as with the Ocean who changes his name according to the Coasts he beats upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Dionysius notes in his Geographicall Poem 6. And if they took into their Religious consideration the worship of the Genii or Spirits whether such as whole appearance was so horrid and terrible that it caused affrightment or such as whose benign aspect was accompanied with a more pleasing wonderment and joy these they look'd upon also as eminent manifestations of that One Eternal Deity which runs through all things giving life and Being to all whom therefore they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom though they make three viz. Iupiter coelestis Iupiter marinus and Iupiter infernalis the latter two whereof they also call Neptune and Pluto yet it is one Eternal Spirit say they which we worship in these Three whose Kingdome and Dominion is over all though the administration thereof differ according to the nature and merit of them that are Governed The same Apology we may make for that Honour we do to the deceased Heroes whose noble persons and refined Spirits the Divine excellencies more illustriously shone through then ordinary For in truth we do not so much worship them as God shining through them as he that bows to the Sun or Moon through a glass-window intends not his obeisance to the glass but to those Celestial Luminaries nor do we bow our body to those Luminaries but to God who to us appears through all things CHAP. IV. 1. The Heathens Festivals Temples and Images 2. Their Apology for Images 3. The Significancy of the Images of Jupiter and Aeolus 4. Of Ceres 5. Of Apollo 6. Their Plea from the significancy of their Images that their use in Divine worship is no more Idolatrous then that of Books in all Religions as also from the use of Images in the Nation of the Iews 7. Their Answer to those that object the Impossibleness of representing God by any outward Image 8. That we are not to envy the Heathen if they hit upon any thing more weighty in their Apologies for their Religion and why 1. NOW according to the various appearances of This One Divinity that puts forth it self every where our Ancestors instituted various Religious Rites and Ceremonies appointed sundry sorts of Festivals and Sacrifices built Temples set up Altars with several inscriptions and erected Images proper and significative of that or this Divine Power which at set times and places they were to worship To which Religious Customes under which we were born we submitted our selves without being obnoxious as we conceive to any just imputation of Idolatry 2. For we worshipped not those Images which were thus erected no more then any other Nation does the Holy Volumes of their Law or Religion when either they pray out of them have them read or use them in the administring of an Oath For that reverence that is done is not done to the Book but to him whose Word it is said to be to him whom they pray to or swear by and those Images to us are not unlike the Religious Books of others they being very expressive of the circumstances of the exertion of that Divine Power which we at any time adore As you may see in the Images of Iupiter Aeolus Ceres Apollo and the rest 3. For Iupiter who was their God of Thunder as he bore in his left hand a royal Scepter his right hand was charg'd with Thunder according to that of the Poet Cui dextra trisulcis Ignibus armata est Aeolus the God of the Winds he was made standing at the Mouth of a Cave having a linnen garment girt about him and a Smiths bellows under his feet at his right hand stood Iuno covered with a cloud putting a Crown upon his head as having given her Kingdome to him and on his left hand stood a Nymph up to the middle in Water which Iuno gave him to wife Which Image is very significative of the Nature and Causes of the Windes and so intelligible if we do but take notice that Iuno is the Aire that it wants no further explication 4. Ceres was made in the figure of a country-woman sitting upon an Oxe having in her right hand a Plough-share and a basket of Seeds hanging from her arme in her left hand a sickle and a flayle Iuno the Goddess of the Aire and of the Clouds was on one side and Apollo or the Sun on the other intimating how the warmth of the Sun and kindly showrs are to second the labour of the Husbandman or else nothing will prosper 5. The figure of Apollo or the Sun was thus His Image had a Youthful countenance in his right hand he held a Quiver of arrows and a Bow in his left an Harp under his feet was a terrible Monster in the form of a Serpent having three heads viz. of a Wolf of a Lion and of a fawning Dog on the Top of his head was a golden Trivet and about his temples a Crown of Twelve precious stones The meaning whereof though it may seem abstruse at first sight yet if you consider it a while it very fitly sets out the nature of the Sun and of Time whose knowledge depends on him and of Knowledge which depends on Time His Bow and Arrows signify nothing but the darting of his Beams from so far a distance whence he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Poets and his youthful countenance nothing but his unfading vigour which Age seems not at all to diminish His Harp signifies the dance of the Planets about him as if he sate and played to them or at least according to the other Hypothesis as if he led the dance himself playing on his Harp and the rest of the Planets followed him The twelve precious stones signifie the twelve signes of the Zodiack with which he is incircled and the three-headed Serpent deciphers Time in the threefold notion of it Past Present and to come The time past as Macrobius notes like a ravenous Wolfe devouring the memory of things the time present being urgent and raging like a Lion through its instant actuosity and the time to come flattering us with hopes like a fawning Dog And lastly the golden Trivet or Tripod denotes the Threefold object of Knowledge which Time affords them that are wise such as Homer makes Calchas the Priest of Apollo to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who knew what was what is and what 's to come So that it is apparent how strange soever the use of these Images may seem that it was no other then that of Books they raising our minds and it may be with a greater advantage of devotion and admiration into the sense and consideration of that Divine Power which we were to adore 6. Wherefore that imputation is very unjust that would charge us with Idolatry properly so called as if we did worship the Idols themselves But to use Images in Divine worship there being
