Andr. Confus Secta Mahometanae cap. 5. Acts 2.2 3 4. Acts 5.28 Hebr. 4.12 * Acts 8.15 * Acts 5.15 * Acts 3.6 7. * Acts 9.40 * Acts 5.16 * Acts 5.15 * Acts 4.31 * Acts 8.39 * Acts 5.19 and ch 12. v. 7 8 9 10. * Acts 6.15 * Acts 7.55 56. and ch 9. ver 3 4. * See Book 7. chap. 13. * Hebr. 1.2 * John 16.11 * See Chap. 16. Sect. 5. in the fifth-Trumpet Vision where the Hypocrisie of their zeal in this point is discovered See Iohan. Andr. Confus Sectae Mahometanae cap. 11. * See Chap. 16. sect 5. in the vision of the fifth Trumpet Isaiah 53.12 * In his Fairy Queen Book 1. Cant. 6. * Revel 20. v. 7 8 9 10 11 12 c. * Grot. in Apocal. cap. 2.10 * Dan. 7.25 chap. 12.7 * Chap. 12.14 * Vers. 6. See Mr. Mede De Numeris Danielis * Revel 11.9.11 * Grotius in Dan. 9.24 Revel 10.6 7. * verse 7. * verse 3. * chap. 8.1 2. * another Angel Rev. 11.9 11. * Revel 11.7 * Revel 11.7 * Revel 13.1 * the thousand years upon earth * thousands of years never to be ended * Rev. 11.11 12. * Chap. 19. * Chap. 7.9 Revel 4. * Rev. 6.1 2. * Verse 3 4. * Verse 5. * Verse 8. * Rev. 6.9 * Verse 12. Luke 12.32 Revel 6.6 * Revel 12.7 * Revel 11.1 * Revel 12.10 * Rev. 11.1 2. * See Book 7. ch 9. sect 10. * Revel 12.11 * Revel 8.7 * Verse 8. * Verse 9. * the third part * Verse 10. * Antiq. lib. 20. cap. 6. Bell. Jud. lib. 2. c. 23. Acts 21.38 * Verse 12. * Rev. 9.1 2 3. * Verse 5. * Verse 7. * Verse 8. * Verse 10. * Rev. 9.9 * Verse 11. * See chap. 12. sect 6. * Verse 11. See Book 3. ch 2. sect 1. * Macrob. Saturnal lib. 1. cap. 23. * As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others * See chap. 12. sect 6. * Ver. 14 16. Ver. 14 15. * Verse 15. * Verse 16. * Verse 17. * Verse 20. * Verse 14. * Verse 15. * Verse 16. * Verse 17. * Verse 17. * Vers. 17. * Vers. 19. * Vers. 20. * Revel 11.15 * The world * Kingdomes * Vers. 17. * Vers. 19. * Vers. 14 15. * Revel 10.3 * Revel 7.3 * Revel 17. * Revel 14.4 * Revel 12.6 * Revel 11.2 * Vers. 8 9. * Vers. 8. * Acts 9.4 * Rev. 12.6 * Vers. 5. * Rev. 17.3 * Rev. 13.2 * Vers. 3. * Vers. 14. * Vers. 5. * Rev. 17.8 * See Mr. Mede's Comment Apocalypt upon this 17. Chapter * Verse 12. * Revel 13.11 * Vers. 14. * Rev. 13.17 where it is the Beast namely the Two-horned Beast not the Image of the Beast to which the Number belongs * Vers. 18. For it is the number of a man * Chap. 21.16 * Verse 17. * Rev. 14.1 * Rev. 19.7 * Revel 20. * Verse 3. * Revel 21.2 * Verse 15. * Verse 16. * Verse 17. * Verse 22. * Rev. 16. * Rev. 1.1 ch 22.6 * Vers. 3. * Ch. 22.7 * Dan. 8.16 * Chap. 10. * Chap. 12.7 * Verse 11 12. * Rev. 1.18 * Revel 11.1 Revel 13. * Chap. 15. Sect. 4. Revel 11.10 * Vers. 8. * Revel 13.11 Matth. 25.31 * Acts 1. v. 11. 1 Thess. 4.16 17. 2 Pet. 3.10 2 Pet. 1.11 1 Pet. 1.4 * 2 Pet. 1.12 13 14 15. Chap. 3.1 2 Pet. 1.16 17 18. 2 Pet. 1.19 * See Book 2. chap. 5. sect 3. and ch 6. sect 1. * Act. 1. v. 10. See Book 2. ch 6. sect 2. Cardan de Rerum varietate lib. 14. cap. 69. Idem lib. 15. cap. 81. See Henningus Grosius his Magica de Spectris lib. 1. Sect. 124. See Machiavel de Republica lib. 1. cap. 56. Cardan de Rerum varietate lib. 15. cap. 78. See Ioan. Garibus de Phaenomenis System 2. Joseph de bello Judaico lib 7. cap. 12. Dan. 7. * after the manner of a river * See Book 2. ch 2. of that Treatise as also chap. 4 5 6. * See Book 1. ch 6. sect 3. See my Treatise of The Immorality of the Soul Book 3. ch 17. * Ibid. Book 3. chap. 1. See my Treatise of the Immortality of the Soul Book 3. ch 18. sect 15. Plin. Natural Histor. lib. 2. cap. 106. Joseph Acost Histor. of the Indies book 3. chap. 24. Jos. Acosta lib. 3. cap. 17. Cardan de Rerum Varietate lib. 8. c. 43. Plin. Histor. Natur. lib. 2. cap. 107. * See my Treatise of the Immortality of the Soul book 3. chap. 6. Sect. 6. also chap. 12. and 13. 2. Pet. 3 5. Wisdome Chap. 1. v. 7. * See my Treatise of the Immortality of the Soul Book 3. chap. 18. Sect. 15. John 12.28 * See Book 2. ch 6. sect 2. * See Book 2. chap. 6. sect â— * See the Immortality of the Soul Book 3. ch 18 sect 15. * Mat. 25.34 41. * See Book 2. ch 1 2 3. * In my Antidote against Atheism and my Treatise of the Immortality of the Soul See Book 2. ch 9. * See Book 1. Chap. 8. sect 5 6. * Enthusiasm Triumphat sect 40. * See his Introduct ch 8.56 and chap. 1.10 * See his Prophecie of the Spirit of Love ch 10.7 * His Exhort ch 7.4 * ch 16.17 Ch. 12.37 * ch 13.9 also 14.1 * ch 20.12 13. See his Evangelie ch 37. * chap. 3â— 3 See Revel Dâ—i cap. 29. v. 3. * Evangel ch 38. * chap. 12. * Exhortat chap. 20.13 * See Book 8. ch 2. ad 13. See Enthusias Triumphat sect 19 20 23 24 56 59. * See Book 8. Chap. 16. * See Book 8. Chap. 17. * See Book 8. Chap. 18. * See Book 10. chap. 13. sect 5. * See Book 8. ch 2. sect 3. * See his Glasse of Righteousness Book 3. Chap. 26. 