faculty or Melancholia and Mania which they describe and distinguish thus Both of them to be when the Understanding is so disturbed that men imagine speak and do things which are most absurd and contrary to all reason sense and use of men but their difference to be in this that Melancholia is attended with fear sadness silence retiredness and the like Symptoms Mania with rage raving and fury and actions sutable which is most properly styled Madness Now when I say that those Daemoniacks in the Gospel were such as we call Mad-men understand me to mean not of Deliration ex vi morbi or of simple dotage but of those two last kinds Melancholici and Maniaci whereunto add morbus Comilialis or falling sickness and whatsoever is properly called Lunacy Such as these I say the Iews believed and so may we to be troubled and acted with evil Spirits as it is said of Saul's Melancholy that an evil Spirit from the Lord troubled him and therefore passing by all other Causes or Symptoms they thought sit to give them their Name from this calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An occasion of the more frequent use of which expression in our Saviour's time and the ages immediately before him than formerly had been may seem to have been given by the Sect of the Saddâ—cees which after the time of Hyrcanus had much prevailed and affirmed as S. Luke tells us that there was no Resurrection neither Angel nor Spirit To affront and cry down whose error it is like enough the Pharisees and the rest of the right-believing Iews who followed them affected to draw their expressions wheresoever they could from Angels and Spirits as presently they did in the Acts when S. Paul awakened their faction in the Council saying I am a Pharisee and the son of a Pharisee c. We find no evil say they in this man but if a Spirit or an Angel hath spoken unto him let us not fight against God Having thus sufficiently stated and explicated my Assertion now you shall hear what grounds I have for the same First therefore I prove it out of the Gospel it self and that in the first place from this Scripture which I have chosen for my Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath a Devil and is mad Where I suppose the latter words to be an explication of the former Secondly I prove it out of Matth. 17. 14 15. where it is said There came to our Saviour a certain man kneeling down to him and saying Lord have mercy on my son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is Lunatick and sore vexed for oft-times he falleth into the fire and oft into the water That this Lunatick was a Daemoniack it is evident both out of the 18. verse of this Chapter where it is said Our Saviour rebuked the Devil and he departed out of him and the child was cured from that very hour as also out of the 9. of the Gospel of S. Luke V. 39. where it is said of the self-same person Lo a spirit taketh him and he suddenly crieth out and it teareth him that he foameth again and bruising him hardly departeth from him By comparing of these places you may gather what kind of men they were which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemoniacks Now I come to other Testimonies And first take notice that the Gentiles also had the like apprehension of their Mad-men whence they called them Larvati and Cerriti where Larvati is as much as Larvis id est Daemonibus acti so Festus Larvati saith he furiosi mente moti quasi Larvis exterriti And for Cerriti they were so called quasi Cereriti hoc est à Cerere percussi And therefore you may remember that when Menaechmus in Plautus feigns himself mad and talks accordingly the Physician who was sent for to cure him asks the old man who came to fetch him whether he were Larvatus or Cerritus If the Gentiles thought thus of their Mad-men should we think it strange the Iews should I could tell you here that the Turks conceit of their Mad-men is not unlike this but that they suppose the Spirit that works in them to be a good rather than an evil one But I let this pass My next Testimony shall be out of Iustin Martyr who in his second Apology ad Antoninum to prove at least to a Gentile that the Souls of men have existence and sense after death brings for an Argument their Necromancy and their callings up the spirits of the deceased together with other the like and in the last place this of Daemoniacks where by his description of them we may easily gather what kind of people they were which were so taken to be They also saith he which are seised upon by the Spirits of the deceased for such were these Daemonia taken to be and are cast and tumbled upon the ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all call Daemoniacks and Mad-men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were all one as men then conceived Note here that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken to be the Souls of men deceased and that not among the Gentiles only but as may seem among the Iews also For Iosephus in his seventh Book De Bello Iudaico Chap. 25. mentioning these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion of a certain Herb supposed to be good for them saith expresly by way of Parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Daemonia are the Spirits or Souls of the worst sort of men deceased which are gotten into the bodies of the living I tell not this with a meaning to avouch it for true but only that you might understand how Iustin Martyr's argument proceeds to prove that Souls have existence after Death from the Daemoniacks My last proof is taken from those Energumeni which are all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often mentioned in the Church-Liturgies in the ancient Canons and in other Ecclesiastical writings many Ages after our Saviour's being on earth and that not as any rare and unaccustomed thing but as ordinary and usual They were wont to send them out of the Church when the Liturgy began as they did the Poenitentes Auditores and Catechumeni which might not be partakers of the Holy Mysteries If those were not such as we now-a-days conceive of no otherwise than as Mad-men surely the world must be supposed to be very well rid of Devils over it hath been which for my part I believe not Nay that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessed with the Devil or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Daemoniacks were such as I speak of Balsamon and Zonaras both in their Scholia upon the Canons of the Church will I think inform us For to reconcile two Canons concerning these Energumeni or possessed which seem contradictory one called of the Apostles in
these words ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any hath a Devil or is mad let him not be made a Clergy-man nor let him be admitted to pray with the faithful another of Timotheus sometime Patriarch of Alexandria speaking thus ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any of the faithful be a Daemoniack he ought to partake of the holy Mysteries To reconcile these I say they affirm the former which admits them not to be meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that is continually and always mad namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. lest one so affected should either by some indecent actions and foul miscarriages of his own or by his daemoniacal clamours disturb the people of God and the Church-service but that of Timotheus that admits them to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that is mad but by fits and hath his Lucida intervalla And thus I have acquainted you with what I have observed to confirm me in this opinion and make no doubt but there are more passages yet to be found this way than I have met with DISCOURSE VII PROVERBS 21. 16. The man that wandreth out of the way of understanding shall remain in the Congregation of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in coetu Gigantum IT is a question sometimes moved amongst Divines and worth resolving How and by what name the Place and condition of the damned which in the Gospel is called Gehenna was termed or expressed in the Old Testament before the Captivity of Babylon and whilst the first Temple stood For presently after the Return the afore-mentioned name Gehenna began to be frequented as appears both by the second of Esdras the Chaldee Paraphrast and other Iewish writings where that name is often found as also by the Gospel where our Saviour useth it as then vulgarly known amongst the Iews But it is as certain that before the Captivity or second Temple for so the Iews call the time of their state after their return this name was not in use both because it is no where to be found in the Canonical Scriptures of the Old Testament which were all written within that time and especially because the ground and occasion thereof was not till about that time in being which was the pollution of the valley of the sons of Hinnom or Tophet by King Iosiah and the dreadful execution of divine vengeance in that Place Hence it became to posterity to be a Name of execration and applied to signifie the Place of eternal punishment For this valley of Hinnom Gehinnom or as afterward they pronounced it Gehenna was a valley near Ierusalem in a place whereof called Tophet the Children of Israel committed that abominable Idolatry in making their Children pass through the fire to Moloch that is burnt them to the Devil For an eternal detestation whereof King Iosiah polluted it and made it a place execrable ordaining it to be the place whither dead Carkasses Garbage and other unclean things should be cast out for consuming whereof to prevent annoiance a continual fire was there burning Yea not man only but the Lord himself as it were consecrated this place to be a place of execration by making it the field of his vengeance both before and after For first this was the place where the Angel of the Lord destroied the host of Sennacherib King of Assyria and where one hundred and eighty thousand of their Carkasses were burnt according to that Esay 30. 