Soul upon the out-side of his Body as a shirt or surplice which done they examine him whether he believe in the Law of Mahomet with a deal of other stuff to that purpose That also is a wonderfull fine fiction of his That when he was four year old the Angel Gabriel took him by the hand and led him behinde a Hill and there with a sharp rasor cut up his breast and took out his Heart which having cleansed of a black speck he after put it in again But it is evident from the effect that the Angel did not use his incision-knife for the best advantage for preventing of those so many and so enormous acts of Adultery which Mahomet was famous for or it may be the meaning is that that black speck being taken out he was then impeccable I mean in that Fanatick sense that doe what he would he could not sin no not though he lay with his own Mother or murthered his Father a wilde conceit of some Enthusiasts of these daies 4. It would be an endless labour to record all the Follies of this Prophet the most judicious whereof is his Pretense to Miracles For he that has neither Miracles nor can feign any what face has he to profess himself a Prophet The first Miracle he pretends to we have mentioned already which was the cleansing of his Heart of the black spot which makes men obnoxious to be assaulted by the Devil as the Mahometans conceive The second happened when he was seventeen years old when a Cloud like a Canopy kept over his head in an hot day as he travailed with his masters Camels To these you may adde his being saluted by an Angel in the cave and spoken to by Stones and Trees and brute Creatures with this compellation Haile MAHOMET the Messenger of God as also the weeping of a dry trunk of a Palm-tree at his departure and exile from Mecha 5. But the Three most notable Miracles are still behind The First whereof is the cleaving of the stock of a Tree by Mahomet's stumbling at it as he was walking with his eyes devoutly looking up unto Heaven For the Tree clove of it self to give the holy Prophet passage but when he was gone by presently grew together again The Second is the cluttering of Trees together to keep the Sun off from him and the retiring of them every one to his own place at his command in Zuna Mahomet more particularly affirms that on a day he doing the necessities of Nature in an open place he commanded two Trees to come to him to keep off the heat of the Sun from him which they did immediately their roots being torn out of the Earth and that he commanding them to return the Trees obeyed and were fastened into the Earth in their own place as before But the last and most notable Miracle which equally argues his Ignorance of Nature as well as the Wildness of his Phansie is his dividing of the Moon into two parts and making one part goe into one of his sleeves and the other into the other and both of them to come out at his neck and then soadering of both parts together and so restoring her to the same place in Heaven from whence by his prayer he made her to descend Of which Miracles this is briefly to be noted That as some of them are not possible so none of them that are are pretended to be done before witnesses and that most of them are very foolish and ridiculous 6. These things are recorded by a very grave and pious person and a true and sincere Christian so far as I can discern Iohannes Andreas the son and successour of Abdalla a Mahometan Priest a man throughly-well skill'd in the Religion and Law of Mahomet who after his conversion to Christianity wrote a Book and in my apprehension with a great deal of honesty and judgment concerning the Imposture of Mahometism out of which I have recited what you have heard and might adde much more both out of him and other Writers But this will suffice to demonstrate Mahomet to be such as I have characterized him and make us by such comparison as these the better understand and the more sensibly relish the Sobriety Decency and unexceptionable Solidity of our own Religion CHAP. XI 1. Three main Consequences of Christ's Apotheosis 2. of the Mission of the Holy Ghost and the Apostles power of doing Miracles 3. The manner of the descent of the Holy Ghost upon them at the day of Pentecost 4. The substantial Reasonableness of the circumstances of this Miracle 5. The Symbolical meaning of them 6. What was meant by the rushing winde that filled the whole house 7. What by the fiery cloven tongues 8. A recital of several other Miracles done by or happening to the Apostles 9. The Congruity and Coherence of the whole History of the Miracles of Christ and his Apostles argued from the Success 1. AFter our something-long but needfull Digression to view the false and unsound waies that Mahomet David George and his Fanatical fellow of Amsterdam would lead men in we return now to that faithfull way and true guide Iesus Christ whose Resurrection Ascension and Apotheosis we having passed through we shall now proceed to the Three last things we propounded all which are very natural and suitable Consequences of his Apotheosis his sitting and ruling of the world at the right hand of the Father And they are these His sending of the Holy Ghost at the day of Pentecost and enabling his Apostles and Disciples to doe Miracles The great Success of their Endeavours in the World they being thus assisted by so Miraculous a power And Christ's visible return into the World to judge the quick and the dead 2. The First of these which is The Mission of the Holy Ghost and the enabling of his Apostles to work Miracles it was not only fitting to be performed as being first promised by Christ while he was with them here on Earth but also needfull to have been done though it had not been promised that when they went out to preach the Gospel to the Nations they might not seem wholly ridiculous and contemptible in propounding such vain and incredible things as they would seem to the World and such as had some kind of blemish or reproach with them recommending to them one for the Son of God whom the Jews had crucified for a Malefactor betwixt two thieves Certainly if an extraordinary power had not assisted them and they could not have done something beyond Nature they would have been laughed at and hissed out of every place they came to But having this supernatural assistance both their own Faith was the more firmly rooted thereby they finding that Iesus approved himself to the utmost to be all that with his Father which he professed himself to be and they were so exceedingly encouraged and emboldened through this sensible presence of the Deity going along with them that no dangers nor affronts
that acclamation of the Angels who were the Spectators of this Cacomagical Funambulo and beheld him out of the windows of Heaven while he tumbled down to the ground But what a petty and ludicrous business is this in respect of that Effect comprized in the Sixth seal which is both the issue of this battel and the mark the Archer on the white horse aimed at by all the labours and patience of his Saints That of the Temple of God or the inward Court of the Temple Grotius expounds only to this sense That it is thus measured to signifie that Adrian should not build upon it though he did upon the ground about it and called the city Aelia after his own name But he brings no express proof that the inward court was not built upon nor if it were not was it a thing worth Divine Prophecie taking notice of nor is there any likelihood that Providence regarded the place so which God had utterly rejected and hindred the rebuilding of it by fire breaking from the foundation Certainly so Divine a Prophecie as this of the Apocalypse looks not at such petty matters as these Besides the Angel's bidding Iohn measure not only the Temple and Altar but also the men that worshipped therein plainly intimates that there was another kind of meaning in the thing then Grotius sought after but is certainly that which Mr. Mede has found namely that this inward Court that is measured signifies the pure Christian Church before it was adulterated by a kind of Christian-paganisme Which condition also of the Church has a plain cognation with other things Synchronal as their resolute opposing the Dragon and being so serious in their Religion that they preferred it before their own lives 5. We proceed now to the Trumpets That Vision of the First Trumpet Hail and Fire mingled with bloud Grotius