I perceive that it cannot proceed from any vain curiosity but from a sincere desire of entring into life and holiness The most effectual means in the general is intimated up and down in the Gospels by our Blessed Saviour As where he compares the Kingdome of Heaven to a Treasure hid in the field Matt. 13.44 45. and to a single Pearl of great price for which one sells all that he has to purchase it and where he tells us that the Kingdome of God suffers violence Matt. 11.12 and that the violent take it by force and again where he declares that he that lays his hand to the plough Luk. 9.62 and looketh back is not fit for the Kingdome of God and in like passages For all these signifie thus much to us That whosoever would acquire so excellent a state of the Soul as this which we call the Kingdome of God he must forthwith quit all things else whatsoever that stand in competition with it That he must with all imaginable earnestness of spirit and with a kind of holy violence reach at it and endeavour the taking of it through all dangers hardships and resistences whatsoever as he that would scale the walls of a City to obtain the Crown and lastly That this pursuit be without any intermissions or lazy relapses into the power of the World or the Flesh again but that it be peremptory constant and continued till we have wone the prize and finde all that fulfilled in us which we desired or expected which is the perfect subduing of all our corruptions and the establishing of the Reign of the true Melchizedek in us the living Righteousness of God and the replenishing of our hearts with purity peace and joy in the Holy Ghost Philop. This is excellently good in the general O Philotheus But have you no farther directions more particularly to recommend to us Philoth. Truth lies in a little room especially that of it that is most usefull O Philopolis And therefore I will trouble you with no farther instructions then what are comprized in these few Principles As first That we have a firm and unshaken Faith in the Power of God and in the assistence of the Spirit of the Lord Iesus for the subduing all Envy Pride Lust all Worldliness and Selfishness and what-ever is contrary to the Kingdome of God in us that we may have a comfortable conquest over these and all like corruptions through him that strengthens us This is the first necessary Principle we ought to be imbued with if we mean seriously to set our selves to the atchieving so great and weighty an enterprise This I say is the first necessary Principle namely A full and firm belief that the Atchievement is possible The second is That we believe it to be our duty to arrive to this blessed state and not to satisfie our selves with any condition on this side of it much less out of any Antinomian Sophistrie or Witchcraft to phansie our selves released from all obligation to any real and living Righteousness in us but to be entirely obedient to the voice of Wisedome and Truth Matt. 5.48 Be ye perfect as your Father which is in Heaven is perfect and to remember that it was the end of Christ's coming into the world Matt. 15.13 to pluck up every plant that was not of his Father's planting and to raise such a seed upon earth as have neither spot nor wrinkle Ephes. 5.27 nor any such thing but are holy and without blemish If either of these two Principles be wanting the defect will be notorious in the success For who can with any courage attempt such difficulties as he thinks either impossible to be overmastered or not his duty to grapple with Wherefore being sound in these Philopolis he must adde Meditation Circumspection and Devotion Meditation in private especially Circumspection in his dealing with externall objects whether men or things that he be not carried away unawares against those rules and resolutions he made to himself in private but ever stand upon his guard and if he be assaulted with any temptation to call to Heaven for succour and to trust in the strength of God against the surprize Which I think is the true meaning of praying continually But in a more particular manner to adde to your private Meditation the fervency of Devotion and earnestly to beg of God that he would every day more and more discover to you the ugliness of Sin and the amiableness of Righteousness and that your hatred may be more keenly edged against the one and your love more highly inflamed towards the other that the work of the Heart may go on and not those umbratile skirmishes of the Brain in Phancie and exteriour Reason but that we may effectually feel the difference of the contrary actings of the Powers of the Kingdome of Light and the Kingdome of Darkness charging one another in the field Life against life and Substance against substance till Hell and Death be absorpt into victory and the evil Nature be quite consumed into a glorious flame of Love and Triumph These all are the Mysteries of the Heart O Philopolis not of the Head which in comparison is but an outward Shop of Phancies and fine Pictures but the transactions of substantial life and Reality are in that other part which is the secret Tabernacle of God and hidden Temple for most effectual Prayer For the Heart is the proper Pavilion of either the spirit of the World or the Spirit of God which kindles there the holy desire and thirst after Righteousness Which vehement sincere and cordial desire the true gift and fruit of the Spirit is the very soul and substance of Prayer and a certain Divine Magick that draws all the heavenly Powers into the centre of our Souls imbibing the comfortable dews of Paradise to the ineffable refreshing of the Garden of God Through this sluce is let in all the nourishment to the new Birth and it is the seat of the first living seed thereof Whence the Centre of our Soul in the Heart requires more diligent observation then that more peculiar one in the Head For though this seems more peculiarly ours yet the other joyns us with that which is more to us then we are to our selves whether it be the spirit of the world or of God and makes us feelingly communicate with Life and Substance whenas the other without this would onely lead us into a field of Shadows and Dreams Wherefore O Philopolis he that is a Candidate for the Kingdome of God let him above all things cultivate the Heart for through this onely is the Inlet into the Kingdome of Light Matt. 5.6 8. Blessed are the pure in heart for they shall see God Blessed are they that hunger and thirst after righteousness for they shall be satisfied I stretch forth my hands unto thee Psalm 143.6 my Soul gaspeth unto thee as a thirsty Land where no water is Psalm 84.5 6
for the inferring the above-mentioned Opinion And what hurt is it O Cuphophron that God is conceived effectually to predestinate some men to Grace and Glory and so is proclaimed to be more good and gracious then the Arminians themselves would have him who put it to an adventure whether any man shall be saved or no Cuph. There were no great hurt in this I confess Bathynous but Reprobation or Predestination to eternall death that is the great reproch to the Reformed Religion Bath Though some private men are very express in that Point yet the publick Confessions of the Protestants are more modest and tender in that Article and onely are for a Preterition of persons no designment of them to sin and damnation which I promise you Cuphophron he that with an impartial eye looks upon the Phaenomena of Providence can hardly deny to be found verified in the effect Besides what the Scriptures themselves intimate Psal. 58.3 The wicked are estranged from the womb they go astray so soon as they be born These are great and profound Secrets and such as very good men may easily lose themselves in and therefore Mistakes in such Points may well be competible even to the members of the true Kingdome of God And that they took away Free-will so universally Divine Providence might permit them to slip into that Errour making use thereof as of another crooked Engine against the frauds and falsenesses of that crooked Serpent of Rome I mean the Pope and his Hierarchy For they being for Free-will and Good works more out of a design of merchandizing and inriching the Church with large Incomes of money for Pardons and Indulgences for Deliverances out of Purgatory for certain Sales and Contracts for Heaven and ensured shares and portions of the Elysian fields the founding Salvation upon God's eternall Decree and the declaring that we have no power of our selves to doe any thing for the obtaining eternall life this quite spoil'd the market of these crafty Merchants and over-turned the tables of these Money-changers For the way to Salvation was now discovered not to be those manifold formal postures which the Roman Tutours put their Novices into nor hard Penances nor commutation of Penances the main scope of the Discipline of that Church into pecuniary Mulcts for the amassing and heaping together an immense treasure of money but every one was admonished with sad and solemn preparation to frequent the Divine Ordinance the powerful preaching of the Gospel to be instructed in the stupendious Arcana of God's free Election and eternall Decrees and not to reckon upon the Certainty of Salvation from obedience to the devised Institutes of the Church which drove mainly at the dominion of the Priest and the sucking of the purses of the people but to make their Calling and Election sure that is to say to discover the certainty thereof by the inward fruits of the Spirit by Faith especially whereby they firmly believed that they were of the number of God's Elect and from thence by Love also to God and to their neighbour all which they conceived wrought in them not for any thing that they could doe or had done by way of Merit but merely by the free Spirit of Grace effectually operating in their hearts And I pray you Cuphophron how much did this state of things misbecome the Kingdome of God especially considering that whatever the Errour was it was in a Point so intricate as has puzzled the greatest wits of all Ages and was so seasonable that it tended highly to the overthrow of the Kingdome of Antichrist and was so harmless to the believers of it that while they disclaimed all Free-will or ability of doing any thing themselves yet were they seen carried on in all holy Duties of Devotion and Sobriety of life while the other Party that boasted so of their Free-will might be observed wallowing in all Worldliness and Sensuality and with their Free-will freely and merrily descending down together into the pit of Destruction Cuph. I think there is a kinde of Magick or Witchcraft in conversing with melancholick men Bathynous his speech has so fettered and confounded my spirit that I am half asham'd of this Allegation which I thought at first so dismall and formidable Reformed Christendome will be the Kingdome of God I think whether I will or no. Philop. I hope so Cuphophron Cuph. But are no other Christian Churches besides the Reformation the Kingdome of God Philop. Whether there be or there be not other Christian Churches that are part of God's Kingdome it nothing infringes the truth of the Reformation's being so But from the intimations of Philotheus I dare pronounce that no Christian Church that is in bondage under another Sovereignty or does not emerge into power upon the destruction or humbling of the little Horn that is the Papal Hierarchy can be that Kingdome Daniel points at or the Inchoation of the Fifth Monarchy Cuph. XIX The Charge of that horrid sin of Rebellion Of this I am not so solicitous O Philopolis but I anxiously desire an answer to the last Objection I intended touching the Rise of this pretended Kingdome of God For the adverse Party confidently give out that its first Birth was from Rebellion which is worse then the sin of Witchcraft Sophr. It is an ill Omen against your Objection O Cuphophron that your Scripture-quotation is so ridiculously impertinent For in Samuel where it is said that Rebellion is as the sin of witchcraft 1 Sam. 15.23 it is spoken of the Rebellion of Saul against the Lord not of the people against Saul Cuph. But I mean the Rebellion of the people against Saul or the Secular Magistrate which is next to Rebellion against God whose Vicegerent he is Sophr. That assertion is very true Cuphophron but the Imputation of our Adversaries extremely false Bath Most assuredly O Sophron And that Character amongst the rest that belong to them which styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liars I conceive is not to be restrain'd to their Legends and such like Forgeries but is to take in also their abominable Calumnies against the true Church of God For they are a generation of Vipers that make up the Resemblance of the old Serpent under Paganism in every stroke thereof And the Dragon was cast out Rev. 12.9 10. that old Serpent called the Devil and Satan which deceiveth the whole world And I heard a loud voice saying in Heaven Now is come Salvation and strength and the Kingdome of our God and the Power of his Christ for the Accuser of our brethren is cast down which accused them before our God day and night Wherein the impudence of religious Liars is set out as spreading Lies and Calumnies even before the face of Heaven and the presence of God And it is a note that our Saviour also of old has set upon Satan John 8.44 that the Devil is a Liar and the father of all Lies and Calumnies Euist. And that
Sion Apoc. 14.1 and if you demand to what Hierarchy they belong they follow the Lamb wheresoever he goes and follow no man farther then he follows the Lamb according as that ancient Follower of the Lamb exhorts them 1 Cor. 11.1 Be ye followers of me as I am of Christ. In this Head they are an united Kingdome of God and of Christ living all under his Laws and submitting to no Decrees contrary thereunto This Kingdome Philopolis has not yet been destroy'd and I am confident never will be Philop. I hope so too But in the mean time the summe of the Success of the Kingdome of Christ since the beginning of the Apostasie it seems is this That from thenceforward the Kingdome of Christ for about 1260 years became the Kingdome of Anti-christ excepting the Succession of those Regiments of the Lamb who had his Father's name written in their foreheads Apoc. 14.3 4. and to whom alone it was given to sing that new Song before the Throne as being redeemed from the Earth and having become pure Virgins in whose mouth there was found no guile Bath These are those Philopolis of whom it is also written John 1.12 13. But as many as received him to them gave he power to become the sons of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God And from the carnal man are hid all the Mysteries of Regeneration That new nature is a new Song that he can never learn before he be truely regenerate let him lay about him as stoutly as he will with his unsanctified Reason and externall Institutes Sophr. And from this Ignorance or rather Antipathy of life is that War and Persecution raised against the innocent Souldiers of the Lamb. Accordingly as it is noted by the Apostle Gal. 4.28 Now we brethren as Isaac was are the children of promise that is the children of the spiritual birth Ver. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now Cuph. XXVI The Kingdome of Antichrist how warrantably so called and whether the Pope be that Man of sin spoken of by the Apostle I and ever will be so I think O Sophron especially while they that are born after the Spirit give such ill names to them that are born after the flesh What a marvellous reproch is that of Philotheus to call the Rule of the Church for above a thousand years together the Reign of Antichrist Sophr. Why Cuphophron would you have Philotheus wiser in judgement and expression then the Spirit of God himself who has called that Monster that would corrupt and wast the Church so by the name of Antichrist as also generally did the ancient Fathers And I pray tell me whether the false Prophet the blasphemous Horn with eyes the two-horn'd Beast the Whore of Babylon the Man of sin be less harsh Appellations then that of Antichrist And these assuredly belong to the Hierarchy of Rome Cuph. The blasphemous Horn with eyes the Whore of Babylon and the Man of sin methinks are as reprochfull Titles as that of Antichrist and if the Bishop of Rome could be proved any of these especially that Man of sin it would be hard to fend off that other more ordinary imputation which they so whinch at Euist. It was the generally-received opinion of the Church that the Man of sin described in the Epistle to the Thessalonians is that famous Antichrist that filled the Christian world with his noise and terrour Philoth. And that this is the Pope with his Clergie O Cuphophron you that are so scrupulous of the right Rise of the Kingdome of God in the Reformation have a peculiar obligation to believe the Rise and Continuance of the Pope's Sovereignty being by such odious and wicked means as nothing worse can be imagined For that he had no such universal Sovereignty left him by Christ as he pretends to is a thing acknowledged by their own best Historians as by Guicciardine for example in the fourth Book of his History Euist. You mean Philotheus what was left out of all the Latine French and Italian Copies of Guicciardine and was published and printed in those three Languages at Basil by it self in the year 1561. A notable specimen of that foul play which is usual with that Church for the maintaining their own Interest Philoth. I mean the very same Euistor And this I think is very observable in that Excerption that although the Historian rejects the famous Donation of Constantine to Pope Sylvester as a Fiction Some saies he questioning or rather affirming that Constantine did not so much as live in the same Age with Sylvester much less by deed of Gift pass away part of his Empire to him as the City of Rome it self and many other Cities and Countries in Italy namely at that time when changing the Seat of the Empire he betook himself to Byzantium which afterward from him was called Constantinople yet in the conclusion he adds this Nemo tamen negat Imperii Constantinopolin translatione ad Pontificum potentiam viam esse patefactam ex eâque originem habuisse Then which nothing can be a better Commentary on those passages of the Prophecie of the Man of sin 2 Thess. 2.6 7. And now you know what withholdeth that he might be revealed in his time and again Onely he that now letteth will lett untill he be taken out of the way and then shall that Wicked one be revealed c. It was the presence of the Emperours at Rome that hindred the Bishop from discovering his Luciferian Ambition and from shewing himself to be the first-born of all the sons of Pride Euist. This is very consonant to the sense of the Fathers who took the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the entireness of the Roman Empire as if the breaking of it would be the bringing in of Antichrist and the Corruption of it the Generation of such a pestiferous Monster But this receding of Constantine to Byzantium is but the first beginning of the completion of this passage of the Prediction touching the removall of that out of the way that hindred the visible growth of Antichrist supposing the Pope to be him It was the Inundation of the Barbarians that did more effectually second his design For Italy being overrun by these though there were for a time also Western Emperours yet they ended in Augustulus and Constantinople became the sole Seat of the Imperial Majesty Which being raised to an extraordinary magnificency was so agreeable to them that after when the Barbarians were driven out of Italy the Emperours never cared to return to Rome but ruled Italy by Exarchs placed at Ravenna who sent meaner Governours under the title of Dukes to reside at Rome Wherefore the meanness of this Secular Power there made the Ecclesiastical shine
