THE
FOURTH
DIALOGUE
.
Philotheus
,
Bathynous
,
Sophron
,
Philopolis
,
Euistor
,
Hylobares
,
Cuphophron
.
Philoth.
OUr
Conference
hitherto
,
[
I
](A51319-e12040-b)
I
A
brief
Recapitulation
of
what
has
hitherto
passed
in
their
discourse
.
O
Philopolis
,
has
been
spent
either
in
proving
briefly
the
Existence
of
God
,
or
in
clearing
of
his
Attributes
,
or
in
defending
of
his
Providence
:
which
was
but
a
necessary
preparation
to
them
that
doubt
of
these
things
,
for
the
due
understanding
of
the
Mysteries
of
his
Kingdome
.
For
if
there
be
no
God
nor
any
Divine
Providence
,
there
can
be
no
Kingdome
of
God
upon
Earth
,
as
Hylobares
well
noted
at
first
.
And
indeed
if
the
Providence
of
God
be
not
every-where
,
it
is
a
very
suspicable
business
that
it
is
in
truth
no-where
.
Whence
appears
the
necessity
of
admitting
such
Hypotheses
as
will
make
sense
of
all
occurrences
and
appearances
of
things
which
we
meet
withall
in
what-ever
Nations
of
the
Earth
or
parts
of
the
Universe
.
And
such
I
conceive
were
those
that
were
suggested
in
our
two
last
days
Conferences
:
With
which
if
Hylobares
(
who
seemed
to
be
the
onely
man
dissettled
touching
these
Points
)
be
fully
satisfied
,
I
am
now
ready
to
serve
you
,
Philopolis
,
according
to
the
best
of
my
skill
,
touching
your
demands
concerning
the
Kingdome
of
God
.
Philop.
I
humbly
thank
you
,
Philotheus
,
and
my
eager
desire
to
hear
you
discourse
of
so
important
a
Theme
,
and
my
jealousie
that
we
shall
be
much
streightned
in
time
,
makes
me
beg
of
you
that
,
without
any
farther
delay
,
you
would
be
pleased
to
fall
upon
the
matter
.
Hyl.
Which
Philotheus
will
doe
the
more
couragiously
,
[
II
](A51319-e12220-b)
II
The
great
force
of
a
firm
belief
of
a
God
and
his
Providence
for
the
fixing
a
man's
Faith
in
the
truth
of
Christianity
.
O
Philopolis
,
after
I
have
briefly
acknowledged
my
thanks
for
,
and
also
have
declared
the
steddy
efficacy
of
,
his
yesterday's
discourse
.
For
though
I
was
highly
exalted
through
the
sense
and
power
of
his
Reason
,
yet
I
do
not
now
flag
again
as
the
day
before
,
but
,
having
a
full
and
comprehensive
view
of
things
,
I
finde
in
my self
a
permanent
assent
to
Truth
as
well
now
I
am
cool
and
calm
as
then
when
I
was
most
transported
;
and
,
which
is
a
wonderful
accession
to
all
this
,
this
firm
and
full
satisfaction
I
have
thus
unexpectedly
received
touching
the
Existence
of
God
,
and
the
unexceptionableness
of
his
Providence
,
draws
in
along
with
it
a
more
hearty
and
settled
belief
of
all
the
fundamental
Points
of
Christian
Religion
,
so
far
forth
as
the
Scripture
has
declared
them
.
So
that
that
of
Christianity
,
which
hung
more
loosely
and
exteriourly
in
my
mind
before
,
methinks
I
have
now
imbibed
into
the
very
centre
of
my
heart
and
soul
,
and
do
without
all
hesitancy
close
with
the
truth
thereof
.
Whence
,
I
hope
,
I
shall
be
the
more
idoneous
Auditour
of
this
higher
Discourse
of
yours
,
O
Philotheus
,
touching
the
Kingdome
of
God
.
Philoth.
I
am
exceeding
glad
,
O
Hylobares
,
that
my
former
Discourses
have
had
this
excellent
effect
upon
you
;
though
it
be
no
more
then
I
hoped
for
,
and
have
often
experimented
in
others
,
and
most
feelingly
in
my self
,
who
could
never
doubt
of
Christianity
when
I
had
once
satisfied
my self
of
the
truth
of
those
Points
you
profess
your self
now
at
length
so
fully
satisfied
in
.
Which
I
must
confess
makes
me
prone
to
think
,
that
those
that
either
slight
or
misbelieve
Christianity
,
so
far
forth
as
the
Scripture
has
declared
the
same
,
do
not
seriously
or
settledly
believe
there
is
a
God
or
a
Divine
Providence
,
but
are
of
a
light
,
Sceptical
,
confounded
and
heedless
spirit
,
and
take
more
pleasure
to
seem
able
to
talk
,
then
to
find
themselves
of
any
determinate
judgement
,
though
in
things
of
the
greatest
moment
.
Cuph.
The
greatest
Wits
of
the
World
have
been
such
persons
as
you
seem
so
freely
to
perstringe
,
[
III
](A51319-e12350-b)
III
The
folly
of
Scepticism
perstringed
.
O
Philotheus
,
that
is
to
say
,
Sceptical
or
Aporetical
.
Witness
not
onely
the
whole
Sect
of
the
Academici
,
but
that
Miracle
for
wit
and
eloquence
Plato
himself
,
in
vita
Platon
.
that
sweetly-singing
Swan
,
as
Socrates
had
him
represented
to
him
in
a
dream
.
Is
there
any
thing
more
pleasant
then
his
mellifluous
Dialogues
?
and
yet
ordinarily
nothing
concluded
but
is
a
mere
Sceptical
or
Aporetical
chace
of
wit
,
a
game
wherein
nothing
is
taken
or
aimed
at
but
mere
ingenious
pastime
.
Philoth.
Such
wilde-goose
chaces
in
matters
of
less
moment
,
O
Cuphophron
,
may
be
more
plausible
or
tolerable
:
but
in
Points
of
greater
consequence
to
speak
eloquently
on
both
sides
,
and
then
to
be
able
to
conclude
nothing
,
nor
,
it
may
be
,
so
much
as
desirous
thereof
,
is
not
so
much
like
the
famed
melody
of
the
Swan's
voice
,
as
like
the
clapping
of
her
wings
one
against
another
,
and
so
making
a
fluttering
noise
for
a
time
,
but
after
casting
both
behind
her
back
,
not
at
all
regarding
whether
the
right
or
left
wing
were
stronger
.
Hyl.
A
flourish
,
O
Cuphophron
,
that
every
Goose
can
make
as
well
as
a
Swan
.
But
for
my
part
,
Philotheus
,
I
desire
nothing
more
then
a
settledness
of
mind
in
matters
of
the
highest
consequence
,
such
as
the
Existence
of
God
,
the
Immortality
of
the
Soul
,
the
benignity
of
Providence
,
and
the
like
:
and
therefore
I
think
my self
infinitely
happy
in
that
full
satisfaction
I
have
received
from
your
excellent
Reasonings
,
I
find
them
so
firm
and
permanent
.
Philoth.
And
I
wish
they
may
long
so
abide
,
Hylobares
.
Hyl.
Why
,
what
can
dissettle
them
,
Philotheus
?
Philoth.
Nothing
,
[
IV
](A51319-e12710-b)
IV
That
there
is
a
Divine
temper
of
Body
requisite
for
the
easilier
receiving
and
more
firmly
retaining
Divine
Truth
,
with
the
method
of
obtaining
it
.
unless
dissettledness
of
Life
.
If
you
fix
in
the
Divine
Life
,
which
is
fixable
no-where
but
in
the
Divine
Body
,
then
the
reasons
of
Divine
Truth
will
take
root
in
this
ground
,
and
so
prove
permanent
indeed
.
But
if
they
grow
not
up
from
this
ground
,
they
will
be
but
as
a
Flower
in
your
hand
or
a
Feather
in
your
cap
,
and
having
no
vital
Cognation
with
the
Subject
they
are
in
,
they
will
easily
be
blown
away
or
wither
.
Hyl.
I
had
thought
the
Soul
had
been
so
Divine
a
thing
of
it self
,
that
the
Cognation
betwixt
it
and
the
reasons
of
Divine
Truth
had
been
sufficient
,
if
once
received
,
firmly
to
retain
them
.
Philoth.
O
no
,
Hylobares
:
The
Soul
by
sympathizing
too
much
with
this
earthly
and
brutish
Body
becomes
brutish
her self
,
and
loses
her
Divinity
;
else
all
would
be
alike
capable
of
Divine
Truth
.
But
the
recuperation
of
the
Divine
Body
by
virtue
of
her
true
and
real
Regeneration
is
also
the
recovery
of
her
Divinity
.
Hyl.
But
what
do
you
mean
by
this
Divine
Body
,
O
Philotheus
?
Philoth.
The
same
which
the
Pythagoreans
mean
by
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
also
called
Ethereal
,
or
Heavenly
.
Euist.
That
is
no
wonder
,
that
the
Heavenly
Body
and
the
Divine
should
be
all
one
,
De
Coelo
,
lib.
2.
c.
3.
whenas
Aristotle
himself
calls
Heaven
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Divine
body
.
Hyl.
But
how
shall
we
be
able
to
attain
to
this
Divine
Body
,
O
Philotheus
,
in
which
,
so
far
as
I
see
,
is
the
Root
and
Substance
of
Truth
,
forasmuch
as
the
Life
is
in
it
?
Philoth.
Reason
without
this
is
but
a
dead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
umbratile
Imagination
,
a
faint
and
ineffectual
thing
,
evanid
,
fugitive
and
flitting
:
but
Reasons
flourishing
out
of
this
stock
are
the
immarcescible
Flowers
of
the
Paradise
of
God
.
Hyl.
Wherefore
,
Philotheus
,
I
am
the
more
desirous
to
know
how
we
may
come
by
this
Divine
or
Paradisiacal
Body
.
Philoth.
By
a
firm
and
lively
Faith
in
the
Power
and
Spirit
of
the
Lord
Iesus
,
whereby
he
is
able
to
mortifie
and
subdue
all
sin
in
us
and
extinguish
all
Selfishness
,
so
that
we
become
utterly
dead
to
our selves
,
and
as
little
concerned
for
our selves
in
any
externall
gratification
of
worldly
Honour
,
carnal
Pleasure
,
mundane
Power
,
or
any
thing
that
is
grateful
to
the
mere
Animal
Life
,
as
if
we
were
not
at
all
in
being
.
If
we
stand
firm
in
this
Faith
,
and
second
it
with
constant
and
sincere
Devotion
,
and
inward
breathings
toward
the
prize
set
before
us
,
adding
thereto
a
due
and
discreet
Temperance
and
circumspection
in
all
our
externall
deportments
,
that
we
neither
act
nor
speak
any
thing
from
the
promptings
of
the
Selfish
Principle
,
or
any
way
to
gratifie
our
corrupt
Animality
;
this
method
will
in
due
time
bring
us
to
a
perfect
state
of
Self-deadness
:
which
death
being
finished
,
there
does
most
certainly
succeed
a
spiritual
Resurrection
from
the
dead
into
the
Life
which
is
truly
Divine
,
and
which
is
not
found
but
in
the
Divine
Body
.
So
that
by
our
sincere
Devotions
and
breathings
toward
God
we
imbibe
both
the
Divine
Life
and
the
Divine
Body
at
once
;
which
is
the
true
spiritual
Birth
of
Christ
,
whom
as
many
as
receive
,
they
become
the
sons
of
God
;
as
being
born
,
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
but
of
God
.
And
this
also
is
that
inward
man
of
which
Paul
professes
that
,
though
the
outward
perish
,
is
yet
(
in
the
true
Saints
of
God
)
renewed
day
by
day
.
Wherefore
he
that
is
arrived
to
this
Substantiality
of
life
will
be
fixt
in
all
useful
Divine
Truths
,
and
the
Reasons
that
grow
on
such
a
Root
will
be
found
solid
and
permanent
by
him
that
has
the
Root
:
but
where
they
are
merely
verbal
and
imaginarie
,
and
float
onely
in
the
Brain
,
the
Heart
being
animal
and
brutish
,
they
may
easily
prove
very
weak
,
fugitive
,
and
vanishing
.
Not
that
they
are
so
in
themselves
,
but
may
appear
so
to
those
who
have
onely
the
Picture
of
the
Flower
in
their
Brain
,
not
the
Root
in
their
Heart
,
in
which
is
the
Pavilion
of
Life
,
and
inmost
Tabernacle
of
God
in
the
Soul
.
He
that
lives
in
this
dispensation
of
life
,
O
Hylobares
,
can
never
be
dissettled
in
his
thoughts
touching
the
Existence
of
God
,
and
his
Providence
,
or
the
Immortality
of
the
Soul
.
For
he
cannot
be
prone
to
suspect
the
Soul's
capacity
of
living
separate
from
the
Body
,
whiles
he
perceives
her
to
live
at
that
distance
and
defiance
with
the
Body
already
,
while
she
is
in
it
;
nor
at
all
doubt
of
the
Existence
of
God
,
whose
power
,
spirit
,
impulse
and
energie
he
so
distinctly
perceives
in
his
own
Soul
.
For
such
is
the
nature
of
the
Divine
Life
,
that
none
that
feels
it
but
must
confess
it
not
to
belong
to
any
creature
as
such
,
but
to
be
the
very
Power
and
Spirit
of
God
actuating
the
Soul
.
How
can
he
then
doubt
of
Him
,
whose
power
and
presence
he
so
sensibly
feels
?
Wherefore
this
Dispensation
of
Life
,
Hylobares
,
is
all
in
all
to
him
that
desires
to
philosophize
with
steddiness
and
solidity
.
Hyl.
These
are
great
and
magnificent
things
which
you
declare
,
O
Philotheus
,
but
yet
such
as
seem
to
me
neither
incredible
nor
unimitable
.
And
therefore
,
God
willing
,
I
shall
endeavour
,
as
well
as
I
can
,
to
steer
my
course
according
to
the
Rules
you
have
intimated
,
and
make
it
my
main
scope
to
attain
to
that
state
which
you
call
the
Dispensation
of
Life
:
For
I
see
all
is
very
vain
and
shadowy
without
it
.
But
in
the
mean
time
I
must
crave
pardon
of
Philopolis
,
that
I
have
occasioned
Philotheus
to
mis-spend
so
much
of
that
time
that
he
thought
too
little
for
his
own
design
and
for
the
present
purpose
in
hand
.
Philop.
Philotheus
speaks
so
favourly
and
edifyingly
of
every
subject
he
is
put
upon
,
that
it
is
ever
pitty
to
interrupt
him
.
But
,
sith
he
has
now
desisted
of
himself
,
if
he
please
at
length
to
enter
upon
the
Subject
I
first
of
all
propounded
,
it
will
very
much
gratifie
my
desires
.
Hyl.
It
is
therefore
now
,
Philopolis
,
very
seasonable
to
propound
your
Quere's
to
him
.
Philop.
My
First
Quere
,
[
V
](A51319-e13640-b)
V
Philopolis
his
Quere's
touching
the
Kingdome
of
God
.
O
Philotheus
,
was
,
What
the
Kingdome
of
God
is
;
the
Second
,
When
it
began
,
and
where
it
has
been
or
is
now
to
be
found
;
the
Third
,
What
progress
it
has
hitherto
made
in
the
world
;
the
Fourth
and
last
,
What
success
it
is
likely
to
have
to
the
end
of
all
things
.
These
are
the
Quere's
,
Philotheus
,
which
I
at
first
propounded
,
concerning
which
if
you
please
to
instruct
us
plainly
and
intelligibly
,
though
not
so
accurately
and
scholastically
,
we
shall
think
our selves
eternally
obliged
to
you
for
your
pains
.
Philoth.
I
shall
doe
my
best
I
can
to
serve
you
herein
,
Philopolis
,
and
that
as
briefly
and
perspicuously
as
I
can
,
with
all
plainness
of
speech
,
and
without
any
affectation
of
Scholastick
Scrupulosities
,
being
desirous
onely
to
be
understood
and
to
convince
.
And
the
God
of
Heaven
assist
us
in
this
our
discourse
of
his
heavenly
Kingdome
,
that
we
may
so
understand
the
Mysteries
of
it
,
as
that
we
may
faithfully
endeavour
the
promoting
the
Interest
thereof
both
in
our selves
and
in
all
men
,
to
the
Glory
of
God
and
Salvation
of
the
World
.
Amen
.
Philop.
Amen
,
I
pray
God
.
Philoth.
[
VI
](A51319-e13830-b)
VI
What
the
Kingdome
of
God
is
in
the
general
Nation
thereof
,
with
a
defence
of
the
truth
of
the
Nation
.
Your
first
Quere
,
O
Philopolis
,
though
it
be
very
short
,
yet
is
exceeding
comprehensive
,
and
,
by
reason
of
the
multisarious
signification
of
the
terms
,
involves
much
matter
in
it
at
once
;
which
yet
I
shall
endeavour
to
comprise
and
take
in
as
well
as
I
can
by
this
brief
Definition
of
the
Kingdome
of
God
in
general
.
The
Kingdome
of
God
is
the
Power
of
God
enjoyning
,
exciting
,
commissioning
,
or
permitting
his
creatures
to
act
according
to
certain
Laws
,
which
,
considering
all
circumstances
,
or
upon
the
compute
of
the
whole
,
are
for
the
best
.
Philop.
I
partly
understand
you
,
Philotheus
,
and
conceive
you
intend
such
a
Definition
of
the
Kingdome
of
God
as
takes
in
the
Kingdome
of
Nature
also
,
and
respects
those
Laws
whereby
both
the
brute
Animals
are
guided
and
the
senseless
Plants
and
dead
Meteors
and
Elements
,
according
to
the
extent
of
your
defence
hitherto
of
Divine
Providence
running
from
the
highest
and
most
Intellectual
Order
of
things
,
even
to
those
Material
Beings
which
are
framed
and
actuated
by
the
Spirit
of
Nature
,
or
Seminal
Soul
of
the
World
.
Sophr.
Why
,
that
is
no
more
then
the
Scripture
it self
will
warrant
him
to
doe
,
Philopolis
.
The
Psalmist
is
very
frequent
in
such
expressions
.
The
Lord
has
prepared
his
throne
in
Heaven
,
and
his
Kingdome
ruleth
over
all
.
Bless
ye
the
Lord
,
all
his
Hosts
,
ye
Ministers
of
his
that
doe
his
pleasure
.
Bless
the
Lord
all
his
works
in
all
places
of
his
dominion
.
Bless
the
Lord
,
O
my
Soul
.
This
in
the
103.
Psalm
.
And
in
the
148.
Psalm
he
makes
all
the
several
degrees
of
the
Creation
from
Heaven
to
Earth
,
from
Angels
to
Brutes
,
Plants
and
Meteors
,
the
Hosts
of
God
,
and
exhorts
them
all
to
praise
the
name
of
the
Lord
:
For
he
spake
the
word
,
and
they
were
made
;
he
commanded
,
and
they
were
created
:
he
hath
made
them
fast
for
ever
and
ever
;
he
hath
given
them
a
Law
which
shall
not
be
broken
.
And
again
in
the
119.
Psalm
,
O
Lord
,
thy
word
endureth
for
ever
in
Heaven
,
thy
Truth
also
remaineth
from
one
generation
to
another
.
Thou
hast
laid
the
foundation
of
the
Earth
,
and
it
abideth
;
they
continue
this
day
according
to
thy
ordinance
:
for
all
things
serve
thee
.
Whence
it
is
plain
that
the
Dominion
of
God
and
his
Kingdome
reaches
as
far
as
the
whole
comprehension
of
the
Creation
.
Cuph.
Why
then
,
in
some
places
,
O
Sophron
,
the
Kingdome
of
God
will
be
coincident
with
the
Kingdome
of
the
Devil
.
Bath
.
Why
,
Cuphophron
,
what
greater
inconvenience
is
there
in
that
,
then
that
the
Kingdome
of
Nature
and
the
Kingdome
of
God
should
be
coincident
,
which
you
seem
not
to
gainsay
?
Cuph.
Methinks
it
sounds
very
odly
:
and
besides
,
we
may
conceive
a
subordination
betwixt
the
Kingdome
of
God
and
the
Kingdome
of
Nature
;
but
the
Kingdome
of
God
and
the
Kingdome
of
the
Devil
seem
to
be
in
utter
opposition
one
to
another
,
and
therefore
in
no
capacity
of
being
parts
of
the
same
Kingdome
.
Bath
.
That
is
wittily
urged
,
O
Cuphophron
,
as
to
the
exteriour
sound
of
the
words
;
but
look
into
the
intrinsecall
nature
of
things
,
and
set
the
Beasts
of
the
field
and
the
Devils
of
Hell
one
by
another
,
and
tell
me
the
difference
that
uncapacitates
the
one
from
being
the
members
of
the
Kingdome
of
God
more
then
the
other
.
Is
it
because
the
Devils
have
more
subtiltie
then
the
Beasts
of
the
field
?
This
were
reprochfully
to
intimate
the
Kingdome
of
God
to
be
a
City
of
Fools
.
Is
it
because
the
one
is
Spiritual
,
the
other
Corporeal
?
This
reason
would
also
exclude
the
good
Angels
,
the
choicest
part
of
God's
Kingdome
.
Is
it
because
the
Devils
are
lapsed
?
Yet
their
Lapse
is
but
into
the
Animal
life
,
whose
deepest
root
and
fountain
is
Self-love
or
Selfishness
,
which
stands
in
opposition
to
that
other
fountain
or
root
of
the
Divine
Life
,
which
is
the
pure
Love
of
God
,
or
of
that
which
is
simply
and
absolutely
Good
.
But
Self-love
or
Selfishness
is
equally
the
Root
of
Life
in
Brutes
as
in
Devils
.
Whence
it
seems
manifest
,
that
in
reality
the
Devils
are
as
capable
of
being
part
of
the
Kingdome
of
God
as
the
Brutes
.
Cuph.
The
difference
,
O
Bathynous
,
seems
to
be
this
,
That
the
Brutes
retain
the
integrity
of
their
nature
,
but
the
Devils
have
degenerated
from
their
first
condition
,
and
forsook
their
station
God
had
placed
them
in
.
Bath
.
I
confess
,
O
Cuphophron
,
that
the
Lapse
of
the
fallen
Angels
is
great
,
but
yet
they
never
sunk
beneath
the
utmost
Circuit
of
the
Dominion
of
Providence
,
or
that
Divine
Nemesis
that
is
continuedly
interwoven
into
all
the
degrees
of
the
Creation
.
So
that
nothing
that
is
not
exterminated
out
of
all
Being
,
but
necessarily
is
subject
to
the
Laws
of
some
order
or
other
of
the
Creation
it
has
cast
it self
into
.
As
if
some
noble
Familie
should
by
taking
ill
courses
lose
all
that
Honour
and
Riches
that
were
left
them
by
their
Ancestours
,
and
in
process
of
time
become
mere
Gally-slaves
,
they
do
not
cease
to
be
still
Subjects
of
the
Prince
of
that
Countrey
in
which
they
experience
these
varieties
of
Fortune
:
so
the
Angels
degenerating
into
Devils
do
not
cease
to
be
under
the
Dominion
of
God
,
but
find
their
Nemesis
in
his
Dominion
.
there
is
neither
strength
nor
counsell
against
the
Almighty
,
nor
can
any
one
out-wit
the
reaches
of
his
Providence
.
Gaolers
and
Prisoners
and
Hangmen
,
and
all
manner
of
Executioners
,
are
as
well
Subjects
of
the
Prince
as
those
men
of
noble
rank
and
quality
.
Sophr.
All
instruments
of
the
Wrath
of
God
are
part
of
his
Dominion
as
well
as
those
of
his
Love
:
For
,
as
the
Son
of
Sirach
tells
us
,
There
be
spirits
that
are
created
for
vengeance
,
which
in
their
fury
lay
on
sore
strokes
;
in
the
time
of
Destruction
they
pour
out
their
force
,
and
appease
the
wrath
of
him
that
made
them
.
Fire
and
Hail
and
Famine
and
Death
,
all
these
were
created
for
vengeance
:
Teeth
of
wild
Beasts
and
Scorpions
,
Serpents
and
the
Sword
punishing
the
wicked
to
destruction
:
All
these
rejoyce
in
his
commands
,
and
are
ready
upon
earth
to
execute
his
will
,
when
need
requires
.
To
this
purpose
he
speaks
,
and
methinks
plainly
insinuates
that
the
Infernal
Powers
themselves
(
of
which
these
are
many
times
but
the
externall
weapons
)
are
part
of
the
Army
of
the
Lord
of
Hosts
.
Bath
.
It
is
impossible
to
be
otherwise
,
O
Sophron
;
for
it
is
repugnant
to
the
Wisedome
and
Omnipotency
of
God
,
to
suffer
any
thing
to
be
that
is
in
no
wise
subject
to
his
Power
and
Dominion
.
Hyl.
Gentlemen
,
methinks
you
are
too-too
solicitous
in
searching
and
setting
out
the
Extent
or
Boundaries
of
the
Kingdome
of
God
,
whenas
it
were
a
more
curious
Point
,
and
no
less
pertinent
to
the
present
Quere
,
[
What
the
Kingdome
of
God
is
,
]
to
define
what
species
of
Dominion
or
Power
it
is
that
he
thus
universally
exercises
over
the
Creation
.
Cuph.
It
is
not
absolute
and
unlimited
Sovereignty
,
[
VII
](A51319-e14710-b)
VII
Of
the
absolute
Sovereignty
of
God
,
and
wherein
it
is
grounded
.
Hylobares
,
which
we
from
the
Greeks
call
Tyranny
?
Sophr.
No
,
by
no
means
,
Cuphophron
.
If
you
understood
what
Tyranny
is
,
you
would
find
your
Assertion
as
contradictious
as
blasphemous
.
Euist.
Sophron
saies
very
true
,
Hylobares
;
for
[
*
](A51319-e14840-b)
*
Lib.
3.
cap.
7.
Aristotle
defines
Tyranny
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
elsewhere
in
his
Politicks
describing
it
more
copiously
,
Politic.
lib.
4.
c.
10.
he
saies
,
it
is
such
a
Government
in
one
person
as
,
being
unaccountable
to
any
,
rules
over
his
equals
,
or
those
that
are
better
then
himself
,
doing
all
things
for
his
own
Interest
,
and
not
for
the
Interest
of
them
that
he
rules
.
Which
things
are
utterly
incompetible
to
God
,
who
is
infinitely
better
then
all
the
Creation
,
and
is
onely
capable
of
doing
them
good
,
but
not
of
receiving
any
good
from
them
.
Cuph.
I
minded
not
how
Tyranny
is
defined
in
your
learned
Authours
,
Euistor
,
but
look'd
upon
the
word
as
significative
of
such
a
Sovereignty
as
is
absolute
and
unlimited
,
and
that
in
one
person
,
who
is
tied
to
no
Law
,
but
acts
merely
according
to
the
suggestions
and
sentiments
of
his
own
heart
.
Euist.
And
,
to
tell
you
the
truth
,
the
Criticks
,
O
Cuphophron
,
teach
us
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
anciently
signified
no
worse
then
so
,
that
is
to
say
,
an
absolute
Monarch
,
a
person
invested
with
absolute
Sovereignty
or
Power
.
Philoth.
If
Cuphophron
meant
no
otherwise
then
so
,
Euistor
,
his
meaning
was
sound
and
good
,
though
his
expression
not
so
warrantable
.
For
it
is
very
unsafe
and
scandalous
to
apply
ill-sounding
words
to
the
Divine
Majesty
,
though
lined
underneath
with
a
tacit
well-meaning
.
But
to
say
that
that
species
of
Dominion
which
God
exercises
over
his
Creatures
is
absolute
Sovereignty
,
or
a
power
of
doing
all
things
according
to
the
suggestions
or
sentiments
of
his
own
mind
,
this
is
a
sober
and
true
declaration
touching
the
Dominion
of
God
.
Hyl.
But
I
beseech
you
,
Philotheus
,
wherein
is
this
vast
and
unlimited
Sovereignty
of
God
founded
?
in
his
Omnipotency
,
or
in
what
is
it
?
For
some
say
absolute
and
irresistible
Power
can
doe
no
wrong
.
Philoth.
That
's
a
thing
,
Hylobares
,
I
could
yet
never
understand
,
that
the
most
omnipotent
Power
that
is
imaginable
can
ever
have
a
right
to
doe
what
is
wrong
,
that
is
to
say
,
to
create
any
evil
that
is
truly
so
upon
the
full
compute
of
all
circumstances
,
or
in
the
entire
comprehension
of
the
whole
Oeconomy
of
the
Universe
,
No
Power
,
though
never
so
omnipotent
,
can
claim
a
right
to
such
an
act
,
no
more
then
any
Intellect
,
never
so
omniscient
,
can
claim
a
right
of
authentickly
thinking
that
true
which
is
really
false
.
But
in
answer
to
your
main
question
,
wherein
the
Right
of
this
absolute
Sovereignty
in
God
is
founded
,
I
must
tell
you
both
distinctly
and
compendiously
at
once
,
That
to
infinite
,
permanent
and
immutable
Goodness
of
right
belongs
as
well
Omnisciency
as
Omnipotency
,
the
one
as
her
Secretary
,
the
other
as
her
Satellitium
.
But
the
infinitely-good
God
is
not
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
](A51319-e15560-b)
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
,
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
,
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
,
and
his
neighbour
as
himself
,
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
,
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
,
in
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
.
Philop.
This
Internall
Kingdome
of
God
,
[
IX
](A51319-e16110-b)
IX
The
means
of
acquiring
it
.
O
Philotheus
,
is
so
lovely
and
desirable
,
that
I
cannot
but
request
you
to
intimate
the
means
of
acquiring
it
,
before
you
proceed
to
the
Externall
.
Philoth.
O
how
I
love
you
,
Philopolis
,
for
this
motion
,
forasmuch
as
I
perceive
that
it
cannot
proceed
from
any
vain
curiosity
,
but
from
a
sincere
desire
of
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
,
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
,
the
violent
take
it
by
force
;
and
again
,
where
he
declares
that
he
that
lays
his
hand
to
the
plough
,
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
,
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
,
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
,
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
.
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
;
my
Soul
gaspeth
unto
thee
,
as
a
thirsty
Land
where
no
water
is
.
Blessed
is
the
man
whose
strength
is
in
thee
,
in
whose
heart
are
thy
ways
;
Who
passing
through
the
valley
of
Baca
make
it
a
Well
,
and
the
rain
filleth
the
pools
with
water
.
They
go
from
strength
to
strength
,
till
every
one
of
them
appear
before
God
in
Sion
.
By
which
is
intimated
,
that
firm
Faith
and
holy
desire
brings
us
at
last
to
the
fruition
of
God
and
his
Kingdome
.
To
all
which
I
need
not
adde
,
for
a
conclusion
,
the
perpetuall
and
constant
performance
of
what-ever
we
find
our selves
able
and
bound
in
duty
to
perform
.
For
he
that
has
this
Faith
and
sincere
desire
can
never
sin
against
the
Power
of
God
and
the
Dictates
of
his
own
Conscience
.
This
,
Philopolis
,
is
a
brief
,
but
faithfull
,
direction
for
the
obtaining
that
great
prize
,
the
Kingdome
of
God
within
us
.
Philop.
And
I
am
infinitely
obliged
to
you
,
Philotheus
,
for
your
hearty
and
serious
Instructions
in
so
important
a
Mysterie
.
I
hope
they
will
never
slip
out
of
my
mind
.
Cuph.
I
am
sure
his
Indoctrinations
touching
the
Centre
of
the
Soul
in
the
Heart
stick
so
fast
in
mine
,
that
I
shall
never
forget
them
.
But
I
beseech
you
,
Philotheus
,
what
will
become
of
that
Centre
of
the
Soul
in
the
other
state
,
when
we
have
left
our
Hearts
behind
us
?
Philoth.
It
is
much
,
O
Cuphophron
,
that
your
Philosophy
should
scruple
at
this
,
unless
you
be
also
at
a
loss
what
will
become
of
the
other
Centre
of
the
Soul
,
because
we
leave
our
Brains
behind
us
.
They
retain
the
same
offices
still
,
the
one
to
joyn
us
with
the
Spirit
of
the
World
,
or
else
with
the
Spirit
of
God
,
the
other
to
be
our
common
Percipient
.
Philop.
This
is
a
Curiosity
which
I
for
my
part
took
no
notice
of
.
[
X
](A51319-e17110-b)
X
The
externall
Kingdome
of
God
properly
so
called
,
what
it
is
.
And
I
pray
you
,
Philotheus
,
be
no
farther
engaged
in
the
point
,
but
proceed
to
the
externall
Kingdome
of
God
,
and
declare
to
us
what
it
is
.
Philoth.
The
External
Kingdome
of
God
amongst
men
is
much-what
the
same
(
in
a
larger
acception
of
the
word
)
that
the
pure
and
true
Church
of
God
is
:
Which
is
a
body
of
such
people
as
make
profession
of
the
onely
true
God
,
the
Maker
and
Creatour
of
all
things
,
and
the
Supervisour
of
all
the
affairs
of
the
Vniverse
,
a
Punisher
of
offenders
,
and
a
Rewarder
of
all
those
that
seek
him
.
This
profession
of
one
God
joyn'd
with
the
pure
worship
of
him
,
devoid
of
all
Idolatry
and
gross
Superstition
,
as
also
of
all
Cruelty
and
Barbarity
,
and
of
all
foul
and
unclean
Customs
,
but
,
on
the
contrary
,
it
being
a
declared
Law
amongst
them
,
That
they
ought
to
love
this
one
and
onely
true
God
with
all
their
heart
,
and
all
their
Soul
,
and
their
neighbour
(
that
is
,
all
mankinde
)
as
themselves
,
and
to
deal
with
others
as
themselves
would
be
dealt
withall
,
they
in
the
mean
time
living
in
no
opposition
or
defiance
to
any
sufficiently-revealed
Law
of
God
,
This
profession
,
I
say
,
does
constitute
any
Family
,
Countrey
,
Nation
,
or
Kingdome
,
the
Church
of
God
or
Kingdome
of
God
.
In
which
description
,
O
Philopolis
,
if
you
rest
satisfied
,
it
will
be
easie
according
to
the
sense
thereof
to
answer
the
first
part
of
your
second
Quere
,
namely
,
When
the
Kingdome
of
God
began
.
Philop.
I
am
not
so
curious
as
not
to
rest
satisfied
in
this
description
,
[
XI
](A51319-e17270-b)
XI
When
this
Kingdome
of
God
began
.
O
Philotheus
;
and
therefore
I
desire
you
to
proceed
to
the
second
Quere
.
Philoth.
It
is
manifest
therefore
,
O
Philopolis
,
out
of
this
description
,
that
the
Kingdome
of
God
began
as
timely
as
the
first
Family
of
the
world
,
and
was
continued
in
the
succession
of
the
Patriarchs
before
and
after
the
Floud
to
Moses
,
and
through
the
Mosaick
Polity
(
which
some
in
a
more
peculiar
manner
contend
to
be
a
Theocracy
)
to
the
coming
of
Christ
.
Philop.
But
what
shall
we
think
in
the
mean
time
therefore
of
the
ancient
Philosophers
,
which
had
nothing
to
doe
with
either
the
Patriarchs
or
Moses
,
and
yet
believed
One
onely
true
God
,
the
Authour
and
Governour
of
the
Universe
,
and
were
singularly
good
and
vertuous
in
their
conversations
?
were
they
any
part
of
the
Kingdome
of
God
?
Philoth.
That
the
Philosophers
had
nothing
to
doe
with
Moses
,
and
that
their
wisedome
derived
not
it self
from
that
fountain
,
is
more
then
I
dare
averr
.
But
if
they
were
such
as
you
describe
for
profession
and
life
,
and
communicated
not
with
the
Idolatries
and
pollutions
of
the
Gentiles
,
I
should
look
upon
them
as
very
much
a-kin
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
dare
not
debarr
them
from
being
certain
scattered
Appendages
to
the
Kingdome
of
God
.
Philop.
If
you
think
so
favourably
of
them
,
Philotheus
,
for
my
part
I
cannot
be
of
so
sour
and
severe
a
temper
as
to
grudge
them
that
honour
.
In
the
mean
while
I
am
not
onely
satisfied
touching
the
so
timely
commencement
of
the
Kingdome
of
God
or
the
Church
,
but
of
the
succession
of
it
to
the
coming
of
Christ
;
which
answers
to
the
second
part
of
my
second
Quere
,
Where
it
has
been
to
be
found
since
its
beginning
.
And
truly
,
that
God
had
his
Church
so
timely
,
seems
to
be
intimated
by
that
timely
Martyrdome
begun
in
it
in
the
Murther
of
Abel
,
righteous
bloud
Christ
seems
to
begin
the
Martyrology
in
his
commination
to
that
murtherous
City
,
the
carnal
Ierusalem
.
Bath
.
This
is
notably
well
observed
of
Philopolis
,
O
Philotheus
,
and
puts
me
in
minde
of
something
a
dark
passage
in
the
Apocalypse
,
which
haply
may
receive
light
from
hence
,
namely
,
all
would
worship
the
Beast
whose
names
are
not
written
in
the
Book
of
life
of
the
Lamb
slain
from
the
foundation
of
the
world
,
that
is
,
à
mundo
condito
.
Which
passage
,
I
conceive
,
alludes
to
the
murthering
of
Abel
,
it
being
so
early
an
example
of
the
wicked
martyring
the
good
.
And
therefore
by
the
Lamb
is
here
understood
,
according
to
the
Prophetick
style
,
the
whole
succession
of
the
holy
ones
or
elect
of
God
,
spotless
in
life
and
invincible
in
their
patience
,
no
persecution
being
able
to
subdue
their
minds
to
evil
,
or
to
make
them
violate
their
Consciences
.
For
there
is
no
deceiving
or
overcoming
the
Elect
,
whose
Names
are
written
in
the
Book
of
Life
:
which
Book
is
called
the
Book
of
the
Lamb
,
or
of
the
Elect
of
God
,
because
their
names
are
enrolled
there
;
and
this
Lamb
said
to
be
slain
from
the
foundation
of
the
world
,
because
the
example
of
the
wicked
murthering
the
innocent
and
just
began
so
early
in
Cain's
murthering
of
his
brother
Abel
.
But
to
understand
by
the
Lamb
slain
from
the
foundation
of
the
world
,
the
Lamb
that
was
to
be
slain
,
is
so
bold
an
abuse
of
all
Grammar
and
Logick
,
that
I
must
confess
,
till
this
consideration
came
into
my
minde
,
the
Text
seemed
to
me
to
be
of
a
desperate
obscurity
;
unless
we
should
have
taken
the
liberty
to
understand
by
this
slaying
of
the
Lamb
in
the
ordinary
sense
,
(
that
is
,
of
Christ
,
)
the
murthering
of
his
members
,
of
which
the
earliest
example
is
this
of
Abel
:
and
Christ
,
you
know
,
Saul
,
Saul
,
Saul
,
why
persecutest
thou
me
?
when
he
onely
persecuted
his
Members
.
Euist.
O
Bathynous
,
how
kindly
could
I
embrace
thee
for
the
great
ease
and
pleasure
thou
hast
done
me
in
this
Notion
!