quite out of the road of Prophetick exposition interprets to a moral sense of hardness of heart and bloudy anger which he applies to the Iews Whenas Hail-stones and Fire are symbols of hostile vengeance executed upon others not of anger burning and consuming in ones self and therefore these Hail-stones and Fire are said to doe execution upon the trees and grass Wherefore Mr. Mede does more fitly applie it to the infestation of the Roman Empire from the year 395. to 406. partly by Alaricus and the Goths and partly by the Barbarous nations under Radagaisus and partly by the Vandals and Alani These are the Northern storms of Hailstones with bloud and fire that fell upon the Empire The Vision of the Second Trumpet namely the burning Mountain cast into the Sea Grotius expounds of the tower Antonia whose fall notwithstanding was not accompanied with burning and therefore he rather understands it of the sallying of the wrathfull souldiers out of the tower upon the people of Ierusalem Which is but a petty matter in comparison of Alaricus his taking and firing of Rome upon which followed a continual spoil of the Empire till it was dilacerated into Ten kingdomes which is Mr. Mede's exposition of this Vision But the other is unsutable to that expression especially and the third part of the ships perished Which intimates that the Sea signifies here far larger then the inhabitants of one City or a croud of people in one street thereof To say nothing how this book of Prophecies that characterizes things so often by numbers understands here as elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Romane Empire The Third Trumpet Vision is the great Star falling into the third part of the Rivers burning like a lamp the Comet Lampadias suppose properly so called This Grotius applies to that Aegyptian Impostour mentioned in the Acts and in Iosephus But beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part here again characterizes the Roman Empire this Star is too big in my judgment for that Aegyptian Vagabond and easily-defeated Deceiver Mr. Mede's interpretation is much more accommodate who applies it to the extinction of the Western Caesareate which was grown very low and obscure in those inconsiderable Emperours Avitus Majoranus Severus Anthemius Olybrius Glycerius Nepos the immediate predecessors of Augustulus but fell quite and was extinct in this Prince of sorrow bitterness and sad misfortunes whom Odoacer king of the Heruli pulled out of his throne Anno 476. The Fourth Trumpet Vision an Eclipse of the third part of the Sun and Moon and Stars proceeds further concerning Rome and signifies that that light she shone with under the Ostrogoth kings should be extinct that she should be despoiled of Regal Majesty yea of Consulship and Authority of the Senate Which ill fate is very properly prefigured by the obscuration of Sun Moon and Stars as Mr. Mede has undeniably made good and accordingly applied the History Grotius interprets it only of the taking of certain Towns in Galilee and other places by Vespasian and the slaughter of the Iews Which is a very laxe and dilute interpretation in comparison of Mr. Mede's The Fifth Trumpet Vision is the key-bearer of the bottomless pit and the Locusts Which Grotius referrs to Eleazar the son of Ananias though he confesses the time does not agree and to the faction of the Zelots Whom he cannot fancy to be those Scorpion-tail'd Locusts but in their general account of being Robbers and Devourers and the leisurely doing their mischief the poison of the Scorpion being three daies a killing But it does not appear that that evil of the Zelots may be accounted leisurely in any such special manner the plague of them not lasting longer then such like barbarous tyrannizing of masterless souldiers uses to doe and it is but five moneths according to Grotius his account but he does not so much as go about to prove his account by History Besides how can golden crowns belong to these Zelots For Grotius his expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied that they were the boasting of crowns and victory not real crowns is very groundless and confutable out of his own exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he acknowledges real mulierosity and voracity in these Zelots That concerning the Sting in their Scorpion-tails Introibant ut defensores exibant raptores is indeed witty but not solid For if you will have their form to figure their behaviour they went in Robbers as well as went out For the fore-parts of these Scorpiolocustae represent Robbery more perfectly then the hinder-parts Mr. Mede's application of this Vision to Mahomet and the Saracens is in every respect admirably natural and punctual The mischief therefore of the Fifth Trumpet is that false Light or Pseudo-prophet Mahomet sent down upon earth by the vengeance of God whose doctrine is the fume of the bottomless pit and his followers the Saracens the Locusts here spoke of As 1. coming out of Arabia as the Aegyptian
such lame imperfect nay as I said impossible Interpretations Wherefore the Vindication of the Method of Mr. Mede in interpreting this Book is really the rescuing of the Book it self into that power and use it ought to have in the Church For it is a standing Light to all Ages thereof and the greatest to the last Nor do those Expressions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all infringe the Truth we have declared or import that all the matters in the Apocalypse appertain to either the Destruction of Ierusalem or to Rome Heathen For as for the former it seems very needless to spend many Visions upon it our Saviour having prophesied of it so clearly before and with all usefull circumstances that could be desired How vain therefore is it to imagine so many Visions spent thereupon in this Book that are not only obscurer then our Saviour's Prophecie but so obscure that they are now not tolerably applicable to the known Events and therefore must be utterly useless to the Church because they could neither forewarn them of any thing before the Event nor be a Record of God's foresight and Providence after it And for the latter I say there are Visions plain and express enough concerning Heathen Rome and her bloudy persecuting the Church in the battel of Michael and the Dragon The first six Seals also appertain to that time while Rome was Heathen the Sixth whereof signifies the mighty change of things to the advantage of the Church the Empire becoming Christian. Wherefore there is no want of Visions for Heathen Rome nor any but what were very significant and usefull as all the six Seals and the Vision of Michael and the Dragon are Which encourage the Church to be patient under those Ten bloudy persecutions in assurance that at last they should have the victorie over their persecuting enemie And what could they desire more to be signified then this in such general Prophecies as these Nay I say further they might have counted the nearness of their deliverance by the posture of the Beasts that were the Praeco's of the four first Seals observing from what quarter such Emperours came as bore the greatest similitude with the Riders of the red black and pale Horses and when the Persecution was the highest their Hopes were the clearest and the Event nearest as appears from the easie meaning of the Fifth and Sixth Seal So that there are Visions enough concerning the Romane Empire while it was Pagan so far forth as it concerned the Church And why should there not be Visions