thereabout For in that the Church was then measured by a man Apoc. 11.1 but this new state of things by an Angel that simply with a Reed Apoc. 21.25 17. this with a golden Reed it implies that this new state of things will as much surpass that state though the best the Church has yet been in as Angels do Men and a golden Reed an ordinary combustible one Assuredly there was something in thosedays though much better then then when the Church did grossly apostatize that will not abide the fire but consume into smoak and vanish But all in this new Creation is like the Measure it is measured with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle somewhere speaks such as will abide the fire without wasting Thy word is very pure saith the Psalmist Psalm 119. And again Psal. 12. The words of the Lord are pure words even as the silver that is tried from the earth and purified seven times in the fire It is therefore the precious Word of God or pure Law of God which David esteems above thousands of gold and silver which is this golden Reed to which the new Ierusalem is commensurate Psalm 119.72 Nothing is retain'd as having an authentick stamp upon it in this new Dispensation but what is plainly agreeable to the Word of God 1 Cor. 3.12 All the hay and stubble of humane Traditions and Institutions will be burnt up and the pure and Apostolick Doctrine and Discipline will be the sole Measure of all So that the measuring of the City with a golden Reed and the hundred forty four Cubits and the twelve thousand Furlongs end all in this sense That the Constitution of things then will be purely Apostolicall squared all by that Doctrine by that Spirit which is the eternall Spirit of God the Fountain of all holy Truth and Divine Reason Philop. Indeed Philotheus these Interpretations of yours seem to me very natural But are there no farther Characters of this excellent state of the Church in other Visions or Prophecies Philoth. X Several passages of the Mercavah expounded or the Vision of Cherubims seen by Ezekiel There are Philopolis but it were an endless thing to pursue all And yet I cannot abstain from giving you some Intimations from Ezekiel's Vision of the four Cherubims or Chariot of God with which the Throne of God in Heaven amongst the four Beasts seen by S. Iohn has no small correspondency For this you are to understand Philopolis that the great purpose of that early-begun and long-continued Negotiation of the Son of God with us terrestriall Creatures has been the enlarging the Kingdome of God even to these earthly Regions that the Kingdome of Heaven may be also upon Earth perfectly corresponding to the Heavenly pattern thereof And this is that which we are taught to pray for by our Saviour Thy Kingdome come that is to say Thy will be done on Earth as it is in Heaven namely by his holy Angels And therefore the ultimate end of the Dispensations of Divine Providence is as I noted from the Angel's measuring the new Ierusalem to reduce the Church to an Angelicall state or condition that it may answer that Heavenly Pattern in the Visions of God Philop. I do not yet well understand you Philotheus Philoth. But you will do Philopolis if you do but attend to the orderly process of my discourse I say therefore in the first place that the Vision of the Cherubim or Chariot of God seen by Ezekiel but not first by him Ezek. 1.4 for I doubt not but the same appeared also to Moses and Aaron on the Mount Exod. 24.10 is the Pattern of the Angelicall Polity over which God immediately rules Psalm 68.17 The chariots of God are twenty thousand even thousands of Angels and the Lord is among them as in Sinai in the holy place Now the great design of all is that in the fulness of time the Church upon Earth may be his Chariot as fully and commandingly as the Angelicall Orders in Heaven Philop. Why how fully is that Philotheus Philoth. That methinks the Vision of Ezekiel does lively describe though I will not omit other observables in my brief passage through the Vision and yet think it needless to touch upon all Ezek. 1.4 I looked saies he and behold a Whirlwinde came out of the North a great cloud and a fire enfolding it self and a brightness about it and out of the midst thereof as the colour of Amber out of the midst of the fire This colour of Amber out of the midst of the fire I cannot but parallel to that description of the new Ierusalem Apoc. 21 18. And the City was pure Gold like unto transparent glass Think with your self how near in resemblance Philopolis transparent Gold and Amber are one to another Philop. Very like one another surely But what is the meaning thereof Philotheus Philoth. The fire and the light is the Spirit throughly penetrating and possessing this pure amber-like or transparent Gold as Iron it self looks in a manner transparent when it is ferrum candens which they ordinarily call red-hot Isa. 33.14 Who shall dwell with devouring fire who shall dwell with everlasting burnings Philop. Pure Gold certainly though as transparent as Amber and such as has lost all its Dross They must be of a pure Angelicall nature indeed For God is a consuming fire to whatever is contrary to his own Holiness Deut. 4.24 Philoth. Wherefore there being nothing to resist in this Cherubick Chariot of God they are perfectly obedient to his Will and he has an absolute empire over them they are wholly guided by his Spirit as is also intimated in the Vision more then once Ezek. 1.12 And they went every one straight forward whither the Spirit was to goe they went And in that it is said they went straight forward and that they returned not when they went this signifies the peremptory and irresistible progress of Divine Providence administred by his Angelicall forces Ver. 18. For in that the wheels of his Cherubick Chariot are said to be full of eyes I conceive this is meant thereby That the Circuits and Periods of times and Ages are carried by a special Providence of God who oversees all things And whereas it is said Ver. 19. And when the living Creatures went the Wheels went by them and when the living Creatures were lift up from the earth the Wheels were lift up this signifies the Adnexion of the Dispensations and Periods of times to the Ministry of the Angelicall Hosts and that they spirit actuate and animate all such Circuits and Periods The matter is by the decree of the Watchers Dan. 4.17 and the demand by the word of the holy ones Euist. I had thought Philotheus that these Wheels with eyes might have been the starry Heavens turned about by the Intelligences Philoth. That 's a phancie as far dissonant from the ancient wisedome of the Iews
Adultery Fornication Vncleanness Lasciviousness Idolatrie Witchcraft Hatred Variance Emulations Strife Sedition Heresies Envyings Murthers Drunkenness Revellings To which you may adde Pride Insultation Contempt of our brother Cruelty Fraud Imposture Perfidiousness Worldly-mindedness Extortion Covetousness and the like Gal. 5.22 23. But the fruit of the Spirit saith the Apostle is Love Ioy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance against such there is no Law This is that Spiritual man that discerneth every man 1 Cor. 2.15 but is himself discerned by none unless he be spiritual Of this Spirit of life it is said 1 John 5.12 He that has the Son has life but he that has not the Son has not life Rom. 8.9 As also He that has not the Spirit of Christ is none of his But of him that has the Son in this true sense namely by the abode of his Spirit in him John 8.36 it is farther declared That if the Son make you free then are you free indeed It is not therefore into an Huff of Phancy which ignorant giddy men may call the Spirit but it is the Spirit of Life in the new Birth into which we would ultimately resolve our adhesion to the pure Truth of the Gospel in opposition to the false adulterate Religion of the Church of Rome And the Dictates of this Spirit in its opposition to the gross Idolatries Impostures and Barbarities of that carnal Church which true Dictates are the Privilege of that Life that is to Righteousness in the meanest regenerate Christian would I set against the popular conceit of that false Churche's Infallibillity This true ground though popular would I have retain'd to bear against that popular Imposture of pretending that the Church of Rome cannot erre For we being made free by that Spirit of true Sanctification and Holiness all their Frauds and Wickednesses are easily felt by vital Antipathy whereby their Autority falls to the Dust and all their contradictious Figments made for their own worldly Interests are easily judged by the meanest Reason back'd and emboldened by this sincere Spirit of Righteousness and Love and so they are found through the Assistence of this living Principle common to all true Christians to be Murtherers Idolaters and gross Impostours This is palpable to the Spirit of Life in the new Birth which is the Privilege as I said of every true Christian. Nor will all their subtilties of Reason or far-fetched deductions of a tedious or endless intricate Sophistry be able at all to move or entangle such as are thus perfectly freed from Superstition and so firmly establish'd in this Principle of Life and Reality Philop. This is not onely a safe Sanctuary against all the perverse Sophisms and cunningly-devised Intricacies of the Church of Rome whereby they would illaqueate such honest Christians whose Education has not made them nimble enough at the weapon of Reason and Disputation but is also a strong engagement to make us all more closely and seriously Christianize that we may the more palpably feel our selves actuated by this Spirit of Life and thereby the more justly and securely defie all the Sophisters of the Dark Kingdome I mean this will not onely scatter and repell them but establish and edifie our selves to eternall Life Philoth. Your observation Philopolis is very true and good But now as by way of Counterpoize I have set the Spirit of Life in the new Birth against the pretense of the Infallibility of their Church so for my part I think to run counter to them in most things that are notoriously peculiar to them would prove a safe Direction in Policy As for example They are peculiarly infamous for their Doctrine and Practice upon account of Spiritual Jurisdiction of depriving men of their temporal Rights as if Dominion were founded in Grace and upon this pretense of Deposing of Kings and of raising their Subjects in Rebellion against them Wherefore my Fifth Document or Instruction should be to all the members of Christ's Kingdome The Fifth Principle That they do not suffer themselves to be stained with the least blemish or taint of Disloyalty to their lawfull Sovereign upon any account whatsoever but especially upon a Religious one there being no greater Disinterest to the true Religion then to appear to be promoted or maintained by so gross Immorality as Disloyalty nor no greater Advantage then through Faith and Patience to bear all Trialls and hardships as the old primitive Christians did Whose eyes being lift up to Heavenward and their feet directed wholly in that path by a Providence stumbled on the Imperiall Crown the Emperour at last becoming a profess'd Christian. Which was a very accumulate Completion of that Prediction of our Saviour Matt. 6.33 First seek the Kingdome of God and his righteousness and all these things shall be added unto you as has been noted before Philop. This is an excellent Principle indeed Philotheus and has annexed to it a comfortable Observation for all those that live under Princes that as yet are not converted to the pure Faith of the Gospell but are still captivated to the Religion of Rome But as for your Politicall Principle of alwaies running counter to that Church in what-ever they seem so notorious I doubt how that will alwaies hold For they do notoriously boast of and affect an universal Unity in Judgement and Practice should we therefore affect or indulge to a Disunity or Difformity in matters of Religion Philoth. Alas Philopolis my meaning was not that we should run counter to them in any good things they boast of but in those bad things they have They are divided into multitudes of Opinions amongst themselves as well as others are And in those things they seem universally united in they are rather forcibly held together by externall awe and fear of being burnt or having their throats cut then out of plain Conviction of Conscience that the Points they universally profess are true This is not Vnion of Life and Spirit but the cramming and crouding disunited dust feathers and straws and tying them up close in one bag This is all the union they have in their universal Profession But why this should be called Christian Vnion thus by a barbarous force and compulsion to make a company of men profess and practise the same things be they never so Idolatrous or wicked I understand not Nor know I what is if this be not an Vnion or Communion Antichristian Wherefore we run opposite enough to them if we set up against their Antichristian Vnion an Vnion which is truely and really Christian. Which shall be the Sixth Instruction viz. That we endeavour above all things after an Vnion of unfeigned Belief and Love The Sixth Principle That it may be said of the Church as of the living Creatures in the Cherubick Chariot of Ezekiel Whither the Spirit was to go Ezek. 1.20 they went Philop. XXX How the Church shall attain to the Unity of