I
have
been
infinitely
puzzl'd
at
the
Grammatical
sense
of
this
Passage
,
and
could
never
be
driven
into
the
allowance
of
false
Greek
for
all
the
Authority
of
that
great
Critick
Hugo
Grotius
.
I
could
never
understand
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
can
be
all
one
upon
any
terms
.
And
therefore
I
am
highly
delighted
with
the
starting
of
this
new
Notion
or
signification
of
the
Lamb
according
to
the
Prophetick
style
.
And
even
that
other
sense
you
offer'd
at
is
far
more
tolerable
,
then
to
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
the
signification
of
futurity
.
Bath
.
[
XII
](A51319-e17990-b)
XII
Of
Christ
's
appearing
in
humane
shape
to
the
Patriarchs
before
his
Incarnation
.
It
would
be
so
indeed
,
Euistor
,
if
the
Soul
of
the
Messias
had
preexisted
before
his
Incarnation
.
Euist.
Why
,
the
Fathers
do
expressly
declare
that
it
was
Christ
that
appeared
to
Abraham
,
to
Moses
,
to
Ioshua
,
and
to
others
,
if
that
will
help
on
the
credibility
of
the
second
sense
.
Bath
.
But
I
believe
that
they
may
understand
it
of
the
Preexistence
of
the
Eternal
Word
,
which
they
say
was
also
employ'd
in
the
ordering
of
the
World
at
the
Creation
,
as
well
as
in
the
superintending
of
the
affairs
of
the
ancient
Patriarchs
and
the
people
of
Israel
;
appearing
notwithstanding
ever
in
humane
shape
,
as
he
did
particularly
to
Ioshua
(
and
under
the
title
of
the
Captain
of
the
Lord's
Host
,
Hyl.
But
when
this
Doctrine
could
pass
so
glibly
with
the
ancient
Fathers
,
without
the
taking
notice
of
the
Preexistence
of
the
Soul
of
the
Messias
,
how
glib
,
how
easie
and
how
natural
would
it
have
been
upon
this
Hypothesis
?
and
how
credible
would
that
second
sense
be
of
the
Lamb
slain
from
the
foundation
of
the
world
,
he
suffering
so
timely
in
his
Members
?
But
it
is
more
harsh
to
conceive
that
the
pure
Eternal
Word
can
suffer
any
thing
.
Euist.
I
confess
,
Hylobares
,
that
the
Word
appearing
so
often
in
humane
shape
,
it
were
very
natural
in
that
regard
to
suppose
also
that
it
was
joyn'd
with
the
humane
Soul
of
the
Messias
.
But
that
the
humane
Soul
of
the
Messias
had
ought
to
doe
with
the
six
days
Creation
,
that
again
seems
more
hard
and
incredible
.
Hyl.
Why
,
Euistor
,
why
should
this
seem
so
hard
and
incredible
,
that
the
same
Messias
that
shall
put
a
period
to
this
stage
of
the
Earth
,
(
as
at
the
Conflagration
)
should
be
allow'd
to
have
been
active
at
the
ordering
of
the
Foundations
thereof
?
that
He
,
from
whose
mouth
must
proceed
the
last
Pereat
,
should
have
pronounced
the
first
Fiat
,
he
being
also
styled
so
frequently
in
the
[
*
](A51319-e18370-b)
*
Apoc.
1.8
,
and
11.
Ch.
21.6
.
also
22.1
Apocalypse
Alpha
and
Omega
,
the
Beginning
and
the
Ending
,
the
First
and
the
Last
?
Besides
what
is
expresly
said
in
the
Epistle
to
the
Hebrews
in
a
complex
sense
of
the
Messias
,
not
of
the
separate
Word
,
God
in
these
last
days
has
spoken
unto
us
by
his
Son
,
whom
he
hath
appointed
heir
of
all
things
,
by
whom
also
he
made
the
Worlds
.
And
of
the
same
Christ
or
Messiah
he
cites
that
of
the
Psalmist
,
Thou
,
Lord
,
in
the
beginning
hast
laid
the
foundation
of
the
Earth
,
and
the
Heavens
are
the
works
of
thy
hands
.
They
shall
perish
,
but
thou
remainest
;
and
they
shall
wax
old
as
doth
a
garment
,
and
as
a
vesture
shalt
thou
fold
them
up
,
and
they
shall
be
changed
:
But
thou
art
the
same
,
and
thy
years
shall
not
fail
.
Here
both
the
Creation
and
the
Conflagration
of
the
World
seems
to
be
given
to
the
Messias
.
Philop.
What
strange
and
unexpected
fluskering
conceits
flie
up
into
the
youthful
imagination
of
Hylobares
upon
his
late
persuasion
of
the
Soul's
Preexistence
!
But
what
is
this
to
our
present
purpose
?
or
what
use
at
all
of
such
Curiosities
?
Sophr.
The
usefulness
of
this
Theory
,
O
Philopolis
,
I
conceive
is
more
apparent
then
the
truth
thereof
;
because
it
conciliates
more
honour
to
the
Person
of
our
Saviour
,
and
is
a
firm
barr
against
the
abhorred
boldness
of
some
high-flown
Enthusiasts
,
who
once
phansying
themselves
to
be
partakers
of
the
Divine
Nature
,
though
but
in
a
moral
sense
,
straightway
set
up
for
an
equality
with
Christ
,
and
will
be
as
much
God
as
he
;
some
of
them
more
,
and
pretend
themselves
the
Beginners
of
a
more
holy
Dispensation
then
the
Son
of
God
himself
brought
into
the
world
:
whom
they
could
not
thus
confront
and
vilifie
,
by
either
equalizing
themselves
to
him
,
or
preferring
themselves
before
him
,
if
that
of
the
Authour
to
the
Hebrews
were
understood
in
such
a
sense
as
Hylobares
drives
at
.
But
the
ordinary
recourse
to
the
Communication
of
Idioms
breaks
the
force
of
all
the
Arguments
he
offers
at
,
though
I
must
confess
it
does
not
destroy
their
Concinnity
.
Insomuch
that
I
should
think
it
hard
for
any
one
,
upon
the
concession
of
this
double
Hypothesis
,
namely
,
the
Pre-existence
of
Souls
and
the
continual
Literal
truth
of
the
six
daies
Creation
,
to
stick
at
the
Conclusion
Hylobares
aims
at
.
But
I
am
too
heavy
to
be
haled
into
the
belief
or
concern
of
such
needless
Curiosities
.
Philop.
And
so
am
I
too
,
O
Sophron
;
and
therefore
I
must
take
the
freedome
to
give
a
stop
to
this
digression
,
and
hasten
Philotheus
again
into
the
way
.
Philoth.
[
XIII
](A51319-e18740-b)
XIII
Thy
Kingdome
come
,
in
what
sense
meant
in
our
Saviour's
time
and
afterwards
.
I
have
stood
in
it
all
this
time
,
O
Philopolis
,
expecting
your
commands
.
I
have
carried
on
briefly
the
Succession
of
the
Kingdome
of
God
till
our
Saviour's
time
.
What
do
you
demand
farther
?
Philop.
I
pray
you
tell
me
,
Philotheus
,
if
the
Kingdome
of
God
was
in
the
world
when
Christ
came
into
it
,
why
did
he
teach
his
Disciples
to
pray
,
Thy
Kingdome
come
?
Or
why
does
he
encourage
his
little
flock
,
saying
,
Fear
not
,
little
flock
,
for
it
is
your
Father's
good
pleasure
to
give
you
the
Kingdome
?
Or
why
is
he
said
to
preach
the
Gospel
of
the
Kingdome
,
the
time
is
fulfilled
,
and
the
Kingdome
of
God
is
at
hand
?
I
know
not
what
Kingdome
he
means
.
Philoth.
You
are
to
understand
,
O
Philopolis
,
that
the
Kingdome
of
God
in
the
New
Testament
signifies
variously
.
Sometimes
Physically
,
as
I
may
so
speak
,
and
is
the
same
with
that
externall
happiness
we
hope
to
enjoy
in
Heaven
:
sometimes
Morally
,
as
where
it
is
said
to
consist
in
righteousness
and
peace
and
joy
in
the
Holy
Ghost
:
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
,
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
,
The
time
is
fulfilled
,
and
the
Kingdome
of
God
is
at
hand
;
that
undoubtedly
relates
to
the
Seventy
weeks
of
Daniel
,
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
,
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
,
(
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
,
(
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
.
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
,
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
.
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
,
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
](A51319-e19820-b)
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
is
the
great
bar
to
the
reception
of
Sacred
Truths
with
such
kind
of
men
;
as
Pride
,
Covetousness
and
Hypocrisie
with
others
.
Philop.
What
you
say
I
believe
is
too
true
,
Bathynous
;
the
more
the
pitty
.
But
while
we
cannot
change
the
minds
of
others
,
let
us
at
least
improve
our
own
as
well
as
we
can
.
And
from
what
we
have
proceeded
in
hitherto
,
I
am
the
more
desirous
to
hear
an
answer
to
the
last
part
of
my
present
Quere
.
Tell
me
therefore
,
I
beseech
you
,
O
Philotheus
,
Where
the
Kingdome
of
God
now
is
.
That
was
the
last
Point
in
my
Second
Question
,
and
methinks
I
am
more
puzzled
in
it
then
ever
.
Philoth.
You
are
not
so
puzzled
,
[
XV
](A51319-e20040-b)
XV
Where
the
Kingdome
of
God
now
is
.
Philopolis
,
but
I
believe
you
will
easily
extricate
the
difficulty
your self
,
and
find
out
where
God
has
,
by
first
finding
out
where
he
has
not
,
his
Kingdome
.
For
I
believe
you
will
not
say
that
the
Kingdome
of
God
is
amongst
the
mere
Pagans
,
by
reason
of
their
Ignorance
,
Atheisticalness
and
Idolatry
.
Philop.
No
sure
,
I
did
not
so
much
as
dream
it
was
.
Philoth.
Nor
amongst
the
Iews
.
For
they
were
a
City
of
murtherers
,
and
killed
their
Messias
,
and
so
ceased
to
be
God's
people
;
and
as
many
as
are
not
converted
to
Christianity
justifie
the
act
of
their
forefathers
,
and
become
successively
guilty
of
their
bloudy
and
murtherous
Crime
.
Besides
that
,
they
are
professed
Enemies
and
Rebells
to
the
manifestly-declared
Law
of
God
,
which
is
the
Christian
Religion
;
and
therefore
the
Iewish
Nation
can
be
no
part
of
the
Kingdome
of
God
,
according
to
the
Definition
of
it
above
mentioned
.
Philop.
You
say
true
,
Philotheus
.
Philoth.
Nor
the
Turk
,
for
the
same
reason
;
I
mean
,
for
his
express
enmity
to
Christianity
,
the
plainly-declared
Law
of
God
,
besides
the
tearing
Cruelty
and
Savageness
of
that
Polity
.
For
the
Kingdome
of
God
must
be
devoid
as
well
of
bloudy
Persecution
and
Barbarity
as
of
Idolatry
and
Polytheism
.
And
what
an
ill
Character
the
Turks
and
Saracens
have
in
the
Prophetick
Visions
is
plain
,
in
that
the
latter
are
figured
out
by
Scorpion-like
Locusts
out
of
the
bottomless
pit
,
horses
heads
are
compared
to
Lions
,
and
their
tails
to
Serpents
,
to
intimate
that
league
they
have
with
the
Kingdome
of
the
Serpent
or
of
the
Devil
;
for
the
Devil
was
a
murtherer
from
the
beginning
,
and
these
Wasters
of
the
world
by
war
and
bloudshed
.
Philop.
This
is
more
then
enough
evident
.
Philoth.
And
for
the
Popish
Church
,
it
is
well
known
how
,
besides
their
multifarious
Idolatries
and
gross
Superstitious
practices
,
it
is
all-over
besmeared
with
innocent
bloud
:
as
she
also
is
figured
out
in
the
Apocalypse
by
that
gorgeous
Whore
with
whom
the
Kings
of
the
earth
commit
Fornication
,
drunk
with
the
bloud
of
the
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
.
Philop.
It
remains
then
that
the
Reformed
parts
of
Christendome
be
the
Kingdome
of
God
:
for
none
else
occurr
to
my
mind
that
can
lay
claim
to
the
title
.
Philoth.
And
there
is
good
reason
to
conclude
so
:
both
because
the
Definition
of
the
Externall
Kingdome
of
God
above
given
agrees
to
them
,
namely
,
that
they
worship
the
One
and
onely-true
God
,
and
have
purified
his
Worship
from
all
Idolatrous
practices
and
corruptions
,
and
have
so
far
ceased
to
be
that
murtherous
City
that
stoned
the
Prophets
,
that
they
use
no
other
sword
then
that
of
the
Spirit
against
Idolaters
themselves
,
whom
they
never
kill
,
but
either
in
the
open
field
in
battel
,
or
upon
the
account
of
Treason
against
their
lawfull
Prince
;
and
also
because
(
God
be
thanked
)
they
are
free
from
any
yoke
but
that
of
Christ
and
their
own
Reformed
Princes
.
And
therefore
being
a
self-sufficient
Power
,
able
to
maintain
themselves
against
all
extraneous
and
Idolatrous
Powers
,
these
of
them
that
are
in
this
condition
seem
to
me
to
be
an
hopefull
Inchoation
of
that
promised
Kingdome
of
the
Son
of
man
which
Daniel
foretells
of
,
and
to
be
the
first
Rudiments
of
the
Fifth
Monarchy
;
forasmuch
as
they
arise
out
of
the
ruine
of
the
little
Horn
with
the
eyes
of
a
wear
out
the
Saints
of
the
most
High
.
Philop.
I
understand
you
very
well
,
Philotheus
.
O
the
admirable
perspicuity
and
convictiveness
of
Truth
!
O
how
necessary
is
the
knowledge
of
this
Theory
to
all
the
Protestant
Dominions
,
that
they
may
know
how
to
be
both
good
Christians
and
good
Subjects
at
once
!
For
no
man
can
oppose
,
undermine
,
or
be
false
to
the
Protestant
Interest
as
such
,
or
to
any
Reformed
Prince
,
but
he
must
ipso
facto
commit
Treason
against
the
Kingdome
of
God
,
and
be
a
Traitour
or
Rebell
against
the
Sovereignty
of
the
Lord
Iesus
.
O
how
infinitely
satisfied
am
I
with
this
Truth
!
O
how
I
could
dwell
upon
this
so-concerning
a
speculation
!
O
how
am
I
eased
in
mind
,
and
freed
from
all
distraction
,
while
my
Soul
is
stedfastly
determined
to
one
,
that
I
know
what
to
wish
for
,
what
to
pray
for
,
what
to
act
for
,
what
to
suffer
for
!
I
mean
,
for
the
interest
of
the
Kingdome
of
God
,
and
the
reviving
Monarchy
of
the
Lord
Iesus
Christ
.
Cuph.
[
XVI
](A51319-e20730-b)
XVI
That
smaller
faults
in
Things
or
Persons
hinder
not
but
that
a
Church
may
still
be
the
Kingdome
of
God
.
This
Truth
,
if
it
be
a
truth
,
is
like
a
spark
fallen
into
very
combustible
matter
,
that
it
has
set
Philopolis
thus
all
on
a
flame
.
It
's
pitty
but
what
you
say
should
be
true
,
Philotheus
,
that
Philopolis
his
sincere
and
ingenuous
zeal
may
not
have
hit
on
an
undue
subject
.
But
,
for
my
part
,
I
cannot
but
be
something
hesitant
at
least
in
the
point
,
if
not
quite
incredulous
.
For
the
Manners
,
the
Opinions
and
the
manner
of
the
Rise
of
Reformed
Christendome
are
such
as
,
in
my
judgment
,
ill
sute
with
so
glorious
a
Title
.
Hyl.
What
?
it
seems
then
that
Mr.
Advocate
General
of
the
Paynim
will
now
act
the
part
of
an
Accuser
of
the
brethren
.
This
it
is
to
be
of
such
an
universalized
spirit
,
as
to
be
ready
and
fit
for
all
turns
.
Cuph.
I
shall
aecuse
them
,
Hylobares
,
whom
I
desire
to
be
found
clear
,
and
before
such
Judges
as
I
hope
will
not
be
unfavourable
.
Philoth.
For
my
part
,
Cuphophron
,
I
cannot
say
that
either
all
Things
or
all
persons
of
the
Reformation
are
without
fault
.
But
the
sinfulness
of
some
(
yea
,
though
it
were
of
many
)
does
not
exclude
the
whole
from
being
the
Externall
Kingdome
of
God
.
And
that
is
the
point
that
we
are
upon
.
For
the
Externall
Kingdome
of
God
may
be
presumed
much
larger
then
the
Internall
.
And
our
Saviour
Christ
himself
,
you
know
,
compares
the
Kingdome
of
God
in
this
externall
sense
to
a
Net
cast
into
the
Sea
,
which
gathers
of
every
kind
,
as
well
bad
as
good
.
The
people
of
Israel
was
the
Kingdome
of
God
:
but
was
every
particular
man
of
them
holy
and
vertuous
?
The
Roman
Empire
in
Constantine's
time
became
the
Kingdome
of
God
:
but
were
no
particular
members
of
the
Church
at
that
time
in
any
thing
reprehensible
?
Whether
the
Reformation
cease
to
be
the
Kingdome
of
God
for
the
wickedness
of
some
of
that
denomination
,
let
our
Adversaries
be
judges
,
who
never
spared
to
style
themselves
Holy
Church
,
for
all
the
abhorred
ungodliness
of
the
Heads
,
their
Holinesses
at
Rome
,
and
universal
pollution
of
the
members
;
and
that
because
they
took
themselves
to
be
the
true
Christian
Church
,
and
to
hold
the
right
Faith
,
and
to
retain
the
Rites
and
Religious
Practices
as
to
the
externall
Worship
of
God
;
though
they
were
indeed
an
Antichristian
Church
,
and
all
overrun
with
abominable
Doctrines
and
Idolatrous
Practices
,
and
Diabolical
Cruelties
against
the
true
Worshippers
of
God
.
Of
how
much
more
right
therefore
ought
the
Reformation
to
be
held
the
holy
people
of
God
and
his
peculiar
Kingdome
,
who
profess
the
Apostolick
Faith
entire
without
any
Idolatrous
superadditions
,
who
murther
no
man
for
his
Conscience
,
and
make
the
infallible
Word
of
God
it self
the
Object
of
their
Profession
,
and
the
platform
of
their
Religion
?
Cuph.
The
truth
is
,
the
disparity
is
infinitely
great
,
if
the
Roman
and
Reformed
Church
stood
in
competition
which
of
them
two
should
be
the
Kingdome
of
God
.
Bath
.
But
it
being
so
plain
that
the
Reformed
Church
is
the
true
Externall
Kingdome
of
God
,
forasmuch
as
they
make
pure
profession
of
the
Gospel
of
the
Kingdome
cleared
from
all
the
gross
Corruptions
of
men
,
and
teach
Christ
merely
according
to
the
Word
of
Christ
;
and
that
also
in
this
regard
the
Church
of
Rome
by
their
Antichristian
Doctrines
is
really
a
contrary
Kingdome
thereunto
,
that
is
,
the
Kingdome
of
Antichrist
;
how
abominably
nauseous
,
O
Cuphophron
,
must
Indifferency
in
Religion
be
amongst
Pretenders
to
Protestantism
,
whenas
the
Romanists
themselves
scarce
in
the
worst
of
times
would
have
laid
down
their
zeal
in
the
behalf
of
that
Christianity
against
Turcism
,
though
Turcism
ought
not
to
be
more
abominable
to
them
then
their
Antichristianism
ought
to
be
to
us
?
[
XVII
](A51319-e21270-b)
XVII
The
Charge
of
Antinomianism
against
th
Reformation
.
For
what
can
be
more
contrary
then
the
Kingdome
of
Christ
and
of
Antichrist
?
Cuph.
This
would
bear
more
weight
with
it
,
Bathynous
,
if
there
were
no
gross
flaws
in
the
externall
Profession
of
the
Protestants
,
and
that
they
were
right
in
their
declared
Opinions
.
For
,
in
my
judgement
,
Antinomianism
and
Calvinism
(
I
mean
that
dark
Dogma
about
Predestination
)
are
such
horrid
Errours
,
that
they
seem
the
badges
of
the
Kingdome
of
Darkness
,
rather
then
of
the
Kingdome
of
God
.
Bath
.
What
you
mean
by
Antinomianism
,
O
Cuphophron
,
I
know
not
.
But
,
so
far
as
I
know
,
there
are
but
these
two
meanings
thereof
:
either
a
conceit
that
we
are
exempted
by
the
liberty
of
the
Gospel
from
all
moral
Duties
;
a
thing
exploded
by
all
the
Protestant
Churches
,
as
you
may
understand
by
the
Harmony
of
their
Confessions
:
or
else
it
signifies
a
disclaim
of
being
justified
by
the
doing
our
Duties
,
and
an
entire
relying
on
the
Satisfaction
or
Atonement
of
Christ
;
which
rightly
understood
has
no
evil
at
all
in
it
,
but
is
an
excellent
Antidote
against
Pride
.
For
those
that
profess
such
an
Antinomianism
as
this
,
and
declare
they
look
to
be
saved
by
Faith
onely
without
the
Works
of
the
Law
,
will
not
deny
but
that
they
are
to
live
as
strictly
and
holily
as
if
they
were
to
be
saved
by
the
integrity
of
their
conversations
;
and
yet
when
they
have
lived
as
precisely
as
they
can
,
that
they
are
wholly
to
relie
upon
the
mercy
of
God
in
Christ
.
How
lovely
,
how
amiable
is
such
a
disposition
of
a
Soul
as
this
,
who
,
taking
no
notice
of
her
own
innocency
or
righteousness
,
casts
her self
wholly
on
the
Goodness
and
Merits
of
her
Saviour
,
and
so
,
like
an
un-self-reflecting
and
an
un-self-valuing
childe
,
enters
securely
and
peaceably
into
the
Kingdome
of
God
,
and
into
the
choicest
mansions
of
his
heavenly
Paradise
!
Cuph.
Nay
,
if
that
be
the
worst
of
it
,
Bathynous
,
I
am
easily
reconciled
to
Protestantism
for
all
this
.
Bath
.
This
is
the
worst
of
it
,
O
Cuphophron
,
so
far
as
I
can
understand
.
And
you
know
the
orthodox
Protestants
universally
adde
their
Doctrine
of
Sanctification
or
a
good
life
to
that
of
Justification
by
Faith
onely
:
so
that
I
dare
say
they
dealt
bonâ
fide
;
but
by
a
secret
Providence
directed
so
their
style
and
phrase
as
was
most
effectual
to
oppose
or
undermine
the
gainful
traffick
of
that
City
of
Merchandises
,
where
the
good
works
they
ordinarily
cry'd
up
so
were
nothing
else
but
the
good
and
rich
wares
those
cunning
Merchants
purchased
at
cheap
rates
from
abused
souls
;
the
increase
of
whose
sins
were
the
advance
of
the
Revenues
of
the
Church
,
and
their
externall
good
works
,
as
they
are
called
,
an
excuse
for
their
want
of
inward
Sanctification
and
real
Regeneration
,
the
main
things
the
Protestants
stand
upon
,
which
can
be
no
more
without
Good
works
in
the
best
sense
so
called
,
then
the
Sun
without
Light
.
Cuph.
But
are
there
then
,
Bathynous
,
no
Antinomians
in
the
ill
sense
amongst
the
Protestant
?
Bath
.
No
otherwise
,
Cuphophron
,
then
there
were
Gnosticks
and
Carpocratians
in
the
Apostolick
times
.
There
are
,
but
disallowed
by
general
suffrage
.
Cuph.
Let
that
then
suffice
.
[
XVIII
](A51319-e21750-b)
XVIII
The
Charge
of
Calvinism
against
the
Reformation
.
But
this
dark
Opinion
of
Predestination
how
dismall
does
it
look
,
Bathynous
!
black
as
the
smoak
of
the
bottomless
pit
out
of
which
the
Locusts
came
.
Bath
.
What
,
do
you
allude
to
the
Turks
and
Saracens
,
Cuphophron
?
The
Turks
indeed
are
held
great
Fatalists
,
whence
some
in
reproch
call
this
Point
of
Calvin
Calvino-Turcism
.
Who
would
have
thought
Cuphophron
so
Apocalyptical
?
That
you
take
so
great
offence
at
Predestination
in
that
rude
and
crude
sense
that
some
hold
it
,
I
do
not
at
all
wonder
:
for
it
has
ever
seemed
to
me
an
Opinion
perfectly
repugnant
to
the
nature
of
God
,
that
he
should
Predestinate
any
Souls
to
endless
and
unspeakable
misery
for
such
sins
as
it
was
ever
impossible
for
them
to
avoid
.
This
is
a
great
reproch
,
in
my
apprehension
,
to
the
Divine
Majesty
.
But
that
there
is
an
effectual
Election
or
Predestination
of
some
to
eternall
life
,
I
must
confess
I
think
it
not
onely
an
Opinion
inoffensive
,
but
true
;
which
seems
to
me
probably
to
be
intimated
from
such
passages
as
these
.
And
all
that
dwell
upon
the
earth
shall
worship
the
Beast
,
whose
names
are
not
written
in
the
Book
of
Life
of
the
Lamb
slain
from
the
foundation
of
the
world
.
And
again
in
another
place
of
the
Apocalypse
,
And
they
that
are
with
him
are
called
,
and
chosen
,
and
faithfull
.
And
also
in
the
Epistle
to
the
Romans
,
And
we
know
that
all
things
work
together
for
good
to
them
that
love
God
,
to
them
that
are
the
called
according
to
his
purpose
.
For
whom
he
did
foreknow
he
also
did
predestinate
,
and
whom
he
did
predestinate
them
he
also
called
,
&c.
These
places
considered
together
want
not
their
force
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
,
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
](A51319-e22430-b)
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
,
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
,
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
,
the
Devil
is
a
Liar
,
and
the
father
of
all
Lies
and
Calumnies
.
Euist.
And
that
this
Objection
of
yours
,
O
Cuphophron
,
is
as
loud
a
Lie
as
ever
the
Devil
invented
,
had
your
great
parts
condescended
to
be
as
conversant
in
History
as
in
the
sublimer
parts
of
Philosophy
,
your self
would
long
ere
now
have
discovered
.
Cuph.
O
how
dearly
do
I
love
thee
,
Euistor
,
for
this
freeness
!
But
since
my self
has
been
taken
up
with
higher
matters
,
I
prithee
declare
the
truth
freely
from
thine
own
reading
.
For
indeed
I
have
a
great
suspicion
of
Luther
and
Calvin
,
whose
names
are
most
illustrious
in
the
Reformation
,
that
they
were
abettors
or
exciters
of
Sedition
and
Rebellion
.
Euist.
I
shall
declare
the
truth
freely
and
impartially
to
you
,
Cuphophron
,
touching
these
persons
,
and
by
the
manifest
injuries
done
to
them
you
may
judge
of
the
rest
.
As
for
Luther
,
he
was
so
far
from
being
an
exciter
or
abettor
of
Rebellion
against
Secular
Princes
,
that
he
wrote
a
Treatise
to
exhort
every
Soul
to
be
subject
to
the
higher
Powers
,
and
was
himself
a
very
severe
and
carefull
practiser
of
his
own
Doctrine
.
For
at
that
Confederacy
of
defensive
arms
at
Smalcald
,
which
the
Romanists
declaim
against
as
such
an
example
of
Rebellion
,
(
though
it
was
not
,
)
Luther
was
very
shy
and
averse
from
giving
his
Assent
thereto
,
till
he
was
throughly
instructed
by
the
learned
in
the
Law
touching
the
Constitution
of
the
Empire
of
Germany
.
For
by
the
Magna
Charta
,
as
I
may
so
call
it
,
of
the
Empire
,
the
Princes
of
the
Empire
are
invested
in
such
Rights
,
as
,
if
they
be
violated
by
the
Emperour
,
it
is
lawfull
for
them
to
take
arms
and
resist
sine
Rebellionis
aut
Infidelitatis
crimine
.
And
the
skilfull
in
the
Law
abundantly
satisfied
Luther
that
the
Emperour
had
violated
these
Rights
.
Philop.
The
truth
is
,
Cuphophron
,
since
the
Empire
was
made
Elective
,
and
a
perpetuall
Power
established
in
the
Seven
Electours
,
the
Emperour's
Authority
in
many
parts
of
Germany
became
little
more
then
titular
,
and
an
empty
Honour
without
Power
;
they
that
elect
him
having
a
right
also
to
depose
him
for
Mal-administration
of
the
Affairs
of
the
Empire
.
The
Electours
and
other
Princes
of
the
Empire
govern
their
own
Principalities
without
paying
any
thing
to
the
Emperour
but
Homage
;
and
the
Imperial
Cities
are
most
free
from
the
Imperial
Laws
.
Must
every
appearing
in
arms
then
against
the
Emperour
be
presently
Rebellion
?
Cuph.
I
did
not
think
there
could
have
been
so
much
said
in
the
behalf
of
Luther
.
Euist.
And
now
for
Calvin
;
the
Charge
of
Rebellion
upon
him
is
,
that
he
expelled
the
Bishop
of
Geneva
,
who
was
the
chief
Magistrate
of
that
City
,
and
changed
the
Government
into
an
Aristocracy
,
and
so
carried
on
Reformation
and
Rebellion
at
once
.
Is
not
this
that
which
you
mean
,
Cuphophron
?
Cuph.
I
believe
it
is
,
for
I
have
not
much
interess'd
my self
in
these
Religious
contests
.
Euist.
But
this
is
a
mere
Calumnie
against
Iohn
Calvin
,
and
without
all
ground
.
For
not
so
much
as
that
is
true
,
that
Calvin
was
one
of
the
first
Planters
of
the
Reformation
at
Geneva
,
and
much
less
,
that
he
or
any
other
Reformers
expelled
the
Bishop
out
of
the
City
.
It
was
Farrell
,
Froment
and
Viret
,
that
by
their
Preaching
converted
Geneva
in
the
Bishop's
absence
,
who
fled
away
eight
months
before
,
being
hated
by
the
Citizens
for
the
Rape
of
a
Virgin
and
many
Adulteries
with
their
Wives
:
he
being
also
in
fear
of
his
life
for
his
Conspiracy
with
the
Duke
of
Savoy
to
oppress
the
Liberties
of
the
City
,
for
which
his
Secretary
was
hang'd
.
But
those
that
changed
the
Government
were
strong
Papists
,
and
after
main
opposers
of
the
Reformation
.
Cuph.
I
perceive
a
man
must
take
heed
how
he
believes
any
charges
of
the
Romanists
against
the
first
Reformers
.
Sophr.
The
measure
of
truth
with
them
is
the
Interest
of
Holy
Church
;
and
therefore
every
Lie
subservient
to
that
end
is
holy
.
Cuph.
But
,
if
I
mistake
not
,
Zwinglius
cut
his
way
for
the
Reformation
violently
with
his
Sword
;
for
they
say
he
was
slain
in
battel
.
Euist.
That
's
another
gross
mistake
,
Cuphophron
.
For
the
Reformation
was
establish'd
in
Zurick
at
least
ten
years
sooner
by
Edict
of
the
Senate
upon
the
peaceable
preaching
of
the
Gospel
there
;
and
the
Switzers
had
shaken
off
the
yoke
of
the
Empire
two
hundred
years
before
.
So
little
ground
is
there
of
accusing
the
Reformation
there
of
Rebellion
.
Cuph.
But
as
loud
a
noise
of
Rebellion
as
ever
sounded
in
my
ears
,
begun
in
reference
to
Reformation
,
is
that
of
the
Vnited
Provinces
shaking
off
the
yoke
of
the
King
of
Spain
:
this
sounds
as
high
as
that
of
Luther
.
Euist.
And
is
as
loud
a
Falshood
.
For
the
Reformed
Religion
was
spred
over
the
Seventeen
Provinces
many
years
before
their
union
against
the
Spaniard
;
nor
did
they
unite
upon
the
account
of
Religion
,
but
of
State
,
for
the
maintaining
their
Liberties
against
the
Oppression
of
Spain
.
And
therefore
they
chose
for
their
Prince
Francis
Duke
of
Alenzon
a
Roman
Catholick
,
which
they
had
not
done
if
the
Protestants
had
been
the
greater
part
.
Nor
was
the
King
of
Spain
their
absolute
Sovereign
,
but
their
Count.
So
that
neither
the
Reformation
was
the
Brat
of
this
Union
,
nor
this
Union
more
by
the
Protestants
then
by
the
Papists
,
nor
less
justifiable
afterwards
,
in
that
they
held
it
in
the
behalf
of
the
true
Religion
also
as
well
as
of
their
Liberties
,
and
would
not
submit
to
one
that
was
not
their
absolute
Sovereign
,
to
have
their
Souls
murthered
by
a
false
Religion
,
or
else
their
Bodies
by
adhering
to
the
true
.
Cuph.
I
did
not
think
,
Euistor
,
that
these
Aspersions
could
have
been
so
easily
wiped
out
.
There
's
but
one
Instance
more
occurrs
to
my
mind
,
and
that
is
of
the
Boisterousness
and
Rebelliousness
of
Scotland
in
the
behalf
of
the
Reformation
.
If
i
be
not
mistaken
,
I
have
heard
a
very
ill
report
of
that
Nation
in
this
point
.
Euist.
That
's
very
likely
,
Cuphophron
,
nor
are
they
any
way
to
be
excused
,
nor
the
Reformation
to
be
accused
of
what
appertains
not
properly
to
its
spirit
,
but
is
peculiar
to
the
spirit
of
that
Nation
.
For
before
the
Reformed
Religion
,
the
Scots
of
an
hundred
and
five
Kings
(
which
they
reckon
till
Queen
Mary
)
had
killed
thirty
five
,
besides
five
which
they
had
expelled
,
and
three
which
they
had
deposed
.
Cuph.
The
Collection
thence
is
very
easie
.
Philop.
And
the
like
consideration
is
to
be
had
of
whatever
unlawfull
Risings
of
the
Protestants
there
may
have
been
in
France
.
It
is
not
to
be
imputed
to
their
Religion
,
but
to
the
Genius
of
that
Nation
,
who
are
so
easily
and
so
often
drawn
into
Rebellion
,
and
where
that
crime
is
look'd
so
slightly
upon
,
as
a
Country-man
of
their
own
has
ingeniously
noted
of
them
,
and
has
impartially
drawn
into
view
such
things
and
circumstances
as
give
good
light
how
to
estimate
the
measure
of
their
transgression
in
this
matter
.
Which
I
would
recommend
to
your
reading
,
Cuphophron
,
I
knowing
you
to
be
so
great
a
lover
of
Truth
and
Vertue
.
For
the
Authour
has
wrote
very
pertinently
to
satisfie
you
that
the
Reformation
no-where
owes
its
birth
to
Rebellion
,
and
that
the
doctrine
of
Rebellion
upon
pretense
of
Religion
is
universally
exploded
by
the
publick
Confessions
of
all
the
Protestant
Churches
,
but
both
professed
and
practised
by
the
Janizaries
of
the
Bishop
of
Rome
.
The
Title
of
the
Book
is
,
A
vindication
of
the
Sincerity
of
the
Protestant
Religion
in
the
point
of
Obedience
to
Sovereigns
.
Cuph.
Very
good
,
Philopolis
,
I
thank
you
for
your
information
.
I
shall
enquire
for
the
Book
,
and
at
first
leisure
from
my
Philosophicall
Speculations
I
shall
give
my self
the
satisfaction
of
perusing
it
.
In
the
mean
time
therefore
I
shall
give
you
onely
this
one
trouble
touching
a
point
which
cannot
be
denied
by
Euistor
,
nor
any
Historian
of
them
all
.
Did
not
the
first
Reformers
rebell
against
the
Sovereignty
of
the
Pope
?
Philop.
O
no
,
Cuphophron
,
they
resisted
or
cast
off
the
pretended
Sovereignty
of
the
Pope
;
but
that
was
not
to
rebell
,
but
to
repell
a
wicked
Usurpation
.
For
first
,
that
Christ
never
constituted
the
Bishop
of
Rome
the
Successour
of
Peter
and
his
infallible
Vicar-general
of
Christendome
appears
,
in
that
there
is
no
such
Doctrine
in
the
ancient
Fathers
,
nor
any
such
timely
appeal
to
this
Bishop's
Infallibility
,
nor
any
such
thing
recorded
in
Scripture
;
which
had
been
such
an
high
Point
,
that
,
if
it
had
been
true
,
it
could
never
have
been
left
out
.
Nay
,
on
the
contrary
,
it
witnesseth
against
this
pretense
:
for
Paul
in
his
Epistle
to
the
Galatians
doth
plainly
declare
himself
inferiour
to
none
of
the
Apostles
.
give
the
right
hand
of
fellowship
to
Barnabas
and
Paul
?
Then
again
in
the
second
place
,
No
secular
Sovereign
can
forfeit
his
Sovereignty
to
any
Spiritual
pretended
Superiority
or
Superintendency
,
unless
we
admit
that
Principle
of
Wickleffianism
,
Dominium
fundatur
in
gratia
,
which
the
Iesuites
themselves
so
loudly
hoot
at
when
they
please
,
and
is
unfeignedly
to
be
hooted
at
by
every
one
that
has
an
honest
and
upright
heart
.
Bath
.
But
do
you
not
observe
,
Philopolis
,
how
this
Argument
will
also
protect
the
Subject
as
well
as
the
Prince
from
all
wrong
and
violence
from
a
spiritual
Tyranny
?
Philop.
You
say
right
,
Bathynous
:
But
so
be
it
protect
but
my
Sovereign
safe
from
all
injuries
,
I
am
none
of
them
that
shall
envy
the
overplus
of
good
it
may
doe
in
behalf
of
Subjects
,
that
any-where
may
be
thought
to
fall
short
of
that
grace
of
Illumination
that
others
pretend
to
have
,
when
indeed
they
are
wholly
overwhelmed
with
gross
Errours
,
Superstitions
,
and
Idolatries
.
And
thirdly
and
lastly
,
Suppose
his
Holiness
of
Rome
had
once
a
Sovereignty
over
all
the
Churches
of
Christendome
in
ordine
ad
Spiritualia
,
(
which
is
the
onely
plea
that
can
with
any
colour
be
pretended
)
when
his
spiritual
wares
are
so
infinitely
poisoned
and
corupted
,
that
the
Religion
he
requires
obedience
to
is
as
gross
as
any
Pagan-Idolatry
,
(
as
most
certainly
Romanism
is
)
he
does
most
assuredly
lose
his
right
of
Sovereignty
or
Command
in
Spirituals
,
unless
he
has
a
right
to
command
us
to
disobey
God
and
Christ
,
whose
Vicar
he
pretends
to
be
;
and
losing
his
right
of
Spiritual
Sovereignty
,
the
Temporal
Appendages
thereto
appertaining
must
likewise
fall
with
it
.
This
,
methinks
,
must
seem
very
clear
to
an
impartial
eye
.
Philoth.
It
must
so
,
Philopolis
;
and
yet
I
will
cast
in
a
fourth
Argument
of
undeniable
evidence
to
them
that
understand
it
.
Every
Secular
Prince
,
nay
,
every
private
man
,
has
a
commission
from
Heaven
to
cast
off
the
yoke
of
Rome
,
as
being
that
Mysticall
Babylon
mentioned
in
the
Apocalypse
,
of
whom
it
is
said
,
And
I
heard
another
voice
from
Heaven
saying
,
Come
out
of
her
,
my
people
,
that
you
partake
not
of
her
sins
,
and
that
you
receive
not
of
her
plagues
.