1 King 19.12 Revel chap. 14. v. 6. See Grotius upon the place Acts 17. v. 31. * See Book 8. ch 8. and 9. * See Book 5. Chap. 17. sect 8. * Chap. 3â— v. 9 10. * Chap. 1. Hebr. 2. v. 17 18. Hebr. chap. 10. v. 11. Hebr. â— v. â—4 25 26 2â— 28 1 Pet. 3.18 Acts 17. v. 31. Acts 3.13 21. See Book 1. chap. 8. sect 4 5 6. 2 Cor. 5.16 Chap. 12. sect 14. Introduct ch 13.27 * See Book 8. ch 15 16. Evang. Regni cap. 22. Evang. Regni cap. 34. 37. * See Enthusiasm Triumphat sect 34. Artic. 9. * See H. N upon the seven deadly sinnes * Epist 6. Chap. 1â— See Revelat. Dei Cap. 27. sect 8 9 10 11. Revel Dei cap. 18. sect 10 11 12. * Grotius de Religione Christiana lib. 6. * See Book 5. ch 17. sect 2. 1 Kings ch 13. v. 1 2 3 4 5 6. * In his De admirandis Naturae Arcanis Lib. 4. Dialog 52. * See Chap. 14. sect 2 3 4 5. c. And chap.
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.
rejecting their Messias 2. From the many Sects amongst Christians 3. Their difference in opinion concerning the Trinity 4. The Creation 5. The Soul of Man 6. The Person of Christ 7. And the Nature of Angels 1. HItherto we have argued the Obscurity of the Christian Mystery from the Reasons and Causes thereof whereby we have evinced That it ought to be Obscure and that therefore in all likelyhood it is so But the Effects are so manifest that if we do but briefly point at them it will be put beyond all doubt That it is so indeed Let us now instance in some few Why are the Iews yet unconverted or rather why did they at first cast off their Messias but because the Prophesies in Scripture were so Obscure that they had taken up a false Notion of him and of the Condition he was to appear in For they expected him as a mighty Prince that should restore the kingdome to Israel and that Victory Peace Prosperity and Dominion should be accumulated upon the Iewish nation by his means Which opinion I conceive the Lowness of the Mosaical dispensation under which they lived that perpetually propounded to them worldly advantage as a reward of their obedience and the Obscurity of the Predictions of the Messias engaged them in For they being either Figurative and Allegorical or mingling sometimes the state of his Second coming with his First their eager eye being so fully fixt upon what sounded like worldly happiness they could mind no other sense but that in these Enigmatical writings Which yet proved clear enough to as many as God had prepared and belonged to the election of Grace But he might if it had pleased his Wisdome so to do have made all things so plain that we should not need at this day to expect the calling of the Iews but they might have been one Body with us long since But their Rejection is a greater assurance to us of the Truth of our Religion we being able to make it good even out of those Records that are kept by our professed Enemies Besides a man can no more rationally require that all Israel should have flowed in at the first appearance of Christ then that his Second coming should be joyned with his First or his First drawn back to the next Age after Adams fall nor that more rationally then that Autumne should be cast upon Summer and both upon Spring The Counsels of God are at once but the fulfillings of them ripen in due order and time 2. But though we let go the Iews and contain our selves within the compass of those that either are or would be accounted Christians their Opinions and Sects both have been and are so numerous that the very mention of so confessed a Truth may sufficiently evince the Obscurity of those Divine Oracles to which they all appeal I will instance only in things of greater moment which will be a sure pledge of the certainty of their innumerable dissensions in smaller matters 3. Wherefore to say nothing of that more