31. Through the voice of the Lord shall the Assyrian be beaten down V. 33. For Tophet this was a place I told you in the valley of Hinnom is ordained of old yea for the King it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it This was also the place where the Idolatrous Iews were slain and massacred by the Babylonian armies when their City was taken and their Carkasses left for want of room for burial for meat to the fowls of heaven and beasts of the field according to the word of the Lord by the Prophet Ieremy in his seventh and nineteenth Chapters The Children of Iudah have built the high places of Tophet which is in the valley of the son of Hinnom to burn their sons and daughters in the fire which I commanded them not neither came it into my heart Therefore behold the daies come saith the Lord that it shall be no more called Tophet nor the valley of the son of Hinnom but the valley of slaughter For they shall bury in Tophet till there be no place And the carkasses of this people shall be meat for the fowls of heaven and the beasts of the field and none shall fray them away Hence as I said this place being so many wayes execrable for what had been done therein especially having been as it were the gate to eternal destruction by so remarkable judgments and vengeance of God there executed for sin it came to be translated to signifie the Place of the damned as the most accursed execrable and abominable place of all places the invisible valley of Hinnom For such was the property of the Iewish Language to give denominations unto things unseen from such analogical and borrowed expressions of things visible By all which it is apparent that this notion of that name took its beginning after the Captivity and was not in use before Still therefore we are left to seek by what other name and under what other notion this place of the damned was expressed before the word Gehenna or Gehinnom came to be used I answer out of my Text it seems to have been called Domus or Coetus Gigantum Vir qui erraverit à via intelligentiae in Coetu Gigantum commorabitur The man that wandreth out of the way of understanding shall remain in the congregation of the Giants in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Coetu Rephaim which word Rephaim properly signifies Giants and to that sense is alwayes rendred by the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we and the later Interpreters both in this and some other places take it for manes or mortui the Souls of the deceased but the ancient I think deserve the more credit especially it being confessed that the word elsewhere so signifies In Coetu Gigantum therefore that is of those Giants and Rebels against God of whom we read Gen. 6. those mighty men and men of renown of the old World whose wickedness was so great in the earth that it repented and grieved God he had made man and to take vengeance upon whom he brought the general Deluge upon the earth and destroyed both man and beast from the face thereof Vir qui erraverit à via doctrinae intelligentiae The man that wandreth out of the way of understanding shall go and keep them
the Sacrifice of Messiah which these Sacrifices represented was to be finished the third day by his rising from the dead ◠and therefore the Type thereof determined within that time beyond which time it was not accepted for atonement of sin because then it was no longer a Type of him Thus far the Law As for the Prophets I find no express Prediction in them for the time of Christ's rising For that of the case of the Prophet Ionah I take to be rather an Allusion than a Prophecy only in general That Christ should rise again is implied both in that famous Prophecy of Esay the 53. and that of Zachary 12. In the former forasmuch as it is said that after he had made his soul a sacrifice for sin he should see his seed and prolong his days and the pleasure of the Lord should prosper in his hand And again that the Lord should divide him a portion with the great and that he should divide the spoil with the strong because he had poured out his soul unto death Which argues that he should not only live again but be victorious after he had died In that of Zachary it is said the Iews should look upon or see him whom they had formerly pierced and that in that day he would pour upon them the spirit of grace and supplication therefore he was to live again after they had pierced him I come to the Psalms where not only his Rising again is prophesied of but the Time thereof