that concern the Empire when it was turned Christian and Paganized again under Christianity and in this Apostasie cruelly oppressed and persecuted the true members of Christ Why should not this State of things be prophesied of as well as the former To this there are but these two Answers to be given Either that the Church is not apostatized or that those Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do plainly signifie that the scope of the Apocalypse reaches not so far The former answer I could wish were solid but have no leisure here to dispute it The latter I conceive is very weak and unsatisfactory and from an inference as ridiculous as his would be that upon the report that such a Comedy or Tragedy was to be acted half a quarter of an houre hence which I think is very quickly should conclude that all the Acts and Scenes thereof would not be a quarter of an hour long And to make use of the suffrage of our very Adversaries Grotius himself interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the whole series of Visions but of some of them only and particularly of the Destruction of Ierusalem and othersome they are fain to expound of such Events as have hapned but two hundred years ago and of such as are not to come to pass before the End of the World Which is a demonstration of the insolidity of this Exception against Mr. Mede's method of interpreting this Book Whose meaning for the general we having cleared from all possible prejudices let us now consider the important Usefulness thereof 2. In the first place therefore in my apprehension it is the clearest and plainest conviction that can be offered to the Understanding of a man That there is a special Providence over the Church of God and That there are Angels the Ministers of this Providence to consider how there has been the communication of Prophecies concerning the affairs of the Church and Family of God by the ministry of Angels appearing to his Servants the Prophets from Abraham's time the Father of the faithfull to this very age and onwards the truth of the Events plainly lying before our eyes either in things that still continue or are to be read in undoubted History Which is a sign that those Prophets who said they did commune with Angels did not commune with their own Fancies but had real conference with those Celestial Inhabitants As Abraham certainly had Gen. 18. where the Angel tells him That in him all the nations of the earth shall be blessed namely by Christ who was of his seed Nor did Daniel when he was by the River Ulai talk with his own shadow as the truth of the Event proves but with an Angel As also Gabriel was who imparted to him the Prophecie of the Seventy weeks then which nothing can be more accurately answering to the Event To which you may add those Angels that appeared to him on the banks of the River Hiddekel the Event of whose predictions are partly come to pass and partly now fulfilling under the Time and Times and half a Time which also are almost expired and are the Period of the latter times pointed at by those numbers 1290 daies and 1335 daies mentioned by the Angel on the banks of the river Hiddekel as Mr. Mede has I think very solidly interpreted Which general intimations in Daniel's Prophecies are more particularly and more fully set out in the Apocalypse of S. Iohn who also plainly professeth himself to have had conference with Angels and his Visions suting the Events so punctually it is a demonstration of both the continued Providence of God over his Church and of the Existence of those Angelical Beings Which is the First great Fruit and Use of this Book of the Apocalypse that he that reads and rightly observes the exact applicableness of the Visions to the Event cannot doubt of the Existence of God and of his Holy Angels nor of his Special Providence over the Church I might add also nor of the Souls Immortality Christ appearing so plainly to Iohn and speaking to him in these words I am he that liveth and was dead and behold I am alive for evermore Amen and have the Keys of hell and death that is of raising men at the last day c. To which you may
add the Description of the General Resurrection chap. 20. Which things being uttered by a Prophet whose Visions hitherto so punctually answer the known Events of things cannot but be an unexceptionable Demonstration of the Resurrection of Christ and of our own Immortality And indeed of the whole Truth of Christianity and especially of those two highest points thereof the Divinity of Christ and the Triunity of the Godhead For it being so generally acknowledged by the Church of God That the Gospel and the Epistles of S. Iohn and this Book of the Apocalypse have all one Author as indeed the very matter and style of them do further argue the Phrases and matter coming nearest the notions of the ancient Cabbala of the Jews as in particular his using of the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them all concerning Christ it cannot but be a great satisfaction that a person so highly honoured with the gift of Divine Revelation is so express an assertor of that holy Mysterie as he is surely in the beginning of his Gospel Which therefore even they are also to believe with reverence that are not able to fit themselves with any easie conception thereof it being not at all unreasonable that one so highly inspired as S. Iohn should have something communicated to him that passes the understanding of ordinary capacities So that Pride here must be the mother of Unbelief And this is the first and main general Use that may be made of this eminently-Divine Book of the Apocalypse and has reached I must confess further then the order of things requireth at this time But I cannot but prefer the Usefulness of my Discourse before the elegancy and accuracy of my proposed Method 3. But then secondly There is also another excellent Use thereof even against those whom either the pretence to or affectation of such kind of Knowledge has made either to appear or really to be very mad and extravagant For I think it not improbable that some men may be content to appear this way minded upon design and for advantage Which political abuse of the holy Oracles of God is in my apprehension one of the worst and the most execrable kinds of Sacrilege that is But by being well skilled in the meaning of the Visions of this Book we shall be the more able to defeat the evil purposes of such Enthusiasts and Impostours who being wholy ignorant of the affairs of the Kingdom of Christ will yet pretend to be the great Instaurators of his Empire and the beginners of the blessed Millennium and of the Reign of the Spirit Whose fraud and villanie is easily discoverable from the solidly-framed Synchronisms of Mr. Mede I speak chiefly in reference to that great Prophet of the Familists whom I have so often named whose imposture is easily confutable out of the Apocalypse For the Church having continued for some Ages Symmetral that is commensurable to the Reed of the Angel which Ages were before the Apostasie of the Church it is evident that the Faith and Practice of the Church Catholick then is allowable and approvable by the rule of God and therefore not to be reproved by men nor to be reformed any further then into that Primitive state when they held the Creed in the plain literal sense thereof without any shuffling Allegories as also the distinction of Laity and Clergy and met together in places set apart for publick Worship Which is an undeniable testimonie out