intricate Mystery of the Triunity in the Godhead where the curious Speculators of that difficult Theory are first divided into Trinitarians and Anti-Trinitarians and then the Trinitarians into Heterusians Homousians and Homoeusians we shall see them disagreeing not onely in the Distinction of the Persons but concerning the Essence it self Some affirming God to be Infinite others Finite some a Spirit others a Body othersome not onely a Body but a Body of the very same shape with mans Of which opinion the Aegyptian Anthropomorphites were so zealously confident that they forced the Bishop of Alexandria out of fear of his life to subscribe to their gross conceit 4. Again concerning the Creation of the world some affirme That God made it of Matter coaeternal with and independent of himself Others that he created it of Nothing Others that he made it not at all but that it was made as some would have it by good Angels others by the Devil 5. Concerning the Soul of man some say it subsists and acts before it comes into the Body Others onely in the Body and after the solution of the Body Others in the Body alone Others not there neither as holding indeed no such thing as a Soul at all but that the Body it self does all Which some hold shall rise again others not but that the whole Mystery of Christianity is finished in this life 6. Concerning Christ some were of Opinion that he was onely God appearing in humane shape others onely man others both others neither 7. Concerning Angels some affirm them to be Fiery or Aery Bodies some pure Spirits some Spirits in Aery or Fiery Bodies Others none of these but that they are momentaneous Emanations from God Others that they are onely Divine Imaginations in men which can be by no means allowed unless we should admit the Holy Patriarch Abraham to have arrived at such a measure of dotage as to provide cakes and a fatted calf to entertain three Divine Imaginations which visited him in his tent But certainly such slight and exorbitant glosses as these can argue nothing else but a misbelief of the Text and indeed of all Religion and that the Interpreter is no Christian but either Atheist or Infidel Wherefore to leave such Spirits as these to the confident Dictates of their own foul Complexion we shall rather take into consideration some Few but Main points wherein certain men otherwise Rational enough in their sphere and hearty Assertors of the Authority of Scripture disagree from the Generality of other Christians The first of them is Concerning the Trinity of Persons in the Unity of the Godhead The second Concerning the Divinity of Christ. The third and last Concerning the State of the Soul after Death Which Points though I must confess they are of subtle speculation yet they seem so necessary and essential the two former especially to Christian Religion that I think it fit not to pass them over with a bare mention of them nor yet to speak much in so profound and Mysterious a matter CHAP. IV. 1. That the Trinity was not brought out of Plato's School into the Church by the Fathers 2. A Description of the Platonick Trinity and of the difference of the Hypostases 3. A description of their Union 4. And why they hold All a due Object of Adoration 5. The irrefutable Reasonableness of the Platonick Trinity and yet declined by the Fathers a Demonstration that the Trinity was not brought out of Plato's School into the Church 6. Which is further evidenced from the compliableness of the Notion of the Platonick Trinity with the Phrase and Expressions of Scripture 7. That if the Christian Trinity were from Plato it follows not that the Mystery is Pagan 8 9 10. The Trinity proved from Testimony of the Holy Writ 1. NOw concerning the First The Trinity say they objecting against it in general is nothing else but a Pagan or Heathenish Figment brought out of the Philosophy