determined though at first sight it appears not so namely in that fore-alledged passage of the sixteenth Psalm Thou wilt not leave my soul in Hell nor suffer thine Holy One to see corruption All men shall rise again but their bodies must first return to dust and see corruption But Messiah was to rise again before he saw corruption If before then the third day at farthest for then the Body naturally begins to see corruption This may be gathered by the story of Lazarus in the Gospel where Iesus commanding the stone to be rolled from his Grave Martha his sister answered Lord by this time he stinketh for he hath been dead four days Also by that Rule given by the Masters of Physick That those who die of the Apoplexie suffocation of the Mother or like sudden deaths should not be buried till seventy two hours were past because within that time they might revive and Examples are given of those who have done so They give also a reason of it in nature Because say they in that time the Humors of the Body make their revolution the Phlegm in one day or twenty four hours the Choler in two days or forty eight hours the Melancholy in three days which is seventy two hours and this to be the reason why an Ague founded in an inflammation of Phlegm returns every day an Ague which comes from Choler every other day an Ague from Melancholy every third day Now if a Body may be kept so long unburied it is supposed it may continue so long uncorrupted namely where a corruption is not begun before death as in some diseases but longer it will not continue When therefore it is so often inculcated in the New Testament that our Saviour should rise again the third day the Holy Ghost in so speaking respects not so much the number of days as the fulfilling of Scripture That Messiah's body should not see corruption but should rise before the time wherein dead bodies begin to corrupt and indeed our Saviour rose again within forty hours after he gave up the Ghost and was not two full days in the grave Therefore if there be any other Scripture which implies Messiah should rise before his Body should see corruption that Scripture whatsoever it be shews he should rise again within three days DISCOURSE XIV EXODUS 4. 25. Then Zipporah took a sharp stone and cut off the fore-skin of her Son and cast it at his feet and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsus sanguinum tu mihi es THEN that is when she saw the Angel of the Lord ready to kill Moses her husband in the Inne because his son was not circumcised she took a sharp stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is she took a knife which according to the custom then was made of stone sharped This we may learn out of Ioshuah 5. 2. where the Lord says to Ioshuah Make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp knives say we according to the Hebrew knives of stones and circumcise again the children of Israel The Chaldee Paraphrast hath Make thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharp rasors the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stone-knives Thus far all is clear but for the rest we are to seek First on whom the fault lay and what was the reason of this omission of Circumcision then who and what is meant when it is said she cast or made the fore-skin to touch his feet and above all what is meant by Sponsus sanguinum Zipporah is commonly reputed to have been a perverse and froward woman and Moses the meekest man on earth to have had that mishap in his choice which many a good man hath The reason because she not only hindred her child from being circumcised out of some nicety and aversation thereof as a cruel Ceremony but also when she saw there was no remedy but she must do it to save her husband's life yet she did it with an upbraiding indignation telling him that he was a bloudy husband who must have such a thing done unto his poor child But I see no ground either for the one or the other For that the Circumcision of the child was not deferred out of any aversation of hers of that Ceremony may be gathered First because she was a Midianitesse and so a daughter of Abraham by Keturah and therefore well enough acquainted with and inured to that Rite which not only her Nation the Midianites but all the Nations descended of Abraham observed as may be seen in the Ismaelites or Saracens who learned not this Ceremony first from Mahomet but retained it as an ancient custom of their Nation Secondly She had suffered already her elder son Gershom to be circumcised wherefore then should we think she was a verse from the circumcision of this For that this child for whom Moses was now in danger was Eliezer his youngest son it cannot be denied forasmuch as it is evident that Moses at this time was the Father of two sons which by reason as may seem of this disturbance he sent back with his wife unto her Father Iethro as we may read in the 18. Chapter of this Book By which it may be gathered that the cause of this omission of Circumcision was not any averseness in Zipporah from that Rite but rather because they were in their journey when the child was born and so having no convenient time or place to rest in till the wound might be healed and thinking it