Philop.
That
's
well
thought
of
,
Philotheus
:
That
's
an
invincible
Argument
indeed
to
as
many
as
are
convinced
that
by
Babylon
there
is
meant
Rome
Christian
,
or
,
if
you
will
,
Pagano-christian
,
as
I
profess
that
I
am
very
well
satisfied
it
is
,
by
what
I
have
read
in
late
Authours
,
who
have
demonstrated
that
Truth
so
plainly
,
that
I
think
no
man
that
has
but
the
patience
to
understand
it
(
and
't
is
no
such
great
Riddle
)
can
ever
have
the
face
to
deny
it
.
What
say
you
,
Cuphophron
,
to
it
?
Cuph.
I
say
,
Philopolis
,
that
I
have
not
yet
had
the
patience
to
understand
it
.
But
yet
I
understand
so
much
from
the
present
discourse
as
silences
all
scruples
in
me
against
Reformed
Christendom's
being
the
Kingdome
of
God
;
so
that
Philotheus
may
pass
to
your
Third
Quere
,
if
he
will
.
Philop.
I
thank
you
for
that
good
news
,
[
XX
](A51319-e24680-b)
XX
What
success
the
Kingdome
of
God
has
had
hitherto
in
the
world
,
and
how
correspondent
to
Divine
Predictions
.
Cuphophron
.
I
beseech
you
therefore
,
Philotheus
,
take
my
Third
Quere
into
your
consideration
,
and
tell
us
What
success
the
Kingdome
of
God
has
had
hitherto
in
the
world
.
Philoth.
I
am
glad
we
are
come
to
this
Point
,
Philopolis
,
as
well
for
Hylobares
his
sake
as
your
own
.
For
there
is
not
a
more
illustrious
Specimen
of
Divine
Providence
then
the
Progress
of
the
Church
or
Kingdome
of
God
,
judiciously
compared
with
the
Prophecies
,
from
its
first
commencement
to
this
day
.
Hyl.
Though
I
am
,
God
be
thanked
,
O
Philotheus
,
very
well
settled
in
my
belief
of
the
Divine
Providence
;
yet
,
as
men
do
not
drink
of
wholsome
and
pleasant
wines
merely
for
necessity
,
but
indulge
something
to
delight
;
so
,
though
this
farther
satisfaction
be
not
altogether
needfull
as
to
that
point
,
yet
the
pleasure
of
the
instances
of
a
Truth
of
so
great
importance
you
may
be
sure
will
be
very
acceptable
to
me
,
besides
that
it
is
a
main
ratification
of
the
soundness
of
our
Religion
.
Upon
which
account
I
shall
be
still
your
more
diligent
Auditour
.
Philoth.
And
the
consideration
of
so
serious
and
ingenuous
an
Auditour
makes
me
with
the
greater
alacrity
betake
me
to
my
task
;
which
yet
I
must
by
reason
of
the
time
perform
with
all
possible
brevity
.
To
omit
therefore
that
first
Prediction
of
the
Incarnation
of
Christ
according
to
the
more
mysticall
sense
,
The
seed
of
the
Woman
shall
break
the
Serpent's
head
,
we
will
take
notice
in
the
first
place
of
that
ancient
Promise
of
God
to
Abraham
,
In
thee
shall
all
the
Families
of
the
Earth
be
blessed
:
as
also
in
another
place
,
where
God
is
said
to
bring
Abraham
forth
abroad
,
and
to
say
unto
him
,
Look
now
towards
Heaven
,
and
tell
the
Stars
,
if
thou
be
able
to
number
them
;
for
so
shall
thy
seed
be
.
And
in
the
same
Chapter
,
a
deep
sleep
falling
upon
Abraham
at
the
going
down
of
the
Sun
,
and
an
horrour
of
great
darkness
seising
upon
him
,
the
Lord
said
unto
him
in
a
Vision
,
Know
of
a
surety
that
thy
seed
shall
be
a
stranger
in
a
Land
that
is
not
theirs
,
and
shall
serve
them
,
and
they
shall
afflict
them
four
hundred
years
.
And
also
that
Nation
whom
they
shall
serve
will
I
judge
;
and
afterwards
shall
they
come
out
with
great
substance
.
And
thou
shalt
go
to
thy
Fathers
in
peace
,
thou
shalt
be
buried
in
a
good
old
age
.
But
in
the
fourth
generation
they
shall
come
hither
again
,
(
that
is
,
to
the
Land
of
Canaan
.
)
For
the
iniquity
of
the
Amorites
is
not
yet
full
.
And
in
the
seventeenth
Chapter
more
expresly
touching
that
Land
;
And
I
will
give
unto
thee
,
and
to
thy
seed
after
thee
,
the
Land
wherein
thou
art
a
stranger
,
all
the
Land
of
Canaan
,
for
an
everlasting
possession
;
and
I
will
be
their
God
.
And
upon
Abraham's
willingness
to
offer
up
Isaac
,
the
first
Promise
made
to
him
has
a
very
high
and
pompous
Ratification
,
Chap.
22.
By
my self
have
I
sworn
,
saith
the
Lord
;
For
because
thou
hast
done
this
thing
,
and
hast
not
withheld
thy
son
,
thine
onely
son
;
That
in
blessing
I
will
bless
thee
,
and
in
multiplying
I
will
multiply
thy
seed
as
the
Stars
of
the
Heaven
,
and
as
the
sand
that
is
on
the
Sea-shore
:
and
thy
seed
shall
possess
the
gate
of
his
Enemies
.
And
in
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
,
because
thou
hast
obey'd
my
voice
.
Hyl.
You
have
produced
abundant
testimonies
of
God's
timely
Promise
to
Abraham
,
O
Philotheus
;
but
in
what
considerations
do
you
conceive
it
to
have
been
performed
?
Philoth.
The
Numerousness
of
Abraham's
Offspring
is
notorious
even
in
the
more
carnal
sense
.
For
the
people
of
the
Iews
properly
so
called
are
very
numerous
,
not
onely
in
the
Turkish
Empire
,
but
in
Christendome
it self
,
as
Travellers
observe
.
Besides
that
vast
plenty
of
Abraham's
bloud
that
may
run
in
the
veins
of
Nations
of
a
disguised
name
,
as
amongst
the
Turks
;
and
did
amongst
the
Saracens
without
disguise
:
not
to
adde
all
Christendome
,
to
which
in
a
better
and
more
mystical
sense
the
completion
of
the
Promise
is
applicable
.
For
all
Christians
in
this
sense
are
the
seed
of
Abraham
.
How
will
then
the
seed
of
Abraham
be
multiplied
,
when
all
the
Kingdoms
of
the
World
are
become
the
Kingdoms
of
Christ
the
son
of
Abraham
?
and
how
compleatly
will
then
that
be
fulfilled
,
And
in
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
,
which
has
in
a
good
measure
been
fulfilled
in
all
Christendome
already
?
And
what-ever
is
commendable
in
the
Morality
or
Religion
of
the
Turks
,
it
is
plain
they
owe
it
to
Moses
or
Christ
.
And
what-ever
was
illustrious
and
laudable
amongst
the
Heathen
Nations
heretofore
in
Vertue
and
Philosophy
,
the
first
seeds
are
credibly
conceived
to
have
been
fetched
from
the
posterity
of
Israel
.
Euist.
The
ancient
Fathers
harp
much
upon
that
string
,
as
if
Pythagoras
and
the
wisest
Philosophers
of
Greece
had
all
from
that
Fountain
.
Bath
.
I
,
and
the
marvellous
applicability
of
that
ancient
Philosophy
to
the
three
first
Chapters
of
the
first
Book
of
Moses
,
which
are
all
Philosophicall
,
does
wonderfully
ratifie
that
Conjecture
of
the
Fathers
.
Cuph.
But
that
Vision
of
Abraham
at
the
going
down
of
the
Sun
has
an
interpretation
and
completion
more
express
touching
the
affliction
of
his
offspring
in
Egypt
,
and
their
redemption
from
that
bondage
after
four
hundred
years
,
saving
that
it
was
penn'd
after
the
Event
.
Bath
.
That
,
in
my
judgement
,
O
Cuphophron
,
is
a
very
disingenuous
Exception
,
whenas
you
see
so
plainly
that
those
Prophecies
also
are
verified
that
reach
some
thousands
of
years
beyond
the
time
of
Moses
.
By
this
cavill
Moses
should
have
omitted
all
Predictions
whose
Completion
was
before
his
own
time
,
nor
have
recorded
either
the
Dreams
of
Pharaoh
or
of
Ioseph
himself
.
Philoth.
Indeed
,
Cuphophron
,
this
fetch
of
yours
is
over-fine
and
witty
,
and
next
to
the
distrusting
of
the
whole
History
of
Moses
.
But
the
truth
of
the
Prophecies
that
point
at
Events
some
thousands
of
years
after
Moses's
time
countenances
also
the
History
.
As
in
that
notable
Prophecy
of
Iacob
;
The
Sceptre
shall
not
depart
from
Iudah
nor
a
Lawgiver
from
between
his
feet
,
till
Shiloh
come
;
and
unto
him
shall
the
gathering
of
the
people
be
:
Which
Prophecy
plainly
points
at
the
time
of
the
coming
of
the
Messias
,
and
Conversion
of
the
Nations
to
him
,
which
fell
out
accordingly
.
Philop.
It
is
very
true
,
Philotheus
.
Philoth.
But
that
also
is
very
wonderful
and
observable
which
Saint
Paul
intimates
,
[
XXI
](A51319-e25680-b)
XXI
Historicall
Types
of
what
was
to
befall
Christ
and
his
Church
:
As
the
Sufferings
of
Joseph
,
and
his
Exaltation
.
that
the
Actions
and
Accidents
that
befell
the
seed
of
Abraham
are
Prophetick
Types
touching
Christ
and
his
Church
.
It
were
an
endless
business
to
number
up
all
,
but
not
amiss
to
give
you
an
instance
or
two
.
As
the
Conspiracy
of
the
chief
of
Iacob's
Family
against
Ioseph
their
brother
,
to
put
him
to
death
;
Behold
,
this
Dreamer
cometh
:
Come
now
therefore
,
let
us
slay
him
.
A
fit
Figure
of
the
Conspiracy
of
the
Scribes
and
Pharisees
and
the
Rulers
against
Christ
,
who
by
Divine
Revelation
knew
himself
to
be
the
Messias
,
as
well
as
Ioseph
by
his
Dreams
was
fore-advertised
that
he
should
be
exalted
to
that
honour
,
that
his
Father
and
Mother
and
Brethren
should
bow
down
themselves
to
the
Earth
to
him
and
worship
him
,
as
his
Father
declared
from
his
Dream
of
the
Sun
and
the
Moon
and
the
eleven
Stars
doing
obeisance
to
him
.
And
from
the
Dream
of
the
Sheaves
his
brethren
said
unto
him
,
Shalt
thou
indeed
reign
over
us
?
Wherefore
for
these
things
they
envied
him
to
the
death
.
But
after
his
Sufferings
,
his
descent
into
the
pit
,
and
his
garments
dipt
in
bloud
,
(
which
are
not
unsignificant
of
the
death
and
burial
of
our
Saviour
Christ
)
he
was
not
onely
raised
out
of
the
pit
again
,
but
highly
advanced
into
the
Political
Heaven
in
the
Court
of
Pharaoh
;
which
bears
an
Analogie
to
the
Ascension
of
Christ
and
his
Apotheosis
.
For
as
even
those
that
crucified
Christ
,
after
adored
him
as
the
Son
of
God
:
so
those
that
conspired
the
death
of
Ioseph
,
after
did
the
lowliest
obeisance
to
him
;
and
,
as
Iacob
speaks
in
the
interpretation
of
his
son's
Dream
,
they
bowed
themselves
down
to
the
Earth
before
him
.
And
also
as
the
death
of
Christ
tended
to
the
Salvation
even
of
them
that
crucified
him
:
so
that
Conspiracy
against
Ioseph
,
and
the
Affliction
they
brought
him
into
,
proved
at
last
the
Conservation
of
the
Conspiratours
.
And
lastly
,
as
it
is
said
of
Christ
,
When
thou
shalt
make
his
Soul
an
Offering
for
sin
,
he
shall
see
his
seed
,
he
shall
prolong
his
days
:
he
lived
an
hundred
and
ten
years
,
and
that
he
saw
Ephraim's
children
of
the
third
generation
;
the
children
also
of
Machir
the
son
of
Manasseh
were
brought
up
upon
Ioseph's
knees
.
Wherefore
the
great
increase
of
the
Children
of
Israel
(
after
Ioseph's
sufferings
by
his
brethren
)
in
the
Land
of
Egypt
is
a
Type
of
the
great
increase
of
the
Disciples
of
Christ
or
his
Church
(
after
his
Passion
,
Resurrection
and
Ascension
)
in
the
Roman
Empire
;
which
till
their
deliverance
in
the
time
of
Constantine
was
to
them
an
house
of
sore
bondage
and
unsupportable
affliction
,
as
the
Land
of
Egypt
was
to
the
children
of
Israel
,
till
their
deliverance
by
Moses
.
And
Egypt
from
hence
has
ever
remained
a
Type
of
such
Powers
as
are
the
Persecuters
of
the
Children
of
God
.
Whence
it
is
also
applied
to
the
Pagano-christian
Tyranny
of
the
Pope
in
the
Revelation
of
St.
Iohn
.
Philop.
[
XXII
](A51319-e26170-b)
XXII
The
Paschal
Lamb
,
and
the
Israelites
passage
through
the
Red
Sea
.
Truly
,
Philotheus
,
what
you
say
seems
not
to
me
any-thing
hard
or
incongruous
.
But
methinks
there
is
no
Type
so
significant
of
the
Sacrifice
of
Christ's
Passion
as
that
of
the
Paschal
Lamb
,
whose
bloud
,
being
sprinkled
on
the
posts
of
the
doors
of
the
Israelites
,
saved
their
first-born
(
which
some
make
a
Type
of
the
Soul
)
from
the
destroying
Angel
.
Philoth.
You
say
right
,
Philopolis
,
it
is
a
most
palpable
Prefiguration
of
the
Crucifixion
of
the
Lamb
of
God
that
was
to
take
away
the
sins
of
the
world
by
virtue
of
his
bloud
,
and
so
to
work
Salvation
for
us
.
But
what
think
you
of
Pharaoh
and
his
host's
being
overthrown
in
the
Red
Sea
?
is
that
nothing
Typical
of
the
bloud
of
Christ
?
Philop.
In
all
likelihood
it
is
,
and
signifies
our
Redemption
from
the
bondage
of
Sin
and
the
Devil
by
the
bloud
of
our
Saviour
.
Is
there
any
thing
more
in
it
?
Philoth.
It
is
manifestly
applied
in
the
Apocalypse
to
the
escape
of
the
Reformed
Churches
out
of
the
bondage
of
the
Roman
Pharaoh
,
the
Pope
.
For
I
pray
you
tell
me
,
Philopolis
,
who
can
those
be
that
are
said
to
have
gotten
the
victory
over
the
Beast
,
and
over
his
Image
,
and
over
his
Mark
,
and
over
the
number
of
his
Name
,
but
such
as
have
renounced
Popery
,
and
are
redeemed
from
the
Tyranny
of
that
Church
and
Empire
?
Philop.
I
must
confess
,
Philotheus
,
I
have
not
read
Interpreters
upon
that
Book
with
so
ill
success
,
but
that
I
am
fully
satisfied
of
that
,
and
therefore
will
easily
admit
that
Reformed
Christendome
is
concerned
in
that
Description
.
But
these
,
Philopolis
,
are
said
to
stand
before
a
Sea
of
Glass
mingled
with
Fire
,
having
the
Harps
of
God
,
to
sing
the
Song
of
Moses
the
servant
of
God
,
and
the
Song
of
the
Lamb
,
saying
,
Great
and
marvellous
are
thy
works
,
Lord
God
almighty
;
Iust
and
true
are
thy
ways
,
thou
King
of
Saints
.
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
Name
?
For
thou
onely
art
holy
:
for
all
Nations
shall
worship
before
thee
;
for
thy
Iudgements
are
made
manifest
.
Philop.
I
cannot
deny
but
that
hereby
is
meant
the
Judgement
of
the
Whore
or
little
Horn
with
eyes
,
begun
in
the
Reformation
;
and
that
this
Song
of
Moses
refers
to
that
of
the
Israelites
upon
the
destruction
of
Pharaoh
and
his
Chariots
in
the
Red
Sea
.
But
is
there
any
mention
here
of
the
Red
Sea
it self
,
Philotheus
?
Philoth.
Yes
manifestly
,
Philopolis
.
It
is
said
in
that
Song
of
Moses
which
the
Israelites
sung
,
The
flouds
stood
upright
as
an
heap
,
and
the
depths
were
congealed
in
the
midst
of
the
Sea
;
that
is
to
say
,
the
Red
Sea
became
as
Ice
,
for
its
fixedness
and
transparency
.
And
here
it
is
called
a
Sea
of
Glass
for
the
same
reason
.
Are
these
Metaphors
so
different
?
Philop.
Hugely
congenerous
,
O
Philotheus
.
Philoth.
And
in
that
it
is
said
to
be
a
Sea
of
Glass
mingled
with
Fire
,
that
in
the
letter
may
allude
either
to
the
colour
of
the
Sand
that
shined
through
the
water
,
(
and
some
kinde
of
Red
you
know
is
called
Colour
de
feu
)
or
to
the
fiery
appearance
of
the
Angel
that
shined
into
it
as
they
passed
through
it
by
night
.
Philop.
This
I
must
acknowledge
is
ingenious
.
But
well
,
what
then
,
Philotheus
?
Suppose
this
Sea
of
Glass
the
Red
Sea
,
in
what
sense
is
the
Italian
Pharaoh
and
his
host
said
to
be
overthrown
in
this
Sea
of
Bloud
?
Philoth.
Justification
by
Faith
in
the
bloud
of
Christ
for
the
remission
of
sins
,
in
opposition
to
enslaving
Penances
,
and
hypocritical
Good
works
,
in
which
consisted
much
the
trade
of
that
City
of
Merchandises
,
this
is
the
Red
Sea
wherein
the
Roman
Pharaoh
and
his
Chariots
and
horsemen
were
overthrown
in
their
pursuit
after
the
Israel
of
God
,
those
that
bore
the
brunt
of
the
first
Reformation
.
Bath
.
And
if
their
Successours
on
their
part
will
fill
up
the
Mystery
of
the
Sea
of
Glass
mingled
with
Fire
in
the
more
inward
sense
thereof
,
that
is
to
say
,
in
virtue
of
Christ's
bloud
and
spirit
(
which
is
compared
to
fire
)
will
perfect
righteousness
in
the
fear
of
God
,
be
baptized
in
the
cloud
and
in
the
sea
,
(
as
the
Apostle
speaks
,
alluding
to
their
passage
through
the
Red
sea
)
in
the
exteriour
meaning
,
but
will
drink
the
bloud
of
Christ
in
the
true
participation
thereof
,
and
be
baptized
with
the
Holy
Ghost
and
with
fire
,
to
the
consuming
all
Hypocrisie
and
wickedness
out
of
their
hearts
;
I
do
not
doubt
but
their
conquests
against
Pharaoh
and
his
hosts
will
be
infinitely
more
great
and
glorious
then
ever
.
As
it
is
said
of
the
Israelites
by
Balaam
,
when
the
King
of
the
Moabites
would
have
had
him
to
curse
them
,
He
hath
not
beheld
iniquity
in
Iacob
,
neither
hath
he
seen
perverseness
in
Israel
:
and
then
it
follows
,
The
Lord
their
God
is
with
them
,
and
a
shout
of
a
King
is
among
them
.
Behold
,
the
people
shall
rise
up
as
a
great
Lion
,
and
lift
up
himself
as
a
young
Lion
:
he
shall
not
lie
down
till
he
eat
of
the
prey
,
and
drink
the
bloud
of
the
slain
.
As
the
valleys
are
they
spred
forth
,
as
a
Garden
by
the
River's
side
which
the
Lord
hath
planted
,
as
the
Cedars
beside
the
waters
.
God
brought
him
forth
out
of
Egypt
,
he
hath
as
it
were
the
strength
of
an
Vnicorn
.
He
shall
eat
up
the
Nations
his
enemies
,
and
shall
break
their
bones
,
and
pierce
them
through
with
his
arrows
.
This
success
attends
the
uprightness
and
integrity
of
the
Israelites
of
the
Old
Covenant
;
and
the
same
in
Analogie
is
to
be
expected
in
the
New
.
Philop.
[
XXIII
](A51319-e27180-b)
XXIII
The
brazen
Serpent
,
the
Tabernacle
,
High-priest
,
and
whole
Camp
of
Israel
,
a
Type
of
Christ
and
his
Church
.
True
,
Bathynous
.
But
to
return
to
the
Prophetick
Types
touching
the
Bloud
of
Christ
;
methinks
there
is
nothing
more
expressive
of
the
Crucifixion
of
our
Saviour
then
the
lifting
up
of
the
brazen
Serpent
in
the
wilderness
,
as
he
himself
intimates
in
St.
Iobn
:
As
Moses
lifted
up
the
Serpent
in
the
wilderness
,
so
shall
the
Son
of
man
be
lifted
up
,
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
Bath
.
That
is
very
well
observed
of
you
,
Philopolis
;
it
is
a
very
expressive
Type
indeed
:
and
it
has
been
a
great
delight
to
me
when
I
have
considered
with
my self
not
onely
on
that
one
Symbol
of
the
brazen
Serpent
,
but
how
the
whole
Camp
of
Israel
with
the
Tabernacle
among
them
was
one
entire
holy
Type
of
the
itinerant
Church
of
Christ
,
travelling
through
the
Wilderness
of
this
World
to
the
Land
of
Promise
,
or
the
Kingdome
of
Heaven
.
The
Incarnation
of
Christ
,
his
Divinity
and
Apotheosis
,
his
Passion
,
Ascension
and
Intercession
,
all
these
are
lively
set
out
in
those
standing
Figures
among
the
Israelites
.
Hyl.
I
pray
you
,
how
,
Bathynous
?
Bath
.
The
Incarnation
of
the
Logos
,
O
Hylobares
,
is
plainly
figured
out
in
the
Tabernacle
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
God
spake
.
And
you
know
the
Apostle
calls
this
mortal
body
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Tabernacle
,
the
Word
in
St.
Iohn
is
said
to
tabernacle
amongst
us
,
the
Apostle
speaking
there
of
his
Incarnation
.
God's
Residence
therefore
in
the
Tabernacle
(
the
Children
of
Israel
in
the
mean
time
encamping
about
him
in
their
booths
)
is
an
easie
Representation
of
Christ's
Incarnation
,
of
the
Word
his
living
in
the
flesh
amongst
us
that
live
in
the
flesh
.
Hyl.
It
is
so
,
Bathynous
.
Bath
.
And
for
Christ's
Passion
,
what
more
significant
thereof
(
as
Philopolis
has
rightly
observed
)
then
that
of
the
brazen
Serpent
,
Christ
,
as
it
,
being
lifted
up
in
his
Crucifixion
on
a
Pole
of
wood
?
And
as
that
Telesm
was
of
the
most
accursed
shape
of
Creatures
;
so
Christ
was
made
sin
and
a
curse
for
us
,
crucified
betwixt
two
Thieves
,
as
if
himself
had
been
such
a
Malefactour
.
But
himself
having
no
sin
,
the
Contemplation
thus
of
him
on
the
Cross
had
a
sovereign
power
to
take
away
both
the
pain
and
poison
of
Sin
,
and
redeem
us
from
eternall
Death
:
as
the
brazen
Serpent
,
being
no
Serpent
,
but
a
Figure
,
heal'd
them
that
look'd
up
to
it
from
the
sting
and
poison
of
the
fiery
flying
Serpents
,
and
so
redeemed
them
from
a
temporal
death
.
Hyl.
But
how
is
his
Ascension
and
Intercession
figured
out
in
these
Israelitical
Types
?
Bath
.
His
Intercession
,
Hylobares
,
is
signify'd
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Mercy-seat
.
For
in
that
Christ
has
suffered
in
the
flesh
,
and
is
now
set
down
at
the
right
hand
of
God
,
he
is
our
Atonement
with
him
,
in
him
God
is
made
propitious
to
the
world
.
But
his
Ascension
(
as
also
his
Intercession
)
is
farther
typify'd
by
the
High-priest's
entring
alone
into
the
most
Holy
.
Hyl.
That
is
the
very
same
that
the
Authour
to
the
Hebrews
takes
notice
of
.
Bath
.
And
lastly
,
Hylobares
,
his
Divinity
is
most
magnificently
embroidered
on
the
Robes
of
Aaron
the
High-priest
,
who
undoubtedly
was
an
illustrious
Type
of
Christ
.
For
,
according
to
Philo
Iudaeus
his
own
confession
,
the
Robes
of
Aaron
were
a
Type
of
the
visible
Universe
:
and
who
can
be
said
to
wear
and
bear
out
into
shape
and
order
,
and
fill
the
whole
frame
of
Nature
with
his
Presence
,
but
he
that
made
it
,
and
continues
it
in
Being
?
who
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Divine
Logos
?
None
can
be
said
to
fill
out
these
Robes
but
he
.
And
that
Aaron's
Robes
were
not
onely
a
Type
of
the
Universe
,
but
fitted
according
to
the
truest
Systeme
thereof
,
is
apparent
;
forasmuch
as
the
Ephod
and
Breast-plate
,
which
was
placed
about
the
region
of
the
Heart
,
(
which
is
the
Sun
of
this
lesser
World
)
had
its
contexture
of
Scarlet
and
Purple
,
blew
Robe
also
resembles
so
much
of
the
Heaven
as
comprehends
the
space
of
the
Planets
,
which
the
pendulous
Pomegranates
represent
;
and
that
farther-reaching
Stole
of
eye-work
the
Coelum
Stellatum
,
the
Stars
resembling
so
many
twinkling
eyes
,
but
the
Bells
the
Harmony
of
the
Universe
.
Hyl.
I
understand
you
very
well
;
for
I
have
read
in
a
late
Authour
a
more
full
description
to
the
same
purpose
.
The
consideration
of
these
Congruities
of
the
Israelitical
Types
strikes
my
minde
with
a
marvellous
pleasure
.
They
are
very
admirable
,
Bathynous
,
and
very
delectable
,
and
solid
pledges
(
compared
with
the
completion
of
them
in
the
Christian
Church
)
of
a
perpetuall
and
peremptory
Providence
of
God
in
carrying
on
thus
the
affairs
of
his
own
People
and
Kingdome
.
Philop.
But
some
,
[
XXIV
](A51319-e28250-b)
XXIV
Vocal
Prophecies
touching
the
Kingdome
of
Christ
and
its
Success
in
the
world
.
Hylobares
,
are
convinced
more
by
express
vocal
Prophecies
then
by
silent
Types
,
the
slowness
of
their
wit
suspecting
such
Interpretations
of
over-much
Phancifulness
.
Hyl.
Wherefore
,
Philopolis
,
Philotheus
will
easily
return
again
to
that
province
,
upon
your
least
intimation
.
Philoth.
That
I
shall
,
Hylobares
.
But
I
hope
Philopolis
does
not
expect
I
should
range
through
all
the
Prophecies
that
concern
the
Iewish
Church
:
for
it
were
a
Task
that
would
require
a
Volume
.
Philop.
I
am
so
far
from
desiring
that
,
Philotheus
,
that
I
am
rather
afraid
of
it
,
and
therefore
debarr
it
;
as
also
the
troubling
your self
much
with
setting
out
the
success
of
the
Iewish
Affairs
while
their
Polity
held
.
For
these
things
are
to
be
seen
orderly
in
the
Bible
,
and
are
so
numerous
,
that
we
should
lose
our
main
design
by
entring
into
them
.
That
their
Captivities
were
fore-threatned
by
reason
of
their
sins
at
good
distances
,
and
their
Return
predicted
,
is
ordinarily
known
.
For
fear
time
fail
us
,
let
us
intreat
you
,
Philotheus
,
to
confine
your
discourse
to
such
Prophecies
and
Observations
onely
as
concern
the
Kingdome
of
God
set
on
foot
by
the
Son
of
God
,
the
Lord
Christ
.
Philoth.
Such
as
the
Prophecie
of
Iacob
,
which
I
last
mentioned
:
In
which
that
long
Captivity
of
the
Ten
Tribes
seems
to
be
involved
.
For
Iacob's
Prophecie
pitches
upon
that
Tribe
that
was
to
continue
till
the
coming
of
the
Messias
.
Philop.
That
's
a
plain
Indication
that
Iacob's
Prophecies
touching
his
sons
were
not
uttered
at
randome
.
Philoth.
So
it
is
,
Philopolis
.
And
as
Iacob's
Prophecie
so
plainly
bounds
the
time
within
which
the
Messias
would
not
fail
to
come
,
so
do
also
those
of
Haggai
and
Malachi
;
second
Temple
.
Philop.
I
know
they
do
.
Wherein
Providence
was
very
faithfull
to
the
people
of
God
,
in
giving
them
so
certain
a
sign
of
the
Advent
of
their
Saviour
,
and
that
the
Iews
might
understand
upon
the
demolishing
of
their
Temple
,
that
there
was
no
Temple
left
for
them
to
worship
towards
but
the
Holy
Body
of
Iesus
the
Son
of
Mary
,
which
he
carried
into
Heaven
with
him
at
his
Ascension
.
Philoth.
These
are
very
manifest
Traces
of
Divine
Providence
,
Philopolis
,
but
nothing
,
methinks
,
so
exact
for
the
designation
of
the
time
of
Christ's
coming
as
the
Seventy
Weeks
of
Daniel
we
above
mentioned
.
For
beginning
the
Epoche
of
the
Weeks
from
the
seventh
year
of
Artaxerxes
in
Ezra
7
,
the
Passion
of
Christ
(
or
of
the
Messiah
who
is
there
said
to
be
cut
off
)
will
fall
within
the
last
Week
.
And
is
not
this
a
notable
precise
Prediction
to
be
made
five
or
six
hundred
years
before
the
Event
?
Hyl.
This
is
indeed
a
notable
demonstration
of
Providence
,
if
there
be
an
easie
Congruity
of
the
Text
to
the
Event
.
Philop.
Take
that
upon
my
credit
,
Hylobares
,
the
Application
is
marvellous
easie
and
natural
,
and
such
as
can
have
no
corrival
,
as
I
understand
from
[
*
](A51319-e28920-b)
*
See
Doctor
More
's
Mystery
of
Godliness
,
Book
7.
chap.
4.
a
late
Explication
of
that
Prophecy
.
Philoth.
But
there
is
yet
a
more
early
Prediction
,
O
Philopolis
,
of
the
Sufferings
of
Christ
in
Isay
,
who
prophesied
above
an
hundred
years
sooner
,
which
Prophecy
contains
severall
other
Characteristicks
also
of
his
Person
.
Philop.
You
mean
Isay
53.
That
is
indeed
a
very
illustrious
Prophecy
,
and
such
as
I
am
abundantly
satisfied
in
:
As
also
of
the
exact
Providence
of
God
and
of
his
vigilancy
over
his
Church
,
in
thus
foretelling
the
determinate
time
and
proper
characters
of
the
Person
of
Christ
the
Saviour
of
the
World
.
But
my
mind
is
carried
on
to
the
Success
of
his
coming
.
Philoth.
He
that
is
represented
riding
on
the
white
Horse
at
the
opening
of
the
first
Seal
in
the
Apocalypse
,
through
many
tribulations
and
afflictions
we
should
enter
into
the
Kingdome
of
Heaven
;
so
through
many
horrid
and
bloudy
Persecutions
and
difficult
▪
Oppositions
did
Christianity
possess
it self
of
the
Empire
.
And
therefore
this
time
of
Conflict
is
fitly
prefigured
by
that
bloudy
Battel
betwixt
Michael
and
the
seven-headed
Dragon
;
and
that
most
direfull
Persecution
of
all
(
begun
in
Diocletian's
time
,
and
continued
through
the
Reigns
of
some
other
Emperours
)
by
the
Altar
,
the
Souls
of
them
that
were
slain
for
the
word
of
God
,
and
for
the
testimonie
which
they
held
,
who
cried
,
saying
,
How
long
,
O
Lord
holy
and
true
,
dost
thou
not
judge
and
avenge
our
bloud
on
them
that
dwell
on
the
Earth
?
But
after
this
greatest
extremity
was
that
high
Victory
of
the
Church
in
Constantine
,
that
mighty
Earthquake
,
And
in
the
days
of
these
Kings
shall
the
God
of
Heaven
set
up
a
Kingdome
:
which
Kingdome
is
called
the
Kingdome
of
God
and
the
Kingdome
of
Heaven
(
as
I
told
you
before
)
out
of
these
Prophecies
:
which
begun
indeed
with
Christ
and
his
Apostles
,
(
and
therefore
is
more
commonly
called
the
Kingdome
of
Christ
)
but
was
most
notoriously
so
when
by
their
fortitude
and
sufferings
they
had
subdued
the
Roman
Empire
to
Christ's
Sceptre
,
and
so
continued
while
the
Church
was
Symmetrall
,
as
it
was
all
the
time
of
the
six
Seals
.
But
within
the
confines
of
the
fourth
and
fifth
Century
this
externall
Kingdome
of
Christ
began
to
degenerate
into
the
Kingdome
of
Antichrist
;
and
the
Beast
that
had
received
the
deadly
wound
was
again
a-healing
,
Beast
that
was
not
,
during
the
Reign
of
the
purely-Christian
Caesars
,
became
the
Beast
that
was
,
and
is
not
,
and
yet
is
.
For
the
Empire
became
Pagan
again
by
becoming
Idolatrous
,
and
yet
not
that
old
Pagan
Empire
,
because
it
was
paganized
with
a
pseudo-Christian
kind
of
Idolatry
;
and
yet
by
resemblance
it
is
that
old
Pagan
Empire
,
Idolatry
and
Murther
and
other
gross
Enormities
being
so
lively
strokes
in
the
feature
of
them
both
.
This
is
the
Success
,
Philopolis
.
Philop.
[
XXV
](A51319-e29540-b)
XXV
The
Apostasie
of
the
Church
how
consistent
with
the
durableness
of
God's
Kingdome
in
Daniel
.
This
I
believe
is
too
true
,
Philotheus
:
but
how
consistent
is
that
Apostasie
of
the
Church
with
what
follows
in
Daniel
?
For
he
saies
,
In
the
days
of
those
Kings
(
suppose
in
the
fourth
of
them
,
viz.
the
Roman
)
shall
the
God
of
Heaven
set
up
a
Kingdome
which
shall
never
be
destroy'd
,
but
it
shall
break
in
pieces
and
consume
all
those
Kingdoms
,
and
it
shall
stand
for
ever
.
How
is
this
standing
consistent
with
that
Apostasie
?
Philoth.
This
is
a
material
Objection
,
Philopolis
,
but
the
Answer
is
not
far
to
seek
.
For
though
we
should
not
grant
that
in
a
more
Externall
and
Politicall
sense
even
degenerate
Christendome
may
be
called
the
Kingdome
of
Christ
,
and
that
these
Representations
of
her
Apostasie
do
not
so
much
mean
that
she
is
no
Spouse
of
Christ
at
all
,
as
that
she
is
a
whorish
one
,
and
that
her
Enormities
are
onely
set
off
at
that
height
the
more
effectually
to
reclaim
her
,
or
make
people
forsake
her
Communion
;
This
alone
may
satisfie
this
difficulty
,
that
all
along
this
abhorred
Apostasie
of
the
Church
,
set
out
by
those
figures
(
of
the
Whore
of
Babylon
,
the
two-horned
Beast
,
and
the
false
Prophet
,
the
healed
Beast
with
ten
Horns
,
and
the
Proculcation
of
the
outward
Court
by
the
Gentiles
for
42
months
,
as
also
by
the
little
Horn
with
eyes
,
spoken
of
by
Daniel
,
for
a
time
and
times
and
half
a
time
,
)
we
are
to
consider
that
there
is
a
Continuance
of
the
true
Apostolicall
subjects
of
Christ's
Kingdome
all
this
time
synchronall
to
this
Apostasie
,
and
prefigured
by
the
Virgin-Company
in
the
Apocalypse
,
by
the
two
Witnesses
prophesying
in
sackcloth
1260
days
,
and
by
the
Woman
in
the
wilderness
continuing
there
for
a
time
and
times
and
half
a
time
.
So
that
the
Kingdome
begun
by
Christ
and
his
Apostles
,
though
plagued
and
persecuted
and
cruelly
opposed
by
both
Rome
Pagan
and
Rome
Antichristian
,
was
never
yet
subdued
,
but
remains
still
,
for
all
those
glorious
purposes
God
intends
it
,
to
this
very
day
.
This
is
that
precious
stone
cut
out
without
hands
,
which
must
become
that
Mountain
that
will
fill
the
whole
Earth
,
Hundred
forty
four
thousand
mustered
on
Mount
Sion
:
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
,
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
,
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
,
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
,
Now
we
,
brethren
,
as
Isaac
was
,
are
the
children
of
promise
,
that
is
,
the
children
of
the
spiritual
birth
:
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
](A51319-e30270-b)
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
;
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
forth
with
the
more
uncheck'd
luster
,
and
gain
an
awe
and
reverence
from
the
people
to
the
Episcopal
See
,
and
so
the
more
easily
prepare
them
for
future
Subjection
.
Things
standing
in
this
case
,
in
come
the
Lombards
into
Italy
,
whose
design
being
wholly
to
possess
themselves
of
the
Countrey
,
they
destroy'd
the
Emperour's
power
as
much
as
they
could
.
In
which
juncture
of
Affairs
the
Pope
had
a
fine
opportunity
to
play
his
Cards
to
his
own
advantage
.
For
the
Emperour
having
so
potent
an
Enemie
in
Italy
,
the
cunning
Bishop
knew
how
to
serve
his
own
turn
of
them
both
.
For
he
would
fence
himself
from
any
due
chastisements
from
the
Emperour
,
for
what-ever
Insolency
he
might
commit
,
by
help
of
the
Lombard
;
and
defend
himself
and
the
City
of
Rome
from
any
violence
of
the
Lombard
,
if
he
ever
assaulted
it
,
by
the
Aids
of
the
Emperour
.
So
that
while
he
abused
both
their
Powers
to
his
own
advantage
,
by
the
help
of
the
French
he
at
last
made
himself
Master
of
both
as
to
the
Italian
Territories
,
he
by
this
means
emerging
there
into
a
higher
power
then
either
.
And
lastly
,
the
weakening
the
Emperour
(
when
once
that
bone
of
Contention
was
cast
betwixt
them
)
being
ever
the
strengthening
of
the
Pope
,
it
is
manifest
that
the
Incursion
and
overflowing
of
the
Saracens
on
the
East
part
of
the
Empire
,
as
well
as
of
the
Barbarians
on
the
West
,
was
a
farther
help
towards
his
unjust
Usurpations
.