an Aereal Body in which if Stories be true they have sometimes appeared after their decease And that they may act think and understand in these Aiery vehicles as well as other Spirits doe is not at all incredible nor improbable the Faculties of an humane Soul being not inferiour to the Faculties of some Orders of Spirits whose Understandings are not so clear but that they are divided in their judgments some being of one Sect of Philosophers some of another as those that appeared to Cardan's father professed themselves Avenroists 2. But secondly if it were granted that the Souls of the deceased were stript of all Corporeity and yet could act we may nothwithstanding very well conceive that that which once had so intimate union with the grossest of Bodies has certainly a very strong propension natural complacency or essential aptitude alwaies to join with some Body or other Which power if we may not infallibly affirm to be so catching that the Soul is never disappointed of some kinde of Vehicle yet we may safely pronounce that when that natural capacity is satisfied there accrues a greater accomplishment and more vigorous enjoiment to the Soul her Operations thereby being made more sensible and vivid And therefore that great Reward of an Heavenly Aethereal or Immortal body which shall be given at the last day is of very high concernment for the compleating of the happiness of the Souls of the faithfull whether we suppose them in the mean time to live without Bodies or to be alive only in Aiery vehicles the latter whereof if examined to the bottome will appear the most unexceptionable opinion and least liable to the Cavils of Gainsaiers But whether of them be most true I leave to the grave and wise to determine 3. This Rub being thus removed out of the way we now proceed to the special significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection to Condemnation the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection to life the Resurrection of the just and simply the Resurrection as it is 1 Cor. 15. and elsewhere Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they belong to the wicked have no further sense of Revivification then in that general way we have explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implying that they were raised and made to appear at this day of general Summons merely to receive the sentence of Eternal Death Goe ye accursed into everlasting fire c. But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is appropriated to the Resurrection of the just and is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies in it a further and more peculiar Revivification or Re-enlivening viz. into that life which was lost by the first Fall that Paradisiacal life that Aethereal and Heavenly life which is unrecoverable unless we recover those Heavenly glorified bodies which are promised to us by Christ at his coming 4. For this muddy Earth and vaporous polluted Air which is the very Region of Death wherein all the Pleasures Joyes and Triumphs of this Present Life are but like the grinning laughter of Ghosts or the dance of dead men these foul Elements I say can afford no such commodious habitation for the Soul as to arrive any thing near to the height of that Happiness which she shall be possessed of when Christ shall be pleased to change these our vile bodies into the similitude of his glorious bodie and so to recover us into the enjoiment of that Heavenly Life which we unhappily forfeited by our first Fall For which purpose he came into the world as himself professes John 6. v. 40. This is the will of him that sent me that whosoever sees me and believes in me should have everlasting life and that I should raise him up at the last day 5. And so certainly it will be at his coming to Judgment that they that then see him and firmly believe on him ardently loved him and vehemently desired his Appearing shall find such a warming change in themselves partly by the glorious approach of his Person and Lustre of his numerous Retinue partly by the wonderfull secret workings of the Divine Presence in their very Bodies and Souls that at last there will be kindled such an irresistible Faith so rapturous a Joy and transportant Love that breaking out upon the Body be it what it will it will turn all into a pure Aethereal flame and so Elias-like in those Celestial chariots shall they ascend up to Christ and meet him in the Air and join with his Armie whereever it moves as becoming then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Vehicles being transformed by the power and presence of Christ and the working of his Divinity into a pure Paradisiacal and Angelical nature 