of this so divinely-inspired Prophet S. Iohn against all those that would lay aside the Person of Christ and deny his Divinity with the Triunity of the Godhead antiquate his Mediatorship make no distinction betwixt Laity and Clergy would pull down Churches with the like wild fanatical professions and intentions Which certainly would have been accounted abominable in those Ages that the Church was Symmetral which lasted till about four hundred years from the Birth of Christ as appears out of that ingenious inference of Mr. Mede from the proportion of the outward Court of the Temple to the inward which according to Villalpandus is as 7 to 2 and therefore 1260 daies of Apostasie implies 360 daies of the Purity of the Church foregoing this Apostasie which added to the years from the Birth of Christ to his Suffering make up 400 years or thereabouts Or else if you reckon from these very times wherein this period of Apostasie should be near its expiration backward and take 1260 from 1660 there will remain 400 years again Till which time the Faith and Practice of the Catholick Church is out of the Visions of the Apocalypse assured to us as approvable before God Which I look upon as a fit Engine to beat back the fury of such Reformers as those Enthusiasts are I mentioned and a demonstration that for all their heat and canting they are but Demoniacks and no divinely-inspired men But as in the times that the Messias was personally to come into the world many Impostours instigated by the Devil stood up to deceive the people of the Iews and brought them into much misery and mischief so now the times being at hand that Christ is to appear in the Spirit and the dead Witnesses are to rise up and rule many false Dispensations will crowd in with fury boldness and tumult and pretend to be the true Dispensation Which will not be prevented by slurring the main Scope of the Apocalypse and pretending that all the matters there are meant either of the Destruction of Ierusalem or else of Rome Heathen this is but like the sprinkling a little water upon too violent a fire which will but make it rage the more but by applying our minds more throughly to understand the meaning of these Divine Visions that we may be the more able thereby to steer the zeal of men off from doing so much hurt as they may be instigated to doe that the wheat be not burnt up with the cockle but that what is pure and Apostolical may be preserved And so also in Secular affairs Whereas the very Power of the Civil Magistrate and his security is hazarded by wild and hot-spirited men that would raise a Fifth Monarchie by Bloud and Rapine and tumble down all Government according as either their own Enthusiastick heat shall instigate or opportunity invite or give leave pretending that all Authority all Orders and Degrees in this Fourth Monarchie are unholy and prophane and that they are the Pioners to level all plain and break all Government in pieces that Christ the Fifth Monarch may personally come and begin his Millennial Empire upon Earth it behoves the Christian Rulers whether Ecclesiastical or Civil to be so well acquainted with the meaning of these Prophecies that they may be able to stop the mouths of these loud Fanaticks by those holy Oracles they pervert thus and abuse and to shew them that there is no proof at all of such things as they thus vainly imagine as assuredly there is not as I have
be better For this Article of Infidelity among the rest keeps the Witnesses still dead in all the senses above-named Wherefore let every man reform himself and exhort and encourage his neighbour and witness the good witness of the power of God to the conquering and subduing of all manner of Sin For these times come not on by Rapine and Violence but by the increase of Righteousness upon Earth For the real and speedy advancement whereof there is nothing more effectual then the belief That God will now in these last times of all give more then ordinary assistance to them that will be faithfull in his Covenant and that the work of Righteousness will goe on with much more ease then heretofore and with infinitely better success Wherefore it is good striking while the Iron is hot and making use of this Day of Salvation lest such Prophecies of grace being conditionall it may fare with us as it did with the Israelites whose carkasses fell in the wilderness in a tedious delay and a long leading them about who otherwise had in their own persons entred the promised Land So I do not see that it is impossible or improbable but this Prophecie of the Churches change into so excellent a state may be foreslacked by the ill management and faithlesness of them from whom God more peculiarly expects that they should be industrious Labourers in this white Harvest of Apostolick Purity and Sanctity they having now for some time separated from the great Babylon to build those that are lesser and more tolerable but yet not to be tolerated for ever it being more then high time they should clear up into an holy City of God Otherwise I do not see but the success is likely to answer the endeavours of them that are chiefly concerned And the variety of numbring the period of time by Daies Months and Semi-Times seems to threaten some such matter And therefore according to that laxer computation by Months and Semi-Times there may lie hid a reserve of delay for thirty nay an hundred or two hundred years longer then God otherwise intended to commence this glorious Dispensation But the certainty of the Events of other Prophecies that precede in order if this Promise be not conditional to both Jew and Christian is a Demonstration that it will not fail to take effect This is the faithfullest Account that I can give of the affairs of Christendome from the pouring out of the Holy Ghost upon the Apostles till Christ's coming again in the Spirit to renew his lapsed Church into true Holiness and Righteousness in the rising of the Witnesses and the reigning of the Saints upon Earth a thousand years The close of which will be The Day of Iudgment properly so called which after this long but not impertinent Digression if it be a Digression we shall now take into consideration BOOK VI. CHAP. I. 1. Three chief things considerable in Christ's Return to Iudgment viz. The Visibility of his Person The Resurrection of the Dead and the Conflagration of the World 2. Places of Scripture to prove the Visibility of his Person 3. That there will be then a Resurrection of the dead not in a Moral but a Natural sense demonstrated from undeniable places of Scripture 4. Proofs out of Scripture for the Conflagration of the world as out of Peter the 3 Chap. of his second Epistle 5. An Interpretation of the 12 and 13 verses 6. A Demonstration that the Apostle there describes the Conflagration of the World 7. A Confutation of their opinion that would interpret the Apostle's description of the burning of Jerusalem 8. That the coming of Christ so often mentioned in these two Epistles of Peter is to be understood of his Last coming to Iudgment 9 10. Further confirmation of the said Assertion 11. Other places pointed at for the proving of the Conflagration 1. IN the Return of Christ to Judgment these Three things are to be considered as very nearly annected and comprehended in it The Visibility of his Person and pomp of his coming The Resurrection of the Dead and Conflagration of the World But because all these things are doubted by some that do not profess themselves Anti-Scripturists I shall first produce