to be led out of a lesser Bondage or Captivity into a greater and so that small distinct Number of the immaculate Lambs of Christ had been a more certain as well as a more delicious Morsell for that devouring Wolf of Rome Bath I understand perfectly whereabout Philotheus would be namely That Divine Providence made choice of such Instruments by an externall Instigation as who left to themselves in many things to cut out their own way would fall into such Opinions and Expressions as would be most effectual for the rending or tearing of huge massie pieces from the Church of Rome that in these great Lumps the Gold might be safe amongst the Dross and that in his mixt Numerosity there might be a more safe Protection of the Godly against the bloudy Persecutions and barbarous Tyrannies of the Papal Power Philoth. XXXIII The true means of unity in the Church again glanced at You understand me aright Bathynous But now I say after the Stone was thus cut off again from the great Mountain and safely disjoyned therefrom it was not still to have ly'n unpolished or Moss-begrown for want of Art or Industry in the Master-builders but all of us ought to have become by this time living stones pure and well-polished and through the Unity of the Spirit to have been joyn'd together into one holy Temple of God Which Unity of Spirit Bathynous can never be without Unity of Life For in the Life is the Spirit as I suggested before Nor can this Unity of Life ever be without a through Purification of the Church from Sin and Corruption nor can this Purification be without Faith in the Power of God and the Assistence of Iesus Christ to refine us from all our Dross For he that believes no possibility of any such thing will neither pray for it nor attempt it nor any way go about it Wherefore this general Indulgence to our Corruptions keeping us from the Unity of Spirit and sameness of Judgement in matters of Religion and making us destitute of that healing Vertue of brotherly Love and Charity we are left like so many wilde Beasts and grizly Monsters to grin and spit fire at one another but can never attain to Peace before we attain to a due measure of Righteousness For Christ in the Church must first be Melchizedek Hebr. 7.2 and introduce his Righteousness amongst us before he can be King of Salem in this sense Isa. 9.6 a Prince of Peace Nor can we have this Spirit of Righteousness communicated to us before we be embued with that Faith in the Power of Christ for the vanquishing of Sin as has been said over and over again Bath Wherefore Philotheus so far as I see this Faith in the Power of Christ for the vanquishing of Sin especially accompanied with Charity may stand in balance against the Romish implicit Faith that they would urge for the suppressing of Schism as if nothing would so well assure the Peace of the Church as for men to have either a perfect upright Conscience or else no Conscience at all But this latter being so hideously detestable we see the greater necessity of exhorting all men with all diligence to make after the former Philoth. Which without this Faith in the Power of Christ for the conquering our Corruptions they will never endeavour after much less successfully attain thereunto Bath So I have said already Philotheus I think or at least intended to say so Philoth. But being full of Faith XXXIV The marvellous Efficacy of Faith in the Power of the Spirit of Christ for the vanquishing of Sin and perfectly persuaded that Christ by his Spirit both can and will assist to the utter vanquishing of all manner of Sin and Corruption in us such I mean as Pride and Covetousness and Uncleanness and all Hypocrisie and Selfishness and the like what is there of all that that disturbs the World and distracts humane affairs that will not flie before so invincible a force If this Faith were once implanted in the hearts of men and they read in the Prophets the lively and lovely descriptions of that excellent state of the Church which is to come what quick approches were they able to make in virtue hereof while they look upon that glorious Pattern and through Faith and holy Imitation be daily changed by the Spirit of the Lord from glory to glory 2 Cor. 3.17 18. Philop. The more I consider it Philotheus the more I am satisfied of what infinite importance this Doctrine of Faith in the omnipotent Spirit of Christ is both for the present welfare of the Church and also for the bringing on that future Happiness predicted by the Prophets what searching Physick it is to cleanse the Soul and what a mighty Cordial to revive her So far as I see this kinde of Faith is the Primum mobile or the first Spring of all Motion that can tend effectually towards the Renovation of the World in Righteousness and the bringing on those glorious Times of the Church which you did so graphically describe out of the Visions of the Prophets Sophr. XXXV An Answer to an Objection touching this Doctrine of Faith And I can scarce forbear to cast in my suffrage too Philopolis were it not for this one Scruple That this so high Doctrine of Faith in the omnipotent Spirit for the utter Extirpation of Sin might as well scare people out of the Reformed Churches as have hindred them at first from coming in to the Reformation The truth of the Doctrine rightly understood I do not much question but onely the discretion of professing it Philoth. This is a material Consideration of yours O Sophron. But you are to understand that this Doctrine rightly interpreted does not at all clash with any of those due Comforts that accrue to us from that other of Justification by Faith and of free Remission of sin in the bloud of Christ. These things I write 1 Joh. 2â— 2. saith S t. Iohn that ye sin not But if any one sin we have an Advocate with the Father Iesus Christ the righteous And he is a propitiation for our sins All that is aimed at is a chearfull and sincere endeavour of not sinning at all as we pray in our Liturgy every Morning Which constant endeavour if it be used no man ought to be dejected for his Failings till God give more strength but chearfully to rouse himself with a greater indignation and resolution against Sin not at all despairing of forgiveness having so potent an Advocate with him whom he has offended But if any one is content to sin without any endeavour of Resistence or belief of ever being able to overcome and subdue his Corruptions and would forsake the Communion of the Reformed Church for the rubbing up his Conscience with a more wholesome and searching Doctrine and so seek Teachers elsewhere after his own heart's lusts all that I can say is this 2 Thess. 2.11 12. That for
That to infinite permanent and immutable Goodness of right belongs as well Omnisciency as Omnipotency the one as her Secretary the other as her Satellitium But the infinitely-good God is not onely of right but by nature both Omniscient and Omnipotent And from these three his infinite Goodness Wisedome and Power issue out all the Orders of the Creation in the whole Universe So that all the Creatures being his and his Goodness being so perfect immutable and permanent as never out of any humour as I may so speak vacillancy or supine indifferency to be carried otherwise then to what is the best and his Wisedome never at a loss to discern nor his Power to execute it we see the clearest foundation imaginable of the Right of that absolute Sovereignty we acknowledge in God For is there not all reason that he that is so immutably Good that it is repugnant that he should ever will any thing but what is absolutely for the best should have a full right of acting merely according to the suggestions and sentiments of his own minde it being impossible but that they should be for the best he having proportionable Wisedome also and Power adjoyned to this infinite Goodness to contrive and execute his holy just and benign designs Philop. In my apprehension Philotheus this is marvellously plain and such as I wanted no instruction in And therefore let me intreat you to draw nearer to the main point in hand which is the Kingdome of God properly so called For methinks we have done hitherto as if some having a design to observe more particularly some one Kingdome in the Map of the World suppose England France or Spain should forget their intended purpose and lose time in taking a vagary through all Europe at least if not all the four quarters of the World I desire Philotheus to understand what that Kingdome of God is that is amongst Men being less curious touching that part of his Dominion that he exercises over Angels whether lapsed or unlapsed or that Power he exserts upon the Kingdome of Nature whether Animals or Plants or other inferiour creatures Quae supranos nihil ad nos and there is in some sense the like reason concerning those things below us I desire my prospect may be enlarged onely towards those things that are on the same levell with my self which I press the more earnestly because of the streightness of the time I fear we shall be cast into Philoth. I commend your providence Philopolis and desire you to persist in this freedome of calling us back to those subjects you have the greatest mind to be satisfied in as often as we stray For this last Evening is wholly dedicated to your service But however for all the haste I affect to enter upon that Point you chiefly aim at VIII The Kingdome of God within us what it is namely What the Kingdome of God is signally so called I must first mention a Division before I fall upon that Definition For the Kingdome of God as it respects Men also is either Internall or Externall according as our Saviour has declared Neither shall they say Luk. 17.21 Lo here or Lo there for behold the Kingdome of God is within you Cuph. I suppose this Kingdome is much-what the same with the Philosophicall Kingdome of the Stoicks who make their wise man a King and Emperour and what not and count it their chief happiness to have a full dominion over their Passions especially the more grim and harsh ones that they may enjoy themselves in quiet Philoth. O no Cuphophron there is no sameness at all betwixt this Kingdome of the Stoicks and the Kingdome of God For this Kingdome of the Stoicks is the Kingdome of Selfishness and Self-love sways the Sceptre there and wears the Diademe But in the Kingdome of God God himself who is that pure free and perfectly unselfed Love has the full dominion of the Soul and the ordering and rule of all the Passions It is a wonderful thing to consider how multifarious the Impostures and false pretensions to this inward Kingdome are discovered to be by those that are really possessed thereof how one Passion as suppose Pride or Covetousness subdues all the rest unto it self and rules in stead of the Divine Love how all the Passions are brought into a demure subjection to the sense of some externall Interest especially if it bear the Title of Sacred or Holy and how men may be disciplin'd or educated thereto as Setting-dogs for the Game whenas the Soul in such a case has subdued all her affections onely to surrender her self a more absolute slave to the will of those men whose business it is to bring the World into blinde obedience by studied Impostures and Hypocrisies to such Laws as are made for their carnal Interest and in stead of propagating the Kingdome of God to plant the Kingdome of the Devil or Antichrist amongst men Let the Soul in such cases as these have never so great a command over her affections this is no Kingdome of God but a presumptuous and tyrannical Usurpation of some petty Masters against the Right of his Kingdome Unless this internall Kingdome be established in the Love and Peace and Patience of the Lord Iesus it is but the Reign of mere self-seeking Nature or the Kingdome of the Devil The Kingdome of God in the Soul is the Empire of the Divine Love which equally affects the good of all men Rom. 12.15 rejoyces with them that rejoyce and weeps with them that weep It is that state of the Soul whereby a man loves God with all his heart and all his soul Matt. 22.37 and his neighbour as himself Matt. 7.12 and deals with others as himself would be dealt with whereby a man earnestly desires the common good of all men and finds himself concern'd in repelling or preventing any publick evil To be brief It is the Rule of the Spirit of God in the Soul who takes the rains of all our Powers Faculties and Affections into his own hand and curbs them and excites them according to his own most holy will that is carried to no particular Self-interest but ever directs to that which is simply and absolutely the best This also is the Kingdome of Christ in the Inward man Hebr. 7.2 the mystical Melchizedek who is first King of Righteousness as the word signifies that is of impartial Rectitude and Uprightness without all Self-respects and then King of Salem that is Prince of Peace Finally it is that Kingdome which consists not in externall Superstitions but as the Apostle speaks Rom. 14.7 in righteousness and peace and joy in the Holy Ghost Philop. This Internall Kingdome of God IX The means of acquiring it O Philotheus is so lovely and desirable that I cannot but request you to intimate the means of acquiring it before you proceed to the Externall Philoth. O how I love you Philopolis for this motion forasmuch as
and is also the Kingdome of Christ or of the Messiah and is likewise styled the Kingdome of Heaven even in a Politicall sense as where it is compared to a Net Matth. 13. and elsewhere This Kingdome of Christ is the Kingdome of God in a more eminent and illustrious signification not onely for its holiness but also for the vast extent thereof according to the Hebrew Idiom For at long run it is to take in all the Kingdoms of the Earth But there is a more particular occasion of the styling of it the Kingdome of God from that passage in Daniel Dan. 2.44 And in the days of those Kings shall the God of Heaven set up a Kingdome which shall never be destroy'd From hence the Kingdome of Christ is called the Kingdome of Heaven and of God Now this great and notable Kingdome of the Son of man or the Messias was not present in our Saviour's days though it was in a near approch And therefore the Disciples might very well be taught to pray Thy Kingdome come and our Saviour preach that the Kingdome of God was at hand and encourage his little flock his few Followers in that at last the Roman Empire would fall into their hands as it did under Constantine the Great when Christianity became the Religion of the Empire But in that he saith Mar. 1.15 The time is fulfilled and the Kingdome of God is at hand that undoubtedly relates to the Seventy weeks of Daniel Dan. 9. which were upon their expiration about that time that Christ preached the Gospel of the Kingdome that is a little before his Suffering ver 25 26. For after seven weeks and threescore and two weeks that is sixty nine weeks the Messias was to be cut off and the people of the Iews cease to be God's people any longer under the Mosaicall Dispensation and the everlasting Righteousness ver 24. or the Eternal Law or Religion of Christ to be brought in and the Iudaicall Sacrifices to cease the Son of God being once made an Oblation upon the Cross for the sins of the whole world This is the Inchoation of the Kingdome of God so much spoken of in the Gospel which though it was at first but as a grain of mustard-seed Matt. 13.31 yet in a little time spred far and wide in the Roman Empire and was at last made Master thereof For I must confess I understand that Parable of the Mustard-tree in a Politicall sense not in a Moral and compare that which our Saviour adds by way of illustration of its greatness so that the birds of the air lodge in the branches thereof with that propheticall expression in Daniel where Nebuchadnezzar's Kingdome is also resembled to a wide-spreading Tree Dan. 4.12 The Beasts of the field had shadow under it and the Fowls of the Heaven dwelt in the boughs thereof And thus was Christ's promise made good to his little flock to whom he had declared that it was his Father's good pleasure to give them the Kingdome Luk. 12.32 Philop. This is handsome and to me not unsatisfactory O Philotheus so far as it goes But did not the Church of God both in Constantine's time and after pray Thy Kingdome come Philoth. I doubt it not Philopolis and it will never be unseasonable so to pray in the Moral sense either for our selves or others but hitherto it has been also seasonable in the Politicall For though the Church where uncorrupted with Idolatry and other gross Pollutions has been the Kingdome of God ever since it had a being whether in prosperity or persecution yet it has been hitherto but Regnum Lapidis not Regnum Montis and therefore in a Politicall sense they might ever pray that that might be fulfilled which was spoken by the mouth of the Prophet Daniel That the stone cut out without hands might smite the Image upon the feet Dan. 2.34 35 44. and become a great Mountain and fill the whole Earth and be a Kingdome that shall stand for ever a Kingdome of God's setting up that shall never be destroyed that is to say shall never relapse into Idolatrous practices nor be under their lash and subjection that do No power shall be able to persecute them for the purity of their Religion For it is the Kingdome of God triumphant and permanent that Daniel seems chiefly to point at as if that short stay of the Seventh King mentioned in the Apocalypse were scarce worth noting in these more compendious Visions Apoc. 17.10 Which seeming omission in the Vision of the Statue is more palpably repeated again in the Vision of the Four beasts For though the Kingdome of the Son of man was in the Reign of the Seventh King in a triumphant state yet because it was so short and unpermanent the Prophecy seems to take no express notice of it but to begin the Inauguration of the Son of man into his Kingdome upon the destruction of the little Horn which destruction is not yet compleated When Dan. 7.21 22. because of the great words the Horn spake the Beast was slain and his body destroyed and given to the burning flame namely the Beast with this little Horn with eyes in it which little Horn is more fully and distinctly represented in the Apocalypse under the figure of the Two-horned Beast then Daniel saw in the night-Vision and behold one like the Son of man came with the clouds of Heaven and came to the Ancient of days and they brought him near before him And there was given him Dominion and Glory and a Kingdome that all people and Nations and languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdome that which shall not be destroyed which therefore is not so properly the Kingdome of God under the Seventh King but that Dominion of the Saints which emerges upon the Beast that is not and yet is his going into perdition Do you understand me Philopolis Philop. Very well XIV The Easiness of the Prophetick style and I think your Notion mainly solid Nor do I finde it any difficulty to converse with men touching these Propheticall Mysteries since I have pretty well conn'd the Prophetick style the knowledge whereof in my mind is as well more easie as more usefull and pleasant then Heraldry which yet every ordinary capacity is easily master of Philoth. I am exceeding glad to hear you say so O Philopolis and wish all the Gentlemen in Christendome were of your mind They would find such Conviction in the Prophecies of Daniel and the Apocalypse that I dare say we should in a short time be all of one opinion in matters of Religion Philop. I wish with all my heart they would set themselves to this so easie and pleasant kind of seriousness Bath Sensuality Levity and Profaneness of spirit makes holy things though of themselves very easie and pleasant both unpleasant hard and tedious to such unmoralized minds
