some Cautions how to avoid the being ensnared by Enthusiasts. 
349  XIX. That there is an Elias to come, and in what sense. 
355  XX. The Character of this Elias gathered out of Prophecy. 
356  XXI. His Character taken out of History. 
362  XXII. The time of Elias his coming. 
367  XXIII. Certain Principles tending to the Acceleration of the glorious Times of the Church. 
370  The First Principle. 
371  XXIV. Of Luther's Conference with the Devil touching the abrogating of the Mass, together with his Night-Visions of flying Firebrands. 
ibid.  XXV. Of the Obnoxiousness of Luther and other Reformers. 
377  The Second Principle. 
384  XXVI. Of the Church of Rome's being a true Church. 
388  XXVII. That although the Church of Rome were not a true Church, yet it follows not but the Reformed Churches are. 
392  The Third Principle. 
398  XXVIII. Of the Use of the Word and of the Spirit in counterdistinction to dry Reason. 
402  The Fourth Principle. 
403  XXIX. How a man shall know that he has the Spirit. 
404  The Fifth Principle. 
409  The Sixth Principle. 
412  XXX. How the Church shall attain to the Unity of the Spirit. 
ibid.  The Seventh Principle. 
415  XXXI. How the mind of man may arrive to a state of Vnprejudicateness. 
416  The Eighth and last Principle. 
417  XXXII. The Doctrine of Faith in the Power of God's Spirit for the ridding us of Sin, why not so much insisted on at the beginning of the Reformation. 
423  XXXIII. The true means of Unity in the Church again glanced at. 
426  XXXIV. The marvellous Efficacy of Faith in the Power of the Spirit of Christ for the vanquishing of Sin. 
429  XXXV. An answer to an Objection touching this Doctrine of Faith. 
430  XXXVI. Of the Duration of the glorious Times of the Church. 
434  XXXVII. The Character of Theomanes. 
435  XXXVIII. Theomanes his Vision of the seven Thunders. 
440  XXXIX. A brief Explication of Theomanes his Vision. 
451  XL. The important usefulness of Theomanes his Vision, together with the justifiableness of his yielding to such an Impression. 
453  XLI. Philotheus prevailed with to play a Divine Rhapsody to the Theorbo. 
456  XLII. Philopolis his mistake in preferring high Contemplations before the useful Duties of a Practical Life. 
461  XLIII. His Compliment to Cuphophron and his Friends, with Cuphophron's return thereof upon Philopolis. 
464    
FINIS.   

ERRATA sic corrige.  
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