For
the
Eastern
Empire
being
so
weakened
,
the
Barbarians
could
the
more
securely
settle
themselves
in
the
West
:
who
,
being
a
rude
and
unlearned
people
,
were
the
more
pliable
to
the
Pope's
Instructions
,
whose
Renown
,
by
reason
of
the
City
,
being
far
above
any
other
,
as
also
his
Power
and
Interest
in
Western
Christendome
,
these
raw
Proselytes
were
imbu'd
with
such
Principles
in
their
Conversion
to
Christianity
as
were
most
conducive
to
the
advancement
of
the
See
of
Rome
.
So
that
we
see
every
way
how
that
the
discerption
and
dissipation
of
the
Power
of
the
Empire
by
the
Invasion
of
the
Nations
made
for
the
Pope's
lifting
up
himself
into
that
conspicuous
Eminency
and
more
visible
Insolency
afterwards
over
Kings
and
Emperours
,
opposing
himself
against
and
exalting
himself
above
all
that
is
called
God
,
or
is
worshipped
;
as
Interpreters
expound
that
Prophecy
.
Cuph.
This
is
pretty
,
Euistor
,
and
the
Application
had
been
very
plain
,
if
the
Apostle
in
stead
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
had
named
the
discerption
of
the
Roman
Empire
expresly
.
But
the
expression
being
so
loose
and
general
,
the
Application
must
needs
be
the
more
uncertain
.
Euist.
What
do
you
think
,
Cuphophron
,
that
it
had
been
fit
for
the
Apostle
to
tell
the
Thessalonians
that
the
Roman
Empire
would
be
invaded
by
the
Barbarians
,
and
pulled
a-pieces
by
their
forces
,
especially
the
Romans
flattering
themselves
as
if
Rome
and
its
Empire
should
be
eternall
?
Cuph.
That
I
confess
had
not
been
altogether
so
safe
and
discreet
.
But
what
are
those
ungodly
pranks
that
the
Bishop
of
Rome
is
reported
to
have
play'd
toward
the
founding
of
his
Antichristian
Empire
?
Euist.
The
Narration
would
be
infinitely
tedious
,
and
beyond
the
time
we
are
confined
to
.
But
I
will
give
you
some
few
Specimina
for
a
tast
.
As
first
,
What
think
you
,
Cuphophron
,
of
that
Courtship
of
Gregory
the
first
,
that
great
Saint
and
Bishop
of
Rome
,
in
his
congratulatory
Epistle
to
Phocas
,
who
had
made
himself
Emperour
by
an
horrid
murther
of
Mauritius
his
liege
Lord
,
having
first
killed
his
children
before
his
face
,
Benignitatem
Pietatis
vestrae
ad
Imperiale
fastigium
pervenisse
gaudemus
;
laetentur
Coeli
&
exsultet
Terra
,
&
de
benignis
actibus
vestris
Reipublicae
populus
hilarescat
?
Cuph.
That
's
too-too
vile
and
Parasitical
,
Euistor
,
and
,
methinks
,
pedantically
prophane
,
to
abuse
thus
the
Phrases
of
Holy
Scripture
to
the
applauding
of
the
success
of
so
wicked
and
bloudy
an
Usurper
.
To
what
purpose
was
this
impious
Courtship
?
Euist.
O
Sir
,
the
conciliating
the
favour
of
the
Emperour
to
the
See
of
Rome
he
knew
would
have
its
fruits
in
due
time
.
Cuph.
What
,
I
beseech
you
?
Euist.
It
was
this
Phocas
,
the
Murtherer
of
his
Master
,
that
gave
Boniface
the
third
,
the
next
Successour
but
one
to
Gregorie
,
the
Title
of
Vniversal
Bishop
.
A
Title
notwithstanding
that
Gregory
,
when
he
was
jealous
of
the
Patriarch
of
Constantinople's
carrying
of
it
,
cry'd
out
,
that
it
belong'd
to
none
but
to
that
Rex
superbiae
,
Antichrist
himself
,
or
his
Forerunner
.
Cuph.
It
seems
then
that
those
fawning
words
of
Gregorie
were
compensated
in
his
Successour
Boniface
by
that
fair
Title
of
Vniversal
Bishop
;
words
requited
with
words
.
Euist.
But
such
verbal
Titles
,
doubtless
,
O
Cuphophron
,
have
real
effects
upon
the
minds
of
the
people
.
And
therefore
this
favour
of
Phocas
might
be
no
contemptible
Instrument
of
raising
the
Pope
to
that
power
in
Christendome
;
though
I
must
confess
he
laid
his
hands
on
more
gross
means
.
Cuph.
That
's
it
I
would
hear
,
Euistor
.
Euist.
Gregory
the
second
rebelled
against
Leo
Isaurus
,
and
made
all
Rome
and
the
Roman
Dutchy
doe
the
same
:
and
while
the
Emperour
was
engaged
in
the
East
against
the
Saracens
,
made
himself
Master
of
that
part
of
his
Empire
in
the
West
.
Cuph.
Is
it
possible
,
Euistor
?
what
pretence
had
this
Gregorie
to
doe
thus
?
Euist.
O
,
Cuphophron
,
a
very
goodly
pretence
.
Leo
Isaurus
was
accounted
by
the
Pope
as
an
Heretick
,
forasmuch
as
he
was
against
the
Adoration
of
Images
.
The
losse
therefore
of
the
Roman
Dutchy
was
his
imposed
Mulct
or
Penalty
for
that
hainous
Crime
.
Cuph.
The
Crime
of
obeying
God
rather
then
the
Pope
.
Euist.
And
yet
for
the
same
crime
was
the
said
Constantinopolitan
Emperour
Leo
the
third
deprived
both
of
his
Empire
and
the
Communion
of
the
Church
at
once
by
Gregorie
the
third
,
as
Platina
reports
.
Is
not
this
a
Man
of
sin
indeed
,
who
,
by
thus
thundring
against
the
Emperour's
obedience
to
God's
holy
Word
and
Commandment
,
tramples
down
both
God
and
the
Emperour
at
once
?
Philop.
These
two
Popes
were
notable
Restorers
of
the
Image
of
the
Beast
.
Euist.
It
were
too
long
a
story
,
O
Cuphophron
,
to
tell
you
of
the
Collusion
betwixt
Pope
Zacharie
and
Pepin
Major-domo
to
the
then
King
of
France
.
Cuph.
But
,
I
pray
you
,
give
us
some
brief
hints
of
it
at
least
,
Euistor
:
I
love
to
hear
of
such
tricks
.
Euist.
Pepin
got
this
Probleme
propounded
to
that
Oracle
of
Christendome
,
viz.
Whether
he
that
has
the
Name
and
Title
of
a
King
,
or
he
that
does
the
Office
and
exercises
the
Power
,
is
to
wear
the
Crown
.
Cuph.
You
mean
,
whether
he
that
is
fit
to
rule
,
or
he
that
is
lawful
Heir
and
actually
possest
of
the
Crown
,
is
to
be
King
.
Euist.
Yes
surely
,
that
is
the
sense
of
it
.
Cuph.
The
case
is
much
like
that
propounded
to
Cyrus
(
when
he
was
a
little
boy
)
by
his
Master
,
who
taking
two
Coats
from
two
Lads
,
the
lesser
of
whom
had
the
longer
,
and
the
other
the
shorter
coat
,
gave
them
both
to
Cyrus
to
dispose
of
to
them
again
,
to
try
what
notion
he
had
of
Justice
.
Euist.
And
how
did
he
dispose
of
them
?
Cuph.
He
gave
the
longer
coat
to
the
taller
lad
,
and
the
shorter
to
the
lower
.
Euist.
Just
thus
did
Pope
Zacharie
solve
the
Probleme
proposed
to
him
,
giving
the
Crown
to
him
that
was
accounted
more
fit
to
wear
it
,
not
to
him
whose
due
it
was
by
Inheritance
.
Cuph.
It
seems
then
that
that
Oracle
of
Christendome
was
as
wise
as
a
boy
of
about
eight
years
old
,
who
was
chastis'd
by
his
Master
for
his
gross
mistake
in
the
administration
of
Justice
.
Euist.
But
I
promise
you
,
Cuphophron
,
this
was
no
childish
mistake
in
Pope
Zacharie
,
but
a
piece
of
meditated
Fraud
and
Injustice
against
Chilperick
King
of
France
,
for
the
promotion
of
the
See
of
Rome
.
He
had
great
self-ends
in
delivering
so
false
a
Sentence
.
This
wicked
Juggle
and
Injustice
of
Zacharie
was
the
chief
corner-stone
upon
which
the
magnificent
Sovereignty
of
the
Pope
was
afterward
so
highly
raised
.
For
Pepin
gaining
the
Kingdome
of
France
by
the
help
and
authority
of
the
holy
See
of
Rome
,
he
by
way
of
gratitude
was
ever
ready
to
advance
the
Ecclesiastick
Sovereignty
of
the
Pope
,
and
not
onely
gave
him
a
Spiritual
Jurisdiction
over
the
Gallicane
Church
,
but
assisted
him
in
any
streights
by
his
sword
,
freed
him
from
the
Siege
of
the
Lombards
,
and
enriched
him
with
the
gift
of
the
Exarchate
of
Ravenna
,
and
many
other
Countreys
in
Italy
,
(
as
things
fallen
unto
him
by
right
of
Arms
)
as
you
may
see
more
particularly
in
Guicciardine
.
And
Charles
the
Great
,
son
to
King
Pepin
,
having
the
same
Obligation
to
the
See
of
Rome
,
(
as
being
Successour
to
his
Father
the
Pope's
Creature
and
bold
Usurper
of
the
Crown
of
France
)
continued
the
like
observance
to
the
Pope
,
and
ratified
the
Grants
of
his
Predecessour
;
whom
yet
the
Pope
afterwards
,
namely
Leo
the
third
,
for
the
better
serving
their
mutual
Interests
,
elected
Roman
Emperour
:
Whence
the
Papal
Authority
was
easily
coextended
with
the
Conquests
of
Charlemaign
.
Philop.
Do
you
see
,
Cuphophron
,
upon
what
a
fair
foundation
the
Kingdome
of
Antichrist
stands
?
Cuph.
Upon
the
Bishop
of
Rome's
abetting
the
Conspiracy
of
Traitourous
Subjects
against
their
lawful
Sovereign
.
Euist.
Nay
,
and
in
being
in
actual
Rebellion
themselves
,
as
Gregory
the
second
was
against
Leo
Isaurus
,
who
robbed
also
his
Master
of
the
Dutchy
of
Rome
.
As
Stephen
the
second
likewise
robbed
him
in
receiving
the
Exarchate
from
Pepin
,
whom
himself
called
into
Italy
.
For
the
Exarchate
belong'd
to
the
Emperour
of
Constantinople
,
the
Pope's
sovereign
Lord
and
Master
,
and
therefore
of
right
it
should
have
been
restored
to
him
.
Cuph.
All
it
seems
was
fish
that
came
into
St.
Peter's
net
.
Methinks
these
Popes
were
notable
fellows
.
I
pray
you
what
other
pranks
did
they
play
,
Euistor
?
Euist.
Very
strange
ones
,
Cuphophron
,
and
so
many
,
that
,
if
I
should
discourse
till
Cock-crowing
,
the
time
would
not
suffice
to
declare
the
manifold
odd
exploits
of
these
pretended
Successours
of
St.
Peter
.
Gregory
the
fifth
,
with
the
Emperour
his
Kinsman
Otho
the
third
,
contrived
away
the
Right
of
the
City
of
Rome
in
chusing
their
own
Prince
,
by
settling
the
perpetual
power
of
electing
the
Emperour
in
seven
German
Electours
;
provided
onely
,
that
he
that
was
elected
by
these
German
Electours
should
not
be
called
Emperour
or
Augustus
,
but
Caesar
or
King
of
the
Romans
,
till
he
was
crowned
by
the
Bishop
of
Rome
:
so
that
the
cunning
Pope
by
this
device
both
deprived
the
City
of
Rome
of
their
right
of
chusing
their
own
Sovereign
,
and
also
transferr'd
it
partly
upon
himself
,
and
partly
on
the
German
Princes
,
but
in
such
a
way
as
was
mainly
intended
for
his
own
Interest
,
the
Power
of
the
Emperour
being
thus
weakened
,
that
himself
at
any
time
might
the
easilier
make
head
against
and
insult
over
him
.
Some
impute
this
contrivance
to
Pope
Innocent
the
fourth
,
or
Alexander
the
third
his
Successour
.
But
be
it
whose
it
will
,
the
Policy
of
it
is
conspicuous
.
Cuph.
These
Popes
,
it
seems
,
are
marvellous
subtil
Sophisters
.
Euist.
I
,
and
very
roaring
and
rampant
creatures
too
.
For
such
the
Emperour
Henry
the
fourth
found
Pope
Hildebrand
,
alias
Gregory
the
seventh
;
who
having
deposed
the
Emperour
,
and
excommunicated
him
,
conferr'd
the
Empire
upon
Rudolphus
Duke
of
Suevia
:
but
he
being
overcome
by
the
Emperour
in
battel
,
at
his
seeing
his
hand
cut
off
his
heart
was
also
smitten
with
the
sense
of
his
Disloyaltie
against
his
Sovereign
,
and
rebuked
the
Bishops
for
their
wicked
Instigation
of
him
to
take
arms
against
him
to
whom
with
an
Oath
of
Fidelity
he
had
lift
up
his
hand
to
God
.
Cuph.
That
's
a
very
remarkable
passage
,
Euistor
:
methinks
it
might
have
made
the
Pope
himself
have
relented
.
Bath
.
Their
heart
is
as
firm
as
stone
,
as
hard
as
the
neather
milstone
.
Euist.
So
it
is
,
I
think
,
Bathynous
;
nothing
will
fright
them
off
from
pursuing
their
worldly
Interest
.
And
therefore
Vrban
the
second
,
who
made
that
ungodly
Decree
,
that
an
Oath
is
not
to
be
kept
to
an
Excommunicated
person
,
he
also
excommunicated
and
persecuted
this
Henry
the
fourth
:
and
Paschal
the
second
,
who
succeeded
him
,
made
the
Emperour
's
own
son
take
up
arms
against
him
;
who
being
overcome
and
deposed
by
the
Pope's
command
,
and
the
Crown
and
other
Imperial
Ornaments
violently
taken
from
him
,
and
given
to
his
son
,
and
himself
thereupon
kept
in
prison
,
he
dying
there
within
a
little
time
after
for
very
grief
and
anguish
of
heart
,
the
Pope
would
not
suffer
his
son
to
bury
him
,
but
forced
him
to
let
his
body
lie
five
years
unburied
.
Cuph.
Monster
of
Inhumanity
!
The
Pope's
carriage
is
as
if
he
thought
himself
above
all
the
Laws
of
God
and
Nature
.
Euist.
And
therefore
you
will
hear
with
less
detestation
that
ceremonial
Haughtiness
of
Pope
Adrian
the
fourth
,
who
chid
Frederick
Barbarossa
the
Emperour
that
he
held
the
wrong
stirrup
when
his
Holiness
was
a-getting
on
horseback
.
Cuph.
There
is
a
ridiculous
Pride
in
this
,
Euistor
,
but
not
so
much
course
Harshness
and
Cruelty
.
Euist.
But
what
think
you
of
this
Specimen
of
the
Pope's
Pride
,
O
Cuphophron
?
how
harsh
or
soft
is
it
?
Alexander
the
third
,
Successour
to
Adrian
,
when
the
forenamed
Emperour
stooped
to
kiss
his
Holinesse's
foot
,
trode
rudely
upon
his
neck
,
using
these
words
of
the
Psalmist
,
Thou
shalt
tread
upon
the
Lion
and
Adder
,
the
young
Lion
and
Dragon
shalt
thou
trample
under
foot
.
And
whenas
the
Emperour
,
ashamed
of
doing
so
base
an
Homage
to
the
Pope
,
would
have
cast
the
Submission
on
St.
Peter
,
in
saying
,
Non
tibi
,
Sed
Petro
;
the
Pope
bustles
up
,
and
treading
upon
his
neck
again
said
with
a
big
voice
,
Et
mihi
,
&
Petro.
Cuph.
I
have
heard
of
this
Story
before
,
it
is
so
very
famous
:
but
is
it
possible
to
be
true
?
Euist.
They
cite
twenty
Historians
to
attest
it
,
and
wise
men
and
well
versed
in
History
do
firmly
believe
it
.
Cuph.
Had
the
Emperour
his
Imperial
Crown
on
then
at
that
time
,
think
you
,
Euistor
?
for
it
had
been
the
more
strange
and
ugly
sight
.
Euist.
No
,
I
believe
not
:
But
if
he
had
had
it
on
,
it
would
not
have
protected
the
Emperour's
neck
from
being
trampled
upon
by
the
foot
of
that
insulting
Prelate
:
For
the
Popes
have
as
well
made
Foot-balls
of
the
Crowns
of
Emperours
as
Foot-stools
of
their
Necks
.
Cuph.
I
know
not
what
you
mean
,
Euistor
.
Euist.
I
reflect
upon
the
manner
of
Henry
the
sixth
▪
and
his
Emperesse's
Coronation
by
Pope
Celestine
the
third
,
who
put
on
the
Crown
upon
the
Emperour
and
Emperesse's
head
with
his
feet
,
sitting
on
his
Pontifical
Chair
,
and
as
soon
as
it
was
on
the
Emperour's
head
,
he
kick'd
it
off
again
;
though
the
Cardinals
that
stood
by
were
so
civil
Gentlemen
as
to
reach
it
up
for
the
Emperour
,
and
put
it
again
on
his
head
.
Cuph.
But
however
he
was
not
so
rude
to
the
Emperess
,
as
to
kick
the
Crown
off
of
her
head
,
I
hope
.
Euist.
No
,
he
was
not
.
Cuph.
It
was
a
great
Civility
to
that
Sex
.
Philop.
But
do
you
not
see
in
the
mean
time
,
O
Cuphophron
,
what
a
lively
Picture
the
Pope
is
of
that
Man
of
sin
that
opposeth
and
exalteth
himself
above
all
that
is
called
God
,
or
that
is
worshipped
?
Cuph.
He
exalts
himself
against
and
above
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Emperours
with
a
witness
;
but
how
above
God
?
Philop.
He
exalts
himself
against
and
above
God
in
autoritatively
opposing
and
cancelling
his
Laws
,
as
is
manifest
in
abundance
of
Examples
of
that
Religion
,
which
he
has
established
as
a
Law
,
expresly
against
the
Law
of
God
.
Euist.
de
Rom.
Pontif
.
lib.
4.
cap.
5.
And
his
great
Creatures
,
no
less
then
Bellarmine
,
avow
this
Right
of
his
,
declaring
that
he
has
a
power
to
make
that
no
Sin
that
is
Sin
;
and
that
if
the
Pope
command
Vices
and
prohibit
Vertues
,
the
Church
ought
to
believe
Vices
good
and
Vertues
evil
.
Cuph.
This
is
a
most
enormous
Elation
of
the
Pope
,
to
pretend
that
he
can
change
the
immutable
nature
of
Good
and
Evil.
Hyl.
He
that
can
transubstantiate
Bread
into
the
living
Body
and
real
humane
presence
of
Christ
,
so
that
his
natural
Body
may
be
totally
present
in
a
million
of
places
at
once
,
what
cannot
he
doe
?
Philop.
I
tell
you
,
Hylobares
,
he
cannot
clear
himself
,
before
any
intelligent
and
impartial
Judge
,
from
being
the
most
daring
and
bold
Impostour
that
ever
appeared
upon
the
face
of
the
earth
.
Euist.
But
to
satisfie
Cuphophron's
curiosity
a
little
more
palpably
.
If
the
Pope
exalt
his
own
throne
above
the
Throne
of
Christ
,
does
he
not
manifestly
exalt
himself
above
God
in
the
grossest
manner
one
can
imagine
or
expect
?
Cuph.
I
pray
you
how
is
that
,
Euistor
?
Euist.
Whose
Throne
is
the
Holy
Table
,
O
Cuphophron
,
if
it
be
not
the
Throne
of
Christ's
Body
?
Cuph.
Indeed
they
that
hold
the
Bread
once
consecrated
to
be
the
very
Body
of
Christ
,
as
the
Romanists
do
,
must
of
necessity
hold
the
Holy
Table
to
be
the
Throne
of
Christ
,
or
his
Royal
Seat
on
which
his
Body
resteth
.
Euist.
But
the
feet
of
the
Pope's
Chair
of
State
trample
upon
this
Throne
of
Christ
at
his
Inauguration
;
whence
he
receives
also
at
that
time
the
Adoration
of
the
astonish'd
people
,
and
that
in
the
Temple
of
God
materially
understood
as
well
as
figuratively
.
Cuph.
History
and
Prophecy
strangely
shake
hands
together
in
these
things
.
Hyl.
[
XXVII
](A51319-e34930-b)
XXVII
Emperours
and
Princes
how
frequently
excommunicated
by
the
Pope
.
But
I
believe
in
the
mean
time
,
Euistor
,
you
are
diverted
from
pursuing
the
Examples
of
the
Pope's
Insolencies
against
Emperours
in
his
Excommunicating
of
them
and
Deposing
them
.
I
am
so
little
versed
in
History
my self
,
that
I
desire
to
hear
you
farther
on
that
Subject
.
For
these
things
seem
of
that
hideous
consequence
in
setting
all
Christendome
on
broils
,
that
methinks
the
Bishop
of
Rome
should
very
rarely
venture
on
such
exploits
.
Euist.
How
the
Popes
of
Rome
are
minded
in
this
point
,
that
one
Clause
in
the
Bull
of
Pope
Pius
Quintus
against
Elizabeth
Queen
of
England
will
inform
you
at
once
,
viz.
That
God
hath
made
the
Bishop
of
Rome
Prince
over
all
people
and
all
Kingdoms
,
to
pluck
up
,
destroy
,
scatter
,
consume
,
plant
,
and
build
.
He
pretends
this
Charter
from
God
:
And
I
'll
assure
you
,
Hylobares
,
he
has
not
spared
to
make
use
of
the
Privilege
as
often
as
he
had
but
any
hopes
that
it
would
serve
his
worldly
Interest
.
For
after
Pope
Hildebrand
had
given
that
outragious
example
upon
the
Emperour
Henry
the
fourth
,
both
Vrban
and
Paschal
followed
that
wicked
Precedent
against
the
same
person
,
and
with
such
hideous
circumstances
as
I
above
intimated
.
And
after
this
,
many
examples
of
like
Insolency
succeeded
.
Calixtus
the
second
excommunicated
Henry
the
fifth
;
Alexander
the
third
Frederick
the
first
,
as
I
told
you
before
.
Innocent
the
third
excommunicated
and
deposed
Iohn
King
of
England
,
and
gave
his
Kingdome
to
Philip
of
France
:
as
Celestine
the
third
gave
the
Kingdome
of
both
the
Sicilies
from
Tancred
to
the
Emperour
Henry
the
sixth
.
But
for
Henry
the
third
King
of
England
,
never
was
any
man's
Superstition
so
basely
abused
as
his
.
His
fear
and
Superstition
kept
him
indeed
from
incurring
Excommunication
;
but
his
Submission
was
such
as
was
below
the
condition
of
the
vilest
person
,
or
the
pettiest
and
most
contemptible
School-boy
.
Cuph.
Why
,
I
pray
,
Euistor
,
what
was
it
?
I
long
to
know
.
Was
it
worse
then
what
Frederick
Barbarossa
suffered
?
Euist.
You
shall
judge
of
it
,
Cuphophron
,
your self
.
The
fear
of
the
Pope
and
the
awe
of
Superstition
debased
the
King
so
far
,
as
that
so
soon
as
he
was
within
the
sight
of
the
Cathedral
of
Canterbury
,
where
that
Martyr
and
Saint
Thomas
a
Beckett
lay
,
whom
the
King
was
accused
to
have
slain
by
an
angry
countenance
,
he
put
off
his
shoes
,
as
if
all
the
ground
at
that
distance
had
been
holy
,
and
in
the
form
of
a
poor
beggar
,
bare-foot
and
bare-legged
,
and
bare-bodied
too
,
(
saving
a
vile
Coat
cast
about
him
)
passed
through
the
City
in
the
sight
of
the
people
in
this
sad
habit
,
beating
the
bare
hoof
on
the
stones
and
dirt
of
the
street
,
till
he
came
to
the
Sepulchre
of
the
Saint
which
he
had
occasioned
;
where
he
did
his
Devotions
to
his
Saintship
with
prayer
and
fasting
in
most
humble
manner
.
Cuph.
Verily
,
Euistor
,
I
know
not
whether
the
Humiliation
of
Frederick
Barbarossa
or
this
of
Henry
the
third
be
the
more
tolerable
.
Euist.
But
you
will
know
,
Cuphophron
.
For
King
Henry
,
after
he
had
fasted
there
a
day
and
a
night
,
having
not
yet
satisfied
the
expectation
of
his
hard
Masters
and
his
own
Superstition
,
gave
his
bare
body
to
the
Rod
of
Discipline
,
and
the
Covent
of
the
Monks
of
Canterbury
being
assembled
,
he
received
of
each
of
them
a
Lash
.
The
Writer
of
the
Life
of
this
rigid
Saint
saies
,
There
were
no
less
then
fourscore
Monks
,
and
that
the
King
received
of
each
of
them
three
stripes
.
Cuph.
If
this
be
the
difference
betwixt
the
Humiliation
of
Kings
and
Emperours
,
for
my
part
,
I
had
rather
be
an
Emperour
then
a
King
.
I
wonder
in
my
heart
how
so
sour
a
soul
as
this
Thomas
a
Beckett
,
if
you
call
him
so
,
ever
came
to
be
canonized
for
a
Saint
.
Euist.
Spondanus
will
tell
you
.
Deo
utique
gratissimam
navare
operam
&
coronis
dignam
,
non
solùm
qui
pro
Fide
Catholica
illibata
servanda
à
persecutoribus
necantur
,
sed
etiam
qui
pro
juribus
bonisque
Ecclesiae
conservandis
&
repetundis
ablatis
occiduntur
.
Bath
.
This
indeed
is
at
the
bottom
of
all
the
Pope's
Canonizations
,
the
Wealth
and
Interest
of
the
Church
,
for
which
they
have
framed
and
contrived
their
Religion
,
that
whole
mass
of
Superstitions
and
Idolatries
.
Whence
I
should
think
that
Thomas
a
Beckket
and
Thomas
Aquinas
are
Saints
altogether
upon
the
same
score
,
because
they
advanced
the
worldly
Interest
of
the
Church
.
Hyl.
That
's
likely
enough
,
Bathynous
.
But
,
I
pray
you
,
Euistor
,
goe
on
.
Euist.
The
same
Pope
Innocent
the
third
excommunicated
also
the
Emperour
Otho
the
fourth
,
and
deprived
him
of
the
Titles
of
the
Empire
.
And
Pope
Honorius
the
third
excommunicated
and
deposed
the
Emperour
Frederick
the
second
;
as
also
did
Gregory
the
ninth
after
him
,
and
that
in
most
abominable
Circumstances
.
For
the
Emperour
being
gone
into
Palaestine
upon
the
Pope's
own
errand
,
yet
he
takes
this
opportunity
of
anathematizing
of
him
,
and
,
by
his
Preaching
Friars
,
of
raising
him
enemies
in
Germany
,
that
,
taking
the
advantage
of
the
Emperour's
absence
and
those
Combustions
,
he
might
with
better
success
send
an
Armie
into
Apulia
,
and
seize
there
on
his
Land
.
Pope
Innocent
the
fourth
also
excommunicated
this
Emperour
,
and
after
his
death
gave
away
the
Kingdome
of
Sicily
from
his
Son
to
Richard
,
Brother
to
Henry
the
third
of
England
.
Boniface
the
eighth
excommunicated
King
Philip
the
Fair
of
France
,
and
by
a
Decree
of
a
Council
deprived
him
of
his
Kingdome
,
and
gave
it
to
the
Emperour
Albert.
Philop.
This
is
that
Philip
that
answered
that
insolent
Letter
of
the
Pope
with
this
couragious
Preamble
,
To
Boniface
,
calling
himself
Sovereign
Pontif
,
but
little
greeting
,
or
rather
none
at
all
.
Let
thy
most
egregious
Folly
know
,
that
in
Temporal
things
we
are
subject
to
no
man
.
Cuph.
I
believe
the
King
spoke
truth
,
and
declared
but
the
Right
of
all
the
Secular
Princes
of
Christendome
as
well
as
his
own
.
But
did
not
that
Vejovis
of
Rome
shatter
him
all
a-pieces
with
his
Thunderbolts
?
Euist.
No
such
matter
,
Cuphophron
;
Resist
the
Devil
,
and
he
will
flee
from
you
.
Philip
the
Fair
held
his
own
,
and
made
such
friends
in
Italy
,
that
the
Pope
was
surprised
at
Anagnia
,
and
disgracefully
mounted
on
a
poor
Jade
was
brought
Prisoner
to
Rome
,
no
man
rescuing
this
terrible
Thunderer
,
either
out
of
fear
or
love
:
but
Pride
and
Regret
taking
vengeance
of
him
burst
his
swollen
heart
within
a
few
daies
,
and
thus
ingloriously
he
died
;
his
Successour
Benedict
the
eleventh
not
onely
absolving
Philip
,
but
highly
complementing
him
.
For
the
Popes
use
to
fawn
on
those
Princes
whom
they
cannot
bite
without
manifest
danger
of
breaking
their
Fangs
.
But
to
proceed
:
The
Emperour
Ludovicus
Bavarus
was
excommunicated
by
Pope
Iohn
the
twenty
third
,
and
deprived
of
his
Empire
:
which
Sentence
was
also
renew'd
by
his
Successour
Benedict
the
twelfth
;
but
so
vehemently
pursued
by
Clement
the
sixth
,
that
the
Electours
were
at
last
prevail'd
with
to
chuse
a
new
Emperour
.
Philop.
That
was
Charles
,
Son
to
Iohn
King
of
Bohemia
;
which
was
the
occasion
of
great
and
bloudy
Wars
.
But
what
is
most
observable
,
the
Election
of
this
Emperour
was
the
very
breaking
of
the
back
of
the
Empire
,
Charles
pawning
the
Tributes
of
the
Empire
to
the
Electours
,
and
swearing
also
that
he
would
never
disengage
that
Pawn
.
Moreover
he
made
that
authentick
Capitulation
with
them
,
whereby
,
without
the
crime
of
Rebellion
or
Disloyalty
,
they
were
enabled
to
take
up
Arms
against
the
Emperour
and
his
Successours
in
defence
of
their
own
Rights
.
This
huge
weakning
of
the
Empire
had
the
strong
working
Policy
of
the
Popes
at
length
brought
about
,
they
ever
phansying
that
the
bringing
down
of
the
Power
of
the
Emperour
was
an
exaltation
of
their
own
.
But
the
wicked
were
here
taken
in
their
own
Nets
.
For
the
Power
thus
invested
in
the
Princes
of
Germany
proved
at
last
mainly
serviceable
for
the
Reformation
there
,
and
the
Humiliation
of
the
Pope
;
it
being
not
in
the
Emperour's
power
to
succour
him
against
that
noble
and
Heroical
Champion
for
the
Truth
,
Martin
Luther
.
But
let
me
not
interrupt
you
in
your
progress
,
Euistor
.
Euist.
This
is
a
very
material
Interpellation
,
O
Philopolis
,
and
such
as
I
dare
say
Hylobares
will
thank
you
for
,
who
by
this
time
surely
is
glutted
with
my
so
copious
recitall
of
Instances
.
Hyl.
I
do
thank
Philopolis
for
his
so
judicious
Note
on
the
Capitulation
of
Charles
the
fourth
,
but
desire
you
to
hold
on
in
your
recitall
till
I
say
I
am
glutted
.
Euist.
That
I
will
not
promise
.
However
I
will
add
some
few
Examples
more
,
seeing
you
have
not
yet
said
that
you
satisfied
:
as
that
of
Benedict
the
thirteenth
,
who
sent
a
Bull
of
Excommunication
against
Charles
the
sixth
,
King
of
France
:
But
the
bearers
of
the
Bull
were
very
coursly
disgraced
,
and
sent
back
again
to
their
Master
with
a
flea
in
their
ear
.
Iulius
the
second
laid
about
him
like
mad
with
both
Swords
,
and
particularly
against
Lewis
the
twelfth
of
France
,
whom
the
excommunicated
,
and
put
his
Kingdome
to
Interdict
,
as
Pope
Innocent
served
Iohn
King
of
England
.
But
he
came
off
much
better
then
this
.
For
the
Emperour
and
the
King
of
France
having
called
a
General
Council
at
Lions
,
which
yet
presently
removed
to
Pisa
,
Iulius
was
there
condemn'd
for
an
Incendiarie
,
and
deprived
of
his
Papal
Chair
.
Philop.
Was
it
not
there
that
the
King
coined
golden
Crowns
with
this
Motto
,
Perdam
nomen
Babylonis
?
Euist.
It
was
so
,
Philopolis
,
and
a
well-boding
Omen
towards
the
Reformation
.
For
Truth
was
a-dawning
afar
off
,
and
at
last
rose
to
broad
day
.
But
in
Henry
the
eighth's
time
King
of
England
it
was
but
as
yet
a
dim
Twylight
in
comparison
of
after-years
.
And
yet
that
King
could
discern
that
the
Pope's
Excommunications
were
but
a
flash
without
a
bolt
;
and
therefore
contemned
the
Thunderings
of
both
Clement
the
seventh
and
Paul
the
third
.
How
Pius
Quintus
excommunicated
Queen
Elizabeth
,
and
deprived
her
of
her
Kingdomes
,
I
intimated
before
.
And
Gregory
the
thirteenth
drove
on
the
same
designs
against
the
Queen
which
his
Predecessour
had
begun
.
The
memory
of
that
Pope
will
for
ever
stink
in
the
nostrills
of
all
posterity
,
for
the
abetting
and
applauding
that
devillish
Contrivance
against
the
poor
innocent
Protestants
,
under
the
colour
of
celebrating
the
Nuptials
of
Henry
King
of
Navarr
and
the
Sister
of
Charles
the
ninth
of
France
.
This
Gregory
sent
Cardinal
Vrsin
as
Legat
into
France
to
return
thanks
,
and
bestow
Blessings
and
spiritual
Graces
upon
the
King
and
the
rest
of
his
ungracious
Complices
,
for
their
successfull
acting
this
worse-then
-
Thyestean
Tragedie
.
Philop.
You
mean
that
horrible
Massacre
in
France
.
Euist.
I
do
so
:
which
yet
I
think
that
train
of
Villany
laid
in
the
Gunpowder-treason-plot
,
if
it
had
taken
effect
,
would
have
far
exceeded
.
But
I
cannot
get
out
of
Queen
Elizabeth's
time
,
against
whom
Sixtus
Quintus
renew'd
the
Excommunication
,
in
favour
of
the
enterprize
of
Philip
the
second
upon
England
.
This
Pope
also
excommunicated
Henry
the
third
of
France
,
as
Gregory
the
fourteenth
Henry
the
fourth
:
which
Excommunication
Clement
the
eighth
renewed
against
him
.
I
have
wittingly
omitted
many
Deprivations
and
Excommunications
of
the
Pope
against
lesser
Princes
,
and
will
close
all
with
that
remarkable
Observation
,
That
the
Gunpowder-plot
,
which
was
in
Paul
the
fifth's
time
,
was
the
effect
of
the
Pope's
Excommunications
and
Interdicts
,
as
was
acknowledged
by
the
very
Conspiratours
.
Have
I
not
wearied
you
by
this
time
,
Hylobares
?
Hyl.
[
XXVIII
](A51319-e36970-b)
XXVIII
The
Bishop
of
Rome
how
bugely
guilty
of
the
effusion
of
bloud
in
Christendome
.
You
have
satisfied
me
,
Euistor
,
but
not
wearied
me
.
But
is
it
possible
there
should
be
such
frequent
Excommunications
and
Deprivements
of
Kings
and
Emperours
,
but
a
world
of
War
and
bloudshed
must
follow
?
Euist.
Therefore
that
is
very
remarkable
in
History
,
that
the
Pope's
Thunderings
were
usually
accompanied
with
great
showrs
of
bloud
.
For
how
can
it
possibly
be
otherwise
,
when
the
Excommunicated
Princes
Territories
are
ipso
facto
given
up
by
the
Pope
to
the
Invasion
of
others
,
or
to
the
Insurrection
of
their
own
Subjects
,
as
being
absolved
from
their
Oaths
of
Fidelity
thereby
?
At
least
he
does
what
in
him
lies
to
set
all
together
by
the
ears
.
Iulius
the
second
by
his
pragmatical
planting
and
plucking
up
and
transplanting
is
said
to
have
been
the
occasion
of
the
slaughter
of
two
hundred
thousand
Christians
in
the
space
of
seven
years
.
And
it
is
observed
by
Historians
,
that
those
two
Emperours
alone
,
Henry
the
fourth
and
Frederick
the
first
,
were
enforced
to
fight
at
least
threescore
bloudly
Battels
against
the
enemies
of
the
Empire
,
stirred
up
to
Arms
by
the
Popes
of
Rome
.
If
two
or
three
Instances
amount
to
so
much
,
what
will
the
compute
of
the
whole
?
what
will
all
the
Massacres
committed
upon
the
poor
Protestants
adjoyned
to
that
summe
,
when
that
one
Massacre
of
France
within
the
space
of
three
months
amounted
to
an
hundred
thousand
?
Nay
,
P.
Perionius
averrs
that
in
France
alone
,
in
that
great
Persecution
against
the
Albigenses
and
Waldenses
,
there
were
murthered
no
less
then
ten
hundred
thousand
men
.
From
that
time
to
the
Reformation
no
small
number
was
made
away
by
Sword
,
by
Fire
,
and
other
Tortures
.
From
the
beginning
of
the
Order
of
the
Iesuites
till
the
year
1580
,
Balduinus
reports
there
were
about
nine
hundred
thousand
of
the
Orthodox
Christians
murthered
,
that
is
,
within
the
space
of
thirty
or
forty
years
.
Within
a
few
years
in
the
Low-Countreys
alone
the
Duke
of
Alva
cut
off
by
the
hand
of
the
Hangman
thirty
six
thousand
souls
of
the
Protestants
.
And
the
Holy
Inquisition
,
as
Vergerius
witnesses
,
(
one
well
acquainted
therewith
)
in
less
then
thirty
years
space
consumed
an
hundred
and
fifty
thousand
with
all
manner
of
cruelties
.
Insomuch
as
that
learned
and
Judicious
person
,
Mr.
Ioseph
Mede
,
is
of
opinion
,
that
the
Papal
Persecution
does
either
equalize
or
exceed
the
destruction
of
men
made
upon
the
Church
by
those
Ten
famous
Persecutions
under
the
Pagan
Emperours
:
and
yet
there
has
been
a
considerable
Accession
made
since
to
this
bloudy
Catalogue
in
Piedmont
and
Ireland
,
if
not
in
other
places
.
Bath
.
The
consideration
of
this
horrible
destructive
Tragedie
,
Philopolis
,
acted
by
the
Pope
,
has
many
times
cast
me
into
a
confidence
that
that
bloudy
Bishop
is
as
well
concerned
in
the
Vision
of
the
King
of
Babylon
as
of
the
Whore
:
But
thou
art
cast
out
of
thy
Grave
as
an
abominable
branch
,
as
a
carcass
troden
under
foot
;
because
thou
hast
destroy'd
thy
Land
,
and
slain
thy
People
.