that part especially of his Opposers at this time that were Pagans or Infidels and did not believe the Apostolical Doctrine of Christ. So that taking the whole Conflux of men or entire Aggregate of the two opposite Armies before the Fight and dividing them they naturally fall into this Tripartition The true Christian and Apostolicall Party the Infidel Party distinct from the Beast and false Prophet and the Party Antichristian Philop. What then is meant by the Infidel Party's being slain and whoever else fell with them by the sword that came out of the mouth of the Rider of the white Horse Philoth. Assuredly Philopolis their Conviction and Conversion to the true Christian Faith For the Word of God can slay them no otherwise then so Philop. I but it is added And all the Fowls were filled with their flesh Philoth. Luk. 15.7 10. I tell you Philopolis the Angels of Heaven feast and make merry more upon the Conversion of one sinner then on ninety nine just persons that want no Repentance But I told you before that these phrases are onely Parabolicall and every passage of a Parable is not necessarily drawn into a particular Signification It may signifie onely in the general a very great Slaughter argued in a Parabolicall way from the consequences thereof Philop. I am pretty well persuaded that this may be the main meaning of this Vision of the Rider of the white Horse what-ever else there may be in it beside Philoth. Let us therefore now proceed to what is parallel thereto namely the seventh Vial which has seemed to me as obscure as any thing I have met with in all the Apocalypse But in the general I dare pronounce that the sense is more spiritual then is ordinarily conceived both because it is parallel to the Vision of the Rider of the white Horse and also from that Intimation Apoc. 16.15 Behold I come as a thief Blessed is he that watcheth and keepeth his Garments lest he walk naked and men see his shame This is the time that God will pluck off the Covering from off all Nations Isa. 25.7 and the veil of Hypocrisie from off the people as Isay foretelleth and he that keeps not to the right cloathing will be found most deformedly naked This therefore is not like a premonition against the day of a bloudy Battel where the bloud rises up to the Horse saddles for the space of a thousand six hundred furlongs together In so great a slaughter literally understood men are more solicitous of their lives then their cloaths and more afraid of being killed then of being exposed to some outward shame Philop. What may then be the meaning of that passage Philotheus Philoth. A timely forewarning to seek after Truth and Righteousness and to understand the Mysteries of the Gospel so well as when this day comes I mean the effusion of the last Vial we be not discovered to be such silly Sots and Bigotts as out of an ignorant and superstitious Conscience to take part of the Plagues and Distresses the Beast and the false Prophet will then be plunged into but through sound Knowledge and a purified minde timely to be adjoyned to the true Church the Body of Christ. For in that day a man shall be look'd upon as hugely naked and bare of all wit and common honesty that has so little of either as not to relinquish the Idolatrous and Imposturous Church of Rome and entirely betake himself to the Apostolicall party He will be a reproch and laughing-stock to all and will be able by no means to hide his shame he discovering himself to be so wholly destitute of the sense of Truth and Righteousness Philop. Methinks you have very peculiar apprehensions of things Philotheus that come into your minde which makes your converse more delightfull But give me leave now to ask your opinion touching other it may be more difficult passages As that of the Frogs going out of the mouth of the Dragon the Beast and the false Prophet which are said to be the spirits of Devils and that they work Miracles Philoth. These are the Emissaries Oratours Negotiatours or Solicitours of the Affairs of the Dragon Beast and false Prophet though they are called the Spirits of Devils according to the usual Genius and style of the Apocalypse putting Angels and Spirits for that company of men that may be conceived to be under their guidance But they have the shape of Frogs to betoken their Earthliness and Uncleanness and that the spirit and wisedome they act from is earthly Jam. 3.15 sensual and devillish contrary to that wisedom which is from above which is said first to be pure then peaceable but these Frogs call forth the Kings of the Earth and the whole World to battel even to fight against God and his Christ. But those ungodly Forces by the overpowering guidance of God Almighty pitch battel in such a place as is unfortunate to them from the very name For Armageddon signifies the Destruction of their Armies Nor can I omit how significant this Iconism of Frogs is to set off that power in them of working false Miracles to deceive the people according to the sense of the ancient Onirocriticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Synops. Prophet lib. 1. c. 6. sect 17. Amongst which Impostures may be reckoned the falling into Trances Quakings Possessions by irresistible Powers pretended Inspirations and what else soever that carries from the Apostolicall Faith as well as those old Cheats and Juggles or lying Miracles of ancient Paganism or of modern Antichristianism properly so called But here again Philopolis I would have you above all things take notice that there is a Tripartition in this Conflux of people also For here is God Almighty and his Christ on one side with their Apostolicall Legions and then on the other side there is first the Dragon with his Pagan or Infidel Forces all such as believe not the plain and Apostolicall truth of the Gospel such as is comprised for example in the Apostles Creed and lastly there are the Antichristian forces properly so called such as appertain to the Beast and false Prophet So that this Tripartition is exquisitely answerable to that in the Battel of the Rider of the white Horse Philop. Well Philotheus what then Philoth. All these meet in a place which in the Hebrew tongue is called Armageddon Philop. They do so Philotheus But what is the meaning of the pouring of this last Vial into the Air to doe vengeance on the Legions of the ungodly Philoth. In the externall Cortex of the Prophecy it comports onely with the other Vials being poured out upon the Earth the Sun and the Sea as if God would stir up universal Nature in a rage against his enemies as I told you before But in the more inward and mysticall meaning it is onely an Introduction to these following Symbols of Voices and Thunderings and Lightnings c. Philop. What is the Mysticall
and the God of Israel will be your Rereward And Man you know has the Sovereignty of all that move on the Earth as the Eagle of all that flie in the Air. Philop. But he is Sovereign over the Fowls of the Air too Philotheus Philoth. He is so and is the symbol of Righteousness and Peace And that is the very nature of the true Man and the highest perfection in him and the Charter whereby he rules over all 1 Joh. 4.20 He that says he loves God and hates his brother he is a Liar Philop. I partly understand you Philotheus But have you not forgot to descant on the feet of the Cherubims as well as on their faces Philoth. You say well Philopolis I will give you my observation of that also though I have already touched upon more things then I intended Their feet are said to be like Oxe-feet Ezek. 1.7 and to sparkle like the colour of burnish'd brass In that they are said to resemble burnish'd brass it denotes the steddy strength and purity of the Angelicall Affections which the Pythagoreans also compare to Feet But in that they are said to be Oxe-feet it signifies they neither affect nor travel for that which is useless and unprofitable Isa. 55.2 They do not labour for that which satisfieth not nor expend their pains for that which is not bread Though each Cherub be said to have the face of an Eagle yet none have any other feet but those of an Oxe Which insinuates that the most speculative Angels spend not their time in fruitless Subtilties though never so high nor soar up into unedifying Contemplations Hyl. All this methinks goes off naturally enough Philotheus onely that of the Oxe resembling that part of the Polity that comprehends Agriculture and what other offices that require the labour of the hand how this can belong to the Angelicall World unless as they are Presidentiary Powers over such in this Terrestrial Region I know not Wherefore I thought of this conceit while you was discoursing that these four faces of an Eagle a Man a Lion and Oxe may signifie the four Cardinal Vertues Prudence Iustice Fortitude Temperance Philoth. And it was not thought of much amiss Hylobares I 'll assure you this is an early specimen of your towardliness in these kinde of Contemplations Onely you should have put Sapience for Prudence the latter being so proper to Man and such a concomitant to Iustice and Practice of Life that they as one and the same thing may be both emblematized by the Man But Sapience which is the searcher of the highest or deepest causes of all Justice both to God and Man Lib. 2. de Legibus which Cicero rightly derives from the Divine Intellect is more fitly set out by the Eagle who is so strong-sighted as to be able to look upon the Sun to which Philo resembles the eternall Mind of God the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Jud. lib. de Somniis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls him Wherefore the highest or ultimate judgement of the truth of things is rightly represented by the Eagle as being able to give sentence from that eternall Law of Divine Reason Sophr. It never came into my head before now why the Standard of Dan bore the Figure of an Eagle Bath Because Dan signifies Judgement But I was thinking of something else that favours Hylobares his conjecture namely of that Degree of the Cardinal Vertues which Plotinus calls Paradigmaticall which makes the Soul of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say in the condition of a pure Angel Theosophists also declare that the four Rivers of Paradise signifie the four Cardinal Vertues even in the Intellectual or Angelicall world Which things have not onely Authority but reason on their side but that it would be too long to unfold it So that so far as I see Philotheus and Hylobares conjectures touching the meaning of this quadriform aspect of the Cherubims may both stand together and clash no more then an Abstract and Concrete which make but one Subject Philop. I think so too But indeed I did not hope there could have been drawn out so many profitable Lessons out of this dark Vision of Ezekiel But you have yet said nothing Philotheus of him that rides in this Cherubick Chariot who has the shape of a Man Ezek. 1.26 27. and the colour of Amber with circumfulgent fire Philoth. That is the Heavenly Humanity of the Son of God His very Title is writ in the Amber I mean in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you reade it Cabbalistically And yet he is said to be the God of Israel Ezek. 10.20 and the surrounding Rainbow emblematizes him the God of the whole Universe But enquire no farther of these things I shall proceed to what follows Philop. I beseech you do Philotheus Philoth. Now this Type of the state of Perfection in the Church the time of Moses being not capable of the truth thereof yet God thought fit to draw down the Shadow of it to beautifie the Religion of the Israelites So that the Heavenly Type seen onely by Prophets and holy men of God was also impressed upon Earth and made visible amongst the people of the Iews who bore this Figure among them For they both had material Cherubims in the Dabir on which the Eternal Word was conceived to fit and give Oracles Exod. 25.18 22. as he that sate on this Chariot in Ezekiel is said to speak from among living Cherubims the Prophet saw Ezek. 10.1 2. and besides which is an admirable correspondency of things the Throne in the midst of the four Cherubims in that Chariot answers very plainly to the Tabernacle in the midst of the four Camps of Israel Numb 1.52 and 2.2 under the Standard of Reuben toward the South under the Standard of Iudah toward the East under the Standard of Ephraim toward the West and under the Standard of Dan toward the North the Ensigns also of each Camp according to the tradition of the Rabbins answering to the posture of the faces of these four Cherubims the Ensign of Reuben being a Man XI An Exposition of the Vision of the Throne of God in Heaven the four Beasts and twenty four Elders seen by S. John the Ensign of Iudah a Lion the Ensign of Ephraim an Oxe and the Ensign of Dan an Eagle Philop. The Correspondence indeed is very admirable Philoth. Thus did the people of God in those days bear the Heavenly Type in an earthly and carnal manner They did also receive the Law with the appearance of fire and lightening as this Cherub-Chariot is also described But their Dispensation was not that fiery Law of the Spirit which our Saviour at his coming introduced who is said to baptize with the Holy Ghost and with fire He began therefore this true Cherubicall or Angelicall Dispensation amongst his Apostles and Disciples and it continued in some measure for
some time But Carnality and Externalness especially after the Reign of Constantine quickly over-ran all But however the pattern of Perfection was again recorded in the Vision of S t. Iohn Apoc. 4.2 wherein he saw the Throne of God in Heaven the four and twenty Elders and the four Beasts full of eyes For even in this he was shown also things which must be hereafter Ver. 1. For this is the Heavenly Idea of that state of the Church which will be actually on Earth when the new Ierusalem descends from Heaven and the Tabernacle of God is amongst men and that he dwells in them by his Spirit and by his living Presence Which Community of God's people some conceive may be in some sense represented also by the Sea of glass like unto Crystall before the Throne Ver. 6. as well as by the four Beasts Because Sea signifies the Collection of people into one Kingdome and the fixedness and pellucidity of this Sea may denote the steddiness and purity of the hearts and consciences of God's people whom his Spirit penetrateth and possesseth and the Light of his Presence doth comfort and irradiate and expells out of them all mistiness and darkness of sin and errour Their Conflation is as that of Glass by fire by the fire of Zeal and Charity which has rectified and reduced what-ever is foul and opake but their purity solidity and transparency is as that of Crystall Philop. This were congruous enough if Sea were here understood as in the Prophetick style For those Interpreters that so understand it look upon it as a fixt crystalline Sea But surely this Sea here alludes to the Sea in Solomon's Temple 1. King 7.23 Philoth. In all likelihood Philopolis that is likewise alluded to Apoc. 4.5 the seven Lamps being also mentioned But though we understand this Sea of Crystall in such a sense as the Sea of brass is meant in the Temple of Solomon yet it will again respect the Community of God's people it being that Sea wherein they are baptized into one body It will notwithstanding prove that effectuall Laver of Regeneration that Baptism of Christ which is with the Holy Ghost and with Fire 1 Cor. 12.13 For by one spirit are we all baptized into one body and have been all made to drink into one Spirit And our Saviour Christ declares John 4.14 Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life But this he spake of the Spirit as it is said elsewhere Apoc. 22.4 And the River of water of Life clear as crystall is said likewise to proceed out of the Throne of God as this Sea of glass to stand before it Philop. 2 Chron. 