Christian belief hath in all ages been for the out-side a distinct Ecclesiastical Corporation from other Societies of men My Answer is That for the First Ages it was so not only thus Visible but easily discernable from all other Societies of men whatsoever But afterward when the Great Apostasie we speak of surprized and deformed the beautiful Spouse of Christ then was not that Virgin-Company of Saints our Mother a distinct external Society from the rest of Christendom but a Part yea and the only sound Part of that External and Visible Body whereof our Adversaries boast their predecessors to have been members For howsoever this our Virgin-Mother for the inward and invisible communion of her sincere and unstained Faith were a distinct and severed Company from the rest with whom she lived yet for the Common Principles of the Christian Faith still acknowledged in that corrupt body of Christendom she retained communion with them and for the most part of that time of darkness continued an External part of the same Visible Body with the rest in gross call'd Christians as being begotten by the same Sacrament of Baptism as the Israelites in the like case of Circumcision taught in some part by the same Word and Pastours still continued amongst them and submitting to the same Iurisdiction and Government so far as these or any of these had yet some soundness remaining in them But for the rest which was not compatible with her sincere and unstained Faith and which annihilated in those it surprised even those Common Grounds of Christianity otherwise outwardly professed she with her children either wisely avoided all communion with it or if they could not then patiently suffered for their conscience sake under the hands of Tyrants called Christians until that Tyranny growing insupportable and that mortal contagion unavoidable it pleased God lest we might have been as Sodom and Gomorrah to begin to call us thence at the time appointed unto a greater Liberty as we see this day As therefore when a little Gold is mixed with a great quantity of base and counterfeit metal so that of both is made but one mass or lump each metal we know still retains its nature diverse from the other and yet outwardly and visibly is not to be discerned the one from the other but both are seen together as they are outwardly one but cannot be distinguished by the eye as they are diverse and several the Gold is Visible as it is one mass and under the same outside and figure with the rest yet it is truly Invisible as it is diverse from the rest but when the Refiner comes and severs them then will each metal appear in his own colours and put on his own outside and so become Visible apart from the rest Such is the case here and such was the State and Condition of the Church in the prevailing and great Apostasie The purer metal of the Visible Christian Body was not outwardly discernable from the base and counterfeit while one outside covered them and so much the rather because the Apostate part in a great proportion exceeding the sound made it imperceptible but when the time of Refining came then was our Church not first founded in the true Faith God forbid but a Part of the Christian Body newly refined from such Corruptions as time had gathered even as Gold refined begins not then first to be Gold though it begin but then to be refined Gold WHATSOEVER we have hitherto spoken of the State of the true Believers under the Apostasie of Antichrist is the same which befell the true Israelites in the Apostasie of Israel And doth not S. Peter intimate that the Apostasie which should beâ—ide Christians should be like to that which we read to have befallen Israel 2 Pet. 2. 1 Therewere saith he False Prophets also among the people i.e. Israelites even as there shall be False teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them If the Apostasie of Christians were to be of the same stamp with that of Israel and the Heresies brought into Christendom by the false Doctors of Babylon like unto those wherewith the false Prophets of Israel infected and poisoned the ancient people of God surely we cannot find a better Pattern whereby to know what was the state and condition of the unstained Christian Believers under the Apostasie of the Man of sin than that which was of the true Israelites under the Apostasie of Israel For the right understanding whereof we must always remember that the Israelitish Church did at no time altogether renounce the true and living God not