Philop.
Like
that
touching
the
Whore
of
Babylon
;
And
in
her
was
found
the
bloud
of
Prophets
,
and
of
Saints
,
and
of
all
that
were
slain
upon
the
Earth
.
As
if
the
Pope
were
the
very
Pest
and
Trouble
of
Christendom
.
Cuph.
Certainly
,
Philopolis
,
if
there
be
any
truth
in
History
,
the
Pope
is
a
very
Sinful
man
at
the
least
,
if
not
that
Man
of
sin
.
Philop.
[
XXIX
](A51319-e37450-b)
XXIX
Their
murtherous
attempts
by
Poisoning
and
Stabbing
of
Princes
.
And
if
he
cannot
have
his
will
on
Princes
by
this
Thundering
and
Lightening
and
raising
of
War
,
then
their
Attempts
are
by
a
closer
way
,
by
Poisoning
and
Stabbing
:
Some
venomous
Serpent
is
sent
crawling
out
of
the
shades
of
their
Monasteries
to
poison
or
sting
a
Prince
to
death
.
Thus
was
King
Iohn
poison'd
by
a
Monk
,
and
Ludovicus
Bavarus
,
as
they
say
,
by
some
secret
Minister
of
the
Pope
.
And
more
and
more
pertinent
Instances
of
the
like
nature
might
be
produced
,
could
I
so
easily
recall
them
to
minde
.
Euist.
But
this
way
of
Poisoning
of
Princes
,
Philopolis
,
is
managed
with
a
great
deal
of
niceness
and
caution
.
Philop.
What
do
you
mean
,
Euistor
,
that
they
are
very
careful
and
circumspect
that
in
tampering
with
such
mortiferous
Poisons
they
unawares
mischieve
not
themselves
?
Euist.
That
they
poison
not
the
Soul
of
the
Prince
by
making
him
accessory
to
his
own
death
.
And
therefore
that
King-killing
Jesuite
Mariana
advises
not
to
poison
his
Meat
or
Drink
,
because
by
putting
the
Cup
or
Meat
to
his
own
mouth
he
would
become
guilty
of
Self-murther
;
but
rather
infuse
some
strong
and
subtil
Poison
into
some
Garment
of
his
or
into
his
Saddle
.
Bath
.
As
if
the
Prince
were
not
as
guilty
of
Self-murther
by
putting
on
his
Cloaths
or
mounting
into
his
Saddle
,
as
by
lifting
his
hand
to
his
mouth
to
feed
himself
.
O
the
execrable
Hypocrisy
of
accursed
murtherous
Villains
!
or
rather
the
damnable
Contempt
of
the
bloud
and
life
of
Princes
,
when
they
stand
in
competition
with
the
Interest
of
the
Papal
Tyranny
!
What
is
this
but
to
flear
and
to
jear
and
tacitly
to
insult
in
that
false
and
detestable
liberty
they
think
they
have
in
behalf
of
their
Holy
Father
the
Pope
,
to
kill
and
murther
the
most
Sacred
Persons
in
the
world
?
Philop.
I
profess
,
Bathynous
,
I
think
you
have
light
upon
the
right
sense
of
that
passage
of
Mariana
.
It
seems
to
smell
rankly
of
an
affected
Hypocrisy
and
base
Contempt
of
the
Sacred
bloud
of
Princes
.
Cuph.
But
is
it
possible
,
Philopolis
,
that
they
should
stab
thus
as
you
talk
of
?
That
is
not
the
garb
of
Religious
persons
,
but
of
Hectors
and
of
High-way
men
.
Philop.
You
know
,
Cuphophron
,
whose
saying
that
was
,
The
thief
cometh
not
,
but
to
steal
,
and
to
kill
,
and
to
destroy
.
Christ
,
the
good
Shepherd
,
lays
down
his
own
life
for
the
sheep
:
It
is
no
wonder
then
that
Antichrist
,
in
opposition
to
Christ
,
murthers
the
sheep
for
his
own
gain
and
Interest
.
Cuph.
But
these
Examples
surely
,
Philopolis
,
are
very
rare
.
Philop.
The
attempts
of
this
kinde
against
that
glorious
and
blessed
Queen
Elizabeth
were
many
,
though
,
through
the
protection
of
the
Almighty
,
they
took
no
effect
.
But
it
is
notoriously
known
in
History
,
that
Iames
Clement
,
a
Dominican
Friar
,
stabb'd
Henry
the
third
of
France
with
a
poison'd
Knife
.
Peter
Barriere
also
attempted
the
murthering
of
Henry
the
fourth
,
suborned
and
animated
by
the
Jesuite
Varade
.
Iohn
Chastell
,
also
a
Scholar
of
the
Iesuites
,
for
the
obtaining
Remission
of
his
sins
and
eternal
Life
,
as
he
was
instructed
,
attempted
to
kill
the
said
King
;
but
he
struck
out
one
of
his
teeth
onely
with
his
Dagger
.
But
that
wicked
Wretch
Ravaillac
,
animated
by
the
Iesuite
Aubigny
,
did
that
horrid
Execution
that
was
so
oft
attempted
before
,
and
stabb'd
the
King
to
the
heart
in
his
Coach
in
the
streets
of
Paris
;
alledging
upon
his
Examination
,
that
the
King
would
make
war
against
God
,
meaning
the
Pope
.
Cuph.
Iesu
bless
us
!
I
did
not
think
,
Philopolis
,
there
had
been
such
mad
doings
in
the
world
.
The
Pope
,
I
perceive
,
is
a
very
dangerous
enemie
.
Sophr.
Cuphophron
has
been
so
mewed
up
in
his
Philosophical
and
Metaphysical
Cock-loft
,
that
he
could
never
yet
vouchsafe
to
cast
down
his
eyes
upon
the
outward
transactions
of
this
lower
world
.
Cuph.
And
I
tell
you
,
Sophron
,
I
think
it
is
no
small
point
of
wisedome
to
continue
thus
mew'd
up
,
and
to
rest
satisfied
in
the
silent
Solaces
of
Philosophy
and
Vertue
.
For
I
perceive
that
Religion
is
a
very
quarrelsome
thing
.
Philoth.
O
Cuphophron
,
Cuphophron
,
deceive
not
your self
with
any
vain
pretences
to
the
Solaces
of
Vertue
,
unless
you
have
the
Life
in
you
;
nor
presume
you
have
the
life
in
you
,
unless
you
feel
an
hearty
Antipathy
against
Vertue
's
enemies
,
against
all
manner
of
Vices
and
villainous
Actions
,
and
the
greatest
against
the
greatest
.
And
think
both
this
Life
and
Antipathy
in
vain
,
unless
you
have
Fortitude
,
whereby
you
dare
look
out
to
finde
the
abode
of
Truth
and
Righteousness
,
and
own
them
where-ever
they
are
,
in
open
defiance
to
all
their
enemies
.
He
that
has
not
Fortitude
,
Cuphophron
,
carries
a
Traitour
in
his
heart
to
God
,
to
his
Prince
,
to
all
Truth
and
Vertue
.
Cuph.
Nay
,
Fortitude
is
a
good
thing
,
Philotheus
,
if
a
man
knew
how
to
come
by
it
.
But
I
pray
tell
me
at
once
and
compendiously
,
what
are
the
most
ugly
and
Antichristian
Enormities
in
the
Papal
Hierarchy
?
Philoth.
Their
foul
Idolatries
,
gross
Impostures
,
and
direful
Murthers
.
Hyl.
I
'le
pawn
my
life
Cuphophron
is
so
frighted
into
a
fit
of
good
nature
,
that
he
'l
turn
Advocate-general
for
the
Papists
now
,
as
he
did
for
the
Paynim
before
.
Sophr.
And
I
believe
with
like
success
in
both
.
Cuph.
I
pray
you
let
me
try
a
little
.
[
XXX
](A51319-e38390-b)
XXX
Cuphophron
's
Apologie
in
the
behalf
of
the
Romish
Idolatries
.
For
this
noise
of
Idolatry
in
men
that
have
a
true
Notion
and
belief
of
God
seems
to
me
sometimes
to
be
more
a
scare-crow
then
any
such
dangerous
evil
.
I
mean
briefly
this
,
That
he
that
professes
the
onely
true
God
cannot
be
capable
of
committing
Idolatry
,
forasmuch
as
he
can
worship
nothing
beside
with
the
same
intended
honour
he
does
him
;
and
that
's
the
onely
peculiar
honour
done
to
God
,
which
they
call
Latreia
.
Philop.
But
this
,
O
Cuphophron
,
the
Papists
give
to
the
consecrated
Host
,
which
is
not
God
.
Cuph.
It
's
true
,
they
say
they
do
.
But
unless
they
took
the
Host
for
the
true
God
,
they
would
not
worship
it
.
So
that
the
Worship
is
really
meant
to
the
true
God
,
and
passes
to
him
.
Philop.
Why
,
Cuphophron
,
did
ever
any
Pagan
,
or
is
it
possible
for
any
man
living
in
good
earnest
to
give
that
supreme
Worship
to
any
thing
he
thinks
not
the
supreme
God
?
Wherefore
if
mistake
will
excuse
from
Idolatry
,
there
never
was
nor
ever
can
be
any
Idolatry
committed
in
the
World
by
a
consciencious
Worshipper
,
but
onely
by
him
that
worships
for
fear
or
for
filthy
lucre
.
Cuph.
It
may
be
so
,
Philopolis
,
examining
Idolatry
by
the
true
Philosophicall
and
Metaphysicall
touchstone
:
and
all
the
better
if
there
be
not
.
Sophr.
Did
not
I
tell
you
what
a
successful
Advocate
Cuphophron
would
prove
for
the
Romanists
,
being
driven
to
those
streights
that
he
can
no
ways
excuse
them
from
Idolatry
,
but
by
admitting
there
never
was
nor
ever
can
be
any
such
thing
as
voluntary
or
consciencious
Idolatry
in
the
world
?
This
had
gratified
both
his
beloved
Paynims
and
the
Papists
at
once
.
But
our
Charge
of
Idolatry
upon
any
party
,
or
our
acquitting
of
them
,
must
not
be
according
to
the
shifting
subtilties
of
a
Metaphysicall
wit
,
but
according
to
the
intimations
of
Scripture
in
such
a
sense
thereof
as
is
obvious
to
the
vulgar
capacity
,
who
judge
more
solidly
in
these
cases
then
such
as
are
cunning
to
pervert
Scripture
for
their
own
Interest
.
He
that
said
in
the
Decalogue
,
Thou
shalt
not
bow
down
to
any
Image
nor
worship
it
,
that
is
to
say
,
worship
any
Image
by
bowing
down
unto
it
,
and
still
forbids
Idolatry
in
the
New
Testament
,
without
declaring
a
new
definition
thereof
,
certainly
intends
the
Christian
world
should
take
such
Actions
as
these
for
Idolatrous
;
especially
considering
the
Purity
and
Spirituality
of
Christian
Religion
.
Cuph.
And
for
the
Invocation
of
the
Saints
,
O
Philopolis
,
it
seems
to
me
free
enough
from
all
suspicion
of
Idolatry
,
and
rather
a
greater
acknowledgement
of
God's
Goodness
,
that
has
so
highly
advanced
the
Faculties
of
his
Servants
the
Saints
departed
,
that
they
hear
and
see
all
things
from
the
highest
Regions
of
the
Air
or
Aether
that
are
transacted
on
the
face
of
the
Earth
.
Which
being
granted
,
there
is
no
incongruity
in
invoking
them
,
more
then
in
speaking
to
any
good
man
upon
Earth
to
assist
what
he
can
in
a
time
of
need
.
Philop.
But
to
answer
you
,
Cuphophron
,
in
a
way
of
Law
;
I
conceive
,
as
Tully
somewhere
intimates
,
that
Religion
is
that
part
of
Justice
that
respects
the
Deity
,
and
that
one
main
Right
of
God
(
that
highest
invisible
Power
)
is
Invocation
,
founded
in
his
Omniscience
,
which
Omniscience
,
for
distinctness
sake
,
let
us
distribute
into
Terrestriall
,
Aereall
,
and
Heavenly
,
which
including
all
places
includes
the
whole
compass
of
the
Divine
Omniscience
cast
as
it
were
into
these
three
shares
.
Now
if
he
has
declared
none
Tenants
in
common
with
him
in
any
of
these
shares
,
making
it
over
to
them
by
deed
of
Gift
,
as
we
see
he
has
not
,
they
wanting
this
foundation
of
the
right
of
being
invoked
,
our
Invocation
of
them
is
an
acknowledging
such
an
excellencie
in
them
as
is
no-where
but
in
God
;
and
so
the
giving
that
right
of
Worship
to
others
that
is
due
to
God
alone
becomes
that
piece
of
Injustice
against
God
which
is
termed
Idolatry
;
aggravated
with
the
circumstance
of
a
very
saucy
reproch
to
God's
Wisedome
and
Goodness
,
in
presuming
that
to
have
been
more
wise
and
good
which
God
has
omitted
.
What
think
you
of
this
,
Cuphophron
?
Cuph.
I
think
it
is
much
that
a
Lawyer
should
prove
so
subtile
a
Divine
.
I
must
confess
,
supposing
it
clear
that
God
has
made
no
such
donation
to
the
Saints
departed
,
if
there
be
such
a
thing
as
Idolatry
,
the
Invocation
of
Saints
would
be
one
part
thereof
.
Philop.
The
silence
in
Scripture
touching
this
Gift
,
in
my
judgement
,
Cuphophron
,
is
a
sufficient
argument
against
the
lawfulness
of
Invocation
.
For
if
God
has
given
them
such
a
Gift
,
he
keeping
the
knowledge
thereof
from
us
,
it
's
a
sign
it
was
with
a
reservation
of
the
right
of
Invocation
to
himself
.
But
if
he
has
not
so
much
as
given
them
any
such
share
of
his
Omniscience
,
as
I
verily
believe
he
has
not
,
't
is
still
more
firm
that
they
have
no
right
of
being
invoked
.
Sophr.
For
my
part
,
Philopolis
,
I
think
that
passage
in
Isay
has
no
contemptible
weight
with
it
,
to
assure
us
that
God
does
not
communicate
any
such
share
of
his
Omniscience
to
the
holiest
Souls
departed
:
Though
Abraham
be
ignorant
of
us
,
and
Israel
know
us
not
;
yet
thou
art
our
Father
that
knowest
us
and
beholdest
us
,
and
art
ever
ready
to
hear
our
Prayers
.
For
that
this
is
the
sense
,
the
verse
immediately
preceding
doth
plainly
insinuate
;
Look
down
from
Heaven
,
and
behold
from
the
Habitation
of
thy
Holiness
and
of
thy
Glory
,
&c.
And
then
follows
that
of
Abraham
.
Philop.
Besides
,
Cuphophron
,
our
mere
having
no
commission
to
give
away
or
communicate
a
known
peculiar
Right
of
God
to
the
Creature
on
our
own
heads
,
without
any
warrant
or
declaration
from
him
,
(
for
this
power
of
Invocation
he
has
intrusted
us
with
as
his
Depositum
for
his
own
use
)
for
us
,
I
say
,
to
give
this
to
any
other
invisible
Power
besides
himself
,
the
very
Law
of
Nature
and
common
Reason
will
tell
us
it
is
Injustice
against
God
.
And
being
it
is
the
giving
away
part
of
his
rights
of
Worship
without
his
leave
,
it
is
that
piece
of
Injustice
against
him
which
is
Idolatry
.
And
how
gross
a
piece
of
Idolatry
then
is
this
Invocation
,
when
it
is
set
out
with
those
Pagan
Circumstances
of
consecrated
Altars
,
Images
and
Temples
,
to
the
Saint
they
invoke
!
The
case
is
so
plain
,
Cuphophron
,
that
I
desire
you
would
give
your self
no
farther
trouble
touching
this
point
.
See
if
your
Apologie
will
succeed
better
in
the
next
.
Cuph.
[
XXXI
](A51319-e39070-b)
XXXI
His
Apologie
in
the
behalf
of
their
Impostures
and
Murthers
.
That
of
Imposture
.
Why
,
methinks
,
Philopolis
,
that
is
the
easiest
of
all
to
be
apologized
for
;
because
the
generality
of
men
being
so
hugely
devoid
of
all
real
Vertue
and
goodness
,
methinks
it
is
but
a
just
and
pleasant
spectacle
to
see
a
company
of
subtile
witty
Lads
,
timely
train'd
up
for
the
game
,
to
play
tricks
with
this
wicked
World
,
to
ride
them
and
bestride
them
,
and
sit
as
close
as
an
Ape
with
a
whip
in
his
hand
on
a
great
Mastiff's
back
,
next
to
the
Bearward
chief
Master
over
the
Dogs
and
Bears
.
The
ordinary
mass
of
mankinde
gives
no
other
milk
then
what
is
thus
fetch'd
from
them
by
tricks
of
Legerdemain
,
they
being
far
more
prone
to
believe
Lies
then
to
conceive
Truth
.
And
were
it
not
a
great
oversight
then
,
Philopolis
,
for
the
Priests
not
to
frame
such
as
make
most
for
their
own
gain
and
honour
?
Philoth.
Phy
,
Cuphophron
,
that
you
should
so
boldly
apologize
for
that
which
is
both
the
bane
and
shame
of
any
Priesthood
,
nay
,
the
subversion
of
all
Religion
,
and
the
filling
of
the
world
with
Atheists
and
Unbelievers
!
This
is
the
genuine
effect
of
the
Imposture
of
the
Priests
:
They
bring
ruine
upon
Religion
,
and
shame
and
destruction
upon
themselves
,
cheating
and
couzening
being
so
vile
,
so
base
,
and
so
hatefull
a
thing
in
the
sight
of
all
men
.
Nothing
ought
to
be
more
pure
,
nothing
more
holy
,
nothing
more
sincere
then
a
Priest
.
If
these
Fountains
will
not
run
clear
,
all
mens
mouths
must
be
filled
with
either
poison
or
mud
.
Ye
are
the
salt
of
the
Earth
:
but
if
the
salt
have
lost
its
savour
,
wherewith
shall
it
be
salted
?
It
is
thenceforth
good
for
nothing
but
to
be
cast
out
,
and
to
be
troden
under
foot
by
men
.
Whence
that
prayer
of
the
Psalmist
will
ever
be
seasonable
,
Let
thy
Priests
be
cloathed
with
righteousness
,
and
thy
Saints
with
joyfulness
.
Sophr.
And
I
promise
you
,
Philotheus
,
one
will
not
easily
be
without
the
other
.
For
the
Priests
contriving
their
Impostures
into
a
Law
,
it
must
needs
bring
a
sad
Persecution
upon
the
Saints
of
God
.
Witness
that
one
Instance
of
Transubstantiation
,
a
Figment
made
anonce
for
the
honour
and
profit
of
the
Priesthood
,
in
what
bloudy
Persecutions
has
this
involved
the
innocent
Lambs
of
Christ
?
For
thus
stood
the
case
before
the
Reformation
;
the
Pope
with
his
Clergie
having
so
wholly
seised
these
parts
of
Christendome
,
as
Robbers
entred
into
an
house
,
they
that
would
not
be
bound
and
gagg'd
they
murthered
.
It
is
but
an
homely
comparison
,
but
sets
off
the
case
of
the
Empire
in
those
times
very
truly
and
lively
.
If
any
cried
out
against
the
Frauds
and
Impostures
of
the
Roman
Priests
,
rejecting
their
Lies
and
Figments
as
instruments
of
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
their
Thefts
and
Robberies
,
Philop.
Do
you
see
,
Cuphophron
,
whither
your
pleaded-for
Impostures
carry
,
even
to
savage
Murther
and
Bloudshed
?
What
Apologie
can
you
find
for
this
?
Cuph.
O
Philopolis
,
are
you
so
well
versed
in
Politicks
,
and
do
not
understand
what
a
great
difference
there
is
in
Right
and
Justice
betwixt
private
man
and
man
,
and
private
men
and
the
publick
?
This
point
the
noble
Philosopher
toucheth
notably
in
some
of
his
Letters
.
Philop.
What
then
,
Cuphophron
?
you
think
Reason
of
State
may
justifie
any
actions
,
though
never
so
barbarous
,
even
the
Murther
of
innocent
persons
.
Cuph.
There
's
a
great
Subtilty
in
those
things
,
Philopolis
:
Next
to
Metaphysicks
they
will
require
a
very
acute
judgment
.
Philoth.
Truly
,
for
my
part
,
Cuphophron
,
I
am
so
dull
,
as
that
I
could
never
conceive
any
Power
to
have
a
right
to
doe
another
man
wrong
.
And
certainly
the
slaying
of
an
innocent
man
for
standing
to
the
Truth
of
God
,
and
declining
Idolatry
,
is
the
highest
injury
that
can
be
done
to
any
one
.
The
chief
Priests
and
Pharisees
indeed
of
old
ran
upon
that
Principle
of
Reason
of
State
,
when
they
held
a
Council
against
Iesus
,
If
we
let
him
thus
alone
,
all
men
will
believe
on
him
,
and
the
Romans
shall
come
and
take
away
both
our
place
and
Nation
.
And
thus
by
their
wicked
Policy
at
the
end
were
they
cast
upon
the
murthering
of
the
Son
of
God
;
but
by
that
fact
brought
upon
themselves
that
horrid
Destruction
which
they
thought
by
this
means
to
have
avoided
.
As
Daniel
also
intimates
,
who
presently
upon
his
mentioning
of
the
Iews
cutting
off
their
Messias
,
And
the
people
of
the
Prince
that
is
to
come
,
viz.
the
Romans
,
shall
destroy
their
City
and
their
Sanctuary
,
&c.
And
thus
the
carnal
Pontifician
Ierusalem
,
that
has
committed
so
many
Murthers
on
God's
Saints
and
Children
upon
the
account
of
Reason
of
State
,
that
is
,
of
their
Church-state
,
establishing
their
own
Security
,
as
they
think
,
in
the
bloud
of
the
innocent
,
this
murtherous
Policy
shall
be
their
certain
Ruine
;
according
as
it
is
written
and
annexed
as
an
Epilogue
to
the
description
of
their
predicted
Destruction
,
For
in
her
was
found
the
bloud
of
Prophets
,
and
of
Saints
,
and
of
all
that
were
slain
upon
the
Earth
.
Philop.
What
think
you
now
,
Cuphophron
?
how
well
has
your
Apology
cleared
the
Pope
from
proving
that
Man
of
sin
the
Apostle
forewarned
the
Church
of
?
Cuph.
Why
,
Philopolis
,
will
three
faults
,
for
which
something
,
you
see
,
may
be
said
,
(
though
not
so
fully
to
the
purpose
)
fill
up
all
the
numbers
and
measures
of
a
compleat
Man
of
sin
,
or
of
Antichrist
?
Philop.
[
XXXII
](A51319-e39830-b)
XXXII
How
the
Man
of
sin
can
be
said
to
sit
in
the
Temple
of
God
,
while
his
sitting
there
makes
it
the
Synagogue
of
Satan
.
If
this
will
not
serve
,
cast
in
all
that
you
may
have
read
in
the
Idea
of
Antichristianism
writ
by
a
modern
Authour
.
Cuph.
I
have
read
that
Idea
,
Philopolis
,
and
,
to
say
the
truth
,
it
contains
a
description
of
things
bad
enough
in
all
conscience
,
(
as
the
Vulgar
count
bad
)
and
big
enough
and
numerous
enough
to
furnish
out
a
full
Man
of
sin
.
But
in
the
mean
time
it
is
but
an
Idea
.
Euist.
Believe
me
,
Cuphophron
,
though
it
be
writ
in
way
of
an
Idea
,
yet
I
am
sure
it
is
a
plain
Transcript
of
History
.
And
I
was
marvellously
well
pleased
at
the
reading
thereof
,
when
I
saw
so
well-a-digested
use
made
of
such
laxe
and
large
Church-story
as
I
had
rambled
through
,
and
competently
retain'd
in
my
mind
.
But
suppose
this
Idea
a
true
History
touching
the
Pope
and
his
Clergie
,
how
near
bids
he
for
Antichrist
then
,
think
you
?
Cuph.
That
was
hinted
before
,
Euistor
.
But
I
'll
tell
you
farther
in
your
ear
.
Euist.
He
saies
as
near
as
four-pence
to
a
groat
.
But
I
dare
say
,
that
if
all
were
congested
together
out
of
History
touching
that
Church
,
and
disposed
according
to
the
order
of
those
Heads
the
Author
of
the
Idea
pursues
,
the
real
History
would
look
more
dismall
and
ugly
,
and
would
be
a
more
foul
and
horrid
Image
of
Antichrist
or
the
Man
of
Sin
then
the
Idea
it self
:
So
favourable
has
that
Authour
been
in
his
draught
of
him
.
I
suppose
on
purpose
he
left
some
work
for
the
pencills
of
Posterity
to
be
employ'd
in
.
Cuph.
But
if
the
constitution
of
things
were
so
really
bad
,
Philopolis
,
as
that
Idea
represents
them
,
the
Church
would
not
be
the
Church
or
the
Temple
of
God
,
but
rather
the
Synagogue
of
the
Devil
,
which
would
be
a
Repugnancy
to
the
Prophecie
,
that
saies
that
the
Man
of
sin
fits
in
the
Temple
of
God
.
Philop.
That
is
not
hard
to
answer
,
Cuphophron
:
For
an
adulterous
Wife
undivorced
is
still
called
such
an
one's
Wife
,
though
she
be
an
Adulteress
.
And
you
know
the
Holy
City
is
said
to
be
troden
down
and
profan'd
by
the
Gentiles
for
forty
two
months
.
Cuph.
I
partly
conceive
what
you
would
have
,
Philopolis
,
and
do
not
much
gainsay
.
But
there
is
one
weakness
still
behind
in
the
application
of
the
Prophecy
of
the
Man
of
sin
to
the
Bishop
of
Rome
,
which
must
needs
make
it
very
uncertain
.
There
is
no
assignation
of
time
.
Philoth.
Yes
but
there
is
,
Cuphophron
,
the
removal
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
had
you
forgot
that
?
Cuph.
[
XXXIII
](A51319-e40340-b)
XXXIII
Means
to
know
that
the
Man
of
sin
prophesied
of
is
already
come
into
the
world
.
It
is
true
,
the
Wickedness
of
the
Bishop
of
Rome
may
be
great
,
and
that
Change
in
the
Empire
considerable
:
but
who
knows
but
some
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
meant
,
at
the
removall
whereof
a
tall
Man
of
sin
indeed
may
appear
,
a
Goliah
in
comparison
of
him
we
would
have
to
be
the
Antichrist
,
and
that
he
's
the
Antichrist
prophesied
of
,
and
none
else
?
Philoth.
Assuredly
,
O
Cuphophron
,
he
that
has
his
inward
senses
awakened
into
a
due
quickness
of
perception
and
discrimination
of
good
and
evil
from
that
inward
life
and
spirit
in
him
,
without
the
help
of
any
Prophecie
,
if
he
reade
but
their
Story
,
he
will
plainly
discern
the
Pope
and
his
Clergy
to
be
so
great
an
Antichrist
,
that
it
will
be
hard
for
him
to
imagine
any
greater
;
he
will
find
the
spirit
of
them
and
their
proceedings
so
exquisitely
and
palpably
contrary
to
the
spirit
and
life
of
Christ
in
himself
.
I
tell
thee
,
Cuphophron
,
it
is
not
so
much
from
the
want
of
the
knowledge
of
Prophecies
,
as
the
defect
of
a
sound
and
substantial
sense
of
Honesty
and
true
Vertue
,
that
a
man
is
not
well
assured
of
the
Pope
and
his
Hierarchy's
being
the
Antichrist
.
An
adulterous
generation
seeketh
after
a
sign
,
Philop.
But
is
there
no
way
,
Philotheus
,
to
prove
that
this
Prophecie
of
the
Man
of
sin
points
at
such
a
time
as
is
in
the
reign
of
the
Popes
?
Philoth.
The
greatest
stress
in
the
Prophecie
it self
this
way
lies
in
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
back'd
with
the
opinion
of
the
Fathers
,
that
it
was
the
intireness
of
the
Roman
Empire
that
hindred
;
and
in
the
easie
applicability
of
the
Prophecie
to
the
Events
,
as
you
have
already
seen
.
But
as
this
Prophecie
is
parallel
to
that
of
the
King
of
Pride
in
Daniel
,
Philop.
Truly
I
think
you
are
in
the
right
,
Apostasie
of
the
latter
Times
,
ch.
16.
and
Synopsis
Prophet
.
lib.
2.
c.
17.
sect.
11.
Philotheus
.
For
I
am
very
well
satisfied
that
the
King
of
Pride
described
in
Daniel
are
the
Popes
,
out
of
two
modern
Writers
I
have
lately
read
.
Philoth.
Wherefore
the
King
of
Pride
being
within
the
time
of
the
Roman
Empire
,
the
Man
of
sin
and
the
Popes
are
so
too
.
Philop.
I
understand
you
,
Philotheus
.
Philoth.
Besides
,
the
little
Horn
with
the
eyes
of
a
man
,
which
must
either
signifie
Antiochus
Epiphanes
or
Antichrist
,
(
as
no
man
can
deny
that
considers
these
things
)
it
being
impossible
it
should
be
Antiochus
,
(
this
Horn
appearing
among
the
Horns
of
the
fourth
Beast
,
which
most
certainly
is
the
Roman
Empire
discerped
into
so
many
Kingdoms
)
it
necessarily
remains
that
it
be
Antichrist
.
But
the
discerption
of
this
Antichrist
or
little
Horn
,
to
whom
amongst
the
Horns
does
it
belong
but
to
the
Pope
and
his
Clergie
?
Philop.
I
must
confess
,
Philotheus
,
I
think
it
is
a
clear
case
that
it
can
belong
to
none
but
them
,
as
also
that
Antichrist
is
again
within
the
time
of
the
dilacerated
Empire
of
Rome
.
Philoth.
And
what
think
you
,
Philopolis
,
of
the
Beast
that
was
,
and
is
not
,
and
yet
is
,
who
has
seven
Heads
and
ten
Horns
,
of
a
scarlet
colour
,
and
full
of
names
of
Blasphemie
?
does
not
he
,
do
you
think
,
belong
to
the
times
of
Antichrist
?
Philop.
Undoubtedly
,
Philotheus
.
Philoth.
But
this
Beast
got
into
Being
immediately
upon
the
fall
of
the
Seventh
King
,
abide
but
a
short
space
,
and
you
know
S.
Iohn
lived
under
the
Sixth
,
viz.
the
Pagan
Cesars
,
whose
continuance
was
but
about
three
hundred
and
odd
years
;
wherefore
the
purely
-
Christian
Caesars
were
to
continue
much
less
time
,
who
were
the
Seventh
King
.
But
after
their
expiration
comes
in
the
Eighth
.
And
the
Beast
that
was
,
and
is
not
,
he
is
the
eighth
.
How
timely
then
,
think
you
,
began
this
Beast
full
of
names
of
Blasphemie
,
that
is
,
how
timely
began
the
Empire
to
be
Idolatrous
again
and
to
Paganize
under
Christianity
,
to
be
rid
by
the
Whore
,
that
intoxicated
the
Kings
of
the
Earth
with
the
wine
of
her
Fornication
?
Philop.
Many
hundred
years
ago
assuredly
,
Philotheus
.
So
that
Cuphophron's
Scruple
touching
the
time
of
the
Man
of
sin
is
quite
taken
away
.
In
my
minde
,
the
Authour
of
Synopsis
Prophetica
has
demonstrated
this
even
with
Mathematicall
Perspicuity
and
Certitude
,
in
the
Eleventh
Chapter
of
the
First
Book
.
Sophr.
Nothing
,
I
think
,
can
be
more
certain
or
clear
in
either
Philosophy
or
Divinity
then
what
that
Authour
concludes
in
that
Chapter
,
viz.
That
the
Whore
that
rides
the
Beast
full
of
names
of
Blasphemie
is
Rome
Christian
,
or
rather
(
as
he
calls
it
)
Pagano-christian
,
and
that
this
has
been
the
condition
of
Christendome
many
hundred
years
.
Cuph.
If
that
could
be
so
Mathematically
demonstrated
,
it
would
even
force
a
man
to
believe
the
Pope
Antichrist
whether
he
would
or
no
,
though
he
may
use
his
own
discretion
whether
he
will
openly
profess
it
.
Bath
.
If
you
would
but
once
vouchsafe
to
bow
down
your
Metaphysicall
Intellectualities
to
these
meaner
Theories
,
most
assuredly
,
Cuphophron
,
you
would
find
Sophron
and
Philopolis
to
speak
nothing
but
what
is
true
.
Cuph.
[
XXXIV
](A51319-e41480-b)
XXXIV
Cuphophron
's
ridiculous
indifferency
in
the
greatest
Points
of
Religion
.
I
find
a
great
averseness
in
my self
,
Bathynous
,
to
be
convinced
of
the
truth
of
such
hot
and
quarrelsome
Speculations
,
be
they
never
so
true
.
Obsequium
amicos
,
Veritas
odium
parit
.
You
know
not
the
peace
and
quiet
of
an
universalized
spirit
.
Wot
you
not
,
Bathynous
,
of
that
notable
Maxim
in
Logick
,
Partes
consentiunt
cum
Toto
,
dissentiunt
inter
se
?
I
am
for
neither
Member
of
any
Division
,
because
it
cannot
be
without
Opposition
,
(
as
the
Learned
in
that
Faculty
tell
us
)
which
is
contrary
to
the
spirit
of
Peace
,
and
makes
a
man
guilty
of
the
sin
of
Contradiction
.
Hyl.
Cuphophron
,
is
a
Catholick
of
the
greatest
compass
or
comprehension
that
ever
I
met
withall
yet
in
all
my
life
.
What
,
can
no
Division
or
Party
of
men
what-ever
lay
claim
to
you
,
Cuphophron
?
Cuph.
I
am
pure
oil
,
and
float
above
all
waters
.
Hyl.
What
is
your
meaning
,
Cuphophron
?
That
you
are
neither
Papist
nor
Antipapist
,
and
yet
a
Christian
;
neither
Christian
nor
Turk
,
but
yet
a
Deist
;
neither
Deist
nor
Atheist
,
but
yet
what
?
Where
's
your
oil
now
,
Cuphophron
,
that
floats
aloft
?
It
is
converted
into
neither
flame
nor
light
,
that
I
see
.
Cuph.
It
is
vanish'd
into
the
soft
free
invisible
Air.
Philop.
I
prithee
,
Hylobares
,
leave
toying
with
Cuphophron
,
and
permit
him
to
enjoy
his
own
humour
.
Our
time
is
precious
,
and
I
would
fain
proceed
with
Philotheus
.
Philoth.
Hylobares
his
Sportfulness
,
O
Philopolis
,
is
very
excusable
,
it
seeming
to
aim
at
that
which
is
most
usefull
and
serious
,
that
is
,
the
awakening
of
us
into
the
sense
of
our
duty
;
that
,
seeing
there
are
these
Divisions
,
and
there
is
a
necessity
of
being
of
some
or
other
of
them
,
we
should
make
our
choice
with
care
and
judgement
,
and
stand
to
the
judgement
we
have
made
with
courage
and
fortitude
.
Philop.
[
XXXV
](A51319-e41930-b)
XXXV
Some
few
Prophecies
hinted
at
touching
the
Reformation
.
A
very
good
Interpretation
.
But
in
the
mean
time
,
Philotheus
,
let
us
take
notice
whereabout
we
are
in
our
Discourse
.
You
have
shewed
us
that
the
Kingdome
of
God
after
Christ's
coming
was
the
same
that
the
Kingdome
of
Christ
,
which
Kingdome
of
Christ
continued
so
till
,
after
Constantine's
time
,
by
a
wicked
Apostasie
into
Pagan-like
Superstitions
,
Idolatries
and
Persecutions
,
it
became
the
Kingdome
of
Antichrist
:
and
that
then
,
after
this
long
Papal
Tyranny
,
by
the
special
assistence
of
God
and
the
courage
and
conduct
of
the
ever-blessed
Reformers
,
the
Kingdome
of
Christ
again
,
in
the
most
proper
sense
,
emerged
from
under
the
bondage
of
Antichrist
.
Now
as
you
have
noted
some
Predictions
of
the
Apostasy
of
the
Church
,
so
I
desire
you
would
briefly
produce
some
Prophecies
touching
the
Reformation
.
For
these
things
,
Philotheus
,
marvellously
illustrate
Divine
Providence
.
Philoth.
They
do
so
,
Philopolis
;
and
the
Spirit
of
Prophecy
could
not
be
silent
in
this
point
neither
,
unless
he
would
quite
have
left
us
in
the
dark
.
But
I
will
give
you
but
an
Instance
or
two
;
and
shall
rather
point
to
them
,
then
pursue
them
.
The
first
is
that
in
Daniel
,
the
Prediction
of
the
burning
of
the
little
Horn
with
eyes
,
that
wore
out
the
Saints
of
the
most
High
,
and
changed
times
and
Laws
,
which
were
given
into
his
hands
for
a
time
and
times
and
half
a
time
.
Now
whereas
it
is
said
,
But
the
Iudgement
shall
sit
,
and
they
shall
take
away
his
dominion
,
to
consume
and
destroy
it
unto
the
end
;
the
Beginning
of
this
Judgement
is
the
Reformation
which
happened
in
the
last
Semitime
,
as
it
is
also
set
out
in
the
reviving
of
the
Witnesses
in
the
last
half-day
of
the
three
days
and
half
.
Philop.
These
are
well
put
together
,
Philotheus
,
and
they
suffice
.
Philoth.
I
need
not
therefore
add
,
in
that
the
ten
Horns
should
hate
the
Whore
,
should
make
her
desolate
and
naked
,
should
eat
her
flesh
,
and
burn
her
with
fire
,
that
this
also
was
begun
in
the
Reformation
in
the
due
sense
of
the
Prophetick
style
:
nor
that
notable
Prophetick
Hit
touching
the
fiery
spirit
of
Luther
,
and
the
ungodly
Wares
of
Pope
Leo
the
tenth
,
Synops.
Prophet
.
lib.
2.
cap.
16.
Because
thou
hast
defiled
thy
Sanctuaries
by
the
multitude
of
thine
iniquities
,
by
the
iniquity
of
thy
Traffick
;
therefore
will
I
bring
forth
a
fire
from
the
midst
of
thee
,
it
shall
devour
thee
,
and
I
will
bring
thee
to
ashes
upon
the
earth
,
in
the
sight
of
all
them
that
behold
thee
.
But
the
most
noble
representation
of
the
Joy
and
Triumph
of
the
Reformers
and
their
Party
is
that
of
the
Harpers
with
the
Harps
of
God
in
their
hand
,
standing
upon
the
brink
of
the
Sea
of
Glass
,
and
singing
the
Song
of
Moses
the
Servant
of
God
,
and
the
Song
of
the
Lamb
;
of
which
I
have
told
you
the
meaning
already
.
Philop.
I
remember
it
very
well
.
[
XXXVI
](A51319-e42390-b)
XXXVI
In
what
part
of
the
Revolution
of
Ages
we
now
are
;
with
some
Cautions
for
the
right
understanding
of
the
style
of
the
Apocalypse
But
if
there
has
been
already
a
Rising
of
the
Witnesses
,
in
what
part
of
the
Revolution
of
Ages
are
we
placed
,
O
Philotheus
?