4.6 But the brazen Sea of Solomon O Philotheus to which this Sea of glass answers was for the Priest to wash in Philoth. I deny it not Onely remember Philopolis that outward washings profit little but that it is the Spirit that cleanseth This is the Laver of the New Birth whereby we are baptized into one body and into one Spirit and into one holy Community of Saints the light of the glorious Presence of God shining quite through this pure Sea of Crystall So that this Spirit of Regeneration and Purification being the same that this Laver or Sea of crystalline water and residing in the Saints of God the Saints of God again or the pure Church is this Sea according to the Prophetick style And the Sea of Solomon seems to have born the title on purpose to meet with this happy Allusion at last I am sure Aretas upon the place saith expresly That Sea signifies an immense multitude So that so far as I see this Type may bear a double Allusion one to the use of Solomon's Sea the other to the signification of the name in the Prophetick style Philop. Nay I am of your minde Philotheus And you know all true Christians are a Royal Priesthood 1 Pet. 2.9 and no man is wash'd by the Spirit but drinks in the Spirit for the Spirit washes us not without but within Philoth. But mistake me not Philopolis I do not mean that the Sea of glass stands primarily for the Hieroglyphick of God's people for the four Beasts are plainly the Hieroglyphick of that Communialty but it stands for the Laver of the Spirit into which the people of God are baptized Which Laver of the Spirit is set off by the effects thereof in that it makes the people of God as this Sea of glass like unto crystall the light of the Spirit of Life penetrating and possessing their pure and pervious hearts and minds as the beams of the Sun do the clearest and most transparent Crystall Philop. I commend your care and accuracy of judgement O Philotheus for you lose nothing of the usefulness of the Representation and yet decline that harshness as it may here seem of having one and the same thing represented by two several Hieroglyphicks in one and the same Vision Philoth. You understand me aright Philop. But I pray you what is the meaning of those seven Lamps of fire burning before the Throne Apoc. 4.5 which are said to be the seven Spirits of God Philoth. To omit all conjectures touching the seven last Sephiroth I shall onely return this answer for the present That the number Seven need not here signifie Numerically but Symbolically denoting the Purity and Immateriality of those Angels or Spirits that watch over the Church and minister to it when that shall be fulfilled in that glorious degree that is foretold Apoc. 21.3 The Tabernacle of God is with men Here the Lamps are distinguishable from the four Beasts but in Ezekiel's Cherub-Chariot the living Creatures themselves are resembled to Lamps Ezek. 〈…〉 because that Vision represented also the actual Kingdome of Angels But yet the Beasts here are described almost just in the same manner the Cherubims are in Ezekiel's Vision which denotes the Angelicalness of this last and best state of the Church The quadriform Genius of those of the Angelicall Kingdome I need not here repeat the Application is easie I will onely pick out some of the most useful Observables in this present description and then goe on As first Apoc. 4.6 That the Beasts are said all of them to be full of eyes before and behinde Which implies that they look backward and forward into the History of times past and into the Prophecies and Predictions of things to come and compute in counsell all possible futurities the better to manage the present affairs of Christ's Kingdome and be provided against every Emergency For in this consists all useful and practicall wisedome Apoc. 4.8 Secondly They are said to have six wings Undoubtedly for that use the Seraphims are said to make of them in the Prophet Isay Isay 6.2 With twain to cover their
faces with twain to cover their feet and with twain to flie Which implies a reverence of the Divine Majesty an activity and readiness in his Service and a carefulness over our Affections that we walk in clean paths For upon the mention of the six wings all the four Beasts are said to be full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius well and skilfully draws those two together without and within And therefore they with one eye regarding the outward Objects and with another eye their own Nature and so comparing them together they will ever behave themselves decorously and becomingly with due reverence to what is above them in Dignity and Excellency and at a due distance from those things that are unworthy of them and beneath them They will not commit any thing unworthy of the excellencie of their own nature nor admit of any thing repugnant to the innate Light and immutable Principles of an Intellectual Creature And therefore if any such thing be offered them without their eyes within will easily discern the Proposer to be either a Fool or an Impostour Thirdly As the Sea of glass like unto crystall signifies our being baptized into one holy Community so the Lightnings and Thunders and Voices over this collected Body of the Church the four Beasts and the twenty four Elders signifie their joint-Instruction and Guidance by the fiery Law of the Spirit in which Dispensation they live According to that promise of the second Covenant Jer. 31.33 I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people This is the City which Ezekiel calls Iehovah shammah Ezek. 48.35 not for any visible symbolicall Residence of God there but for the abode of him in the hearts of men by his Spirit by which they have one common mind and one motion as it is in the Angelicall Kingdome in the Cherubims of Ezekiel Ezek. 1.11 12. Their wings touched one another and whither the Spirit was to goe thither they went And the twenty four Elders and the four Beasts be thus of one spirit For when the Beasts worship God Apoc. 4.9 10. the twenty four Elders also cast down their Crowns before the Throne acknowledging from whom and for whom they reign even for the manifesting of the glory and honour and power of God in the Kingdome of his Saints Cuph. But I pray you Philotheus how can the Beasts be said never to rest day nor night Ver. 8. saying Holy Holy Holy Lord God Almighty and yet the twenty four Elders as oft as they doe thus to cast their Crowns before the Throne For one casting would serve for all and their Crowns would ever lie before the Throne of their own heads Philoth. These things O Cuphophron are by no means to be so grossly understood For their never ceasing day nor night from saying Holy Holy Holy signifies nothing else but a perpetuall declaring the Holiness of God in whose presence they walk by the constant purity and holiness of their own Conversations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as there is this one continued tenour of Holiness in the people so likewise is there one continued correspondency of humble Devoutness in their Rulers who live in a perpetual sense of their Office and Duty casting down their Crowns before the Throne of God acknowledging thereby that the measure of their Rule and Government ought not to be their own Interest but merely the Interest of Christ and his Kingdome that they reign wholly through him and for him and therefore are not to seek themselves This is the inward meaning of that externall Representation of their worship which reaches the inmost life and spirit and is not a shadow of a shadow Philop. This is a sufficient solution of Cuphophron's Quere Philotheus But I pray you why are those crowned Elders being that they wear golden Crowns like Kings said to be clothed in white like Priests Apoc. 4.4 and why placed next to the Throne of God and why four and twenty Philoth. By their golden Crowns and white Raiment joyntly considered it is signified that in their respective Kingdoms all power is in them as well Sacerdotal as Secular that is to say In all causes as well Ecclesiasticall as Civil they next to Christ are supreme Heads in their own Principalities And therefore their Thrones for so they are called in the Original are placed next to the Throne of God That is also a farther Intimation of their Sacerdotality in that they are thus placed about the Throne it seeming to allude to the Levites pitching their Tents about the Tabernacle Num. 1.50 But in that they wear white Raiment it signifies also their Innocency Uprightness and Sanctity their Sacerdotal Piety and Devotion in their solicitous Addresses to the Throne of Grace in the behalf of themselves as Rulers and of the people committed to their charge And lastly they are said to be four and twenty 1 Chron. 24.4 18. it 's likely in some allusion to the distribution of the Courses of the Priests and Levites into that number which again shews the Sovereignty of these Kings in Sacerdotal affairs as if they were the Princes of these Divisions But I must confess I think that which is mainly aimed at is this viz. An intimation that this glorious state of the Church will be then when Iews and Gentiles are become one Sheepfold That this is the state of the new Ierusalem Apoc. 21.12 14. that has the names of the twelve Patriarchs inscribed on her as well as of the twelve Apostles This I conceive may be the account of the four and twenty Elders For I doubt not but the number here signifies Symbolically not Numerically Philop. This Interpretation indeed seems to be of more importance it implying both the Conversion of the Iews and the Apostolicalness of these Times of the Church at once Well Philotheus you have described out of the Prophets an excellent state of things which being so eminent that it transcends the power of speech nor can be set out according to its due worth by all the words and phrases I am master of I will be content to contract it for my memory sake into as few as I can which briefly are these Apostolicalness of Doctrine and Worship Integrity of Life and Security from Persecution for Conscience sake and from intestine Wars and Troubles For thus it will truely become the Kingdome of the * Dan. 7.13 Son of man whenas the four Kingdoms hitherto have been justly compared to four ravening and devouring Beasts 2 Esdr. 13.10 11 12. and such as have been so mad as to tear their own flesh But this Angelicall Kingdome as you call it wherein God's will is done on Earth as it is in Heaven is a Kingdome of Righteousness and Peace and Joy in the Holy Ghost O how am I transported with the view of so glorious a
the spirit of Love does expresly promise his Followers the possession of the whole Earth that all Nations will submit unto them For though they will admit that the Service of Christ in the Belief is the Holy of the true Tabernacle yet they boast that the Holy of Holies is their Service of the Love which therefore ought to take place above all Bath In my judgement Euistor this fear of Sophron's is but a groundless fear For besides the many gross impossible and ridiculous Interpretations of Scripture upon which notwithstanding this Prophet would build himself the obvious Evidence from his Writings that he was a mere Sadducee and held neither Angel nor Spirit nor the Immortality of the Soul is a palpable assurance that in so great a Light as God has and is raising in the World this man's Dictates and Doctrines will never pass into any National Religion but it will appear to all that he was a mistaken Enthusiast Methinks it is infinitely more improbable that the World should take him for a true Prophet then that the plain Apostolicall Faith and Doctrine which has such convincing and miraculous Attestations to it and is so suitable to moral Goodness and Reason should not overrun all Euist. This gross Errour of Sadducism might indeed disenable this Prophet from doing any great injurie to the Personal Offices of Christ which he seems to undermine and beat down But the Reign of the Spirit in opposition to the personal Sceptre of the Lord Iesus has fallen into more refined hands that do expresly acknowledge the Immortality of the Soul and consequently the present Subsistency of Christ and his Personality and yet are altogether for the Spirit and Christ within them as if that part of Christianity that respects Christ without us were quite antiquated You know whose Motto that was Our Salvation in the life of Iesus Christ in us Bath Yes I do Euistor It was the Teutonick Philosopher's And do not you know who said That the Mystery hid from Ages and from Generations but then made manifest to the Saints was Christ in us the hope of glory Euist. You say true Bathynous S. Paul writes so to the Colossians Col. 1.26 Bath And therefore Euistor it was Iesus the Son of Mary with his Apostles that first conducted men into the Holy of Holies not H. Nicolas nor I. Behmen Sophr. A very pertinent Observation Bath But admit that I. Behmen drives all inward in his Writings as if he had forgot that Christ without him who suffered at Ierusalem whom yet I am sure he did not forget on his death-bed when he cried out Thou crucified Lord Iesus have mercy on me and take me into thy Kingdome and withall that he has healed Familism of that unsoundness and rottenness of corrupt Sadducism yet for all that the invincible Obscurity of his Writings will prevent his being over-popular and his mistakes in his pretended Inspirations in matters of Philosophy ruine his Authority amongst the more knowing and sagacious sort of persons In a Philosophicall Age they that pretend to Philosophicall Inspirations and have them not must needs be taken tripping Which if they be in any thing their credit falls flat in all and nothing will be believed merely for their saying it is true and inspired Euist. If this were indeed the Teutonick's case there were very little fear of his doing any great harm in that way Sophron's Jealousies did so sadly presage Sophr. It 's likely Bathynous would not speak thus unless he had some certain grounds for it I pray you what are they Bathynous Bath Do not you think XVI J. Behmen 's marvellous pretense to the knowledge of the Language of Nature O Sophron that it is a superlative strain of Melancholy for a man to conceit that he has the knowledge of the Language of Nature communicated to him Sophr. I suppose the skill of the Signatures of Plants and the Presages of Meteors and other such like Phaenomena of Nature Bath No to tell you syllabatim in the words of any Language what they naturally signifie As suppose he would take the word Tetragrammaton to task he would tell you what all the Syllables signifie from Te to Ton. Sophr. That 's marvellous pretty that even the Terminations of words should have their signification also Bath Nay the very Letters as in Tincture and others Sophr. This decides that ancient Controversie amongst Philosophers whether the Imposition of Names be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Gell. Noct. Attic lib. 10. cap. 4. Bath Well Sophron you may jest at it as you please But this Philosophick Illumination has taught the Teutonick that the Names of the seven Planets are plainly derived out of the Language of Nature Sophr. Does he mean the Latin Greek or Hebrew Names or Dutch or French or Spanish Bath I suppose he either means all or high-Dutch onely as being his natural Tongue in which alone he was skilled Sophr. It was a great omission that he did not explain himself in that point But I pray you Bathynous why does he think that the Ancients gave Names to the seven Planets from the Language of Nature Bath Because their Names are according to the Properties of Nature viz. Astriction Compunction Anguish Fire Light Sound Body which answer to Saturn Mercury Mars Sol Venus Iupiter Luna Sophr. These are Mysteries above my capacity Nor do I see how the Names of the Planets signifie those Qualities But what does he drive at Bathynous Bath At a Philosophicall account of every Day 's Creation with a respect to the Name of the Day from the Planet which is said to rule the first Hour thereof and which corresponds with such a property of Nature As for example The Ancients called the first day of the week Sunday because God then moved the Sun-property in the Creation the second day Monday because he moved the Moon-property c. And thus the Explication of the six Days-works in Moses is made upon the Astrologicall Names of the Days of the Week Sophr. Is it possible Bathynous I had alwaies thought that the Planetary Names of the Days of the Week had proceeded from the orderly reckoning of the Planets from Saturn downward and so giving every one of them the dominion of an hour one after another through the four and twenty every first hour of the day will have a new Planet and that necessarily in such an order as the Names of the Days of the Week import As suppose let Saturn have the first hour of the Day From Saturn to Luna thrice inclusively there is twenty one hours Then say Saturn twenty two Iupiter twenty three Mars twenty four the next hour which is the first of the day following is Sol. Then again from Sol to Mars thrice is twenty one Then say Sol twenty two Venus twenty three Mercurie twenty four and the next hour which is the first of the day following is Luna And so quite