such places of Scripture as do plainly assert these Points and then in the next place shew how Reasonable the Assertion is 2. The Visible or personal Return of Christ to Iudgment though it may be proved from many places yet I shall content my self with a few And I must confess I look upon the 24 of Matth. from the 30 to the 32 verse where the Son of Man is said to come in the clouds of Heaven with power and great glory and to send out his Angels with a mighty sound of a Trumpet to be a pregnant Testimony thereof But the 29 verse to be a description of the state of the World especially of the Roman Empire till the appearance of the sign of the Son of Man But whether this sign of the Son of Man be the same with the Son of Man coming in the clouds or some sign in the Heavens to be given long before his coming for the Conversion of the Jews I take not upon me to decide But from the 32 to the 36 verse I think there our Saviour may reassume his first Subject the Destruction of Ierusalem and therefore being within the view of the Temple and of the City he uses the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things in his prophecie of them But in the 36 verse pursuing his prediction of the end of the World he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but concerning THAT day and so he gives wholesome precepts of watchfulness to his Church to the end of this Chapter Which sense is very agreeable to the following Chapter which most easily and naturally is wholy to be understood of the last Judgment But from the 31 verse of that Chapter to the end even they that would wind the former part of the Chapter to another sense acknowledg it to be understood of the last Day And there the Visible Pomp of Christ coming to judge the World is plainly set down viz. his sitting upon a throne with his holy Angels about him To these you may add the Testimonie of the two men clothed in white shining raiments that told the Disciples as they were gazing up into Heaven after Christ as he ascended that he should come down again in the same manner as they had seen him goe into Heaven As also that of S. Paul to the Thessalonians For the Lord himself shall descend from Heaven with a shout 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 together with them in the clouds to meet the Lord in the Air and so shall we be ever with the Lord. These places are so plain concerning the Visible Appearance of Christ's
Peace and Concord no not in Christendome it self neither in the Church nor State nor is Idolatry extirpated nor the Israelites replanted and setled in their own land all which things notwithstanding are foretold to come to pass in the dayes of the Messiah Whence say they it is plain he is not yet come But I briefly answer 1. That the Prophetical Promises of the coming of the Messiah were absolute as I have already noted the Extent of the Effect of his coming conditional men being free Agents and not fatal Actors in all things as the Iews themselves cannot deny 2. That the nature of the Gospel tends altogether to the accomplishing of those Promises of universal Peace and Righteousness and did begin fair in the first times of the Church as much as respects the Church it self 3. That whatever Relapse or Stop there has been things are not so hopeless but in time they may be amended and that they in those days when they are true Converts to Christ may if they will then desire it return to their own Land But after this serious conversion and real renovation of their Spirits into a true Christian state I cannot believe they will continue so childish as to value such things but will find themselves in the Spiritual Canaan already and on their march to that Ierusalem which is above the Mother of us all and that it will not be in the power of any but themselves to turn them out of the way 2. The other Objection or rather Evasion of that wholesome use that may be made of the Truth of the History of Christ is from that sort of Atheists that love to be thought Aristoteleans For there are two chief kinds of Atheisme Epicurean and Aristotelean The former denies all Incorporeal substance whatsoever and all Apparitions Miracles and Prophecies that imply the same Who are sufficiently confuted already by this undeniable declaration we have made The other are not against all Substances Incorporeal nor against Prophecies Apparitions and Miracles though of the highest nature insomuch that they will allow the History of Christ his Resurrection and Appearance after death the Prophecies concerning him and what not But they have forsooth this witty Subterfuge to save themselves from receiving any good therefrom in imagining that there is no such Particular Providence as we would inferre from hence because all this may be done by the Influence of the Celestial Bodies actuated by the Intelligences appertaining to each Sphere and deriving in a natural way from him that sits on the highest of the Orbs such influences as according to certain Periodical courses of Nature will produce new Law-givers induing them with a power of working Miracles assisting them by Apparitions and Visions of Angels making them seem to be where they are not and appear after they cease to be namely after their death when in the mean-time there be neither Angels nor Souls separate but all these things are the transient Effects of the power of the Heavens and Configuration of the Celestial bodies which slacks by degrees and so the Influence of the Starres failing one Religion decaies and another gets up Thus Iudaisme has given place to Christianity and Christianity in a great part of the World to Mahometisme being Establishments resulting from the mutable course of Nature not by the immediate finger of God who keeps his throne in the Eighth sphere and intermeddles not with humane Affairs in any particular way but onely aloof off hands down by the help and mediation of the Celestial Intelligences and power of the Starres some general casts of Providence upon the Generations of the Earth 3. A goodly speculation indeed and well befitting such two witty Fools in Philosophy as Pomponatius and Vaninus the latter of which seems not to give himself up to this fine figment altogether fully and conformably to the ancient doctrine of Aristotle but having a great pique against Incorporeal Beings is desirous to lessen their number as much as he can and seems pleased that he has found out That one only Soul of the Heavens will serve as effectually to do all these things as the Aristotelean Intelligences and therefore ever anon doubts of those and establisheth this as the onely Intellectual or Immaterial Principle and highest Deity but such as acts no otherwise then in a natural way by Periodical Influences of the Heavenly Bodies Where you may observe the craft and subtility of the man what a care he has of his own safety and how he has imprisoned the Divinity in those upper rooms for fear of the worst that he may be as far out of his reach as the Earth is from the Moon So cautious a counseller in these matters is an evil and degenerate Conscience 4. This is the chiefest Arcanum that the Amphitheatrum and famed Dialogues of this stupendious Wit will afford who was so tickled and transported with a conceit of his own parts that in that latter Book he cannot refrain from writing down himself a very Good for wisdome and knowledge Whenas assuredly there was never any mans Pride and Conceitedness exceeded the proportion of his wit and parts so much as his