Are
we
not
in
the
Seventh
Trumpet
?
Philoth.
Yes
:
it
cannot
be
otherwise
.
For
upon
the
rising
of
the
Witnesses
it
is
said
,
that
the
second
Wo
is
past
,
and
the
third
is
the
seventh
or
last
Trumpet
,
wherein
all
the
Kingdomes
of
the
world
are
to
become
the
Kingdomes
of
the
Lord
and
his
Christ
:
but
they
must
be
taken
in
by
degrees
,
as
Victories
are
gain'd
more
and
more
against
the
Beast
.
Philop.
Why
?
is
there
such
fighting
against
the
Beast
under
the
last
Trumpet
,
Philotheus
?
Philoth.
Yes
:
For
all
the
Vials
are
comprehended
within
the
first
Thunder
of
the
last
Trumpet
.
The
first
Thunder
contains
the
Seven
Vials
,
as
the
last
Seal
does
the
seven
Trumpets
.
And
I
conceive
that
this
seventh
Trumpet
is
called
a
Wo-Trumpet
mainly
for
these
Vials
of
the
wrath
of
God
that
fill
the
first
part
thereof
,
namely
the
first
Thunder
.
Philop.
That
is
not
irrational
,
O
Philotheus
.
But
,
I
pray
you
tell
us
,
in
what
part
of
the
seventh
Trumpet
are
we
now
placed
?
Philoth.
In
the
first
Thunder
,
Philopolis
.
Philop.
And
in
what
Vial
?
Philoth.
In
the
third
,
Philopolis
,
so
far
as
my
judgement
reaches
in
these
things
.
Philop.
Can
you
point
then
,
Philotheus
,
to
the
Events
orderly
corresponding
to
the
three
first
Vials
?
Philoth.
I
do
not
know
what
you
mean
by
orderly
corresponding
,
Philopolis
,
nor
am
I
assured
that
the
Vials
signifie
such
a
continued
orderly
succession
of
individual
Actions
or
Events
,
(
the
first
ceasing
with
the
first
Vial
,
the
second
with
the
second
,
the
like
Vial
with
its
Event
never
being
reiterated
or
continued
while
some
others
are
a-pouring
out
)
and
that
the
seven
Vials
are
not
like
the
seven
Heads
of
the
Beast
,
which
signifie
seven
kinds
of
Governments
,
of
which
some
,
when
intermitted
,
were
resumed
again
;
so
I
am
not
assured
but
these
seven
Vials
may
signifie
seven
kinds
of
Plagues
,
rather
then
seven
distinct
and
precise
individual
courses
of
so
many
kinds
,
ceasing
so
soon
as
another
begins
,
and
never
beginning
again
when
once
ceased
.
For
there
is
mention
of
the
Event
of
the
first
Vial
under
the
fifth
.
Philop.
I
do
not
well
understand
you
,
Philotheus
:
I
pray
you
exemplifie
your
meaning
in
the
very
Point
we
are
upon
.
Philoth.
It
is
the
thing
I
drive
at
,
Philopolis
.
I
say
therefore
,
that
that
inward
and
still
Instruction
which
this
whole
Vision
of
the
Vials
aims
at
seems
to
me
to
be
no
more
then
this
,
That
God
will
at
last
destroy
and
utterly
rout
all
that
Antichristian
Power
that
has
hitherto
,
Pharaoh-like
,
held
the
People
of
God
in
so
great
a
Bondage
.
For
the
alluding
to
the
Plagues
of
Egypt
in
the
description
of
the
Vials
intimates
no
more
then
so
,
that
these
Plagues
are
prepared
for
that
City
that
is
spiritually
called
Egypt
,
the
Antichristian
Church
,
wherein
Christ
in
his
Members
is
crucified
again
,
and
grievously
persecuted
.
Now
in
interpreting
the
meaning
of
these
seven
Plagues
,
wherewith
God
will
afflict
and
finally
destroy
this
Mystical
Egypt
,
we
may
erre
as
well
in
learning
too
much
to
a
more
gross
Political
sense
as
to
a
Physical
;
and
it
may
be
Swords
and
Cannons
are
no
more
made
use
of
in
this
Contest
with
Egypt
then
Thunder
and
Lightening
and
Hailstones
of
a
talent
weight
.
Philop.
What
then
,
Philotheus
,
would
you
make
the
Vision
of
the
seven
Vials
onely
a
pompous
Prophetical
Parable
signifying
that
Christ
will
slay
the
Man
of
sin
by
the
breath
of
his
mouth
and
by
the
brightness
of
his
appearing
?
Philoth.
Nay
,
I
can
scarce
abstain
from
telling
you
,
O
Philopolis
,
that
the
whole
Book
,
in
a
manner
,
of
the
Apocalyptical
Visions
,
in
reference
to
the
Church
,
seems
such
as
if
the
Penman
thereof
did
not
industriously
aim
at
any
thing
more
then
at
a
certain
,
though
aenigmaticall
,
prefiguration
and
prediction
of
the
Apostasy
thereof
into
Antichristianism
by
the
misguidance
of
the
Church-men
,
with
an
Indication
of
the
time
no
preciselier
then
was
useful
;
and
that
this
Antichristianism
will
be
again
chased
out
of
Christendom
,
and
pure
and
Apostolical
times
return
again
.
These
things
are
most
certainly
,
punctually
and
manifestly
set
out
in
the
Apocalypse
.
(
So
that
to
me
it
is
a
very
great
wonder
,
that
any
one
that
has
parts
and
patience
to
consider
things
can
doubt
of
the
truth
of
that
which
is
at
least
the
main
,
if
not
the
sole
,
scope
of
that
Book
of
Prophecies
.
)
But
that
every
pompous
Prophetical
Expression
is
to
have
its
distinct
Event
answering
to
it
,
it
may
be
is
no
more
necessary
,
then
that
every
circumstance
of
a
Parable
should
have
a
moral
meaning
in
it
.
Philop.
For
ought
I
know
,
[
XXXVII
](A51319-e43120-b)
XXXVII
The
Application
of
the
three
first
Vials
to
external
Events
.
there
may
be
a
great
truth
in
what
you
say
,
Philotheus
,
if
rightly
understood
.
But
I
hope
this
shall
be
no
excuse
to
you
from
applying
the
three
first
Vials
to
the
externall
Events
in
the
world
.
Philoth.
Because
you
will
not
be
otherwise
satisfied
,
Philopolis
,
it
shall
not
.
Philop.
What
Event
therefore
,
I
pray
you
,
answers
to
the
first
Vial
,
which
was
poured
on
the
Earth
,
from
whence
there
fell
a
noisome
and
grievous
sore
upon
the
men
that
had
the
Mark
of
the
Beast
,
and
upon
them
that
worshipped
his
Image
?
Philoth.
That
Vial
was
not
poured
on
the
Earth
,
but
in
a
general
sense
,
as
in
the
preceding
Verse
,
where
it
is
said
to
all
the
Angels
,
Go
your
ways
,
and
pour
out
the
Vials
of
the
wrath
of
God
on
the
Earth
:
and
it
follows
,
And
the
first
went
out
,
and
poured
out
his
Vial
on
the
Earth
,
according
to
the
sense
of
that
general
command
.
But
the
Allusion
of
the
Effect
of
this
Vial
is
to
that
Egyptian
Plague
of
Boils
and
Blains
.
Philop.
If
Earth
here
be
understood
but
in
that
general
sense
,
it
had
been
needless
to
repeat
it
.
Philoth.
The
Repetition
is
very
ornamental
to
the
Cortex
of
the
Vision
,
because
it
bears
a
correspondence
with
other
Subjects
the
Vials
are
said
to
be
poured
upon
,
as
the
Sea
,
the
Rivers
,
the
Air
,
&c.
as
if
God
would
stir
up
all
the
Elements
of
Nature
to
fight
against
the
Beast
or
Antichristian
Powers
.
And
besides
this
,
Ashes
of
the
furnace
,
from
whence
this
Egyptian
Plague
of
Blains
and
Boils
did
arise
.
Philop.
Well
then
.
But
what
is
the
Application
of
this
first
Vial
?
what
answers
in
Event
?
Philoth.
You
know
,
Philopolis
,
the
pouring
out
of
the
first
Vial
immediately
follows
the
ascension
of
the
Witnesses
into
Heaven
,
whom
,
you
may
be
sure
,
these
marked
Slaves
of
the
Beast
look'd
upon
with
a
very
envious
eye
,
Sea
of
Glass
mingled
with
Fire
.
Wherefore
the
Envy
,
Malice
,
bitter
Zeal
and
mad
Rage
of
the
Pontifician
Party
against
the
Reformed
,
who
were
now
got
into
power
Politicall
both
in
Church
and
State
,
grievous
sore
falling
upon
them
from
the
first
Vial
;
this
those
Boils
and
Blains
from
the
scattered
ashes
of
the
furnace
in
this
Land
of
Egypt
.
And
the
concomitants
of
these
were
grievous
Wars
raised
against
the
Witnesses
,
or
horrid
Persecutions
,
whereever
their
Adversaries
were
able
to
effect
it
.
But
this
rancorous
sore
sticks
more
especially
and
peculiarly
on
those
marked
Vassals
of
the
Beast
which
go
under
the
name
of
Iesuites
,
whose
Order
Pope
Paul
the
third
confirmed
a
little
after
the
beginning
of
the
Reformation
,
and
whose
Authour
bears
not
onely
Ashes
but
Fire
in
his
name
:
an
ill
Omen
,
portending
what
Incendiaries
his
Disciples
would
prove
to
Christendome
.
Cuph.
Philotheus
seems
to
offer
at
an
allusive
jest
upon
the
name
of
Ignatius
Loyola
,
the
Founder
of
the
Iesuites
.
It
's
much
he
did
not
bring
in
the
hot
ashes
of
the
furnace
here
too
,
or
touch
upon
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
congenerous
to
this
conceit
of
Fire
.
Philop.
Well
,
but
go
on
,
I
pray
you
,
Philotheus
.
Philoth.
Now
when
a
Kingdome
,
Province
or
Principality
is
but
of
so
little
standing
in
the
Reformation
,
as
that
it
is
but
like
an
Animal
fallen
into
a
swoon
rather
then
stone-dead
,
and
that
the
Papal
Interest
is
not
so
quite
extinct
,
but
that
they
in
a
short
time
may
be
recoverable
to
the
obedience
of
the
See
of
Rome
by
the
mischievous
Activity
and
zealous
and
imbitter'd
Industry
of
the
Pope's
Agents
and
Emissaries
,
or
by
what-ever
means
they
can
raise
to
reduce
them
to
their
former
Superstitions
and
Idolatries
;
that
Kingdome
,
State
or
Principality
is
under
the
Influence
of
the
first
Vial
:
I
mean
,
it
is
the
object
of
that
exulcerated
malice
and
fierce
and
implacable
Activity
of
those
marked
Servants
of
the
Beast
.
This
plague
of
unquietness
and
vexation
sticks
indeed
upon
themselves
;
but
it
is
manifest
that
they
will
ease
their
Rage
and
Virulency
upon
what-ever
part
of
their
adversaries
they
have
any
hope
to
prevail
against
.
But
if
they
hold
out
so
long
against
all
the
rancorous
attempts
of
the
Romish
adherents
,
as
that
the
minds
of
the
people
are
quite
off
from
any
inclination
or
capacity
of
receiving
the
Papal
Laws
again
,
and
his
Interest
has
in
a
manner
quite
expired
,
no
warmth
or
hopes
being
left
;
then
are
they
in
such
a
condition
as
is
figured
out
by
the
second
Vial
,
the
Sea
becomes
as
the
bloud
of
a
dead
man
,
and
the
Fishes
therewith
die
in
it
.
For
,
according
to
the
Prophetick
style
,
Sea
signifies
the
People
gathered
together
into
one
Polity
,
and
the
death
of
the
Fishes
the
disappointment
of
hope
and
gain
.
Philop.
The
Application
,
methinks
,
is
very
easie
and
obvious
.
The
Pope
loses
his
Fishing
in
such
a
Sea
,
as
being
not
permitted
to
put
in
S.
Peter's
Net
:
his
Fishing
there
is
destroy'd
.
Cuph.
His
angling
for
such
Fishes
as
have
money
in
their
mouths
.
Bath
.
And
happy
those
Kingdoms
that
become
so
dead
and
hopeless
a
Sea
unto
him
!
for
they
are
in
peace
.
But
who-ever
revives
to
him
any
hope
of
recovery
,
relapses
that
Kingdome
into
the
state
of
the
first
Vial
,
awakens
all
that
rancour
and
malicious
Activity
of
these
marked
Slaves
of
the
Beast
against
it
,
by
all
imaginable
Frauds
,
Impieties
and
Barbarities
to
ruine
it
,
rather
then
it
should
fail
to
be
subjected
to
the
Pope
.
Philop.
That
's
a
weighty
consideration
of
yours
,
I
promise
you
,
Bathynous
.
Give
them
but
hope
,
and
they
will
straightway
turn
it
into
an
eager
and
direfull
desire
,
and
Diabolicall
plotting
and
machinating
whatever
mischief
they
can
think
may
make
for
the
securing
or
hastening
their
expected
Harvest
.
Philoth.
Lastly
,
Philopolis
,
as
the
Sea
signifies
a
Kingdome
,
State
or
Principality
,
be
it
lesser
or
greater
:
so
Rivers
signifie
any
Emmissaries
,
Powers
or
Agents
from
any
Kingdome
or
Jurisdiction
,
whether
Armies
,
Provincial
Magistrates
,
or
what-ever
other
Instruments
or
Ministers
of
the
State
from
whence
they
are
sent
.
Now
when
any
State
or
Kingdome
is
so
strong
and
establish'd
that
they
continue
long
,
and
are
able
in
the
mean
time
to
doe
execution
on
the
bloudy
Papal
Emissaries
,
whether
Military
or
Sacerdotal
,
that
are
found
to
excite
the
people
to
Rebellion
against
their
Prince
,
the
slaughter
of
these
Enemies
is
the
effect
of
the
third
Vial
,
which
turns
the
Rivers
into
bloud
.
Philop.
The
condition
then
of
the
Reformation
in
Germany
before
the
Smalcaldick
War
,
and
of
England
in
Edward
the
sixth's
time
,
before
the
Reign
of
Queen
Elizabeth
,
seems
to
be
such
as
is
denoted
by
the
first
Vial.
The
fresh
Ascension
of
the
Witnesses
was
the
Object
of
the
wrath
and
envy
of
the
marked
Vassals
of
the
Beast
,
according
as
is
intimated
in
that
very
Chapter
,
And
the
Nations
were
angry
,
and
thy
wrath
is
come
,
&c.
But
in
Queen
Elizabeth
and
King
Iames
his
time
the
condition
of
the
Reformation
in
England
was
such
as
is
denoted
by
the
third
Vial
;
forasmuch
as
that
great
Armada
of
Eighty
eight
was
stoutly
repelled
with
much
slaughter
on
their
side
,
besides
severall
traitorous
Emissaries
executed
.
Philoth.
This
of
the
third
Vial
is
the
opinion
of
a
very
judicious
Interpreter
of
the
Apocalypse
,
and
it
is
very
hard
to
avoid
it
though
a
man
would
never
so
fain
,
the
Text
speaks
it
so
plainly
:
Thou
art
righteous
,
O
Lord
,
which
art
,
and
wast
,
and
shalt
be
,
because
thou
hast
judged
thus
.
For
they
have
shed
the
bloud
of
Saints
and
Prophets
,
and
thou
hast
given
them
bloud
to
drink
;
for
they
are
worthy
.
Cuph.
Methinks
,
Philotheus
,
it
is
but
an
harsh
and
strained
sense
of
Scripture
that
fetches
out
bloud
:
The
Spirit
of
God
surely
breaths
out
more
Meekness
and
mercifulness
.
Bath
.
There
is
a
Meekness
and
Sweetness
of
the
natural
Complexion
which
would
pretend
to
that
Divine
Spirit
,
but
falls
as
short
of
it
as
Nature
does
of
God
,
and
is
a
Softness
over-usually
accompanied
with
a
Falsness
and
Perfidiousness
to
all
Truth
and
Vertue
,
and
betrays
all
that
ought
to
be
dear
to
a
man
,
his
Prince
,
his
Friend
,
his
Country
,
and
all
.
What
Rigour
or
unmercifulness
was
there
in
slaying
the
Spaniards
at
Sea
that
would
have
destroy'd
our
Land
with
fire
and
sword
,
if
they
could
,
as
they
intended
,
have
made
an
Invasion
?
What
Harshness
in
executing
such
persons
as
would
traitorously
have
murthered
the
King
or
Queen
?
Such
Mercy
as
this
is
like
that
of
the
wicked
,
is
Cruelty
it self
.
Cuph.
Nay
,
Bathynous
,
as
you
represent
the
case
,
I
am
abundantly
convinced
.
Philoth.
And
so
you
may
well
be
from
the
very
Text
it self
.
For
the
Angel
of
the
Waters
his
justification
of
this
Revenge
is
onely
touching
the
Rivers
,
that
is
,
Emissary
forces
that
come
to
assault
others
and
ruine
them
.
Surely
defensive
Opposition
in
so
just
a
Cause
,
and
the
paying
them
thus
in
their
own
Coin
,
has
with
it
all
the
Equity
imaginable
.
And
therefore
this
passage
is
not
at
all
misbecoming
the
Spirit
of
God
.
Philop.
I
am
fully
of
your
mind
in
that
,
Philotheus
;
and
those
Reformed
Churches
that
can
doe
that
right
to
themselves
by
propulsing
their
Enemies
,
I
think
they
may
thank
God
for
the
good
condition
they
are
in
.
But
we
are
advanced
no
higher
in
the
Vials
as
yet
,
Philotheus
,
are
we
?
Philoth.
No
surely
,
not
in
that
more
externall
and
Politicall
sense
.
But
I
know
not
whether
in
some
other
sense
we
may
.
And
assuredly
the
Apocalypse
has
its
eye
upon
Religious
accounts
as
well
as
Politicall
:
I
mean
,
the
Propheticall
Iconisms
sometimes
have
not
onely
a
Politicall
sense
,
but
a
more
Spiritual
,
and
,
it
may
be
,
sometimes
onely
such
.
Philop.
In
the
mean
time
I
am
not
a
little
pleased
,
Philotheus
,
that
I
know
whereabout
we
are
in
this
Politicall
sense
,
which
,
methinks
,
should
be
as
desirable
to
be
known
by
all
that
have
any
thing
to
doe
with
the
affairs
of
the
Kingdome
of
God
,
as
it
would
be
to
the
Pilot
of
a
Ship
on
the
main
Ocean
to
know
in
what
Longitude
and
Latitude
he
is
.
You
have
led
me
through
my
Three
first
Quere's
,
Philotheus
,
with
much
delight
and
satisfaction
.
Let
me
now
intreat
you
to
give
your self
the
trouble
of
instructing
me
touching
the
last
.
Cuph.
[
XXXVIII
](A51319-e44760-b)
XXXVIII
Philopolis
his
last
Quere
deferr'd
till
next
day's
meeting
.
Truly
,
if
I
have
any
aime
or
presage
in
me
,
Philopolis
,
if
Philotheus
fall
upon
your
last
Quere
thus
late
,
he
will
not
onely
give
himself
,
but
also
you
and
the
rest
of
the
company
,
the
trouble
of
sitting
up
all
night
.
Philoth.
Indeed
,
Philopolis
,
I
fear
my self
that
that
Theme
will
so
spread
it self
in
the
entring
into
it
,
that
it
will
require
at
least
as
long
a
time
as
we
have
spent
already
.
Philop.
This
is
a
sad
distraction
and
unexpected
that
I
am
cast
into
,
Philotheus
.
To
desire
you
to
goe
on
,
would
be
both
uncivil
and
unsupportable
to
you
and
the
whole
company
.
To
leave
off
would
be
such
a
torment
to
my
desire
of
seeing
to
the
end
of
this
great
Theorie
,
and
a
loss
so
irreparable
,
that
I
have
not
the
patience
to
think
of
it
.
Cuph.
Why
then
,
Philopolis
,
is
it
not
a
plain
case
,
that
you
must
stay
in
town
to
morrow
?
Philop.
I
must
so
,
Cuphophron
,
whatever
becomes
of
my
Country
affairs
.
I
will
lie
at
a
friend's
house
by
the
way
on
Sunday
,
and
on
Monday
I
shall
be
pretty
timely
at
home
.
Cuph.
Very
well
resolved
,
Philopolis
.
But
I
will
not
thank
you
for
this
.
Dine
but
with
me
here
in
this
Arbour
,
(
for
now
you
cannot
say
you
are
pre-engaged
)
and
for
that
honour
you
and
this
company
shall
doe
me
,
I
shall
heartily
thank
you
.
You
may
begin
your
Discourse
with
Philotheus
immediately
after
Dinner
,
and
gain
an
hour
or
two's
time
.
Philop.
How
ready
and
skilfull
Cuphophron
is
to
entrap
men
into
the
acceptance
of
a
Civility
!
If
you
will
give
your
Parol
that
you
will
make
us
a
right
frugal
and
Philosophicall
entertainment
,
I
will
dine
with
you
to
morrow
,
because
I
see
you
so
earnest
in
it
.
Cuph.
[
XXXIX
](A51319-e45100-b)
XXXIX
The
Conclusion
,
with
the
Song
of
Moses
and
the
Lamb
sung
to
the
Theorbo
by
Bathynous
.
I
promise
you
I
will
not
at
all
exceed
.
In
the
mean
time
this
Glass
of
Canarie
to
you
till
our
next
meeting
.
Philop.
Not
a
drop
,
I
thank
you
,
Cuphophron
.
A
Fit
of
Musick
rather
,
according
to
your
Pythagorick
mode
,
to
compose
our
minds
to
bedward
.
For
indeed
it
is
late
,
though
I
was
loth
to
think
so
when
I
would
have
had
Philotheus
to
proceed
in
his
discourse
.
Sophr.
Bathynous
,
play
us
the
other
Lesson
,
I
pray
you
;
Philopolis
desires
it
.
And
but
a
short
one
,
it
being
so
late
.
Here
,
take
the
Theorbo
.
Bath
.
It
seems
I
must
the
second
time
shew
my
unskilfulness
.
You
shall
sing
,
Sophron
,
and
I
will
play
a
thorough
Base
to
it
.
Sophr.
What
shall
I
sing
?
I
have
neither
Song
nor
Voice
.
Bath
.
Yes
,
but
you
have
the
Song
of
Moses
and
of
the
Lamb.
Sophr.
The
onely
piece
of
Poetry
that
I
was
ever
guilty
of
in
all
my
life
.
My
zeal
and
love
for
the
Reformation
was
the
Muse
that
with
much
adoe
once
inspired
those
humble
Rhymes
,
which
I
can
onely
repeat
,
not
sing
at
all
.
Bath
.
If
you
cannot
,
Sophron
,
I
can
.
And
the
Lute
,
I
think
,
is
pretty
well
in
tune
.
Philoth.
I
pray
you
do
,
Bathynous
.
Bath
.
Great
and
marvellous
are
Thy
works
,
Lord
God
of
Might
;
Thou
Sovereign
of
Saints
,
Thy
ways
are
just
and
right
.
Who
shall
not
fear
thee
,
Lord
,
And
glorifie
thy
Name
?
Thou
onely
Holy
art
;
Thine
Acts
no
tongue
can
stain
.
All
Nations
shall
adore
Thy
Iudgements
manifest
,
Thy
holy
Name
implore
,
And
in
thy
Truth
shall
rest
.
Philop.
That
is
,
all
Nations
shall
be
converted
to
the
pure
Truth
of
the
Gospel
,
and
rest
satisfied
at
the
length
in
so
solid
and
unexceptionable
a
Religion
.
Sophr.
I
meant
so
,
Philopolis
.
Philop.
A
very
good
meaning
,
and
a
very
sutable
Song
for
this
day
's
Subject
.
I
pray
God
hasten
that
time
,
to
the
comfort
of
the
whole
Earth
.
I
must
abruptly
bid
you
all
good
night
for
the
present
,
and
see
if
I
can
dispatch
a
Letter
home
by
this
night's
Post.
But
I
shall
keep
promise
with
Cuphophron
,
and
am
not
a
little
joy'd
that
I
shall
once
more
enjoy
this
excellent
society
before
I
leave
the
Town
.
Cuph.
It
is
our
happiness
that
we
have
detain'd
you
one
night
longer
.
Philoth.
Good
night
,
dear
Philopolis
.
I
shall
meet
you
here
according
to
your
expectation
.
Philop.
In
the
mean
time
,
dear
Philotheus
,
good
night
.
The-End
of
the
Fourth
Dialogue
.
THE
FIFTH
DIALOGUE
.
Philotheus
,
Bathynous
,
Sophron
,
Philopolis
,
Euistor
,
Hylobares
,
Cuphophron
,
Ocymo
.
Cuph.
FOR
all
your
hast
,
[
I
](A51319-e45890-b)
I
The
entrance
into
the
Dialogue
.
Ocymo
,
spread
the
Carpet
on
the
Table
before
you
goe
hence
.
So
,
't
is
well
.
If
any
enquire
for
me
at
the
house
,
be
sure
to
tell
them
I
am
gone
out
.
Ocym.
I
shall
observe
your
command
,
Sir
.
Cuph.
We
'll
not
be
interrupted
all
this
afternoon
,
if
an
harmless
Equivocation
will
help
it
.
Hyl.
You
went
out
of
your
house
when
you
came
into
your
Garden
.
O
what
a
marvellous
Mercurial
Wit
is
Cuphophron
!
Cuph.
It
is
the
gift
of
Nature
,
Hylobares
,
to
them
that
know
how
to
make
a
right
use
of
it
.
What
's
a
clock
now
,
Philopolis
,
by
your
Watch
?
that
we
may
see
what
a
fair
share
of
time
we
have
before
us
.
Philop.
It
is
turned
of
one
.
We
have
dined
in
very
good
time
.
Cuph.
But
both
you
and
Philotheus
ate
so
sparingly
,
as
if
either
you
did
not
like
the
Provision
,
or
thought
your
After-dinner's
discourse
would
as
well
fat
the
Body
as
feed
the
Soul
.
Philop.
Your
entertainment
,
Cuphophron
,
was
very
noble
and
inviting
:
but
I
must
confess
my
mind
was
much
carried
out
to
the
After-delicacies
I
expected
from
Philotheus
.
Cuph.
And
I
pray
you
,
Philopolis
,
defer
not
to
satisfie
your
Appetite
in
that
point
.
I
know
Philotheus
is
ready
for
you
.
Philoth.
I
am
alwaies
ready
to
serve
Philopolis
and
the
rest
of
this
excellent
Company
in
any
thing
that
lies
in
my
power
.
Philop.
[
II
](A51319-e46310-b)
II
Philopolis
his
last
Quere
,
touching
the
Success
of
the
Kingdome
of
God
till
the
end
of
all
things
.
Without
any
farther
Preamble
therefore
,
I
pray
you
,
Philotheus
,
let
us
fall
upon
the
last
Quere
I
would
have
propounded
yesternight
,
namely
,
What
Success
the
Kingdome
of
God
is
likely
to
have
to
the
end
of
all
things
.
Philoth.
The
Success
of
Christ's
Kingdome
,
Philopolis
,
will
be
marvellous
,
both
in
respect
of
its
farther
Victories
against
the
Kingdome
of
Antichrist
,
whose
power
will
be
utterly
destroy'd
;
and
also
in
respect
of
it self
.
For
undoubtedly
it
will
be
in
a
more
glorious
condition
both
for
Quality
and
Extent
then
it
was
ever
yet
since
the
Apostles
times
.
Philop.
What
you
say
touching
the
destruction
of
the
Kingdome
of
Antichrist
,
I
am
abundantly
satisfied
therein
,
both
from
the
consuming
of
the
little
Horn
by
fire
in
Daniel
;
the
Beast
and
the
false
Prophet
were
taken
,
were
both
cast
alive
into
the
lake
of
fire
and
brimstone
:
and
lastly
,
the
Effect
of
the
seventh
Vial
seems
to
imply
so
much
.
Philoth.
To
which
you
may
add
the
Vision
of
the
Winepress
troden
without
the
City
,
out
of
which
a
vast
Lake
of
bloud
issued
so
deep
as
up
to
the
horse-bridles
,
and
so
large
as
that
it
reached
to
the
space
of
a
thousand
and
six
hundred
furlongs
.
Cuph.
Iesu
God!
What
a
kind
of
Victory
over
Antichrist
is
this
,
O
Philotheus
!
I
did
not
think
there
had
been
such
a
bloudy
Prophecy
in
all
the
Apocalypse
.
Shall
Christ
enlarge
his
Kingdom
by
making
all
the
World
swim
in
bloud
?
Philoth.
Be
of
good
courage
,
Cuphophron
,
and
look
not
so
pale
and
affrightfully
on
it
.
You
are
scar'd
but
as
Children
with
a
dreadfull
Picture
.
This
is
but
a
Prophetick
Iconism
,
as
the
putting
the
Beast
and
the
false
Prophet
into
a
Lake
of
fire
,
and
that
alive
.
Can
their
dead
bodies
swim
in
bloud
and
they
be
cast
alive
into
a
Lake
of
fire
and
brimstone
at
once
?
This
lake
of
bloud
and
lake
of
fire
signifie
the
same
thing
,
but
are
neither
of
them
the
thing
which
they
signifie
.
Philop.
Cuphophron's
colour
comes
to
him
again
,
Philotheus
,
so
that
you
need
enter
no
farther
into
that
Subject
before
you
orderly
come
at
it
.
For
I
am
not
content
onely
to
know
that
the
Kingdome
of
Antichrist
will
be
utterly
destroy'd
,
but
very
desirous
(
at
least
as
far
as
the
remaining
Vials
wil
afford
light
)
to
understand
the
gradual
process
thereof
.
For
surely
that
is
couched
in
the
Vision
of
the
Vials
.
Philoth.
I
doubt
not
but
it
is
.
But
it
is
a
very
great
hazard
and
difficulty
to
attempt
the
particular
Explication
of
Prophecies
before
they
be
fulfilled
.
For
there
is
a
strange
unsettled
Vibration
of
the
Propheticall
expressions
,
that
in
this
tremulous
motion
seem
to
touch
upon
many
things
,
but
it
is
very
hard
to
know
where
they
will
fix
till
the
Event
determines
.
But
how-ever
I
shall
,
with
God's
assistence
,
endeavour
to
satisfie
your
desire
as
near
as
I
can
,
and
in
such
order
as
you
shall
demand
.
Philop.
I
humbly
thank
you
,
[
III
](A51319-e46900-b)
III
The
Interpretation
of
the
fourth
Vial.
Philotheus
.
I
shall
demand
according
to
the
Order
of
the
Vials
.
And
therefore
I
desire
you
in
the
first
place
to
instruct
me
in
the
meaning
of
the
fourth
Vial
poured
out
upon
the
Sun
,
power
was
given
him
to
scorch
men
with
fire
,
insomuch
that
they
blasphemed
God
for
the
very
pain
of
their
burning
.
Philoth.
You
must
understand
,
Philopolis
,
(
which
I
tell
you
at
first
for
all
)
that
the
Prophetick
Iconisms
may
by
an
Henopoeia
of
the
second
kind
(
as
a
modern
Writer
teaches
us
)
sometimes
comprehend
more
significata
then
one
,
Synopsis
Prophet
.
lib.
1.
c.
3.
sect.
8.
and
that
intendedly
,
though
before
the
Event
,
whether
onely
one
or
more
be
intended
,
is
not
to
be
defined
.
But
if
but
any
one
be
accomplished
,
it
is
enough
.
And
therefore
it
is
the
safest
pitching
upon
what
is
most
within
our
ken
.
It
was
said
of
the
Church
before
she
fled
into
the
Wilderness
,
that
she
was
clothed
with
the
Sun
,
the
Moon
under
her
feet
.
Now
the
Moon
is
the
Law
of
Moses
comprised
in
the
Pentateuch
,
which
consists
of
dark
Types
and
Figures
,
but
all
the
Light
it
has
it
borrows
from
Christ
and
his
Gospel
.
The
Truth
comprised
in
the
New
Testament
reflecting
on
the
Mosaicall
Law
makes
it
shine
like
the
Moon
with
this
borrowed
Light
.
It
was
rightly
therefore
said
of
these
two
opposite
Luminaries
,
that
while
the
one
,
viz.
the
Sun
,
shone
round
about
the
Woman
,
and
she
was
cloathed
with
the
glorious
Light
and
the
Truth
of
the
Gospel
,
that
the
Moon
was
then
as
it
were
with
the
Antipodes
,
under
her
feet
;
as
he
saith
of
the
two
Poles
,
Hic
vertex
nobis
semper
sublimis
,
at
illum
Sub
pedibus
Nox
atra
videt
,
Manésque
profundi
.
Philop.
This
is
something
high
and
Poeticall
,
Philotheus
.
But
that
which
you
would
have
,
I
suppose
,
is
this
,
namely
,
That
as
the
Moon
and
Sun
in
the
Vision
of
the
Woman
,
according
to
an
intimation
of
Hugo
Grotius
,
may
signifie
the
Law
of
Moses
and
the
Law
of
Christ
;
so
the
Sun
here
may
also
signifie
the
Law
of
Christ
comprehended
in
the
New
Testament
,
or
rather
,
more
at
large
,
the
Word
of
God
(
which
we
call
the
Bible
)
comprising
the
New
Testament
,
and
the
Old
so
far
forth
as
it
respects
Christ
,
and
the
Old
is
ratified
by
the
New
.
Is
this
the
body
of
the
Sun
you
mean
?
Philoth.
Some
such
thing
I
drive
at
;
you
understand
me
very
well
.
Now
I
say
the
pouring
out
the
Vial
upon
this
Sun
is
the
enlightning
it
with
clear
and
convictive
Expositions
by
Holy
men
assisted
by
the
Spirit
of
God
,
or
rather
the
removing
the
clouds
of
Obscurity
from
before
it
,
that
it
may
shine
in
its
full
strength
,
to
discover
plainly
the
unrighteous
mysteries
of
the
Kingdome
of
Antichrist
,
and
shew
to
all
the
World
in
what
a
foul
and
horrid
condition
they
are
,
how
apostatized
from
God
and
Christ
,
and
how
plainly
and
reprochfully
their
abominable
doings
are
characterized
by
the
finger
of
God
in
the
Scripture
,
and
how
lively
their
most
direfull
and
diabolicall
Image
is
there
described
.
This
is
the
pouring
out
the
Vial
upon
the
Sun
,
whereby
power
is
given
him
to
scorch
men
with
fire
,
and
so
vex
them
that
they
blaspheme
the
Name
of
God
by
reason
of
these
Plagues
,
and
rather
vilifie
and
reproch
the
Scriptures
and
the
Spirit
that
writ
them
,
then
repent
them
of
their
sins
,
and
give
glory
to
God
by
acknowledging
the
Truth
.
This
,
I
conceive
,
may
be
one
sense
of
the
fourth
Vial.
Philop.
But
this
is
a
more
Mystical
or
Spiritual
sense
.
Is
there
not
also
,
Philotheus
,
a
Politicall
one
?
Philoth.
Yes
there
is
,
Philopolis
,
and
it
is
a
very
obvious
one
.
For
nothing
is
more
confessed
then
that
in
the
Prophetick
style
the
Sun
signifies
the
greatest
person
in
the
Politicall
Universe
,
as
he
is
the
most
glorious
Luminarie
in
the
Natural
.
Now
who
do
you
think
is
the
greatest
person
in
the
World
the
Pope
rules
in
?
Philop.
He
and
the
Pope
has
disputed
it
a
great
while
,
and
I
think
it
is
hard
to
say
whether
is
at
this
very
day
.
Philoth.
Wherefore
the
next
Vial
seeming
more
peculiarly
to
concern
the
Pope
,
this
is
likely
to
appertain
to
the
Emperour
.
Philop.
What
therefore
do
you
think
the
pouring
of
the
fourth
Vial
upon
the
Sun
to
signifie
in
this
Politicall
sense
?
Philoth.
I
hope
it
signifies
the
Conversion
of
some
Emperour
illuminated
with
the
true
knowledge
of
the
Gospel
.
For
thus
the
general
Reformation
which
he
will
introduce
in
his
Empire
,
through
the
Light
and
Zeal
he
has
conceived
for
the
Truth
,
will
scorch
and
burn
and
vex
the
Vassals
of
the
two-horned
Beast
to
the
very
heart
.
This
is
a
sense
natural
enough
,
I
think
;
but
whether
it
or
the
former
be
more
natural
,
I
leave
to
you
to
judge
.
Philop.
There
is
abundant
Concinnity
in
them
both
.
Nor
do
I
think
it
is
at
all
necessary
that
that
Subject
on
which
the
Vial
is
said
to
be
poured
should
always
suffer
Mischief
,
but
that
at
least
Mischief
should
be
thence
reflected
upon
the
Beast
.
But
is
there
no
other
possible
sense
of
the
fourth
Vial
,
Philotheus
?
Philoth.
There
may
be
an
[
*
](A51319-e47710-b)
*
See
Synops.
Prophet
.
lib.
1.
cap.
3.
sect.
3.
Henopoeia
adjoyn'd
to
this
Iconism
of
the
Sun
,
so
that
it
may
signifie
as
it
does
Isay
24.
at
the
last
verse
.
But
then
the
Signification
will
be
very
congenerous
to
the
later
of
the
foregoing
senses
,
the
meaning
being
also
Politicall
.
Philop.
That
intimation
sufficeth
.
For
I
understand
thereby
the
taking
in
of
more
Kingdoms
or
Principalities
into
the
Light
of
the
Gospel
,
distinct
from
those
that
appeared
on
the
behalf
thereof
at
the
rising
of
the
Witnesses
.
I
know
not
but
this
may
be
a
right
meaning
as
well
as
any
of
the
other
,
and
a
farther
preparation
to
the
times
of
that
Vision
of
the
Rider
of
the
white
Horse
,
on
whose
Head
it
is
said
there
were
many
Crowns
.
I
pray
you
,
Philotheus
,
proceed
and
tell
us
the
meaning
of
the
fifth
Vial
poured
on
the
throne
of
the
Beast
,
whereby
his
Kingdome
became
dark
.
Philoth.
The
throne
of
the
two-horned
Beast
is
the
same
with
the
Throne
of
the
Whore
who
is
said
to
sit
on
the
seven
Hills
.
[
IV
](A51319-e47900-b)
IV
The
Interpretation
of
the
fifth
and
sixth
Vials
.
Wherefore
this
in
a
Politicall
sense
seems
to
boad
ill
to
the
City
of
Rome
,
which
is
the
Seat
of
the
Beast
.
But
whether
it
be
the
sacking
of
Rome
and
banishing
the
Pope
from
thence
for
ever
,
or
whether
,
from
the
Effects
of
the
former
Vial
Politically
understood
,
the
Trading
and
Revenues
of
that
greatest
Merchant
of
the
great
men
of
the
earth
will
grow
very
low
and
slender
,
and
so
a
great
deadness
and
obscurity
and
darkness
seise
even
his
principal
Seat
,
or
what
other
thing
it
may
be
analogous
to
this
,
time
must
determine
,
I
cannot
.