through the Week you shall finde this orderly reckoning necessarily give such Names to all the Days of the Week as they bear Bath You might as well have begun with Sol to Mars he being the most eminent Planet and giving Name to the first Day of the Week Sophr. Undoubtedly Bathynous Bath I must confess this Consideration O Sophron made me smile when I observed how nimble the inspired Philosopher was in his Mysterium magnum to communicate some of his own skill in the Language of Nature discovered in the Names of the Planets unto the Ancients as if they had been acquainted with the Mosaicall Mystery of the Creation from affixing the names of the Planets to such days of the week when God wot they dreamed of nothing more then this orderly piece of Astrologicall Superstition which you have so judiciously taken notice of But there are also several other palpable Indications to the impartial and intelligent Reader that what the Teutonick Philosopher writ was not by an infallible spirit Sophr. XVII Farther Indications that J. Behmen did not write from an infallible spirit I pray you produce some few of them For it can be no unbecoming office to unbewilder some over-serious souls that may be too much captivated with such kind of Writers Bath I will give you one Instance for all O Sophron. He did not understand the true Systeme of the World as appears by his Story of Lucifer in whose place he substitutes the Sun and declares that all the Stars take light and power from him Denies that there is any Morning or Evening above the Moon though the four Moons moving about Iupiter plainly witness against it Tells us how the six other Planets are Sol's six Counsellers wherein he does not dream of Tellus's being as good a Planet and consequently as good a Counseller as the rest especially as the Moon which will make seven and those four about Iupiter four more and as good Wives for the Sun and Stars as our Moon is Which considerations break a pieces all his fine Conceits touching the Harmonie and Analogie betwixt the seven Planets and his seven Properties of Nature Whence I profess I am very well assured he is not divinely inspired Euist. How then Bathynous should he come by such unheard-of Mysteries As one especially that does most of all astonish me because I find some profess they know the truth thereof by experience I mean the distribution of all into three Kingdoms or Worlds The dark-Fire-World the holy Light-World and this mixt Out-World Bath Yes Euistor and that Mystery is the more strange to me in that he declares in a Physicall sense That all these lie in one another That Heaven is in Hell and Hell is in Heaven as to place Which he would illustrate from Darkness and Light being in the same place together Darkness presently discovering it self at the removal of the Light Sophr. But certainly it was not actually there while the Light was there Bath One would think so Sophron. Besides his dark and light Kingdoms must be purely spiritual if they lie in the same space with this Out-world as the Inhabitants also of them who yet he admits can see one another I mean those of the same Kingdome though those of different Kingdoms cannot Euist. Luk. 16.23 How then is Dives from out of Hell said to have seen Lazarus in Abraham's bosom as if the framer of that Parable had been ignorant of this Behmenicall Mysterie And how came Michael and the Devil to dispute about the body of Moses Jude 9. Can Devils and Angels hear one another talk and yet not see one another being so hard by Bath That in the Parable is something hard to salve But supposing these three distinct Worlds to have their distinct Spirits of Nature as they may be called in virtue of union wherewith the Inhabitants of each World discern all Beings that are united with its spirit it will be consequentiall enough to conceive that while the Angels are in union onely with the Spirit of the Light-world and the Devils with that of the dark-Fire-world they can have no discernment of one another though as to space they be hard by and if they were corporeall might rush against one another as deaf men in the dark But admitting they have a Capacity for a time of uniting with the Spirit of this mix'd Out-world in this conjuncture they may see one another and discourse with one another But I confess Euistor the Theorie is something remote and strange Euist. And yet that which is stranger Bathynous there are some that profess which were a great Attestation to the truth of the Teutonick Philosophy if it were certain that they have such openings of their brains or eyes that they can see into both those internall Kingdoms and view the marvellous shapes of the Inhabitants of them both Bath That I must confess Euistor is still more wonderfull though upon the Hypothesis I even now hinted not simply impossible But we must take heed how we become over-credulous in such things He that will averr he has discovered those internall Worlds by Sense must first assure himself that he is not imposed upon by his Imagination For Phancy becomes sometimes presentificall as in Mad-men and those in high Fevers whose Phantasms seem real externall Objects to them Nay it is sometimes so in them that are well and in their wits either arbitrariously as in Cardan or surprisingly as in severall others I have conversed with but are so wise as to know it is a phancy and give it the stop But if they did believe there were such an internall World and did vehemently desire to converse there how exceeding credible is it that these people would take their inward Phantasms for externall Objects in that Inward World Euist. But how shall they rid themselves of the errour Bathynous Bath If some number of them that conceive they have recovered the inward eye which was put out by Adam's Fall whereby they can see through the outward eye into the internall Worlds would experiment the seeing of the same Object together For if they do not see it together in the same place and circumstances it is a shrewd presumption all is but internall phancy Sophr. But suppose they do see the same Object together invisible in the mean time to ordinary eyes Bath Yet they are not secure but they may be imposed upon by false Reason For it does not follow for all this they see the Inhabitants of such an Internall World as the Teutonick Philosophy declares for but the more subtil Inhabitants of the Externall For both Air and Aether are the Elements of this Externall world not of the Internall And fallen Spirits purely Immaterial are to me I must confess a great Paradox or that having material Vehicles they should not have their abode in a material Element Which Element being the Dark world it is evident that the Dark world cannot be in one place
with this Out-world but as part of it To say nothing of the Light world which I must confess I take to be material also Sophr. And so do I Bathynous nor can by any means admit that Heaven and Hell are in the same space forasmuch as the Inhabitants of Heaven are Corporeall For the glorified Saints have Bodies and so have the Angels too according to the Opinion of the best Divines and Philosophers Bath But in the same place or Region Heaven and Hell may be manifested in particular Creatures what is common administring to their property as the Seminal Soul of the World is as busie in forming Toads and poisonous Serpents as in the fairest and most harmless Creatures Euist. What do you think then Bathynous that I. Behmen was not at all inspired that there is so little assurance of any considerable truth he has communicated to the World Bath To declare my conjecture of him freely and impartially XVIII Bathynous his judgement touching J. Behmen with some Cautions how to avoid the being ensnared by Enthusiasts Euistor I will in the first place allow him to be a very serious and well-minded man but of a nature extremely melancholick And in the second place I conjecture that he had been a Reader of H. N. and Paracelsus his Writings Both which being Enthusiasticall Authours fired his Melancholy into the like Enthusiastick elevations of spirit and produced a Philosophy in which we all-over discover the foot-steps of Paracelsianism and Familism Love and Wrath Sulphur and Sal-niter Chymistry and Astrology being scattered through all I do not deny Euistor but that both H. N. and I. Behmen were inspired but I averre withall that their Inspiration was not purely Spiritual Intellectual and Divine but mainly Complexionall Natural and Daemoniall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle speaks which is best understood by that of Plotinus Ennead 2. lib. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This therefore was an Inspiration too far removed from the first pure Fountain to come clear Complexionall Love the noblest Motion impressed upon us by the Spirit of Nature first oppress'd in the Constriction Compunction and Anguish of a down-bearing Melancholy and after burning and flaming out into a joyfull liberty and carrying captive with it those severer Particles that would have smothered it into a glorious Triumph of Light and chearfull Splendour of the Spirits which makes the Soul overflow with all kindness and sweetness this I conceive is all the peculiar Inspiration or Illumination these Theosophists had at the bottom Which yet is not so contemptible but that they justly magnify it above the grim ferocities of the superstitious Factions in the imbittered Churches of the world who have not so good an Inspiration as this but their tongues and hearts are set on fire of Hell Jam. 3.6 This Light of Nature I say is abundantly well appointed both for Right and Skill to chastise and reproch the gross and grievous Immoralities of Hypocriticall Religions and to be subservient to that Truth and Life that is really Divine Euist. But they writ professedly as from the Spirit of God And I. Behmen seems to have had the assistence of a good Angel by that story of an Old man who upon pretence of buying a pair of Shoes of him read him his destiny and gave him holy and pious Instructions Bath Who knows but that it was really a man For he carried the Shoes away with him which he bought nor did he vanish in his sight And suppose he was a good Angel not a Devil does it follow straight that he was infallible The Inhabitants of the other World are good Physiognomists and know very well who are most for their turn in this Cuph. As an Horse-courser knows an Horse by his marks Bath And lastly that Iacob declares what he writes is from God that is but that which is necessary for all Enthusiasts to doe For if they did not think themselves inspired they were not Enthusiasts But there is a very powerfull Magick in this their heightened Confidence for the captivating others to them Hyl. How shall a man doe then Bathynous to keep himself from being ensnared by their Writings and from being hurried away with their Enthusiasms Bath For him that reads them there is onely this one short Remedie and safe To observe the moral and pious Precepts they tumble out with such extraordinary Zeal and fervour and to endeavour to be as really good as they declare themselves and all men ought to be and to make that your first and chief care without any design of engrasping great Mysteries This is the onely way of being assuredly able to judge them and of coming to that state which David blesses God for Psalm 119.99 I have more understanding then my Teachers because I keep thy Commandments Philoth. That is very good advice Hylobares and the most certain way of keeping out of the snares of Enthusiasts and one of the greatest good effects that God intends by the permission of them to inveigle certain Complexions in the ways of Holiness and to exercise the gift of discerning of Spirits in others to whom he has given it for the Safety of his Church and the magnifying the Ministry of the Gospel of his Son Iesus in the true and Apostolick Promoters thereof Sophr. If this way were taken my fears and jealousies O Philotheus were all hush'd nor could I doubt but the pure Apostolick Religion would carry all before it Philoth. And verily as touching those two Sects I must farther confirm to you O Sophron that there is not any such great danger in them no not in that more suspected one for as for the Behmenists I am of Bathynous his minde that they are unjustly suspected For at present by a kinde of oblique stroke God does notable execution upon the dead Formality and Carnality of Christendome by these zealous Evangelists of an internall Saviour and if any of them out of mistake and errour should in a manner antiquate that part of Religion that respects the externall which I hope are not many nor will be yet and mark what I say if they continue sincere I do not doubt but they will be fetched in again at least at the long run as being to be found in that third part of the Cities that are to fall by the sword of him that sitteth on the white Horse at the time of the effusion of the last Vial. Apoc. 19.21 and 16.19 Philop. That is very likely Philotheus nor have I now any doubt but those glorious Times of the Church will come and in such a sense as has been predefined But the next point is concerning the Signs of their coming Philoth. Can you desire a better Sign then the orderly succession of the Vials Philop. But I had in my thoughts the Rumour of Elias his coming first XIX That there is an Elias to come and in what sense as at the first coming of Christ for
Judgements shall not be blinded by beholding the frequent and accustomary practice of authentick wickedness Philop. And what I pray you is meant by the Raiment of Camel's hair and leathern girdle about John the Baptist's loyns Matt. 3.4 And the very body of Elias is so described 2 King 1.8 that he was an hairy man Philoth. That 's very obvious O Philopolis to spell out It signifies how rough and unpolish'd how rude and sylvatick the spirit of Elias will appear to the World because it will so freely and impartially reprehend the World To declare truth in all plainness and simplicity of heart though otherwise with all civility imaginable assure your self Philopolis will appear to the World a great piece of roughness rudeness and uncourtliness So tender and so rotten is the heart of the wicked But there are also in the Story other Characters of the Spirit of Elias that are less symbolicall As an holy boldness and undauntedness of courage to witness to the Truth though to the utmost perill of one's person Which was conspicuous both in the Baptist and in Elias The instructing every one in their Duty as Iohn did the People Luk. 3.10 the Publicans and the Souldiers The raising men out of a false Security from external or carnal respects as he did the Sadducees and Pharisees Matt. 3.8 9. Bring forth fruits meet for Repentance And say not within your selves We have Abraham to our Father or that we are the Successours of Peter and the rest of the Apostles For God is able of these Stones you tread upon to raise up Successours unto Peter This also is a notable Character of the Spirit of Elias 1 King 19.10 a vehement Iealousie in the behalf of the purity of God's Worship against all Polytheism and Idolatry Philop. Yes that was very conspicuous indeed in Elias the Thisbite But what is meant by his bringing down fire from Heaven upon the Captains and their Fifties 2 King 1.10 Philoth. That indeed is again symbolicall Philopolis and signifies that the Elias to come will use onely the power of the Spirit from on high to oppose all weapons of any carnal warfare against him Philop. There is but one passage more Philotheus and I think we shall then have Characters enough of the Eliah to come viz. The Thisbite's Contest with the Priests of Baal where he seems to try the Truth of Religion by this Touchstone The God that answers by fire 1 King 18.24 let him be God Philoth. The Elias to come will make the same appeal to the people Ye worship you know not what John 4.22 as our Saviour said of the Samaritans that did not worship God in spirit and in truth The God that answers by fire let him be God Philop. I but what 's the meaning of that Philotheus Philoth. Does God care for the oblation of a Bullock Philopolis The Beast which we are to offer to be consumed in a Burnt-sacrifice are the Beastly Affections in us The God that answers by fire that is to say by his Spirit to the consumption of these let him be God But he that worships not this living God that by the working of his Spirit cleanses us from our Corruptions let him be deemed as the worshipper of an Idol Philop. This is a good useful sense Philotheus Nor have you I think omitted any Character of the Elias to come unless it be that Severeness and Austerity observable in the Baptist and the sharpness and tartness of his Reprehensions Philoth. That was partly glanced at before in the roughness and hairiness of their Persons and Garbs I mean of both the Thisbite and the Baptist. Which Dispensation though it may seem harsh yet it will stand in a seasonable opposition to the Vanity and Levity to the Prophaneness and Frivolousness of the Age it appears in Cuph. I think both Philopolis and Philotheus are so sadly and severely set on it that they have on purpose declined the mentioning of as notorious an Example of Elias his carriage of himself as any occurrs in his whole Story Philop. I pray you Cuphophron what 's that Cuph. The deriding the Priests of Baal so sarcastically Philoth. That was left for Cuphophron to glean up it fits his humour so well Hyl. And I dare say he catched at it with great greediness Philotheus hoping for his other-day's tart jears and satyrical Derisions of the known miscarriages of the civilized World under pretence of playing Advocate-General for the Paynim that he may deserve if computation of time will permit to be deemed no small limb of that great Elias that is spoken of Cuph. Who I Hylobares I would not for all the world be so much as the little finger of so hairy rough and hispid a body Nay I thank my God I am of a more smooth civil and compleasant temper then so Philop. And let him be so XXII The time of Elias his coming if he will Hylobares In the mean time Philotheus since I am pretty well satisfied touching the Characters I beseech you tell me when the time of the coming of Elias is Philoth. Within the first Thunder Philop. That I knew before Philotheus for you told me it would be before the effusion of the last Vial. But under what Vial will it be Philoth. About the fourth or fifth nor may I define more precisely About that time is the appearance of Elias in the Spirit Philop. Is that then the beginning of that Regnum Spiritûs the Cabbalists speak of Philoth. No Philopolis not properly the Beginning of it but rather a Preparation to it according as it is written Mal. 3.1 Behold I send my Messenger and he shall prepare the way before me And then the Lord whom ye seek shall suddenly come to his Temple Philop. What Temple 's that Philotheus Philoth. Ezekiel's Temple in the new Ierusalem I above told you of That is the Temple meant in this second Completion of the Prophecy And you know there are several Periods of their Completion as in Ezekiel's Vision there was a wheel in a wheel Ezek. 1.16 Philop. But it is said of that new Ierusalem Apoc. 21.22 that there is no Temple there Philoth. There is and there is not There is no material Temple but yet there is a Mysticall one For God Almighty and the Lamb is the Temple thereof God Almighty is the Object of our Worship and the Lamb that is stylo Prophetico the Body of Christ his Church for * 1 Cor. 12.12 Gal. 3.16 Christ sometimes signifies so in Scripture in which he rules and dwells by his Spirit is the Temple according to that of the Apostle For the Temple of God is holy 1 Cor. 3.17 which Temple ye are This is the Temple which the Lord Christ is in a more peculiar manner to come into after the Ministry of Elias the Messenger of the Covenant who is to be as a Refiner's fire and as Fuller's soap