in their worst times but in their own conceit and profession they acknowledged him still and were called his people and he their God though they worshipped others beside him So Christians in their Apostasie neither did nor were to make an absolute Apostasie from God the Father and Christ their Redeemer but in an outward profession still to acknowledge him and to be called Christians though by their Idolatry and spiritual whoredoms they indeed denied the Lord that bought them i.e. whom they profest to be their Redeemer just as Israel for the like is said to have forsaken the Lord their God that brought them out of the Land of AEgypt Here therefore the case of both is alike let us also see the rest You ask Where was the true Church we speak of in Antichrist's time I ask likewise Where was the Company of true worshippers in Ahab's time was it not so covered and scattered under the Apostate Israelites that Elias himself who was one of it could scarce find it I have been very jealous saith he for the Lord God of hosts because the children of Israel have forsaken thy Covenant thrown down thy Altars and slain thy Prophets with the sword and I even I alone am left and they seek my life to take it away 1 Kings 19. 14. Yet the Lord tells him verse 18. I have yet left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him Yet I trow these seven thousand were not outwardly severed from the rest of Israel but remained still external members of the same Visible body with them But you will except that the true and unstained Church in Iudah was still visible and apparent I ask you then Where was the Company of the true worshippers of Iehovah in Manasses time the worst time of all other when the ten Tribes were carried captive and but Iudah and Benjamin only left and they as far as the eye of man can see wholly and generally fallen from the Lord their God to all manner of Idols and Idolatries like unto the abominations of the heathen whom the Lord had cast out before the children of Israel when in the Temple it self the only place where the true God was legally to be worshipt were Idolatrous Altars erected even in the House
their enemies p. 372 Chap. 35. 6 7. The Rechabites said We will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine nor shall ye build an house but dwell in teats c. p. 127 LAMENTATIONS Chap. 2. 1. The Lord hath cast down the beauty of Israel and remembred not his footstool in the day of his anger p. 393 EZEKIEL Chap. 4. 6. Lie again on thy right side and thou shalt bear the iniquity of the house of Iudah forty dayes p. 784 Chap. 20. 20. Hasâ—ow my Sabbaths and they shall be a Sign between me and you that ye may know that I am the Lord your God p. 55 Chap. 27. 3. Tyrus a Merchant of people for many Islands p. 273 Chap. 38. 17. Art thou he of whom I have spoken in old time by my servants the Prophets of Israel c. p. 796 Chap. 43. 7. my holy Name shall the house of Israel 〈◊〉 more desile by the Carkâ—ses of their Kings p. 14 DANIEL Chap. 2. from vers 32. to vers 44. p. 104 Vers. 44 45. In the dayes of these Kings shall the God of heaven set up a Kingdom which shall never be destroyed nor left to another people but it shall break in pieces and consume at these Kingdoms and it self shall stand for ever Forasmuch as thou sawest that a Stone was cut out of a mountain without hands and that it brake in pieces the iron the brass c. p. 744 754 755 Chap 4. 26. after that thou shalt have known that the heavens bear rule p. 102 Chap. 7. 3. And four Beasts came up from the Sea p. 454 Vers. 9. I behold till the Thrones were pitched down p. 762 Verse 10. the Iudgment was set p. 532. 762 Verse 11. I beheld then because of the voice of the great words which the Horn spake I beheld till the Beast was slain and his body destroy'd and given to the burning flame Ibid. Verse 12. As concerning the rest of the Beasts they had their dominion taken away yet their lives were prolonged for a season and time p. 780. 781 Verse 22. and judgment was given to the Saints of the most High p. 532 Vers. 24. And the ten Horns are ten Kings and another shall rise behind them and he shall be diverse from the first and shall depress three Kings p. 778 779 Vers. 25. And he shall think to change Times and Laws p. 737 Ch. 5. 4. behold an He-goat came from the West p. 473 c. Verse 23. And in the latter end of the Kingdom of Graecia a King of a fierce countenance shall stand up p. 654 Chap. 9. 24. Seventy weeks are allotted for thy people and for thy holy City to finish transgression and make an end of sins c. p. 697 Verse 25. Also know and understand that from the going forth of the commandment to cause to return and to build Ierusalem unto Messiah the Prince shall be Sevens of weeks c. p. 699 Verse 26. And after 62 weeks shall Messiah be cut off and they none of his c. p. 704 Verse 27. Nevertheless he shall confirm a covenant with many one week c. p. 706 Chap. 10 2. I Daniel was mourning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 599 Verse 13. Michael one of the chief Princes came to help me p. 42 Chap. 11. V. 36 37 38 39. p. 667 670 671 Verse 41 42 43. p. 674 Verse 44 45. p. 816 Chap. 12. 