For there is nothing considerable in him but what that odd and crooked Writer Hieronymus Cardanus had though more modestly vented to the world before onely Vaninus added thereto a more express tail of bold Impiety and Prophaneness 5. I have elsewhere intimated how the attributing such noble Events to the Power of the Starres is nothing but a rotten relick of the ancient Pagan Superstition and have in my Book Of the Immortality of the Soul plainly enough demonstrated that there is no such inherent Divinity in the Celestial Bodies as that ancient Superstition has avouched or modern Philosophasters would imagine And I shall here evidently prove against this great Pretender That his removal of the Deity at that distance from the Earth is impossible For there are scarce any now that have the face to profess themselves Philosophers but do as readily acknowledge the Motion of the Earth as they do the reality of the Antipodes or the Circulation of the Bloud I would aske then Vaninus but this one question Whether he will not admit that the Sun is in that Heaven where he imagins his Anima coeliâ— and whether this Heaven be not spred far beyond the Sun and be not also the Residence of this celestial Goddess of his There is none will stick to answer for him that it is doubtlesly so Wherefore I shall forthwith inferre that let his unskilful phansy conceit us at this moment in as low a part of the Universe as he will within the space of six months we shall be as far above or beyond the Sun as we are beneath him now and yet then phansy our selves as much beneath him as before Which plainly implies that our Earth and Moon swim in the liquid Heavens which being every where this Deity of Vaninus must be every
Three main Effects of Christ his sending the Paraclete foretold by himself Iohn 16. When the Paraclete shall come c. 2. Grotius his Exposition upon the Text. 3. The Ground of his Exposition 4. A brief indication of the natural sense of the Text by the Author 5. The Prophesie of Christ fulfilled and acknowledged not only by Christians but also Mahometans 6. That the Substance of Mahometism is Moses and Christ. Their zealous profession of one God 7. Their acknowledgment of Miracles done by Christ and his Apostles and of the high priviledge conferred upon Christ. 8. What Advantage that portion of Christian Truth which they have embraced has on them and what hopes there are of their full conversion 164 CHAP. XIII 1. The Triumph of the Divine Life not so large hitherto as the overthrow of the external Empire of the Devil 2. Her conspicuous Eminency in the Primitive times 3. The real and cruel Martyrdomes of Christians under the Ten Persecutions a demonstration that their Resurrection is not an Allegorie 4. That to allegorize away that blessed Immortality promised in the Gospel is the greatest blasphemy against Christ that can be imagined 167 CHAP. XIV 1. The Corruption of the Church upon the Christian Religion becoming the Religion of the Empire 2. That there did not cease then to be a true and living Church though hid in the Wilderness 3. That though the Divine life was much under yet the Person of our Saviour Christ of the Virgin Mary c. were very richly honoured 4. And the Apostles and Martyrs highly complemented according to the ancient guize of the Pagan Ceremonies 5. The condition of Christianity since the general apostasie compared to that of Una in the Desart amongst the Satyrs 6. That though this has been the state of the Church very long it will not be so alwaies and while it is so yet the real enemies of Christ do lick the dust of his feet 7. The mad work those Apes and Satyrs make with the Christian Truth 8. The great degeneracy of Christendome from the Precepts and Example of Christ in their warrs and bloudshed 9. That though Providence has connived at this Pagan Christianism for a while he will not fail to restore his Church to its pristine purity at the Last 10. The full proof of which Conclusion is too voluminous for this place 168 CHAP. XV. 1. Grotius his reasons against Days signifying Years in the Prophets propounded and answered 2. Demonstrations that Days do sometimes signifie so many Years 3. Mr. Mede's opinion That a new Systeme of Prophecies from the first Epocha begins Chap. 10. v. 8. cleared and confirmed 4. What is meant by the Three days and an half that the Witnesses lye slain 5. Of the Beast out of the bottomless pit 6. Of the First Resurrection 7. The conclusion of the matter in hand from the evident truth of Mr. Mede's Synchronisms 173 CHAP. XVI 1. Of the Four Beasts about the throne of Majesty described before the Prophecie of the Seals 2. Of the Six first seals according to Grotius 3. Of the Six first seals according to Mr. Mede 4. Of the inward Court and the fight of Michael with the Dragon according to Grotius and Mr. Mede 5. Of the Visions of the seven Trumpets 6. The near cognation and colligation of those seven Synchronals that are contemporary to the Six first Trumpets 7. The mistakes and defects in Grotius his interpretations of those Synchronals 8. Of the number of the Beast 9. Of the Synchronals contemporary to the last Trumpet 10. The necessity of the guidance of such Synchronisms as are taken from the Visions themselves inferred from Grotius his errours and mistakes who had the want of them The Author's apology for preferring Mr. Mede's way before Grotius's with an intimation of his own design in intermedling with these matters 182 CHAP. XVII 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not implie That most of the matters in the Apocalypse appertain to the Destruction of Jerusalem and to Rome Heathen 2. The important Usefulness of this Book for the evincing of a Particular Providence the Existence of Angels and the ratification of the highest points in Christianity 3. How excellent an Engine it is against the extravagancy and fury of Fanatick Enthusiasts 4. How the Mouths of the Jews and Atheists are stopped thereby 5. That it is a Mirrour to behold the nature of the Apostasie of the Roman Church in 6. And also for the Reformed Churches to examine themselves by whether they be quite emerged out of this Apostasie with the Author's scruple that makes him suspect they are not 7. What of Will-worship and Idolatry seems still to cleave to us 8. Further Information offered to us from the Vision of the slain Witnesses 9. The dangerous mistakes and purposes of some heated Meditatours upon the Fifth Monarchy 10. The most Usefull consideration of the approach of the Millennium and how the Time may be retarded if not forfeited by their faithlesness and hypocrisie who are most concerned to hasten on those good daies 200 BOOK VI. CHAP. I. THree chief things considerable in Christ's Return to Iudgment viz. The Visibility of his Person The Resurrection of the Dead and the Conflagration of the World 2. Places of Scripture to prove the Visibility of his Person 3. That there will be then a Resurrection of the dead not in a Moral but a Natural sense demonstrated from undeniable places of Scripture 4. Proofs out of Scripture for the Conflagration of the world as out of Peter the 3 Chap. of his second Epistle 5. An Interpretation of the 12 and 13 verses 6. A Demonstration that the Apostle there describes the Conflagration of the World 7. A Confutation of their opinion that would interpret the Apostle's description of the burning of Jerusalem 8. That the coming of Christ so often mentioned in these two Epistles of Peter is to be understeod of his Last coming to Iudgment 9 10. Further confirmation of the said Assertion 11. Other places pointed at for the proving of the Conflagration 212 CHAP. II. 1. The Fitness and Necessity of Christ's visible Return to Iudgment 2. Further arguments of his Return to Iudgment for the convincing of them that believe the Miraculousness of his Birth his Transfiguration his Ascension c. 3. Arguments directed to those that are more proue to Infidelity taken out of History where such things are found to have hapned already in some measure as are expected at Christ's visible Appearance 4. That before extraordinary Iudgments there have usually strange Prodigies appeared by the Ministry of Angels as before great Plagues or Pestilences 5. As also before the ruine of Countries by War 6. Before the swallowing down Antioch by an Earthquake 7. At the firing of Sodome and Gomorrha 8. And lastly before the destruction of Jerusalem 217 CHAP. III. 1. The Resurrection of the dead by how much more rigidly defined according to every circumstance and punctilio delivered by