a wonder to me if men acting and living thus Apostolically as you describe can be in the state of Damnation Philop. Wherefore we see plainly that there is no Inconvenience to the Reformed Churches in declaring the Roman Church to be the Kingdome of Antichrist accordingly as our first Reformers generally held but every way an unspeakable Advantage as any one may easily discern that will consider And therefore we being clear in this point I pray you proceed to the next Philotheus Philoth. The next Document as you call it Philopolis is this That seeing we are so well assured that the Papacy is the Kingdome of Antichrist or that City of Babylon wherein the People of God were held captive we should leave no string nor tassel of our ancient Captivity upon us such I mean as whereby they may take hold on us and pull us back again into our former Bondage but look upon our selves as absolutely free from any tie to them more then in endeavouring their Conversion and Salvation Which we knowing so experimentally not to be compassed by needless Symbolizings with them in any thing I conceive our best policy is studiously to imitate them in nothing but for all indifferent things to think rather the worse of them for their using them As no person of honour would willingly goe in the known garb of any leud and infamous persons Whatsoever we court them in they do but turn it to our scorn and contempt and are the more hardened in their own wickedness Wherefore seeing that needless Symbolizing with them does them no good but hurt we should account our selves in all things indifferent perfectly free to please and satisfie in the most universal manner we can those of our own Party not caring what Opinions or Customes or outward Formalities the Romanists and others have or may have had from the first Degeneracy of the Church Which we ought to account the more hideously soiled for the Romanists using of them but supporting our selves upon plain Scripture and solid Reason to use and profess such things as will be most universally agreeable to us all and make most for the safety and welfare of the true Kingdome of Christ. For this undoubtedly O Philopolis is the most firm and solid Interest of any Protestant Church or State whatsoever Philop. I am fully of your minde Philotheus and this freedome is no more I think then the Protestant Churches generally profess and particularly the Church of England in the Book of Articles and in the Homilies Artic. 20 34. In the Homily of Fasting But would you not have them to keep pretty strictly to a Conformity to those Ages of the Church which are called symmetrall and the people in the mean time to yield a peaceable obedience to such Institutes as are not altogether of so antique a character provided they be indifferent during the pleasure of their Superiours Philoth. I am very really and cordially for that peaceable Compliance O Philopolis and must also acknowledge that there is a special Reverence due to those Ages you speak of But you must remember that the holy Oracles have predicted and promised us better Times then those I mean then some of them especially Those were the times of the measure of the Reed these we expect of the golden Reed Things in their own nature immutable are indispensable but things indifferent are mutable And Opinion is ranged amongst those mutable things But Faith is as the Rock of Ages What is commensurable to the golden Reed must not be cast out but what is combustible will perish by the Word and by the Spirit which is Fire Philop. XXVIII Of the Use of the Word and of the Spirit in counterdistinction to dry Reason The first Reformers talked much of the Word and of the Spirit but this present Age are great Challengers into the field of Reason to duell it there And their Adversaries seem to like the way of Combate What is the matter with them Philotheus Philoth. That is not Philopolis because they can think their Cause more rational then ours but because the vulgar are commonly bad judges of such Combates and as ill users of that weapon They cannot so easily defend themselves therewith against the Sophisters of the Kingdome of Darkness nor well tell upon this account when these Sophisters are overcome by others unless they would confess themselves vanquish'd when they really are so which their Policy and Haughtiness will never permit them to doe Insomuch as there is never any end of such Contests And therefore though such Combates may doe well enough among the Learned yet I think it for the Interest of the Kingdome of Christ by no means to let go the use of those weapons our first Reformers found so available in the Recovery of it The Fourth Principle Let no man quit the assurance of the Spirit and of the Word taking refuge in dry Reason for the maintaining the truth of his Religion And this shall be the Fourth Document Philop. The Word both sides are agreed upon But why do you bring the judgement of the Spirit in stead of the exercise of our Reason upon the Scripture Philoth. I do not exclude the exercise of Reason but of dry Reason unassisted by the Spirit Philop. What then do you mean by the Spirit Philotheus For this seems to open a gap to all Wildness and Fanaticism Philoth. As you may understand it Philopolis it may But as I understand it it is the onely way I know to Sobriety For I understand by the Spirit not a blind unaccountable Impression or Impulse a Lift or an Huff of an heated Brain but the Spirit of Life in the new Birth which is a discerning Spirit and makes a man of a quick understanding in the fear of the Lord. Isa. 11.2 3. This is the anointing of our Head and true High-priest the Lord Iesus in the first place in a supereminent manner but flows down to the very meanest and lowest of his Members In the guidance of this Spirit a man shall either immediately feel and smell out by an holy Sagacity what is right and true and what false and perverse or at least he shall use his Reason aright to discover it Philop. XXIX How a man shall know that he has the Spirit Such a Spirit as this indeed Philotheus is no Fanatick spirit but a sure Guide in all things But how shall a man know that he has this Spirit Philoth. John 3.6 By the fruits of it That which is born of the flesh is flesh and that which is born of the Spirit is spirit He that is born of God sinneth not 1 John 3.9 because his seed that is the Spirit remaineth in him If we have cast off the deeds of the flesh mortifying them through the Spirit it is a sign the Spirit of Christ dwelleth in us Now the works of the flesh are manifest Gal. 5.19 c. such as are
necessarily retain a gradual Imperfection throughout And they will be sure to pitch on that Degree that is most for their own ease and the satisfaction of their own Lusts. Sophr. This is a very searching Doctrine indeed Philotheus But what do you drive at an absolute perfection quoad partes quoad gradus as the Schools phrase it Philoth. I drive at an absolute Sincerity by this Doctrine O Sophron that a man should not allow himself in any known Wickedness whatsoever but keep an upright Conscience before God and before men Forasmuch as his own Conscience tells him by virtue of this Doctrine that if he be not wanting to himself God is both able and willing by the Assistence of his Spirit to free him from all his Corruptions And the Scripture plainly declares that this is the end of Christ's coming namely Tit. 2.12 That denying all ungodliness and worldly Lusts we should live soberly and righteously and godly in this present world Ver. 13. looking for the blessed hope and the glorious appearing of the great God and our Saviour Iesus Christ who gave himself for us that he might redeem us from all Iniquity according to that exhortation of S t. Peter Wherefore gird up the loins of your minde 1 Pet. 1.13 c. be sober and of a perfect hope in the grace that is brought to you through the Revelation of Iesus Christ As obedient children not fashioning your selves according to former Lusts in your ignorance But as he that has called you is holy so be ye holy in your whole Conversation in every thing you doe Because it is written Be ye holy for I am holy And our Blessed Saviour in his Sermon on the Mount Matt. 5.48 Be ye perfect as your Father which is in Heaven is perfect And S t. Paul to the Ephesians witnesses for our Saviour that this was the end of his giving himself as a Ransome or of dying for his Church Eph. 5.26 27. namely That he might sanctifie it and cleanse it with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish like the Lamb's Wife in the Revelation which is the new Ierusalem Sophr. I must confess Philotheus these places sound at an high pitch of Sanctity which Christians are called to and yet fall so infinitely short of Philoth. That is for want of this Faith I plead for a Faith in the Power of God and in the Spirit of the Lord Iesus for the purging away all our Corruptions For the New Birth is the Son of the Promise and is that Isaac the Joy of the whole Earth But he is conceived by Faith in the omnipotent Spirit of God who from the four winds blew upon the slain in the Valley of dead mens bones Ezek. 37.9 and made them stand up a numerous Armie who gave the promised Seed to Abraham Rom 4.18 c. who against hope believed in hope that he might become the father of many Nations For he considered not his own body now dead nor the deadness of Sarah's wombe he staggered not at the Promise of God through unbelief but was strong in Faith giving glory to God being fully persuaded that what he had promised he was able also to perform This Faith therefore in the Promise of the Assistence of the Spirit of Christ in the new Birth is that which must renew the World into the living Image of God and make all the Nations of the Earth blessed which must bring the new Ierusalem from Heaven and will call down God himself to pitch his Tabernacle amongst men Phil. 4.13 I can doe all things through Christ that strengthens me Euist. Even wonders of wonders I think But this Faith Philotheus in the Power of God and in the Assistence of his Spirit to enable us to extirpate and mortifie all our Corruptions to an happy Resurrection to Life and Righteousness was not the Faith that our first Reformers were so zealous in How was it then I pray you that they should miss of so useful a Truth Philoth. They did not wholly miss of it XXXII The Doctrine of Faith in the Power of God's Spirit for the ridding us of Sin why not so much insisted on at the beginning of the Reformation Euistor in that they did zealously call to men to relinquish humane Tradition and to betake themselves to the pure Word and to the Belief and faith of the Gospel according to that more infallible Rule Wherefore that Faith which they preached having for its Object the pure Gospel of Christ the Doctrines according to Scripture this Doctrine of Faith in the omnipotent Spirit for the vanquishing of Sin being also contained in Scripture must be part of the Object of the Faith which they preached Euist. That is I acknowledge O Philotheus in some sense true But their zeal ran mainly out in declaring and crying up that part of Faith which respects onely Iustification in the bloud of Christ and free Remission of our sins Philoth. And it was very seasonably cry'd up as being a very plain Gospel Truth and such as was trode down under foot in the Church of Rome for the more absolutely enslaving the people of God and holding them under an hard Bondage in that Mysticall Babylon or Land of Egypt they laying many heavy burthens of Superstition upon them onely to advance the King of Egypt's Interest and so to extinguish the Light and Comfort of the Gospel Wherefore that Truth of Iustification by Faith being so accommodated to shake off the Roman Yoke it is no wonder it was so zealously insisted upon and so generally inculcated by the first Reformers Sophr. But this was not all Philotheus For severall things passed from some of them who were otherwise very successful Instruments in the Reformation that seem not onely to favour humane Infirmities and to dishearten men from attempting any such Conquests over our Lusts and Corruptions as your Doctrine animates us to but also on the contrary to savour much of rank Antinomianism as ill a disease as can seise on the Church of Christ. Philoth. I acknowledge O Sophron that Divine Providence might permit such misinterpretable Expressions in some of the first Reformers But you know Luther himself who is most suspected yet wrote against the Antinomians and the Harmonie of Confessions of all the Protestant Churches adjoyns the Doctrine of Sanctification or a Good life to that of Justification by Faith But that such a pitch of Holiness as we now treat of should have been exacted so zealously by the first Reformers from their Followers seems not congruous nor seasonable for those Times The over-severe Inculcation of such Doctrine in opposition to the false Righteousness of Romanism would have drawn away but few Auditours from that Church whose Sanctity was onely carnal They would have thought they had been