6. And thus shall he make his word good of raising us up at the last day in that he does re-enliven us and restore us to that Life and Joy which we had fallen from re-enthrone us into that Glory we had defaced in our selves and was lost in these dark Bodies of ours and raise us up to that pristine state of Happiness and that superiour Paradise which we could not re-enter into or be re-estated in but by becoming wholly Aethereal or Celestial CHAP. VI. 1. That he has freed the Mysterie of the Resurrection from all Exceptions of either Atheists or Enthusiasts 2. That the Soul is not uncapable of the Happiness of an Heavenly Body 3. And that it is the highest and most sutable Reward that can be conferr'd upon her 4. That this Reward is not above the power of Christ to confer proved by what he did upon Earth 5. That all Iudgment is given to him by the Father 6. Further arguings to the same purpose 1. AND now I think we have so disentangled the Mystery of the Resurrection from all the Prejudices and conceived Difficulties that it was involved in that I may challenge all the World the Atheist Infidel and new-fangled Enthusiast if they can frame any solid Exception against it which they can manage by Reason and is not a mere sullen dictate of their own dark and dull minds 2. For this precious Crown of Immortality which Christ shall then crown us withall is neither beyond his power to give nor our capacity to receive For the offers and fluskerings as I may so say of the Faculties of the Soul of man even in this state of Death and Imprisonment are so High so Noble and Divine as well in Speculation as Devotion especially when our Spirits are more then ordinarily pure and come nearer to an Aethereal kind of defecacy that they that have the experience thereof cannot distrust but that if she had the advantage of an Angelical Bodie her operations would prove little inferiour to theirs Which is a demonstration that she is as well capable of such Bodies as they As
the hearts of all true Believers And what we have said of additional Ceremonies there is the same reason of deductional Opinions they are to have their recommendation from their Use and Efficacy in promoting Life and Godliness in the Souls of men But their obtrusion is as unwarrantable as of the other if not more Forasmuch as Ceremonies are most-what indifferent Opinions never but determinately true or false or to be held so by them that either doubt or think the contrary Which therefore is a greater violence to ingenuous Natures As also the Usurpation greater to intrude into either the Prophetick or Legislative office of Christ then to affect to be onely the master of the Ceremonies and the Superstition alike since Superstition is nothing else but a fear and scrupulosity about such things as bear no estimate in the eyes of God as certainly neither of these do one way nor other neither Opinions that concern not Life and Godliness nor Ceremonies that are of an indifferent nature and may of themselves be either practised or omitted And therefore for men to be affected timorously and meticulously in these things it is a sign they understand not the royal Law of Christian Liberty and commit that which is the main vice included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Superstition in that they phansy to themselves a pettish and captious Deity Whence it is manifest that the over-careful using or scrupulously omitting of indifferent Ceremonies as also over-much solicitude in the rejecting or embracing of useless and uncertain Opinions is no commendable Worship or Service but rather an implicite Reproach of the Holy Godhead they profess to adore THE END The CONTENTS PREFACE 1. THE Authors natural averseness from writing of Books fol. v 2. That there was a kind of necessity urged him to write what he has wrote hitherto ibid. 3. The occasion of writing his Psychozoia ibid. 4. As also of his Poem Of the Immortality of the Soul vi 5. His Satyricall Essays against Enthusiastick Philosophie ibid. 6. The great usefulness of his Enthusiasmus Triumphatus and of this present Treatise for suppressing Enthusiasme ibid. 7. The occasion and preparations to his writing his Antidote against Atheisme and his Threefold Cabbala vii 8. The urgent occasion of