11 12. And from the time that the daily Sacrifice shall be taken away shall be 1290 days Blessed is he that waiteth and cometh to the 1335 days p. 717 IOEL Verse 30. Pillars of smoke p. 28 AMOS Chap. 4. 2. The Lord hath sworn by his Holiness p. 8 Chap. 8. 7. The Lord hath sworn by the excellency of Iacob ibid. MICAH Chap. 5. 5. And he shall be the peace when the Assyrian shall come into our land c. p. 796 ZACHARY Chap. 3. 9. For behold the stone that I have laid before Ioshua p. 833 marg Chap. 4. 2 3. I looked and behold a Candlestick with seven Lamps and two Olive-trees by it p. 833 Verse 6. Not by might nor by force but by my Spirit p. 41 833 Verse 10. These Seven are the Eyes of the ' Lord which run to and fro through the whole Earth p. 40 Verse 14. These are the two anointed ones that stand before the Lord of the whole Earth p. 41 Chap. 8. 19. The fast of the fourth month and the fast of the fifth and the fast of the tenth p. 890 MALACHI Chap. 1. 6 7. Ye say Wherein have we polluted thy Name In that ye say The Table of the Lord is contemptible And if ye offer the blind for Sacrifice is it not evil Offer it now unto thy Governour will he be pleased with thee p. 357 Verse 11. In every place Incense shall be offered unto my Name and a pure Offering p. 355 TOBIT Chap. 14. Verse 3. to Verse 8. p. 〈…〉 I MACCABEES Chap. 14. 5. An entrance to the Isles of the Sea p. 273 II MACCABEES Chap. 4. 38. he took away Andronicus his purple p. 911 S. MATTHEW Chap. 5. 17. Think not that I am come to dissolve the Law and the Prophets I am not come to dissolve but to fulfil p. 12 Verse 19. Whosoever therefore shall break one of the least of these Commandments and shall teach men so to do he shall be called the least in the Kingdom of heaven ibid. Chap. 6. 1. Take heed that ye do not your Alms before men p. 80 Verse 9. Thus therefore pray ye p. 1 Hallowed be thy Name p. 4 Verse 11. Give us this day our daily bread p. 125 Verse 19. Lay not up for your selves treasures upon earth p. 352 Chap. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven c. p. 213 Chap. 8. 12. But the children of the Kingdom shall be cast out into outer darkness p. 86 Verse 29. Art thou come hither to torment us before the time p. 25 Chap. 10. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward p. 84 Chap. 11. 28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls p. 150 Chap. 12. 42. The Queen of the South shall rise up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with this generation p. 24 Chap. 17. 11. Elias truly shall first come and restore all things p. 98 Chap. 19. 21. If thou wilt be perfect go sell that thou hast and give it to the poor and thou shalt have treasure in heaven p. 126 Verse 28. in the regeneration p. 85 Chap. 20. 16. So the last shall be first and the first last for many be called but few chosen p. 86 Chap.
the Apocalyptick Visions is expounded by the Angel 432 582. why she is said to have a golden cup in her hand and her Name written in her forehead 525 Wilderness Israel's being in the Wilderness and the Churche's abode in the Wilderness compared 906 907 Wing signifies in Dan. 9. an Army the fitness of the word to signifie thus 707. Wing of abominations is an Army of Idolarrous Gentiles ibid. How the Roman Army was the Army of Messiah 708 Witnesses why Two and in sackcloth 480 481. the two Wars of the Beast against them 765. their Slaughter how far it extends 760 761. their Death and Resurrection how to be understood 484 Women Why the Corinthian women are reproved for being unveiled or uncovered in the Church 61. how they are said to prophesie 58 59 Works Good Works 3 qualifications of them 217 c. 3 Reasons for the necessity of them 215 c. God rewards our Works out of his mercy not for any merit in them 175 World Heaven and Earth put according to the Hebrew idiom for World 613. That the World should last 7000 years and the Seventh Thousand be the Beatum Milleunium was an ancient Tradition of the Iews 892. World sometimes in Scripture put for the Roman Empire 705 Worship External worship required in the Gospel 47. Four Reasons for it 349 350. The Iews worshipped versus Locum praesentiae 394. That such Worshipping is not the same with worshipping God by an Image 395 To worship God in spirit and truth what 47. 48. The Worship directed to God is Incommunicable and why 638 639 Y. YEars That the Antichristian Times are more than 3 single Years and an half proved by 5 Reasons 598. The 70 years Captivity of the Iews in Babylon whence to be reckoned 658 Z. ZAchary The 9 10 and 11 Chapters in his Book seem to befit Ieremy's time better 786 833 c. Zebach or The bloudy Sacrifice defined 287 Zipporah deferred not the circumcision of her child out of any aversation of that Rite 52. her words in Exod. 4. 