particular or universal as infallibly inspired that is deprehended to be actually deceived in any Points she proposes to be believed as necessary Articles of Faith This is so plain that it wants no farther proof The sixteenth That the Moral and Humane Certainty of Faith is grounded upon the Certainty of Vniversal Tradition Prophecy History and the Nature of the things delivered Reason and Sense assisting the Minde in her Disquisitions touching these matters That Certainty of Faith I call Moral or Humane that is competible even to a carnal man or a man unregenerate as it is said of the Devils that they believe and tremble By Vniversal Tradition I understand such a Tradition as has been from the Apostles that is to say has been always since the completion of their Apostleships as well as in every place of the Church For since there was to be so general and so early a Degeneracy of the Church as is witnessed of in the Holy Scriptures the generality of the Votes of the Church was not alwaies a sufficient warrant of the truth of Tradition But those Truths that have been constantly held and unalterably from the Apostles times til now it is a sign that they were very Sacred unquestionable and assured Truths and so vulgarly and universally known and acknowledged that it was not in man's power to alter them By Prophecy I understand as well those Divine Predictions of the coming of Christ as those touching the Church after he had come By History I mean not onely that of the Bible and particularly the New Testament but other History as well Ecclesiastick as Prophane And what I mean by the Nature of the things delivered is best to be understood out of such Treatises as write of the Reasonableness of Christianity such as Dr. Hammond's and Mr. Baxter's late Book See also Dr. More 's Mystery of Godliness where the Reasonableness of our Christian Faith is more fully represented and plainly demonstrated * Book 7. chap. 9 10 11. that it has not been in the power of the Church to deceive us as touching the main Points of our Belief though they would The seventeenth That no Tradition is more universal and certain then the Tradition of the Authentickness of such Books of the Bible as all Churches are agreed upon to be Canonicall There can be no more certain nor universal Tradition then this in that it has the Testimony of the whole Church and all the parts thereof with one Consent though in other things they do so vehemently disagree Wherefore no Tradition can be of any comparable Autority to this And therefore we may set down for Conclusion The eighteenth That the Bible is the truest Ground of the Certainty of Faith that can be offered to our Understanding to rest in The Reason is because it is the most universal both for time and place the most unexceptionable and universally-acknowledged Tradition that is The nineteenth That the Bible or Holy Writ dictated by the Spirit of God that is written by Holy and Inspired men is sufficiently plain to an unprejudiced Capacity in all Points necessary to Salvation This must of necessity be true by Conclusion the seventh Otherwise the manner of Gods's revealing his Truth in the Holy Scriptures would be repugnant to the Divine Attributes and which were Blasphemy to utter he would seem unskilfully to have inspired the Holy Pen-men that is to say in such a way as were not at all accommodate to the end of the Scriptures which is the Salvation of mens Souls nor to have provided for the Recovering of the Church out of those gross Errours he both foresaw and foretold she would fall into The twentieth That the true and primarie Sense of Holy Scripture is Literal or Historicall unless in such Parts or Passages thereof as are intimated to be Parables or Visions writ in the Prophetick style or the literal Meaning be repugnant to rightly-circumstantiated Sense or natural Science c. For then it is a sign that the Place is to be understood Figuratively or Parabolically not Literally The truth of this appears out of the immediately-foregoing Conclusion For else the Scripture would not be sufficiently plain in all Points necessary to Salvation Indeed in no Points at all but all the Articles of our Faith that respect the History of Christ might be most frivolously and whifflingly allegorized into a mere Romance or Fable But that the History of Christ is literally to be understood is manifest both from the Text it self and from perpetuall and universal Tradition Which if it were not the right Sense it were a sign that it is writ exceedingly obscure even in the chief Points which is contrary to the foregoing Conclusion But that those Places or Passages that are repugnant to rightly-circumstantiated Sense or natural Science are to be interpreted figuratively is plain from the general Consent of all men in that they universally agree when Christ says I am the Door I am the true Vine c. That these things cannot be literally true And there is the same reason of Hoc est Corpus meum This is my Body The twenty first That no Point of Faith professed from the Apostles time to this very day and acknowledged by all Churches in Christendome but is plainly revealed in the Scripture This may be partly argued out of the nineteenth and twentieth Conclusions and also farther proved by comparing these Points of Faith with Texts of Scripture touching the same matter The twenty second That the Comprehension of these Points of Faith always and every-where held by all Christian Churches from the Apostles time till now and so plain by Testimony of Scripture is most rightfully termed the Common or Catholick and Apostolick Faith The twenty third That there is a Divine Certainty of Faith which besides the Grounds that the Moral or Humane Certainty hath is supported and corroborated by the Spirit of Life in the new Birth and by illuminated Reason This is not to be argued but to be felt In the mean time no more is asserted then this That this Divine Certainty has an higher Degree of Firmness and Assurance of the truth of the Holy Scriptures as having partaken of the same Spirit with our Saviour and the Apostles but does not vary in the Truths held in the common Faith The twenty fourth What-ever pretended Inspiration or Interpretation of the Divine Oracles is repugnant to the above-described Common or Catholick and Apostolick Faith is Imposture or Falshood be it from a private hand or publick The Reason is apparent because the Articles of this Common Faith were the Doctrines of men truely inspired from above and the Spirit of God cannot contradict it self The twenty fifth None of the Holy Writ is of it self unintelligible but accordingly as mens spirits shall be prepared and the time sutable as God has already so he may as Seasons shall require still impart farther and farther Light to the Souls of the Faithfull
the truest Grounds of the Certainty of Faith This is the common Protestant Doctrine and a great and undeniable Truth and will amount to the greatest Certainty desirable if the Spirit of Life and of God assist For that will seal all firm and close and shut out all Doubts and Waverings In the mean time even in mere Moral men but yet such as use their Sense and Reason rightly-circumstantiated in their Dijudications touching the truth of Holy Writ and Religion it is plain they are upon the truest Grounds of Faith they can goe or apply themselves to forasmuch as the Holy Writ is the truest and most certain Tradition and no Tradition to be discerned true but upon the Certainty of rightly-circumstantiated Sense and Reason as appears by the first Conclusion These Advertisements though something numerous are yet brief enough but very effectual I hope if strictly followed to make thee so wise as neither to impose upon thy self nor be imposed upon by others in matters of Religion and so Orthodox as to become neither Enthusiast nor Romanist but a true Catholick and Primitive Apostolick Christian THE END DIVINE HYMNS DIVINE HYMNS An HYMN Upon the Nativity of CHRIST THe Holy Son of God most High The Historicall Narration For love of Adam's lapsed Race Quit the sweet Pleasures of the Sky To bring us to that happy Place His Robes of Light he laid aside Which did his Majesty adorn And the frail state of Mortals tri'de In Humane Flesh and Figure born Down from above this Day-Star slid Himself in living Earth t' entomb And all his Heav'nly Glory hid In a pure lowly Virgin 's Womb. Whole Quires of Angels loudly sing The Mystery of his Sacred Birth And the blest News to Shepherds bring Filling their watchfull Souls with Mirth The Application to the Emprovement of Life The Son of God thus Man became That Men the sons of God might be And by their second Birth regain A likeness to His Deity Lord give us humble and pure mindes And fill us with thy Heav'nly Love That Christ thus in our Hearts enshrin'd We all may be born from above And being thus Regenerate Into a Life and Sense Divine We all Ungodliness may hate And to thy living Word encline That nourish'd by that Heav'nly Food To manly Stature we may grow And stedfastly pursue what 's good That all our high Descent may know Grant we thy Seed may never yield Our Souls to soil with any Blot But still stand Conquerours in the field To shew his Power who us begot That after this our Warfare's done And travails of a toilsome Stage We may in Heav'n with Christ thy Son Enjoy our promis'd Heritage Amen An HYMN Upon the Passion of CHRIST THe faithfull Shepherd from on high The Historicall Narration Came down to seek his strayed Sheep Which in this Earthly Dale did lie Of Grief and Death the Region deep Those Glories and those Ioys above 'T was much to quit for Sinners sake But yet behold far greater Love Such pains and toils to undertake An abject Life which all despise The Lord of Glory underwent And with the Wicked's worldly guize His righteous Soul for grief was rent His Innocence Contempt attends His Wisedome and his Wonders great Envy on these her poison spends And Pharisaick Rage their Threats At last their Malice boil'd so high As Witnesses false to suborn The Lord of Life to cause to die His Body first with Scourges torn With royal Robes in scorn th' him dight And with a wreath of Thorns him crown A Scepter-Reed in farther spight They adde unto his Purple Gown Then scoffingly they bend the knee And spit upon his Sacred Face And after hang him on a Tree Betwixt two Thieves for more Disgrace With Nails they pierc'd his Hands and Feet The Bloud thence trickled to the ground The Pangs of Death his Countenance sweet And lovely Eyes with Night confound Thus laden with our weight of Sin This spotless Lamb himself bemoans And while for us he Life doth win Quits his own Breath with deep-fetch'd Groans Affrighted Nature shrinketh back To see so direfull dismall sight The Earth doth quake the Mountains crack Th' abashed Sun withdraws his Light The Application to the Emprovement of Life Then can we Men so senseless be As not to melt in flowing Tears Who cause were of his Agonie Who suffer'd thus to cease our Fears To reconcile us to our God By this his precious Sacrifice And shield us from his wrathfull Rod Wherewith he Sinners doth chastise O wicked Sin to be abhorr'd That God's own Son thus forc'd to die O Love profound to be ador'd That found so potent Remedie O Love more strong then Pain and Death To be repaid by nought but Love Whereby we vow our Life and Breath Entire to serve our God above For who for shame durst now complain Of dolorous dying unto Sin While he recounts the hideous Pain His Saviour felt our Souls to win Or who can harbour Anger fell Envy revengefull Spight or Hate If he but once consider well Our Saviour lov'd at such a rate Wherefore Lord since thy Son most just His natural Life for us did spill Grant we our sinful Lives and Lusts May sacrifice unto his Will That to our selves we being dead Henceforth to him may wholly live Who us to free from Dangers dread Himself a Sacrifice did give Grant that the sense of so great Love Our Souls to him may firmly tie And forcibly us all may move To live in mutuall Amity That no pretence to Hate or Strife May rise from any Injurie Since thy dear Son the Lord of Life For love of us when Foes did die An HYMN Upon the Resurrection of CHRIST The Historicall Narration WHo 's this we see from Edom come With bloudy robes from Bosrah Town He whom false Jews to death did doom And Heav'n's fierce Anger had cast down His righteous Soul alone was fain Isa. 63.3 The Wine-press of God's Wrath to tread And all his Garments to distain And sprinkled Cloaths to die bloud-red 'Gainst Hell and Death he stoutly fought Who Captive held him for three days But straight he his own Freedome wrought And from the dead himself did raise The brazen Gates of Death he brake Triumphing over Sin and Hell And made th' Infernall Kingdomes quake With all that in those Shades do dwell His murthered Body he resum'd Maugre the Grave's close grasp and strife And all these Regions thence perfum'd With the sweet hopes of lasting Life O mighty Son of God most High The Application to the Emprovement of Life That conqueredst thus Hell Death and Sin Give us a glorious Victory Over our deadly Sins to win Go on and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. Iud. Flesh and bloud in the moral sense Edom still subdue And quite cut off his wicked Race And raise in us thine Image true Which sinfull * The old Adam Rom. 6.6 Edom doth
deface Teach us our Lusts to mortify In virtue of thy precious Death That while to sin all-dead we lie Thou maist infuse thy Heav'nly breath To Righteousness our Spirits raise And quick'n us with thy Life and Love That we may walk here to thy Praise And after live in Heav'n above Grant we in Glory may appear Clad with our Resurrection-Vest When thou shalt lead thy Flock most dear Up to the Mansions of the Blest An HYMN Upon CHRIST's Ascension The Historicall Narration GOd is ascended up on high With merry noise of Trumpet 's sound And Princely seated in the Sky Rules over all the World around The Tabernacle did of old His Presence to the Jews restrain But after in our Flesh enfold A larger Empire he did gain For suffering in Humane Flesh For all he rich Redemption wrought And will with lasting Life refresh His Heritage so dearly bought Sing Praises then sing Praises loud Unto our Universal King * Act. 1.9 He who ascended on a Cloud To him all Laud and Praises sing Captivity he captive led Triumphing o're the Powers of Hell And struck their eyes with glory dread Who in the Airy Regions dwell In Humane Flesh and Shape he went Adorned with his Passion-Scars Which in Heav'n's sight he did present More glorious then the glittering Stars O happy Pledge of Pardon sure The Application to the Emprovement of Life And of an endless blissful State Since Humane Nature once made pure For Heav'n becomes so fit a Mate Lord raise our sinking Minds therefore Up to our proper Country dear And purifie us evermore To fit us for those Regions clear Let our Converse be still above Where Christ at thy right hand doth sit And quench in us all worldly Love That with thy self our Souls may knit Make us all Earthly things despise And freely part with this World 's good That we may win that Heav'nly prize Which Christ has purchas'd with his Bloud That when He shall return again In * Act. 1.11 Clouds of Glory as he went Our Souls no foulness may retain But be found pure and innocent And so may mount to his bright Hosts On Eagle's wings up to the Sky And be conducted to the Coasts Of everlasting Bliss and Ioy. An HYMN Upon the Descent of the Holy Ghost at the day of Pentecost The Narration WHen Christ his Body up had born To Heav'n from his Disciples sight Then they like Orphans all forlorn Spent their sad days in mournfull plight But he ascended up on high More Sacred Gifts for to receive And freely showr them from the Sky On those which he behind did leave He for the Presence of his Flesh To them the Holy Spirit imparts And doth with living Springs refresh Their thirsty Souls and fainting Hearts While with one minde and in one place Devoutly they themselves retire In rushing Wind the promis'd Grace Descends and cloven Tongues of Fire The house th' Amighty's Spirit fills Which doth the feeble Fabrick shake But on their Tongue such power instills Acts 2. That makes th' amazed Hearer quake The Spirit of holy Zeal and Love The Application And of Discerning give us Lord The Spirit of Power from above Of Unity and good Accord The Spirit of convincing Speech Such as will every Conscience smite Act. 2.37 And to the Heart of each man reach And Sin and Errour put to flight The Spirit of refining Fire Searching the inmost of the mind To purge all foul and fell desire And kindle Life more pure and kinde The Spirit of Faith in this thy Day Of Power against the force of Sin That through this Faith we ever may Against our Lusts the Conquests win Pour down thy Spirit of inward Life Which in our Hearts thy Laws may write That without any pain or strife We naturally may doe what 's right On all the Earth thy Spirit pour In Righteousness it to renew That Satan's Kingdome 't may o'repow'r And to Christ's Sceptre all subdue Like mighty Winde or Torrent fierce Let it Withstanders all o'rerun And every wicked Law reverse That Faith and Love may make all one Let Peace and Ioy in each place spring And Righteousness the Spirit 's fruits With Meekness Friendship and each thing That with the Christian spirit suits Grant this O holy God and true Who th' ancient Prophets didst inspire Haste to perform thy Promise due As all thy Servants thee desire An HYMN Upon the Creation of the World WHen God the first Foundations laid The Narration Of the well-framed Universe And through the darksome Chaos ray'd The Angels did his Praise rehearse The Sons of God then sweetly sung Job 38.7 At first appearance of his Light When the Creation-Morning sprung To deck the World with Beauty bright Within six Days he finish'd all What-ere Heav'n Earth or Sea contain And sanctify'd the Seventh withall To celebrate his Holy Name Then with the Sons of God let 's sing Our bountifull Creatour's Praise Who out of nothing all did bring And by his Word the World did raise O Holy God how wonderfull Art thou in all thy Works of might Astonishing our Senses dull With what thou daily bringst in sight The fit returns of Night and Day The gratefull Seasons of the Year Which constantly man's pains repay With wholesome fruit his Heart to chear The shape and number of the Stars The Moon 's set course thou dost define And Matter 's wilde distracting Iars Composest by thy Word Divine The Parts of th' Earth thou holdest close Together by this sweet Constraint Thou round'st the Drops that do disclose The Rain-bow in his glorious Paint Thy Clouds drop fatness on the Earth Thou mak'st the Grass and Flow'rs to spring Thou cloath'st the Woods wherein with mirth The chearfull Birds do sit and sing Thou fill'st the Fields with Beasts and Sheep Thy Rivers run along the Plains With scaly Fish thou stor'st the Deep Thy Bounty all the World maintains The Application All these and all things else th' hast made Subject to Man by thy Decree That thou by Man might'st be obey'd As duely subject unto thee Wherefore O Lord in us create Clean hearts and a right spirit renew That we regaining that just state May ever pay thee what is due That as we wholly from thee are Both Gifts of Minde and Bodie 's frame So by them both we may declare The Glory of thy Holy Name An HYMN Upon the Redemption of the World through CHRIST in his Re-introduction of the New Creature THe Lord both Heav'n Earth hath made The Narration His Word did all things frame And Laws to every Creature gave Who still observe the same The faithfull Sun doth still return The Seasons of the Year And at just times the various Moon Now round now horn'd appears The Plants retain their Virtue still Their Verdure and their Form Nor do the Birds or Beasts their guize Once change or shape transform 'T is