Philop.
But
is
this
the
onely
sense
,
Philotheus
,
of
this
Vial
?
Philoth.
It
is
that
which
I
suppose
is
most
to
your
tooth
,
Philopolis
:
But
sometimes
another
occurrs
to
my
minde
.
What
if
we
should
conceive
the
Pope's
Chair
here
perstringed
by
this
Throne
of
the
Beast
?
I
mean
that
Chair
of
Infallibility
that
he
and
his
Pseudoprophetick
Body
boast
they
sit
in
,
and
so
dictate
infallible
Oracles
to
the
world
for
their
own
Profit
and
Interest
,
facing
down
the
people
,
whatsoever
they
finde
gainfull
to
the
Church
,
that
it
is
really
true
,
be
it
a
Figment
never
so
foolish
or
incredible
,
never
so
blasphemous
or
impossible
:
but
it
cannot
seem
so
to
the
people
,
while
they
take
the
Church
to
be
infallible
.
Now
I
say
,
as
the
present
Vial
in
the
Politicall
sense
may
be
in
some
kinde
a
consequent
of
the
former
politically
understood
;
so
the
Efficacy
of
the
former
more
spiritually
understood
may
introduce
in
time
the
Effect
of
this
present
Vial
in
the
more
Spiritual
meaning
also
;
and
the
pouring
thereof
on
the
Throne
of
the
Beast
may
be
the
abolishing
of
that
false
Opinion
of
the
Pope's
and
his
Churche's
Infallibility
out
of
the
generality
of
mens
mindes
:
which
false
Light
once
removed
,
they
must
needs
finde
themselves
much
in
the
dark
,
their
Religion
being
such
as
neither
Scripture
,
Reason
,
nor
any
thing
else
that
has
any
Autority
with
it
,
can
afford
any
light
to
,
or
the
least
colour
for
;
wherefore
his
Kingdome
must
needs
be
overwhelmed
with
more
then
Egyptian
darkness
:
and
the
Sticklers
for
the
Papacy
seeing
so
general
a
dissatisfaction
in
the
people
,
and
that
they
,
through
the
penetrancy
of
the
Light
of
the
Gospel
,
have
lost
this
great
hold
on
them
,
it
will
make
them
gnaw
their
tongues
for
very
anguish
and
pain
.
Philop.
Nay
,
I
know
not
but
this
may
be
one
sense
too
.
But
,
I
pray
you
,
Philotheus
,
proceed
to
the
sixth
Vial.
Philoth.
The
sixth
Vial
,
Philopolis
,
seems
to
touch
upon
the
Conversion
of
the
Iews
,
treading
of
the
Wine-press
without
the
City
,
white
Horse
,
treading
of
the
Wine-press
and
the
battel
of
that
great
Heros
seems
to
be
clearly
enough
intimated
in
those
Visions
,
in
that
the
Rider
of
the
white
Horse
is
said
also
to
tread
the
Wine-press
of
the
Wrath
of
God
,
his
garments
dipt
in
bloud
.
Which
correspondeth
excellently
with
that
in
the
Vision
of
the
Wine-press
,
there
came
out
bloud
up
to
the
horse
bridles
:
Which
implies
therefore
that
the
Wine-press
was
trode
by
the
Rider
of
the
white
Horse
:
And
then
you
see
how
naturally
it
will
follow
that
his
Vesture
will
be
dipt
in
bloud
.
Philop.
The
Congruity
is
marvellous
,
Philotheus
.
I
do
not
doubt
but
these
two
Visions
signifie
much-what
the
same
thing
.
Philoth.
Well
then
.
the
Beast
and
false
Prophet
are
taken
in
the
Victory
of
the
Rider
of
the
white
Horse
,
and
cast
alive
into
the
lake
of
fire
and
brimstone
,
it
is
plain
that
this
is
the
last
effusion
of
the
wrath
of
God
upon
them
,
as
most
certainly
the
last
Vial
is
.
So
that
these
two
Visions
also
signifie
the
same
.
I
mean
the
Vision
of
the
last
Vial
,
and
of
the
Rider
of
the
white
Horse
.
Philop.
That
's
very
clear
again
,
Philotheus
.
But
what
of
all
this
?
I
know
not
what
you
would
be
at
.
Philoth.
I
would
infer
,
that
as
the
treading
of
the
Wine-press
,
the
Battel
of
the
Rider
of
the
white
Horse
and
the
seventh
Vial
are
all
one
,
so
the
Harvest
immediately
preceding
the
treading
of
the
Wine-press
,
Marriage
of
the
Lamb
immediately
preceding
the
Battel
of
the
Rider
of
the
white
Horse
,
sixth
Vial
immediately
preceding
the
seventh
,
are
also
all
one
.
Philop.
There
is
a
very
specious
probability
of
it
.
Philoth.
Now
the
Harvest
intimating
,
according
to
our
Saviour's
own
sense
,
For
the
notable
Artifice
of
security
of
Concealment
and
certainty
of
Revealment
of
the
Visions
in
the
Apocalypse
consists
most-what
in
this
,
The
one
in
the
Defectuousness
and
Scatteredness
of
the
Prophecies
in
several
,
the
other
in
their
accurate
Correspondency
and
Synchronism
.
Philop.
That
's
very
remarkable
.
But
what
do
you
think
is
meant
by
those
three
Visions
you
compare
?
Philoth.
It
may
be
not
onely
the
Conversion
of
the
distinct
and
discernible
Nation
of
the
Iews
,
but
,
as
it
is
said
in
the
general
,
that
the
way
of
the
Kings
of
the
East
might
be
prepared
,
so
it
may
at
large
signifie
some
Harvest
or
fruits
of
the
Gospel
amongst
the
Turks
and
those
Eastern
Countreys
.
It
may
be
some
great
Bashaws
may
revolt
from
Mahometisme
to
Christianity
by
this
time
,
and
that
jointly
with
the
Conversion
of
the
Iews
.
Which
state
of
the
Turkish
Empire
is
signified
here
by
Euphrates
being
dried
up
.
Not
as
if
that
Empire
were
utterly
broken
in
pieces
or
destroy'd
and
consum'd
:
but
as
it
is
said
of
the
old
Israelites
in
their
passage
through
the
Red
sea
,
they
walked
upon
dry
land
in
the
midst
of
the
Sea
,
and
the
waters
were
a
wall
unto
them
on
the
right
hand
and
on
the
left
,
and
so
they
passed
dry-shod
:
such
will
be
the
condition
of
the
Turkish
Empire
under
the
sixth
Vial
;
those
newly-converted
Princes
of
the
East
will
passe
over
with
safety
to
join
with
the
true
Church
of
Christ
before
the
effusion
of
the
last
Vial.
Philop.
I
like
this
Interpretation
marvellously
well
,
Philotheus
,
it
being
so
plain
that
the
Euphratean
horsemen
in
the
sixth
Trumpet
are
the
Turkish
Armies
,
ad
cap.
9.
as
Mr.
Mede
has
made
it
out
with
a
great
deal
of
skill
and
judgement
.
And
yet
I
would
not
exclude
the
Persian
from
the
Concern
of
this
sixth
Vial.
Bath
.
The
Harvest
,
the
drying
up
of
Euphrates
,
and
the
Marriage
of
the
Lamb
,
it
may
be
,
may
rather
signifie
an
approch
or
preparation
and
ripening
of
Affairs
toward
that
great
Event
,
then
the
Completion
thereof
it self
,
which
will
emerge
into
more
perfect
actuality
under
the
last
Vial.
The
Iews
and
other
Oriental
people
,
it
may
be
,
by
this
time
may
acknowledge
Christ
to
be
the
Messiah
,
and
the
Pope
and
his
Clergie
to
be
the
Antichrist
,
and
yet
not
be
settled
in
all
the
Apostolical
Points
and
Doctrines
of
our
Religion
.
Philoth.
That
's
a
cautious
Note
of
yours
,
Bathynous
,
which
I
will
neither
gainsay
nor
subscribe
to
,
but
leave
it
to
be
considered
on
.
Philop.
Much
less
will
I
presume
to
contradict
it
.
But
,
I
pray
you
,
proceed
to
the
last
Vial
,
Philotheus
.
[
V
](A51319-e49220-b)
V
The
Interpretation
of
the
last
Vial.
Philoth.
I
shall
,
Philopolis
.
To
the
understanding
whereof
more
easily
it
will
be
requisite
to
make
a
Remark
or
two
upon
the
Vision
of
the
Rider
of
the
white
Horse
.
As
that
his
Equippage
is
such
,
that
it
seems
very
harsh
to
conceive
that
the
War
is
gross
and
carnal
,
but
spiritual
.
For
to
be
clothed
in
fine
Linen
white
and
clean
is
not
the
armature
of
a
carnal
warfare
,
Sword
coming
out
of
his
mouth
.
Angel
standing
in
the
Sun
invites
the
Fowls
of
Heaven
to
the
Supper
of
the
great
God
,
to
eat
the
flesh
of
Kings
and
Captains
,
and
the
flesh
of
mighty
Men
,
and
the
flesh
of
Horses
,
in
that
other
Vision
,
I
must
confess
I
look
upon
it
as
but
a
Propheticall
Parable
,
The
Egyptians
are
men
,
and
not
Gods
;
and
their
Horses
flesh
,
and
not
spirit
.
But
it
would
be
too
long
to
insist
on
these
things
.
That
such
an
Angel
of
light
should
be
so
meanly
employed
as
to
invite
Birds
of
prey
to
a
Feast
of
dead
mens
Carkasses
,
is
a
Decorum
I
understand
not
.
But
we
cannot
stay
here
.
That
which
I
would
have
you
most
of
all
take
notice
of
in
that
Vision
is
,
the
different
Event
of
the
War
upon
two
different
sorts
of
Enemies
the
Rider
of
the
white
Horse
wages
war
with
.
For
the
Beast
and
the
false
Prophet
,
whereby
is
signified
the
Antichristian
Party
properly
so
called
,
and
such
as
actively
and
obstinately
persist
in
their
Antichristianism
,
taken
and
cast
alive
into
a
lake
of
fire
and
brimstone
:
but
the
Remnant
,
slain
with
the
Sword
of
him
that
sate
upon
the
Horse
,
which
Sword
proceeded
out
of
his
mouth
.
These
are
that
part
especially
of
his
Opposers
at
this
time
that
were
Pagans
or
Infidels
,
and
did
not
believe
the
Apostolical
Doctrine
of
Christ
.
So
that
taking
the
whole
Conflux
of
men
,
or
entire
Aggregate
of
the
two
opposite
Armies
before
the
Fight
,
and
dividing
them
,
they
naturally
fall
into
this
Tripartition
;
The
true
Christian
and
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.
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
,
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
,
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
,
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
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
meaning
therefore
of
those
?
Philoth.
These
are
parallel
to
the
Description
of
that
Heros
on
the
white
Horse
,
whose
eyes
are
said
to
be
as
a
flame
of
fire
,
and
a
sharp
sword
to
come
out
of
his
mouth
,
and
whose
Name
is
also
The
word
of
God
.
These
Voices
therefore
and
Thunderings
and
Lightnings
are
the
Divulgations
of
the
Law
of
Christ
,
(
with
an
allusion
to
that
terrible
way
of
the
Promulgation
of
the
Law
of
Moses
on
Mount
Sinai
,
)
that
is
,
of
the
Gospel
of
Christ
,
in
the
power
of
the
Spirit
,
which
is
resembled
to
fire
.
By
these
,
I
say
,
is
set
out
an
extraordinary
efficacious
preaching
of
the
Word
in
the
power
and
demonstration
of
the
Spirit
under
this
last
Vial.
Analogous
to
which
is
that
Vision
in
Esdras
,
sent
out
of
his
mouth
as
it
were
a
blast
of
fire
,
and
out
of
his
lips
a
flaming
breath
,
and
out
of
his
tongue
he
cast
out
sparks
and
tempests
:
which
is
there
expresly
interpreted
of
the
Law
of
the
Son
of
God
,
which
is
like
unto
fire
.
Now
this
Thundering
and
Lightning
is
accompanied
with
a
mighty
Earthquake
,
as
it
is
said
of
mount
Sinai
at
the
thundring
out
of
the
Law
,
that
the
whole
Mount
quaked
greatly
;
The
air
thundred
,
and
thine
arrows
went
abroad
:
the
voice
of
thy
Thunder
was
heard
round
about
,
the
Lightnings
shone
upon
the
ground
,
the
Earth
was
moved
and
shook
withall
.
Philop.
Well
,
but
what
in
the
mean
time
,
Philotheus
,
becomes
of
that
pitch'd
Battel
that
those
impure
spirits
the
Frogs
called
the
whole
World
to
in
the
field
of
Armageddon
?
For
there
is
neither
Fight
nor
Victory
mentioned
,
as
if
the
Vision
were
left
imperfect
.
Philoth.
Their
Success
is
intimated
in
the
signification
of
the
word
Armageddon
,
as
I
told
you
before
.
And
the
Vision
is
completely
continued
,
though
under
a
new
representation
.
For
you
are
to
take
special
notice
how
this
large
pitch'd
Camp
(
the
Symbols
naturally
leading
to
it
)
is
by
a
Commutation
of
Iconisms
on
a
sudden
turned
into
a
mighty
great
City
,
which
signifies
still
but
the
same
thing
,
that
is
to
say
,
the
Comprehension
of
those
three
Parties
I
numbered
up
to
you
before
.
But
this
Tripartition
is
more
plainly
and
elegantly
declared
(
in
the
Cortex
of
the
Prophecy
)
upon
the
mention
of
the
Earthquake
,
as
if
it
were
an
Effect
of
it
,
Philop.
The
Elegancy
indeed
is
very
admirable
,
Philotheus
,
very
pleasing
and
harmonious
.
Philoth.
Nor
is
there
any
harshness
in
resembling
that
great
Conflux
of
people
in
Armageddon
to
one
great
City
,
because
the
Kings
of
the
Earth
and
of
the
whole
World
are
said
to
be
gathered
together
there
in
that
Symbol
of
a
Camp
,
which
being
turned
into
the
Iconism
of
a
City
,
that
City
must
needs
be
said
to
be
a
great
one
,
for
it
is
in
a
manner
the
City
of
the
whole
World
,
all
the
Kingdoms
of
the
world
were
said
to
be
shewn
to
our
Saviour
,
which
therefore
must
needs
be
the
Comprehension
of
a
world
of
Cities
,
though
the
whole
World
be
but
as
one
great
City
,
lib.
de
Ioseph
.
as
Philo
speaks
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
though
every
Kingdome
of
it self
be
a
Sea
,
yet
the
Comprehension
of
abundance
of
Kingdoms
together
is
,
in
the
Prophetick
style
,
termed
one
great
Sea
;
as
it
is
in
Daniel
7.
where
the
four
winds
of
Heaven
are
said
to
strive
on
the
great
Sea
.
Wherefore
as
the
great
Sea
consists
of
a
great
many
Seas
,
so
,
in
like
Analogie
,
may
one
conceive
this
great
City
in
the
inward
sense
to
consist
of
a
great
many
Cities
,
and
these
great
many
Cities
(
which
is
the
thing
I
drive
at
)
to
be
divided
into
three
parts
or
parties
;
the
Cities
of
the
Infidels
,
conceited
Deists
and
mere
Moralists
,
the
Cities
of
the
true
Christians
,
and
the
Antichristian
Cities
,
viz.
Babylon
with
her
daughters
.
Philop.
Well
,
I
confess
,
Philotheus
,
this
is
not
unnatural
.
But
what
execution
in
the
mean
time
is
there
done
in
that
Battel
of
the
great
day
of
God
Almighty
?
Philoth.
The
Cities
of
the
Nations
fell
,
that
is
to
say
,
the
Cities
of
the
Gentiles
,
Infidels
or
Unbelievers
.
Philop.
I
suppose
by
the
edge
of
the
sword
,
Philotheus
.
Philoth.
By
the
edge
of
that
sword
that
comes
out
of
the
mouth
of
the
Rider
of
the
white
Horse
,
I
mean
,
by
the
sword
of
the
Spirit
,
which
is
the
Word
of
God
.
Or
rather
,
to
keep
to
the
present
Vision
,
they
fell
being
Thunder-struck
by
the
powerfull
Boanergesses
of
the
Gospel
under
the
last
Vial
:
they
were
convinced
and
subdued
and
brought
under
the
Sceptre
of
Christ
,
and
were
adjoyned
to
his
Kingdome
.
Philop.
Very
good
news
:
I
pray
God
it
may
so
come
to
pass
.
But
Babylon
it
seems
stands
it
out
.
Philoth.
Did
not
our
Saviour
of
old
tell
the
chief
Priests
and
Elders
that
the
Publicans
and
Harlots
would
goe
into
the
Kingdome
of
God
before
them
?
drink
of
the
wine
of
the
fierceness
of
God's
wrath
:
every
Island
flies
away
,
she
shall
not
be
possess'd
of
any
of
her
Churches
or
consecrated
places
;
and
the
Mountains
are
not
found
,
all
her
Ecclesiasticall
Honours
and
Dignities
shall
vanish
.
For
great
showrs
of
Hail
out
of
Heaven
shall
fall
upon
her
,
every
stone
about
the
weight
of
a
Talent
,
that
all
her
goodly
Trees
will
be
spoiled
and
stripp'd
of
their
both
leaves
and
fruit
,
their
boughs
broken
down
,
and
their
stocks
beaten
bare
even
to
the
inmost
bark
.
doubled
unto
her
double
according
to
her
works
;
and
how
much
she
hath
glorified
herself
and
lived
deliciously
,
so
much
torment
and
sorrow
will
be
given
her
.
For
strong
is
the
Lord
God
that
judgeth
her
.
Philop.
But
will
not
all
this
misery
reclaim
her
,
Philotheus
?
Philoth.
Ask
Solomon
that
question
,
Philopolis
,
and
he
will
tell
you
roundly
,
Though
thou
shouldst
bray
a
fool
in
a
mortar
among
wheat
with
a
pestill
,
yet
will
not
his
foolishness
depart
from
him
.
A
considerable
part
of
her
may
be
thus
obstinate
for
ever
.
These
are
the
fools
that
will
be
found
to
walk
naked
,
and
all
will
see
their
shame
;
which
if
themselves
could
see
as
well
as
others
,
they
would
be
converted
:
But
being
struck
with
superstitious
Blindness
,
in
stead
of
acknowledging
the
Truth
,
and
giving
glory
to
God
,
it
is
said
,
they
blaspheme
God
,
because
of
the
plague
of
the
Hail
:
for
the
plague
thereof
was
exceeding
great
.
Philop.
So
far
then
as
I
see
,
Philotheus
,
neither
the
Vision
of
the
Rider
of
the
white
Horse
,
where
the
Beast
and
the
false
Prophet
are
said
to
be
cast
alive
into
the
Lake
of
fire
,
nor
this
last
Vial
,
nor
the
Vision
of
the
Wine-press
,
signifie
the
destruction
of
the
Persons
of
the
Antichristian
Kingdome
,
but
onely
the
abolishing
of
their
Power
,
and
the
despoiling
them
of
their
Honours
and
Dignities
,
and
of
their
Emoluments
thereon
depending
.
Philoth.
What
Wars
in
this
great
Earthquake
there
may
be
whereby
the
great
City
is
said
to
be
divided
into
three
parts
,
(
according
to
the
intimation
of
the
externall
letter
)
I
know
not
.
But
that
is
a
thing
the
Spirit
of
God
least
intimates
in
the
Apocalyptick
Visions
.
Nor
does
that
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
necessarily
imply
a
diruption
of
the
City
into
three
parts
,
but
may
onely
signifie
that
the
parts
of
the
City
were
three
.
That
mighty
Earthquake
at
the
opening
of
the
sixth
Seal
denoted
onely
the
downfall
of
the
Pagan
Religion
.
Stato
della
Chiesa
,
as
Mr.
Mede
observes
.
ad
cap.
14.
The
extinguishing
the
Pope's
Power
there
,
rather
then
the
slaughtering
of
his
Armies
,
is
signified
thereby
.
Philop.
But
that
number
is
as
well
appliable
to
the
Holy
Land
,
as
the
same
Writer
observes
.
Philoth.
Be
it
so
,
Philopolis
:
then
may
the
Vision
bear
two
faces
,
the
one
respecting
the
Roman
Church
,
the
other
the
people
of
the
Iews
:
the
first
affording
a
sense
Politicall
,
as
I
have
already
hinted
,
the
other
a
sense
more
Mysticall
.
Philop.
As
what
,
I
beseech
you
,
Philotheus
?
Philoth.
It
signifies
the
power
of
the
Passion
of
Christ
on
the
converted
Iews
to
the
mortifying
all
sin
and
wickedness
in
them
,
and
to
the
making
of
their
Conversion
and
Repentance
have
its
perfect
work
to
the
utter
subduing
of
the
mysticall
Edom
in
them
,
and
the
letting
out
his
bloud
plentifully
,
according
to
that
Prophecy
in
Zacharie
,
And
it
shall
come
to
pass
in
that
day
,
that
I
will
pour
upon
the
house
of
David
and
upon
the
inhabitants
of
Ierusalem
the
spirit
of
grace
and
supplication
,
and
they
shall
look
upon
me
whom
they
have
pierced
;
and
they
shall
mourn
for
him
as
one
mourneth
for
his
onely
son
,
and
shall
be
in
bitterness
for
him
as
one
is
in
bitterness
for
his
first-born
.
In
that
day
shall
there
be
a
great
mourning
,
as
the
mourning
of
Hadad-rimmon
in
the
valley
of
Megiddon
.
Philop.
For
ought
I
know
,
Philotheus
,
these
Mysticall
senses
may
be
also
meant
,
for
they
plainly
have
their
usefulness
.
Euist.
And
this
Application
of
that
passage
in
Zacharie
will
gain
the
more
credibility
,
if
we
could
,
with
Capellus
and
other
Criticks
,
allow
Armageddon
to
be
the
same
place
that
Megiddon
there
mentioned
.
Philop.
Let
the
Criticks
decide
that
controversie
,
Euistor
.
In
the
mean
time
I
am
hugely
solicitous
,
if
there
be
no
considerable
personal
destruction
of
the
Antichristian
party
,
what
will
become
of
them
after
the
last
Vial.
Philoth.
Their
condition
will
be
much-what
such
as
the
dispersed
Iews
was
after
their
denying
the
Messiah
at
his
first
coming
.
So
upon
this
second
coming
of
Christ
,
an
obstinate
and
confirmed
Ignorance
will
fall
upon
this
people
of
Babylon
,
after
their
place
is
taken
from
them
and
their
Nation
dispersed
;
they
will
live
in
resolved
Errour
,
Superstition
and
Wickedness
;
they
will
be
so
strucken
with
Blindness
,
that
they
will
not
be
able
to
find
entrance
into
the
Holy
City
.
But
that
will
be
fulfilled
upon
them
then
(
as
well
as
on
the
rest
that
stand
out
)
in
the
most
ample
and
distinct
sense
,
Without
are
Dogs
,
and
Sorcerers
,
and
Whoremongers
,
and
Murtherers
,
and
Idolaters
,
and
whatsoever
loveth
and
maketh
a
Lie
.
Cuph.
I
perceive
by
this
upshot
of
things
,
that
the
Apocalypse
is
not
so
bloudy
and
boisterous
a
Book
as
I
have
heard
some
to
represent
it
to
be
,
but
that
there
is
a
Genius
in
it
more
kinde
and
humane
,
not
exhorting
to
spill
bloud
in
way
of
Revenge
merely
,
(
though
I
confess
the
Antichristian
Party
has
been
as
savagely
bloudy
as
the
Red
Dragon
himself
,
the
old
Roman
persecutive
Paganism
)
but
simply
by
way
of
Defense
,
as
I
understood
in
the
third
Vial.
Methinks
it
is
so
harmless
a
Writing
,
and
so
full
of
marvellous
pretty
phancies
,
(
like
Platonism
)
and
unexpected
reflexions
of
one
thing
upon
another
,
that
it
would
invite
any
one
to
endeavour
to
understand
the
meaning
of
it
for
the
mere
pleasure
sake
.
Sophr.
I
hope
then
,
Cuphophron
,
that
your self
will
bend
your
studies
that
way
in
due
time
.
Cuph.
After
I
have
read
over
Des
Cartes
his
Principia
,
his
Dioptricks
,
Method
and
Meteors
once
or
twice
more
,
much
may
be
,
Sophron.
Sophr.
Why
,
that
will
not
take
you
so
long
a
time
.
Cuph.
It
may
be
not
.
But
I
must
also
run
over
all
his
Volumes
of
Epistles
first
,
and
likewise
the
delicious
Dialogues
of
Plato
,
and
be
fully
Master
of
his
Timaeus
,
but
of
his
Parmenides
especially
,
(
that
's
a
notable
Metaphysicall
piece
,
O
Sophron
:
)
and
then
it
's
likely
at
spare
hours
I
may
see
what
St.
Iohn
,
the
beloved
Disciple
of
Iesus
,
saies
in
his
Apocalypse
.
This
will
take
up
some
time
.
Philop.
But
I
have
a
more
eager
appetite
after
these
Mysteries
,
O
Cuphophron
,
and
therefore
must
rudely
interpose
,
and
desire
Philotheus
to
proceed
,
that
we
may
lose
no
time
in
our
present
affair
.
I
am
very
well
satisfied
,
Philotheus
,
with
your
Exposition
of
the
seven
Vials
:
and
though
I
think
it
very
hard
for
any
mortal
eye
by
virtue
of
these
Visions
to
see
the
futurity
of
things
in
their
perfect
Circumstances
,
without
all
mistake
or
defect
;
yet
methinks
what
you
say
hangs
so
handsomely
together
,
that
this
instruction
may
at
least
convey
as
much
truth
as
Anatomicall
Pictures
do
to
him
that
has
not
with
his
own
eyes
seen
an
Anatomy
.
Philoth.
I
hope
so
,
Philopolis
.
Philop.
[
VI
](A51319-e52980-b)
VI
The
future
Glory
of
the
Church
after
the
utter
Destruction
of
Babylon
.
Wherefore
,
since
we
are
got
so
successfully
thus
far
,
I
pray
you
,
Philotheus
,
let
us
go
on
to
the
other
part
,
The
glorious
state
of
the
Kingdome
of
Christ
after
the
utter
Destruction
of
Babylon
:
For
first
I
would
have
you
to
describe
this
glorious
state
wherein
it
consists
;
then
declare
the
Grounds
of
your
belief
why
you
think
any
such
thing
will
be
;
thirdly
,
What
Signs
or
Forerunners
there
will
be
of
this
glorious
appearance
;
fourthly
,
Whether
there
be
any
Means
that
the
present
Kingdome
of
Christ
may
make
use
of
for
the
accelerating
this
excellent
state
of
the
Church
,
and
what
they
are
;
fifthly
and
lastly
,
How
long
this
happy
state
will
be
,
and
what
the
condition
of
the
Church
to
the
close
of
the
World
.
Philoth.
These
are
very
great
Questions
,
Philopolis
;
but
I
shall
endeavour
to
give
you
what
satisfaction
I
can
.
But
being
so
many
,
(
as
I
did
aforehand
divine
)
time
,
you
know
,
will
not
permit
me
to
be
over-copious
:
otherwise
it
were
easie
to
draw
a
very
large
description
of
this
future
state
of
the
Church
from
innumerable
passages
of
the
Holy
Scripture
.
What
can
be
a
more
glorious
or
desirable
state
of
the
Church
of
Christ
then
that
described
by
Isay
ch.
11.
v.
4
,
&
c
?
where
speaking
of
Christ's
Reign
,
With
righteousness
,
saith
he
,
shall
he
judge
the
poor
,
and
reprove
with
equity
for
the
meek
of
the
Earth
:
and
he
shall
smite
the
Earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lips
shall
he
slay
the
wicked
.
And
righteousness
shall
be
the
girdle
of
his
loins
,
and
faithfulness
the
girdle
of
his
reins
.
The
Wolf
also
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
lie
down
with
the
Kid
,
and
the
Calf
and
the
young
Lion
and
the
Fatling
together
,
and
a
little
Childe
shall
lead
them
.
The
sucking
Childe
shall
play
on
the
hole
of
the
Asp
,
and
the
weaned
Childe
put
his
hand
on
the
Cockatrice
den
.
They
shall
not
hurt
nor
destroy
on
all
my
holy
Mountain
:
For
the
Earth
shall
be
full
of
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
Sea
.
Philop.
This
is
an
excellent
state
of
the
Church
indeed
,
Philotheus
.
Sophr.
Glorious
things
are
spoken
of
thee
,
O
thou
City
of
God
.
Philoth.
And
it
shall
come
to
passe
in
the
last
days
,
that
the
Mountain
of
the
Lord's
House
shall
be
established
on
the
top
of
the
mountains
,
and
shall
be
exalted
above
the
Hills
,
and
all
Nations
shall
flow
unto
it
.
And
many
people
shall
go
and
say
,
Come
ye
,
and
let
us
go
up
to
the
Mountain
of
the
Lord
,
to
the
House
of
the
God
of
Iacob
;
and
he
will
teach
us
of
his
ways
,
and
we
will
walk
in
his
paths
.
For
out
of
Sion
shall
go
forth
the
Law
,
and
the
Word
of
the
Lord
from
Ierusalem
.
And
he
shall
judge
amongst
the
Nations
,
and
rebuke
many
people
:
and
they
shall
beat
their
swords
into
plough-shares
,
and
their
spears
into
pruning-hooks
.
Nation
shall
not
lift
up
sword
against
Nation
,
neither
shall
they
learn
war
any
more
.
O
house
of
Iacob
,
(
will
the
Nations
say
)
come
ye
,
and
let
us
walk
in
the
light
of
the
Lord
.
Sophr.
Like
that
concerning
the
new
Ierusalem
in
the
Apocalypse
,
And
the
Nations
of
them
that
are
saved
shall
walk
in
the
light
of
it
,
and
the
Kings
of
the
Earth
do
bring
their
glory
unto
it
.
Philoth.
But
that
of
the
Apocalypse
seems
more
expresly
to
allude
to
that
of
the
60th
of
Isay
;
Arise
,
O
Sion
,
shine
,
for
thy
light
is
come
,
and
the
glory
of
the
Lord
is
risen
upon
thee
.
For
behold
the
darkness
shall
cover
the
Earth
,
and
gross
darkness
the
people
:
but
the
Lord
shall
arise
upon
thee
,
and
his
glory
shall
be
seen
upon
thee
.
And
the
Gentiles
shall
come
to
thy
light
,
and
Kings
to
the
brightness
of
thy
rising
.
And
at
the
latter
end
of
that
Chapter
,
The
Sun
shall
be
no
more
thy
light
by
day
,
neither
for
brightness
shall
the
Moon
give
light
unto
thee
;
but
the
Lord
shall
be
unto
thee
an
everlasting
light
,
and
thy
God
thy
glory
.
Thy
people
also
shall
be
all
righteous
,
they
shall
inherit
the
Land
for
ever
,
the
Branch
of
my
planting
,
the
work
of
my
hands
,
that
I
may
be
glorified
.
A
little
one
shall
become
a
thousand
,
and
a
small
one
a
strong
Nation
.
I
the
Lord
will
hasten
it
in
its
time
.
Sophr.
I
believe
to
this
time
also
may
belong
that
of
Isay
30.
Moreover
the
light
of
the
Moon
shall
be
as
the
light
of
the
Sun
,
and
the
light
of
the
Sun
shall
be
sevenfold
,
as
the
light
of
seven
days
,
in
the
day
that
the
Lord
bindeth
up
the
breach
of
his
people
,
and
healeth
the
stroke
of
their
wound
.
As
also
that
of
Zacharie
,
In
that
day
shall
the
Lord
defend
the
inhabitants
of
Ierusalem
,
and
he
that
is
feeble
amongst
them
at
that
day
shall
be
as
David
;
and
the
house
of
David
shall
be
as
God
,
as
the
Angel
of
the
Lord
before
them
.
Euist.
The
Hebrew
has
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Where
Drusius
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sicut
Dii
,
understanding
thereby
Angels
.
Bath
.
to
as
many
as
believed
on
him
he
gave
power
to
become
the
sons
of
God
.
And
our
Saviour
,
among
them
that
were
born
of
women
there
had
not
risen
a
greater
then
Iohn
the
Baptist
;
yet
notwithstanding
,
saith
he
,
he
that
is
least
in
the
Kingdome
of
Heaven
is
greater
then
he
.
Philoth.
That
is
a
shrewd
Note
of
Bathynous
his
upon
the
Testimonie
of
our
Saviour
touching
Iohn
,
and
such
as
should
urge
a
man
to
search
deep
into
his
own
Conscience
,
as
well
as
it
will
instruct
him
how
little
hitherto
there
has
been
of
the
Kingdome
of
God
in
the
World
.
But
in
the
mean
time
,
Philopolis
,
I
think
it
is
pretty
plain
already
what
in
the
general
the
state
of
the
Church
will
be
in
those
glorious
Times
we
speak
of
,
viz.
That
there
will
be
spiritual
Strength
and
Righteousness
and
Peace
and
Ioy
and
Security
from
Wars
within
the
Church
,
and
from
any
Persecution
of
God's
people
.
This
for
the
Quality
of
the
Church
.
[
VII
](A51319-e53870-b)
VII
The
Extent
thereof
.
But
for
its
Extent
,
it
is
insinuated
that
it
will
be
exceeding
large
,
as
if
it
would
spread
over
the
face
of
the
whole
Earth
.
The
Earth
shall
be
full
of
the
Knowledge
of
the
Lord
,
as
the
waters
cover
the
Sea
:
and
that
is
far
and
wide
.
And
again
,
that
the
Mountain
of
the
Lord's
House
shall
be
established
on
the
top
of
the
mountains
,
all
Nations
shall
flow
unto
it
.
Also
in
that
expression
,
A
little
one
shall
become
a
thousand
,
and
a
small
one
a
strong
Nation
,
&c.
To
which
you
may
adde
what
is
foretold
by
Daniel
chap.
2.32
.
And
the
Stone
that
smote
the
Image
became
a
great
Mountain
,
and
filled
the
whole
Earth
.
And
again
,
chap.
7.26
.
But
the
Iudgement
shall
sit
,
and
they
shall
take
away
his
dominion
,
to
consume
and
destroy
it
to
the
end
.
And
the
Kingdome
and
Dominion
and
the
greatness
of
the
Kingdome
under
the
whole
Heaven
shall
be
given
to
the
people
of
the
Saints
of
the
most
High
,
whose
Kingdome
is
an
everlasting
Kingdome
,
and
all
Dominions
shall
serve
and
obey
him
.
Accordingly
as
those
voices
in
Heaven
do
declare
upon
the
sounding
of
the
seventh
Trumpet
,
The
Kingdoms
of
the
World
are
become
the
Kingdoms
of
our
Lord
and
his
Christ
,
and
he
shall
reign
for
ever
and
ever
.
Philop.
These
things
,
Philotheus
,
in
the
general
are
very
plain
and
clear
.
But
are
there
not
more
particular
Prefigurations
in
the
Prophetical
Writings
touching
the
state
of
the
Church
you
now
discourse
of
?
Will
the
one
and
twentieth
Chapter
of
the
Apocalypse
afford
no
more
Particularities
then
thus
?
Philoth.
Probably
it
may
,
[
VIII
](A51319-e54120-b)
VIII
A
more
particular
description
of
the
future
state
of
the
Church
out
of
the
Apocalypse
.
Philopolis
.
What
you
can
recall
to
minde
,
I
pray
you
propound
.
Philop.
More
comes
to
my
minde
then
is
needfull
.
I
will
omit
therefore
those
passages
which
import
but
the
same
things
you
observed
out
of
the
old
Prophets
;
The
Righteousness
and
Purity
of
that
Holy
City
there
described
,
implied
in
the
exclusion
of
every
thing
that
defileth
,
and
figured
out
by
those
precious
Stones
and
pure
transparent
Gold
;
and
in
that
all
tears
are
said
to
be
wiped
from
their
eyes
,
new
Ierusalem
:
come
from
Heaven
:
Why
said
to
have
twelve
Gates
with
the
names
of
the
twelve
Tribes
of
Israel
thereon
;
twelve
Foundations
,
and
in
them
the
names
of
the
twelve
Apostles
of
the
Lamb
:
Why
the
City
is
said
to
be
measured
with
a
golden
Reed
;
twelve
thousand
Furlongs
,
an
hundred
forty
four
Cubits
:
What
also
is
the
meaning
of
that
saying
,
Behold
,
the
Tabernacle
of
God
is
with
men
;
and
yet
that
there
was
seen
no
Temple
there
,
Lord
God
Almighty
and
the
Lamb
are
the
Temple
of
it
:
and
again
,
What
the
genuine
sense
of
that
sixth
verse
,
And
he
that
sate
upon
the
Throne
said
,
It
is
done
.
I
am
Alpha
and
Omega
,
the
Beginning
and
the
End
.
I
will
give
unto
him
that
is
athirst
of
the
fountain
of
the
water
of
life
freely
:
And
lastly
of
the
last
verse
,
And
there
shall
in
no
wise
enter
into
it
any
thing
that
defileth
,
neither
whatsoever
worketh
abomination
or
maketh
a
Lie
,
but
they
that
are
written
in
the
Lamb's
Book
of
Life
.
Philoth.
You
have
congested
a
number
of
things
together
,
Philopolis
;
but
however
I
shall
return
answer
to
them
as
orderly
and
as
briefly
as
I
can
.
I
conceive
therefore
,
to
begin
with
the
first
,
that
the
City
which
Iohn
saw
is
called
the
new
Ierusalem
in
counterdistinction
to
that
old
Ierusalem
where
our
Lord
was
crucified
,
put
on
the
new
man
,
which
is
framed
according
to
Righteousness
and
true
Holiness
,
because
they
are
the
sons
of
the
new
Birth
,
or
new
Creation
of
God
.
But
it
is
said
to
come
down
from
Heaven
in
such
a
sense
as
the
Doctrine
of
Iohn
is
said
to
be
from
Heaven
:
the
Ierusalem
that
is
above
is
free
,
which
is
the
Mother
of
us
all
.
That
actual
City
of
God
consisting
of
Saints
and
Angels
in
Heaven
,
this
new
Ierusalem
which
St.
Iohn
describes
being
so
like
to
them
in
Purity
and
Holiness
,
it
is
therefore
said
to
descend
from
Heaven
,
as
being
a
Copy
or
Transcript
of
that
Heavenly
Perfection
.
To
all
which
you
may
adde
,
that
what
the
Prophets
have
seen
in
Heavenly
Visions
touching
this
City
,
it
being
thus
at
last
accomplished
upon
Earth
,
it
is
therefore
said
to
be
a
City
descended
from
Heaven
.
And
this
is
that
very
City
Ezekiel
saw
,
And
the
Gates
of
the
City
shall
be
after
the
names
of
the
Tribes
of
Israel
;
three
gates
Northward
,
one
gate
of
Reuben
,
one
gate
of
Iudah
,
one
gate
of
Levi
;
and
so
of
the
rest
,
three
gates
of
a
side
,
in
all
twelve
gates
;
as
it
is
said
in
St.
Iohn's
Vision
,
that
the
City
had
twelve
Gates
,
and
the
names
of
the
twelve
Tribes
of
the
Children
of
Israel
written
thereon
.