42. r. in time who pag. 242. l. 4. r. true in l. 7. r. needfull Before l. 8. r. Idea we pag. 349. l. 46. r. is built but. pag. 376. l. 37. r. dangerously as in Christianity pag. 379. l. 27. r. righteous As. pag. 426. l. 14. r. sindge pag. 491. l. 37. r. near two thirds pag. 525. l. 10. r. any other Religion In Printing PAg. 25. l. 23. for Souls and Spirits read Souls or Spirits p. 42. l. 10. Embraces r. Embracers p. 80. l. 38. Pan Lycaeus r. Pan Lycaeus p. 87. l. 30. That r. 3. That p. 188. l. 22. but not better dele not p. 190. l. 12. clap ' r. clap'd p. 224. l. 7. wery r. were p. 372. l. 2. glisning r. glinsening p. 309. l. 39. or men r. for men p. 339. l. 42. hat r. thaâ— p. 342. l. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 379. l. 34. whatsoever So r. whatsoever So. p. 412. l. 33. 7. r. 8. p. 470. l. 5. conveies read conveighs The Authors naturall averseness from writing of Books That there was a kinde of necessity urged him to write what he has wrote hitherto The occasion of writing his Psychozoia As also of his Poem Of the Immortality of the Soul His Satyrical Essays against Enthusiastick Philosophie The great usefulness of his Enthusiasmus Triumphatus and of this present Treatise for suppressing Enthusiasme The occasion and preparations to his writing his Antidore against Atheisme and his Threefold Cabbala The urgent occasion of writing this present Treatise as also of his Discourse Of the immortality of the Soul His account of the Inscription of this present Treatise Revelat. 14. His Apology for his so copiously describing the Animal Life And for his large Parallel betwixt Christ and Apollonius The reason of his bringing also Mahâ—â—et upon the Stage and H. N. and of his so large â—xcursions and frequent Expostulations with the Qâ—akers and Familists That the wonderful hopes and expectations of the Religious of the Nation yea of the better-meaning Fanaticks themselves are more likely to be fulfiâ—led by this happy restoring of the KING then by any other way imaginable Wherein consists the very Essence and Substance of Antichristianisme That the Honour of beginning that pure and Apostolick Church that is so much expected seems to have been reserved by Providence for CHARLES the Second our gracious Soveraign with pregnant arguments of so glâ—rious â—n hope The reasons why he did not cast out of his Discourse what he had written concerning Quakerisme and Familisme notwithstanding the fear of these Sects may seem well blown over through the happy settlement of things by the seasonable return of our Gracious Soveraign to his Throne The reason of his opposing the Familists and Quakers above any other Sects His excuse for being less accurate in the computation of Daniels weeks As also for being less copious in the proving the expected restorement of the Church to her pristine purity together with a Description of the condition of those happy ages to come That this Discourse was mainly intended for the information of a Christian in his private capacities What points he had most probably touched upon if his design had urged him to speak any thing of Church-Government Revelat. 13.11 A Description of such a Bishop as is impossible should be Antichristian Why he omitted to treat of the Reasonableness of the Precepts of Christ. That the pains he took in writing this Treatise were especially intended for the Rationall and Ingenuous His Apology for the sharpness of his style in some places An Objection against Mr. Mede 's Apocalyptick Interpretations from the supposed sad condition of all Adherers to the Apostate Church with the Answer thereto The Adversaries Reply to the foregoing Answer with a brief Attempt of satisfying the same An Apology for his free dislike of that abused Notion of Imputative Righteousness His Defence for so expresly declaring himself for a duly-bounded liberty of Conscience a The Word of God b The Divine Word c God d The First-born Son of God John 8.58 See further of this Subject book 9. c. 1. sect 6. and chap. 2. throughout Chap. 1. v. 12. Chap. 4. v. 8. 2 Cor. 5. Job 38.19 21. Heb. 12.9 * The Spirits of just men made perfect * He descended into Hell * Hades ordinarily translated Hell * He descended * To descend into Hell * For I will go down into the grave to my Son mourning * To Hâ—ll or Haâ—â—â— * Into an obscure and invisible whether the air or some subterraneous place * The invisibility and uncolouredness of the Air is called Hades or Hell * Hades * See my Treatise Of the Immortality of the Soul Book 2. chap. 2 4 5 6. * See my Treatise Of the Immortality of the Soul Book 2. chap. 7. sect 16 17 18. and chap. 8. throughout Book 2. chap. 17 18. * See The Immortality of the Soul Book 3. chap. 18. Lib. 1. Lib. 5. Psalm 147.10 11. Job 31.26 27 28. * a divine Man * a divine Daemon * a divine Angel * See further of this Book 8. chap. 11. * See Cabbala Philosophica on Gen. chap. 2 and 3. * The Natural Iupiter * i. e. The Natural Philosophers called the Sun the Minde or Soul of the world But the world is called Heaven which they name Iupiter * See book 5. chap. 16. sect 5. * See further of this Book 8. chap. 15. Rom. 1.19 20. Acts 17.30 * The inward Word * The outward Word or Speech 1 Cor. 2.14 2 Tim. 1.10 John 12.31 Lib. 1. * Adversus Valent cap. 1. * Therap l. 7. * In Protrepi See Purchaâ— his â—ilgrim Part 1. Book 1. Chap. 15. * i. e. That he burnt his own son offering him as an Holocaust according to the customes or superstiâ—ious rites of the Canaanites * The sacrifices of the dead Many Angels of God having to doe with women begot insolent and injurious children despisers of all goodness by reason of their confidence in their own strength Lib. 3. * The fabulos time * Heroical Ephes. 1.10 John 1. v. 32. Need Security or Confidence in Predestination or the Decrees of God and Hope of worldly honour and preferment Luk. 9.34 Mark 6.5 6 * Luk. 4.39 * in types * in words * It is for the same Author to restore what had perished who had made what before had no being 1 Cor. 12.3 John 7 3â— * See Book 7. chap. 17. sect 8. Lib. 1. Lib. 15. John 2.19 Matth. 12.39 40. Wisdom chap. 2.14 15. 1 Cor. 15.58 * See Book 7. chap. 4. * See my Discourse Of the Immortality of the Soul Book 2. chap. 8. * Mark 16.19 * See Book 3. Chap. 3. Matth. 20.22 Matth. 28. 18. See Book 3. ch 17. sect 4. Heb. 4.15 * See Book 4. Chap. 15. Sect. 6. Act. 7.56 Act. 9.4 * the moral meaning of a Fable * See Enthusiasmus Triumphatus sect 34. art 9. * See Iohan.