25. vindicated from the common misconstruction 53 c. ERRATA Page 481. line 3. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 790. l. 14. for Page r. Figure pag. 495. l. 10. r. Angelo pag. 496. l. antepenult r. legibus pag. 498. l. 1. r. crudelitate l. 41. r. Caesarum imperium A Catalogue of some Books Reprinted and of other New Books Printed since the Fire and sold by Richard Royston viz. A Paraphrase and Annotations upon all the Books of the New Testament by H. Hammond D. D. in Fol. Third Edition Ductor Dubitantium or the Rule of Conscience in Five Books in Fol. by Ier. Taylor D. D. and late Lord Bishop of Down and Gonnor The Practical Catechism together with all other Tracts formerly Printed in 4 o in 8 o and 12 o his Controversies excepted now in the Press in a large Fol. By the late Reverend H. Hammond D. D. The Great Exemplar or the Life and Death of the Holy Iesus in Fol. with Figures suitable to every Story Ingrav'd in Copper By the late Reverend Ier. Taylor D. D. Phraseologia Anglo Latina or Phrases of the English and Latine Tongue By Iohn Willis sometimes School-master at Thistleworth together with a Collection of English Latine Proverbs for the use of Schools by William Walker Master of the Free-School of Grantham in 8 o new The Whole Duty of Man now Translated into the Welch Tongue at the command of the four Lord Bishops of Wales for the benefit of that Nation By Io. Langford A. M. in 8o. The Christian Sacrifice a Treatise shewing the necessity end and manner of Receiving the Holy Communion together with suitable Prayers and Meditations for every Month in the Year and the Principal Festivals in memory of our Blessed Saviour in 8 o By the Reverend S. Patrick D. D. Chaplain in Ordidinary to his Sacred Majesty A Friendly Debate between a Conformist and a Non-conformist in 8o. Peace and Holiness in three Sermons upon several occasions the First to the Clergy Preached at Stony-Stratford in the County of Buoks being a Visitation-Sermon published in Vindication of the Author The Second preached to a great Presence in London The Third at the Funeral of M rs Anne Norton by Ignatius Fuller Rector of Sherrington in 8 o new A Discourse concerning the true Notion of the Lords Supper to which are added two Sermons by R. Cudworth D. D. Master of Christs-Colledge in Cambridge in 8o. The Works of the Reverend and Learned Mr. Iohn Gregory sometimes Master of Arts of Christ-Church in Oxon. 4o. The Sinner Impleaded in his own Court to which is now added the Signal Diagnostick by Tho. Pierce D. D. and President of St. Mary Magdalen-Colledge in Oxon. in 4o. Also a Collection of Sermons upon several occasions together with a Correct Copy of some Notes concerning Gods Decrees in 4o. Enlarged by the same Author Christian Consolations drawn from Five Heads in Religion I. Faith II. Hope III. The Holy Spirit IV. Prayer V. The Sacrament Written by the Right Reverend Father in God Iohn Hacket late Lord Bishop of Leichfield and Coventry and Chaplain to King Charles the First and Second in 12 o new A Disswasive from Popery the First and Second Part in 4 o by Ier. Taylor late Lord Bishop of Down and Connor The Principles and Practises of certain several Moderate Divines of the Church of England also The Design of Christianity both which are written by Edward Fowler Minister of Gods Word at Northill in Bedfordshire in 8o. A Free Conference touching the Present State of England both at home and abroad in order to the Designs of France in 8 o new to which is added the Buckler of State and Iustice against the design manifestly discover'd of the Universal Monarchy under the vain Pretext of the Queen of France her pretensions in 8o. Iudicium Vniversitatis Oxoniensis à Roberto Sandersono S. Theologiae ibidem Professore Regio postea Episcopo Lincolniensi in 8o. The Profitableness of Piety open'd in an Assize Sermon preach'd at Dorchester by Richard West D. D. in 4 o new A Sermon preached at the Funeral of the Honourable the Lady Farmor by Iohn Dobson B. D. Fellow of St. Mary Magdalen-Colledge in Oxon. in 4 o new THE END * All of them except some few mentioned at the end of this Preface * None of which were number'd among the Errata * Pag. 109. lin 21. ‖ These the Author a little before calls the Two parts of Repentance Aversion from sin the first Conversion to God the second part ‖ See p. 280. lin ult ‖ See p. 276 279 281. * Luk. 6. * Chap. 4. 15. * Chap. 2. ‖ Rev. 10. 9. * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See a particular account both of the Enlargements and of the Additiâ—nals at the end of this Preface * See Epistle 97. p. 881. * p.