writing this present Treatise as also of his Discourse Of the Immortality of the Soul ibid. 9. His account of the Inscription of this present Treatise viii 10. His Apology for his so copiously describing the Animal Life x 11. And for his large Parallel betwixt Christ and Apollonius ibid. 12. The reason of his bringing also Mahomet upon the Stage and H. N. and of his so large Excursions and frequent Expostulations with the Quakers and Familists xi 13. That the wonderful hopes and expectations of the Religious of the Nation yea of the better-meaning Fanaticks themselves are more likely to be fulfilled by this happy restoring of the KING then by any other way imaginable xii 14. Wherein consists the very Essence and Substance of Antichristianisme xiii 15. 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 glorious an hope ibid. 16. The reasons why he did not cast out of his Discourse what he had written concerning Quakerisme and Familisme notwithstandâ—ng 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 xiv 17. The reason of his opposing the Familists and Quakers above any other Sects xv 18. His excuse for being less accurate in the computation of Daniels weeks ibid. 19. 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 xvi 20. That this Discourse was mainly intended for the information of a Christian in his private capacities xvii 21. What points he had most probably touched upon if his design had urged him to speak any thing of Church-Government ibid. 22. A Description of such a Bishop as is impossible should be Antichristian xx 23. Why he omitted to treat of the Reasonableness of the Precepts of Christ. xxi 24. That the pains he took in writing this Treatise were especially intented for the Rationall and Ingenuous xxii 25. His Apology for the sharpness of his style in some places ibid. 26. An Objection against Mr. Mede's Apocalyptick Interpretations from the supposed sad condition of all Adherers to the Apostate Church with the Answer thereto ibid. 27. The Adversaries Reply to the foregoing Answer with a brief Attempt of satisfying the same xxv 28. An Apology for his free dislike of that abused Notion of Imputative Righteousness xxvi 29. His Defence for so expressly declaring himself for a duly-bounded liberty of Conscience xxvii BOOK I. CHAP. I. THe Four main Properties of a Mystery 2. The first Property Obscurity 3. The second Intelligibleness 4. The third Truth 5. The fourth Usefulness 6. A more full Description of the Nature of a Mystery 7. The distribution of the whole Treatise fol. 1. CHAP. II. 1. That it is fit that the Mystery of Christianity should be in some measure Obscure to exclude the Sensuall and Worldly 2. As also to defeat disobedient Learning and Industry 3. And for the pleasure and improvement of the godly and obedient 4. The high Gratifications of the Speculative Soul from the Obscurity of the Scriptures 3 CHAP. III. 1. The Obscurity of the Christian Mystery argued from the Effect as from the Iews rejecting their Messias 2. From the many Sects amongst Christians 3. Their difference in opinion concerning the Trinity 4. The Creation 5. The Soul of Man 6. The Person of Christ 7. And the Nature of Angels 5 CHAP. IV. 1. That the Triniâ—y was not brought out of Plato's School into the Church by the Fathers 2. A Description of the Platonick Trinity and of the difference of the Hypostases 3. A Description of their Union 4. And why they hold All a due Object of Adoration 5. The irrefutable Reasonableness of the Platonick Trinity and yet declined by the Fathers a Demonstration that the Trinity was not brought out of Plato's School into the Church 6. Which is further evidenced from the compliableness of the Notion of the Platonick Trinity with the Phrase and Expressions of Scripture 7. That if the Christian Trinity were from Plato it follows not that the Mystery is Pagan 8 9 10. The Trinity proved from Testimony of Holy Writ 7 CHAP. V. 1. That the natural sense of the First of S. Iohn does evidently witness the Divinity of Christ. 2. A more particular urging of the circumstances of that Chapter 3. That S. Iohn used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Iewish or Cabbalistical notion 4. The Trinity and the Divinity of Christ argued from Divine worship due