This
among
other
things
intimates
,
that
Ezekiel's
City
and
this
of
the
Apocalypse
is
all
one
City
.
And
in
that
the
Apostles
Names
are
said
to
be
writ
on
the
twelve
Foundations
of
the
Wall
,
that
shews
,
jointly
considered
with
the
other
,
that
Ezekiel's
Prophecy
must
have
its
completion
in
the
Iews
Conversion
to
Christianity
,
viz.
when
Iew
and
Gentile
are
gathered
together
under
one
Head
,
Christ
Iesus
,
and
become
of
one
Faith
and
one
Church
,
which
is
this
Holy
City
.
But
the
Apostles
Names
are
said
to
be
in
the
Foundations
of
the
Wall
,
because
their
Doctrine
is
the
Foundation
of
the
Church
into
which
the
Iews
are
to
be
graffed
,
and
through
that
Mercy
that
is
communicated
to
the
Christians
may
also
finde
mercy
at
that
day
.
This
comparing
the
Church
to
a
Building
is
very
usual
in
Scripture
.
St.
Peter
tells
the
Believers
,
as
living
stones
are
built
up
a
spiritual
House
.
And
St.
Paul
to
the
Ephesians
,
Now
therefore
you
are
no
more
strangers
and
foreiners
,
but
fellow-Citizens
with
the
Saints
,
and
of
the
houshold
of
God
;
and
are
built
upon
the
foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himself
being
the
chief
corner
stone
:
In
whom
all
the
building
fitly
framed
together
groweth
into
an
holy
Temple
in
the
Lord
;
In
whom
you
are
also
builded
together
for
an
habitation
of
God
through
the
Spirit
.
And
in
this
is
that
expression
fulfilled
,
Behold
,
the
Tabernacle
of
God
is
with
men
.
And
the
name
of
Ezekiel's
City
is
also
Iehovah
shammah
,
The
Lord
is
there
.
And
yet
there
is
no
material
Tabernacle
nor
Temple
where
he
might
be
conceived
to
rest
him
,
and
toward
which
the
people
should
worship
;
But
the
Lord
God
Almighty
and
the
Lamb
are
the
Temple
thereof
:
that
is
to
say
,
In
this
new
Ierusalem
there
will
be
no
visible
Fabrick
toward
which
men
will
affect
to
worship
,
but
with
bended
knees
and
pure
hearts
,
and
hands
and
eyes
lift
up
to
Heaven
,
where
Christ
sits
at
the
right
hand
of
God
,
shall
men
worship
the
Father
in
spirit
and
in
truth
.
Philop.
And
yet
God
says
to
Ezekiel
,
before
that
accurate
description
of
the
Temple
and
City
and
all
the
Iudaicall
Ordinances
,
Thou
son
of
man
,
shew
the
House
to
the
house
of
Israel
,
that
they
may
be
ashamed
of
their
iniquities
,
and
let
them
measure
the
Pattern
.
This
seems
to
be
quite
contrary
to
this
new
Ierusalem
described
by
St.
Iohn
.
Philoth.
The
summarie
sense
of
that
accurate
description
of
the
Iudaicall
Oeconomie
in
Ezekiel
is
onely
this
,
(
interpreted
plainly
by
St.
Iohn
)
That
when
all
the
glory
and
exactness
of
the
Iudaicall
Dispensation
is
set
off
to
the
utmost
,
the
measuring
of
the
Pattern
,
the
matching
and
fulfilling
of
it
is
that
state
of
Christianity
which
will
appear
after
the
effusion
of
the
seven
Vials
,
when
Iew
and
Gentile
become
one
Church
,
one
holy
Temple
and
City
of
God
.
Which
spiritual
meaning
betrays
it self
even
in
Ezekiel's
own
description
of
things
.
For
what
other
sense
then
a
Mysticall
one
can
be
made
of
the
holy
waters
issuing
out
of
the
Sanctuarie
in
Trees
bringing
forth
fruit
according
to
their
months
,
the
fruit
whereof
should
be
for
meat
,
and
the
leaves
for
medicine
?
Is
not
this
perfectly
answering
to
that
River
of
Water
of
life
,
clear
as
crystall
,
proceeding
out
of
the
Throne
of
God
and
of
the
Lamb
,
and
to
the
Tree
of
life
on
either
side
of
the
River
,
yielding
her
fruit
every
month
,
whose
leaves
also
are
said
to
be
for
the
healing
of
the
Nations
?
Philop.
I
must
confess
it
is
exceeding
probable
.
Philoth.
Now
they
being
one
and
the
same
Vision
as
to
the
Object
of
their
Prediction
,
the
new
Ierusalem
and
the
River
and
the
Trees
being
mystically
to
be
understood
,
Ezekiel's
Vision
also
is
to
be
mystically
understood
.
Philop.
As
for
St.
Iohn's
Vision
,
methinks
it
is
a
marvellous
childish
conceit
to
expound
it
literally
:
as
if
there
should
be
a
City
made
of
diaphanous
Gold
,
the
Wall
of
precious
Stones
,
and
the
Gates
of
Pearl
.
Philoth.
And
yet
methinks
this
is
more
marvellous
,
That
the
City
should
be
as
a
Cube
,
twelve
thousand
furlongs
is
the
Cubical
measure
thereof
.
Philop.
What
then
is
the
meaning
of
that
passage
,
I
pray
you
,
Philotheus
?
Philoth.
I
think
two
things
are
hinted
thereby
.
The
one
I
have
noted
already
,
That
this
City
cannot
be
understood
literally
.
The
other
is
what
was
intimated
before
by
the
names
of
the
Apostles
.
This
solid
Cube
twelve
thousand
signifies
that
this
City
will
be
wholly
and
entirely
Apostolicall
in
Life
and
Doctrine
and
Discipline
:
The
square
Root
also
of
the
measure
of
the
Wall
144
Cubits
intimating
the
same
Apostolicalness
of
Dispensation
.
For
the
saying
a
hundred
forty
four
Cubits
is
the
measure
of
the
Wall
,
Philop.
Some
say
,
Philotheus
,
that
the
Root
of
that
Cube
you
mentioned
being
extracted
,
and
so
the
Perimeter
of
this
City
S.
Iohn
describes
discovered
,
it
is
found
to
be
the
same
in
a
manner
with
the
Perimeter
of
that
City
Ezekiel
describes
.
Philoth.
I
know
not
what
else
it
should
signifie
,
but
that
these
two
Visions
aim
at
the
same
thing
,
and
that
the
meaning
of
that
also
in
Ezekiel
is
spiritual
:
and
that
those
Prophetick
Figures
that
strike
the
phancy
and
the
flesh
are
to
be
fulfilled
in
the
dispensation
of
the
Spirit
,
which
the
whole
Iudaicall
Oeconomy
seals
to
as
a
Type
to
the
thing
typified
.
And
from
hence
is
to
be
interpreted
that
sixth
verse
,
And
he
that
sate
on
the
Throne
said
,
It
is
done
.
All
is
finished
now
:
Now
we
are
come
to
the
Dispensation
of
the
Spirit
,
all
is
fulfilled
.
I
am
Alpha
and
Omega
,
the
Beginning
and
the
End
.
I
began
with
that
Mosaicall
Oeconomie
which
consists
most-what
in
Figures
and
carnal
Formalities
,
which
was
in
a
manner
revived
again
in
an
exteriour
Christianity
:
but
this
oldness
of
the
Letter
is
to
be
done
away
,
and
all
shall
be
ended
and
accomplished
in
the
dispensation
of
the
Spirit
,
and
by
the
real
Renovation
of
the
humane
nature
into
the
new
Creature
,
the
living
Image
of
God
;
according
as
it
is
written
,
And
he
that
sate
on
the
Throne
said
,
Behold
,
I
make
all
things
new
.
These
are
the
days
in
which
the
Lord
has
promised
that
he
will
make
a
new
Covenant
with
the
house
of
Israel
and
with
the
house
of
Iudah
,
will
put
his
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
;
so
that
they
shall
teach
no
more
every
man
his
neighbour
and
every
man
his
brother
,
saying
,
Know
the
Lord
:
For
they
shall
know
me
from
the
least
of
them
to
the
greatest
.
they
shall
see
his
face
,
and
his
Name
shall
be
in
their
foreheads
:
According
as
our
Saviour
has
foretold
,
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
.
All
which
denotes
the
Dispensation
of
the
Spirit
.
According
as
Ezekiel
also
witnesses
of
these
Times
,
Neither
will
I
hide
my
face
any
more
from
them
:
for
I
have
poured
out
my
Spirit
on
the
house
of
Israel
,
saith
the
Lord
.
This
therefore
is
the
meaning
of
that
passage
in
the
sixth
verse
,
And
I
will
give
unto
him
that
is
athirst
of
the
fountain
of
the
water
of
Life
freely
,
viz.
I
will
freely
communicate
unto
him
the
power
of
my
Spirit
.
According
as
Isay
likewise
has
foretold
,
For
I
will
pour
water
on
him
that
is
thirsty
,
and
flouds
upon
the
dry
ground
:
and
I
will
pour
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thy
off-spring
.
Whence
I
should
interpret
the
crystalline
River
S.
Iohn
mentions
of
externall
Prosperity
also
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
all
which
you
may
adde
that
our
Saviour
compares
the
Spirit
to
living
waters
.
Philop.
I
remember
it
very
well
.
Philoth.
And
now
for
that
last
verse
,
Philopolis
,
I
see
little
difficulty
in
it
.
Abomination
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
usully
signifies
an
Idol
.
And
the
sense
,
I
conceive
,
is
,
That
all
Idolaters
and
Impostours
or
Liars
in
any
sense
will
be
excluded
the
Holy
City
,
nothing
being
admitted
there
but
Truth
and
Simplicity
of
Life
;
onely
those
that
are
written
in
the
Book
of
Life
of
the
Lamb.
Philop.
I
,
what
's
the
meaning
of
that
,
Philotheus
?
Philoth.
Onely
the
Elect
of
God
.
Bath
.
It
is
much
that
such
an
innumerable
company
of
Souls
should
be
all
of
the
number
of
the
Elect
;
such
as
of
whom
it
is
said
,
I
sanctified
thee
from
the
womb
,
and
knew
thee
before
thou
wast
born
.
Philoth.
I
call
all
Elect
that
upon
the
privilege
of
their
new
Birth
or
the
retaining
of
the
Divine
Life
have
their
names
enrolled
,
as
Citizens
of
the
new
Ierusalem
,
in
the
Book
of
Life
of
the
Lamb.
Philop.
A
sober
Interpretation
.
And
now
,
Philotheus
,
I
warrant
you
,
you
think
you
have
run
through
all
the
Particulars
I
proposed
.
Philoth.
Why
?
have
I
omitted
any
of
them
,
Philopolis
?
Philop.
[
IX
](A51319-e56500-b)
IX
The
Angel's
measuring
the
City
with
a
golden
Reed
,
what
the
meaning
thereof
.
Onely
one
,
but
that
a
main
one
,
I
think
,
viz.
Why
the
Angel
is
said
to
measure
the
City
here
with
a
golden
Reed
,
whenas
S.
Iohn
is
said
to
measure
the
Temple
of
God
and
the
Altar
,
and
them
that
worship
therein
,
simply
with
a
Reed
.
Philoth.
This
is
well
recovered
,
Philopolis
.
For
it
is
in
my
apprehension
a
notable
testimony
of
the
transcendent
condition
of
the
new
Ierusalem
even
above
those
Times
of
the
Church
which
were
accounted
symmetral
,
viz.
the
first
four
hundred
years
or
thereabout
.
For
in
that
the
Church
was
then
measured
by
a
man
,
new
state
of
things
by
an
Angel
;
that
simply
with
a
Reed
,
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
.
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
](A51319-e56910-b)
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
,
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
.
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
,
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
.
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
.
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
.
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
.
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
,
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
,
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
as
Falshood
is
from
Truth
.
Euist.
Why
,
Philotheus
,
Ionathan
Ben
Vzziel
is
expresly
of
this
opinion
,
as
you
may
see
in
Moses
Aegyptius
his
More
Nevochim
.
Philoth.
This
I
confess
,
Euistor
,
besides
the
authority
of
the
Rabbi
,
bears
in
it self
a
special
prettiness
with
it
:
But
it
has
no
force
nor
solidity
at
all
.
For
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
a
globe
or
sphear
,
yet
it
signifies
a
wheel
also
,
and
therefore
is
interpretable
in
that
same
sense
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
viz.
a
wheel
.
Besides
that
one
wheel
is
said
to
be
on
the
Earth
;
the
Earth
,
all
the
terrestriall
Regions
of
the
Universe
.
For
all
the
four
Cherubims
or
Animals
are
said
also
to
be
but
one
.
Ben
Vzziel
would
have
a
globe
in
a
globe
.
There
are
lesser
and
bigger
Circuits
of
Providence
in
humane
affairs
,
the
one
surrounding
the
other
,
and
the
Completions
of
the
lesser
Circuits
are
antecedaneous
to
those
of
the
greater
.
Which
is
of
notable
observation
in
the
Church
of
God
,
and
in
the
fulfilling
of
Types
and
Prophecies
.
And
those
of
the
farthest
reach
and
largest
Compass
are
those
Wheels
that
are
so
dreadfull
and
stupendious
for
their
vastness
,
Fiat
Lux
in
Genesis
,
ends
not
till
the
last
Thunder-clap
intimated
in
the
Revelation
.
And
whereas
the
colour
of
the
Wheel
is
said
to
be
tanquam
visio
Maris
,
that
ratifies
our
former
Exposition
,
that
those
Wheels
are
the
Circumvolutions
of
Providence
,
and
Periods
of
Kingdoms
and
People
and
Nations
,
which
the
Prophetick
style
compares
to
the
Sea
.
And
lastly
,
in
that
they
are
said
to
be
full
of
eyes
,
it
denotes
the
assistence
of
the
Angelicall
Orders
in
humane
affairs
,
(
their
intermingling
themselves
and
meddling
with
them
)
they
being
those
numerous
eyes
of
Providence
watching
over
the
terrestriall
Regions
,
and
carrying
all
things
on
according
to
their
own
purpose
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cuph.
These
Wheels
of
Ezekiel
have
made
my
minde
all
this
while
run
upon
the
Wheel
of
Fortune
,
that
vulgar
expression
so
often
in
mens
mouths
now-adays
.
Euist.
Not
onely
now-adays
,
O
Cuphophron
,
Clio
,
cap.
207.
but
as
ancient
as
Herodotus
,
in
whom
this
is
the
very
language
of
Croesus
to
King
Cyrus
,
in
his
speech
touching
his
encountring
with
Tomyris
Queen
of
the
Massagetae
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cuph.
This
Conceit
of
the
Wheel
of
Fortune
,
I
perceive
,
is
far
more
ancient
then
I
was
aware
of
.
Philoth.
But
the
Conceit
being
so
early
and
so
common
,
it
is
an
indication
how
naturally
expressive
it
is
of
the
thing
,
and
therefore
a
farther
ratification
of
the
easiness
and
naturalness
of
our
exposition
of
that
part
of
the
Vision
,
which
makes
these
Wheels
the
periodicall
Circumvolutions
of
humane
Affairs
.
But
here
is
the
difference
betwixt
this
Divine
Vision
and
that
prophane
History
,
that
in
the
one
it
is
the
Wheel
of
Providence
,
or
of
Divine
Fate
,
in
the
other
the
Wheel
of
Fortune
,
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
needs
imply
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
onely
by
the
bye
.
The
main
thing
to
be
urged
against
Ben
Vzziel's
exposition
of
the
Wheels
is
,
that
it
implies
a
false
systeme
of
the
World
.
Besides
,
the
meaning
of
Ezekiel's
Mercavah
is
not
Physicall
,
but
Moral
,
Spiritual
,
or
Divino-politicall
,
if
I
may
so
speak
.
Philop.
I
pray
you
then
hold
on
your
Interpretation
,
Philotheus
,
in
that
sense
,
and
give
us
some
more
Remarks
upon
this
Vision
.
What
say
you
to
the
number
and
form
of
the
Cherubims
,
and
the
Man
enthroned
on
this
Cherubick
Chariot
?
Philoth.
As
for
the
number
of
the
Cherubims
,
which
is
four
,
I
conceive
it
intimates
the
universal
Comprehension
of
the
Angelicall
Orders
,
or
of
those
at
least
that
are
ministring
Spirits
.
For
the
Pythagorick
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
comprehended
in
the
Tetractys
.
And
in
that
their
faces
are
said
to
be
four
,
it
seems
to
signifie
so
many
sorts
of
natures
or
offices
in
this
Angelicall
Polity
;
which
it
may
be
are
more
grossly
distinguishable
in
the
Polities
of
men
,
and
with
an
eye
whereunto
this
Angelicall
Type
perhaps
has
been
exhibited
to
Prophets
and
holy
men
of
God
.
I
conceive
therefore
that
the
four
distinct
Faces
of
a
Lion
,
Man
,
Oxe
and
Eagle
,
signifie
those
four
main
parts
that
make
up
their
Polity
,
the
Lion
the
Military
part
,
the
Man
all
that
part
employ'd
about
the
hearing
of
Causes
and
peaceable
administration
of
Iustice
,
the
Oxe
the
Labouring
part
,
whether
in
Agriculture
or
what
other
usefull
employment
in
things
done
by
the
hand
,
and
the
Eagle
the
Sacerdotal
and
Philosophicall
part
,
the
Speculative
and
Devotionall
.
This
general
Quadripartition
of
Genius's
or
Employments
may
not
unfitly
be
conceived
some
way
to
belong
to
both
men
and
Angels
.
But
every
Beast
is
said
to
have
all
these
four
Faces
,
because
every
Beast
is
a
fourth
part
of
the
whole
Comprehension
of
the
Angelicall
Host
,
and
these
sorts
are
mingled
one
with
another
.
Moreover
,
in
that
their
whole
body
and
their
backs
and
their
hands
and
their
wings
were
full
of
eyes
,
blinde
obedience
,
but
out
of
the
light
of
Life
.
And
in
that
their
faces
are
set
all
one
way
,
For
ye
shall
not
goe
out
with
haste
nor
go
by
flight
:
for
the
Lord
will
go
before
you
,
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
.
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
,
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
.
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
,
[
*
](A51319-e59910-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
,
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
,
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
,
[
XI
](A51319-e60570-b)
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
St.
Iohn
,
shown
also
things
which
must
be
hereafter
.
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
,
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
.
Philoth.
In
all
likelihood
,
Philopolis
,
that
is
likewise
alluded
to
,
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
.
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
,
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
.
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.
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
;
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
,
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
,
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
,
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
,
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
.
to
have
six
wings
:
Undoubtedly
for
that
use
the
Seraphims
are
said
to
make
of
them
in
the
Prophet
Isay
,
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
,
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
;
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
,
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
,
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
,
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
.
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
,
new
Ierusalem
,
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
[
*
](A51319-e62790-b)
*
Dan.
7.13
.
Son
of
man
,
whenas
the
four
Kingdoms
hitherto
have
been
justly
compared
to
four
ravening
and
devouring
Beasts
,
Thy
Kingdome
come
,
with
a
more
peculiar
Emphasis
,
for
this
day's
Instruction
,
Philotheus
,
then
ever
I
have
done
hitherto
in
all
my
life
.
But
that
I
may
doe
it
with
the
greater
Plerophorie
,
I
pray
you
proceed
to
the
next
Point
,
and
declare
the
Grounds
of
this
your
so
glorious
hope
.
Philoth.
Why
,
[
XII
](A51319-e62890-b)
XII
What
Grounds
of
hopes
out
of
Scripture
for
that
glorious
state
of
the
Church
to
come
.
are
you
at
a
loss
,
Philopolis
,
for
the
Grounds
of
this
hope
,
when
you
have
heard
so
many
Prophecies
assuring
you
of
it
?
Philop.
But
who
knows
,
Philotheus
,
but
that
they
may
be
conditional
,
and
may
take
effect
onely
according
to
the
uncertainty
of
our
will
?
Philoth.
That
implies
as
if
these
things
depended
on
our
merit
.
But
the
great
Affairs
of
the
World
,
and
such
as
are
the
chief
Objects
of
Divine
Prediction
,
do
not
hang
on
such
weak
hindges
.
There
is
a
Fate
assuredly
,
O
Philopolis
,
there
is
a
Divine
Fate
and
irresistible
Counsell
of
God
Almighty
,
that
,
maugre
all
that
can
be
done
by
men
or
Devils
,
must
take
effect
in
its
season
.
The
wilde
Asse
in
the
wilderness
snuffeth
up
the
wind
at
her
pleasure
;
who
can
turn
her
away
?
They
that
seek
her
will
not
weary
themselves
after
her
:
in
her
month
they
shall
finde
her
.
And
David
foretells
,
Thy
people
shall
be
willing
in
the
day
of
thy
power
.
Son
of
man
,
can
these
bones
live
?
saith
God
to
Ezekiel
in
the
Valley
of
dead
mens
bones
.
But
he
answered
with
reverence
,
O
Lord
,
thou
knowest
;
insinuating
that
it
was
in
his
power
whether
he
would
make
them
live
or
no.
But
you
know
when
once
God
had
commissioned
the
Prophet
to
prophesie
on
the
dead
bones
,
O
ye
dry
bones
,
hear
the
word
of
the
Lord
:
Behold
,
I
will
cause
breath
to
enter
into
you
,
and
you
shall
live
;
the
effect
did
most
certainly
follow
:
For
there
was
a
noise
and
a
shaking
,
and
the
bones
came
together
,
bone
to
his
bone
;
and
they
were
straightway
covered
with
sinews
,
flesh
and
skin
.
And
so
when
he
had
said
,
Come
from
the
four
winds
,
O
breath
,
and
breathe
upon
these
slain
;
the
breath
came
into
them
,
and
they
lived
,
and
stood
up
upon
their
feet
,
an
exceeding
great
Armie
.
Was
there
ever
any
case
more
hard
and
desperate
then
this
?
Philop.
I
doubt
not
but
God
can
,
if
he
will
,
bring
up
such
a
glorious
state
of
things
as
are
prophesied
of
,
but
that
our
demerits
may
put
a
stop
to
it
.
Philoth.
Such
vast
Oecumenicall
favours
as
these
,
Philopolis
,
are
not
dispensed
according
to
our
Merits
,
but
according
to
the
free
Counsell
of
God
.
Hear
what
the
same
Prophet
saith
to
the
house
of
Israel
:
Thus
saith
the
Lord
,
I
doe
not
this
for
your
sakes
,
O
house
of
Israel
,
but
for
my
holy
Name
's
sake
,
that
I
may
not
be
blasphemed
amongst
the
Nations
.
I
will
sanctifie
my
great
Name
,
which
is
profaned
among
the
Heathen
,
and
the
Heathen
shall
know
that
I
am
the
Lord
,
saith
the
Lord
God
,
when
I
shall
be
sanctified
in
you
before
their
eyes
.
Then
will
I
sprinkle
clean
water
upon
you
,
and
ye
shall
be
clean
from
all
your
filthiness
,
and
from
all
your
Idols
will
I
cleanse
you
.
A
new
heart
also
will
I
give
you
,
and
a
new
spirit
will
I
put
within
you
:
and
I
will
take
away
the
stonie
heart
out
of
your
flesh
,
and
I
will
give
you
an
heart
of
flesh
.
And
I
will
put
my
Spirit
within
you
,
and
cause
you
to
walk
in
my
Statutes
;
and
ye
shall
keep
my
Iudgements
and
doe
them
.
What
think
you
of
this
Language
,
Philopolis
?
And
there
are
many
such
Expressions
in
the
Prophets
.
Philop.
I
must
ingenuously
confess
,
that
I
think
that
such
National
or
Oecumenicall
Mutations
of
things
for
the
best
do
not
depend
on
our
Merits
or
Free-will
.
For
,
so
far
as
I
see
here
,
God
gives
both
to
will
and
to
doe
,
according
to
his
own
Counsell
and
the
Predictions
of
his
holy
Prophets
,
that
his
Providence
may
not
be
suspected
,
nor
his
Name
reproched
amongst
Unbelievers
.
Sophr.
The
description
of
the
New
Covenant
in
Ieremie
is
also
according
to
this
tenour
.
After
those
days
,
saith
the
Lord
,
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
and
will
be
their
God
,
and
they
shall
be
my
people
.
What
?
out
of
any
Merits
of
theirs
?
No
,
but
merely
out
of
his
own
good
pleasure
.
For
I
will
forgive
their
iniquities
,
saith
he
,
and
I
will
remember
their
sins
no
more
.
Bath
.
The
Souls
of
men
at
last
,
for
the
eternal
High-priest's
sake
,
return
into
their
Sabbatism
of
spiritual
Rest.
Philoth.
Besides
this
,
Philopolis
,
see
what
a
causeless
thing
this
is
,
thus
to
mistrust
Divine
Providence
,
who
has
so
steddily
and
peremptorily
carried
things
on
hitherto
according
to
the
Predictions
of
the
Prophets
touching
the
Affairs
of
his
Church
,
(
as
you
have
heard
)
all
along
from
the
beginning
to
this
very
day
.
Not
to
take
notice
of
those
things
before
our
Saviour's
Ascension
and
his
sending
down
the
Holy
Ghost
according
to
promise
,
Fear
not
,
little
flock
,
it
is
your
Father's
good
pleasure
to
give
you
the
Kingdome
.
Consider
also
the
distinct
Accomplishment
of
the
six
Trumpets
,
during
the
succession
of
which
(
according
to
Divine
foresight
and
prediction
)
there
was
the
Virgin-company
,
or
the
Woman
in
the
wilderness
,
and
the
mournfull
prophetick
Witnesses
,
as
well
as
the
two
and
ten-horned
Beasts
,
and
the
Whore
of
Babylon
or
the
false
Prophet
:
And
how
in
the
last
Half-time
,
Philop.
They
are
so
indeed
,
Philotheus
.
Philoth.
And
such
as
are
plainly
set
down
in
that
admirable
Book
of
Divine
Fate
.
For
it
is
expresly
written
,
For
God
has
put
in
their
hearts
to
fulfill
his
will
,
and
to
agree
and
give
their
Kingdome
unto
the
Beast
,
untill
the
words
of
God
shall
be
fulfilled
;
that
is
to
say
,
till
the
times
be
accomplished
foretold
by
the
Prophet
Daniel
,
the
ten
Horns
those
that
will
hate
the
Whore
,
and
shall
make
her
desolate
and
naked
,
and
shall
eat
her
flesh
,
and
burn
her
with
fire
,
that
is
,
shall
abolish
the
Papal
power
and
Religion
in
their
Dominions
.
Which
yet
was
an
Event
beyond
the
conceit
of
all
the
Papal
Politicians
,
that
Church
accounting
herself
impregnable
,
and
saying
in
her
heart
,
I
sit
as
a
Queen
,
and
am
no
widow
,
and
shall
see
no
sorrow
.
What
?
shall
God
thus
effectually
permit
the
Degeneracy
and
Apostasie
of
the
Church
till
a
certain
time
,
and
shall
he
not
more
irresistibly
effect
that
promised
Recovery
of
her
into
Righteousness
and
Glory
?
For
these
great
and
Oecumenicall
Graces
,
as
I
told
you
before
,
he
dispenses
not
according
to
our
Merits
,
but
for
his
own
Name
's
sake
,
that
his
Glory
may
be
known
.
And
how
inglorious
a
thing
would
it
be
,
Philopolis
,
to
make
so
express
,
so
vast
,
so
illustrious
and
absolute
Promises
,
and
then
ex
flamma
dare
fumum
,
to
let
all
vanish
into
smoak
?
Or
what
a
piece
of
gross
Diffidence
and
Unthankfulness
is
it
in
us
,
when
that
he
has
unexpectedly
fulfilled
in
a
considerable
manner
that
Prediction
of
the
Ruine
of
the
Papacy
already
,
in
the
ten
Horns
hating
the
Whore
,
and
burning
her
with
fire
,
(
which
is
the
close
of
the
sixth
Trumpet
)
and
that
we
are
proceeded
to
the
third
Vial
in
the
seventh
,
as
I
told
you
,
and
know
,
as
it
were
,
in
what
Longitude
and
Latitude
we
are
in
this
Voiage
,
that
we
should
(
seeing
the
steddy
steering
of
Providence
hitherto
in
the
Affairs
of
the
Church
from
the
beginning
to
this
very
day
)
have
any
mistrust
or
doubt
but
the
same
Providence
will
bring
us
safely
at
last
to
the
desired
Haven
?
Philop.
You
would
almost
persuade
a
man
that
it
is
impossible
but
that
it
should
be
so
in
the
conclusion
.
But
what
will
you
say
to
those
that
pretend
that
these
glorious
Promises
are
fulfilled
already
?
[
XIII
](A51319-e63960-b)
XIII
That
the
glorious
Times
predicted
by
the
Prophets
have
not
yet
appeared
on
the
face
of
the
Earth
.
Philoth.
Why
,
Philopolis
,
has
the
Devil
,
as
he
is
expresly
so
called
,
been
laid
hold
on
,
bound
with
a
chain
,
and
cast
into
the
bottomless
pit
,
and
seal'd
up
there
for
the
space
of
a
thousand
years
,
since
Christ's
time
?
From
the
beginning
of
the
Christian
Church
to
Constantine's
time
did
not
this
old
Dragon
fight
with
Michael
in
Heaven
,
sealed
up
in
his
Prison
from
deceiving
the
Nations
?
If
we
should
run
through
all
the
six
Trumpets
,
are
they
not
so
many
testimonies
of
the
Devil
's
being
still
then
loose
?
For
who
but
he
raised
that
mighty
Tempest
of
Hail
mingled
with
bloud
and
fire
under
the
first
Trumpet
?
casting
the
burning
Mountain
into
the
midst
of
the
Sea
?
After
which
,
under
the
third
Trumpet
,
the
sorrowful
Western
Caesareate
,
Euist.
But
after
sixteen
years
Reign
he
was
overcome
and
slain
by
Theodorick
King
of
the
Ostrogothes
,
who
,
besides
Dalmatia
and
Rhaetia
,
which
were
the
Provinces
of
Odoacer
,
added
also
Sicily
to
the
Kingdome
of
Italy
,
and
with
a
vast
expense
repaired
the
Walls
and
buildings
of
Rome
,
administred
the
Affairs
of
his
Kingdome
with
great
wisedome
and
moderation
,
retained
the
ancient
Dignities
and
Offices
of
the
City
,
as
Consuls
,
Senate
,
and
other
known
Magistracies
of
Rome
,
insomuch
that
,
bating
the
infamie
of
her
having
been
so
sadly
burnt
and
spoil'd
,
she
seemed
plainly
to
have
recovered
her
ancient
splendour
and
glory
.
Philoth.
You
say
true
,
Euistor
.
But
this
state
of
things
lasted
but
a
few
successions
of
those
Kings
of
Italy
,
and
was
quite
blown
away
at
the
blast
of
the
fourth
Trumpet
.
Stars
smitten
,
and
the
glory
of
their
City
turned
into
baseness
and
Obscurity
.
And
lastly
,
what
infinite
Devastations
the
Locusts
,
Philop.
This
to
me
,
O
Philotheus
,
is
very
demonstrative
,
that
the
Millennium
wherein
that
old
Serpent
,
the
Devil
and
Satan
,
is
said
to
be
bound
,
has
not
yet
begun
upon
Earth
.
And
therefore
I
must
ingenuously
confess
,
that
nothing
is
so
plain
according
to
Scripture
,
as
that
the
glorious
Times
there
predicted
and
so
described
in
those
places
you
have
produced
are
yet
to
come
.
Nothing
is
more
demonstrable
out
of
Scripture
then
this
.
But
are
there
not
also
Arguments
of
a
lower
allay
that
Reason
and
prudent
Sagacity
may
suggest
?
Philoth.
What
grounds
in
Reason
for
the
coming
of
those
glorious
Times
.
I
will
tell
you
rather
,
O
Philopolis
,
what
Life
and
Experience
doth
suggest
.
To
me
,
I
must
confess
,
it
is
a
wonder
the
World
is
no
better
then
it
is
,
Vice
and
Wickedness
to
my
sense
seeming
so
harshly
repugnant
to
humane
Nature
,
and
Vertue
and
Righteousness
so
harmoniously
agreeable
thereunto
.
For
this
Rectitude
of
spirit
that
belongs
to
the
true
Israel
of
God
is
the
possession
of
so
perfect
Pleasure
and
Happiness
,
that
the
Soul
of
man
feels
it
to
be
her
peculiar
Satisfaction
;
and
that
the
state
of
Vice
and
Sin
is
a
state
of
Diseasement
and
Unnaturalness
,
not
onely
plainly
and
demonstratively
repugnant
to
right
Reason
,
but
most
hideously
and
harshly
grating
against
that
inmost
,
and
most
Divine
and
delicious
sense
of
the
Soul
,
which
is
the
Repullulation
of
the
pure
Love
,
and
is
the
Excitation
of
the
Life
of
God
in
the
humane
Nature
,
whereby
we
have
a
natural
delight
in
all
the
ways
of
Goodness
,
Purity
and
Righteousness
.
This
is
the
natural
Sanity
of
the
Soul
;
the
contrary
her
Disease
:
this
her
state
of
Sobriety
;
the
other
a
mere
fit
of
Drunkenness
:
And
therefore
methinks
the
World
should
not
continue
in
it
for
ever
,
but
that
even
the
Misery
and
Confusion
of
this
drunken
state
should
forcibly
awaken
them
at
length
to
follow
Peace
and
Righteousness
.
Which
time
,
methinks
,
the
Prophet
Isay
may
seem
to
point
at
,
The
windows
from
on
high
are
opened
,
and
the
foundations
of
the
Earth
do
shake
.
The
Earth
is
utterly
broken
down
,
the
Earth
is
clean
dissolved
,
the
Earth
is
moved
exceedingly
.
The
Earth
shall
move
to
and
fro
like
a
Drunkard
,
and
shall
be
removed
like
a
Cottage
,
and
the
transgression
thereof
shall
be
heavy
upon
it
,
and
it
shall
fall
,
and
not
rise
again
.
And
it
shall
come
to
pass
in
that
day
,
that
the
Lord
shall
punish
the
Host
of
the
high
ones
that
are
on
high
,
and
the
Kings
of
the
Earth
upon
the
Earth
.
(
This
,
I
conceive
,
Philopolis
,
is
under
the
effusion
of
the
last
Vial.
)
Then
the
Moon
shall
be
confounded
and
the
Sun
ashamed
,
when
the
Lord
of
Hosts
shall
reign
in
Mount
Sion
and
in
Ierusalem
and
before
his
Ancients
gloriously
:
that
is
to
say
,
new
Ierusalem
,
before
the
four
and
twenty
Elders
in
white
Raiment
,
and
with
golden
Crowns
on
their
heads
.
And
in
this
Confusion
the
Earth
will
be
,
not
onely
upon
the
account
of
their
Wickedness
,
but
Ignorance
also
and
gross
Errours
in
Religion
.
For
mankinde
are
held
down
in
these
things
by
an
hard
violence
to
their
own
Reason
and
Nature
,
as
well
in
Popery
as
Turcism
and
Paganism
,
those
Religions
being
not
onely
groundless
,
but
foolishly
fabulous
and
contradictious
to
all
sound
Reason
.
But
when
the
windows
from
on
high
shall
be
opened
upon
them
,
and
the
heavenly
Grace
and
Truth
showred
down
,
and
the
pure
Light
of
the
Gospel
let
in
upon
them
,
the
Foundations
of
the
Earth
shall
shake
under
them
,
and
they
will
finde
the
falseness
and
unstableness
of
the
Fundamental
Frauds
and
Lies
of
men
,
which
shall
utterly
perish
,
and
all
those
that
cleave
to
them
.
This
therefore
,
Philopolis
,
by
way
of
Prudence
and
Sagacity
may
be
presumed
,
That
those
days
having
shone
upon
us
that
Daniel
has
foretold
,
when
many
shall
run
to
and
fro
,
and
Knowledge
shall
be
increased
,
this
liberty
of
searching
after
Truth
,
and
the
success
of
finding
it
,
will
contribute
very
much
to
the
ruine
and
subversion
of
those
stately
Structures
of
Lies
which
Superstition
or
false
Policy
has
so
magnificently
built
up
,
and
would
have
all
men
to
bow
to
as
to
the
golden
Image
Nebuchadnezzar
had
set
up
.
But
that
Illustrious
Heros
on
the
white
Horse
,
the
Word
of
God
,
and
right
Reason
,
will
trample
this
Image
under
foot
.
And
the
meaning
of
the
Scripture
,
even
in
the
Propheticall
passages
thereof
,
will
be
so
plainly
understood
,
against
Turcism
,
Papism
,
Paganism
,
and
Iudaism
,
or
what-ever
Religion
in
the
world
or
Irreligion
,
even
against
Atheism
it self
,
that
I
am
persuaded
this
very
Advantage
alone
will
be
of
infinite
consequence
for
the
converting
of
Souls
to
Christ
.
There
will
be
such
an
assured
sense
of
all
the
Visions
of
the
Apocalypse
,
besides
those
of
Daniel
,
that
this
one
peculiar
Privilege
of
Christianity
,
(
in
having
the
whole
Scene
of
Divine
Providence
,
and
of
all
the
Affairs
of
the
Church
of
God
,
and
indeed
of
all
the
World
,
(
so
far
forth
as
they
respect
the
Church
)
so
lively
set
off
and
prefigured
for
so
many
hundreds
of
years
,
nay
for
some
thousands
)
this
,
I
say
,
alone
must
of
necessity
drive
all
the
world
to
a
firm
belief
that
Iesus
is
the
Messiah
,
the
Saviour
of
the
World
;
and
that
there
is
a
God
whose
Providence
watches
over
the
Affairs
of
mankinde
;
and
that
there
is
a
Life
to
come
and
a
blessed
Immortality
for
all
true
Believers
.
I
tell
you
succinctly
,
Philopolis
,
the
clear
Completion
of
so
many
,
so
weighty
Prophecies
,
and
so
many
hundred
years
distant
from
the
Event
,
seems
to
me
to
be
a
more
convictive
ground
of
the
truth
of
Christianity
,
then
all
the
Miracles
done
by
Christ
and
his
Apostles
to
those
that
liv'd
in
those
days
,
especially
to
as
many
as
did
not
see
them
themselves
,
and
observe
the
Circumstances
of
them
.
Philop.
This
is
very
considerable
that
you
say
,
Philotheus
,
and
I
should
be
absolutely
of
your
minde
,
could
I
persuade
my self
that
the
Prophecies
would
be
so
vulgarly
and
universally
understood
by
Christians
.
For
this
skill
,
added
to
Sobriety
of
Life
and
a
sincere
Zeal
for
the
Gospel
,
would
be
a
marvellous
Engine
in
their
hand
to
bear
down
all
before
them
,
and
subdue
all
Nations
under
the
feet
of
the
Lord
Christ
.
Philoth.
Do
not
doubt
of
that
,
Philopolis
.
Wisedome
is
easie
to
him
that
understands
.
[
XV
](A51319-e65470-b)
XV
That
there
is
no
fear
that
either
Familism
or
Behmenism
will
supplant
the
expected
glory
of
the
Apostolick
Church
.
Sophr.
This
Conjecture
of
yours
,
Philotheus
,
in
my
judgement
,
is
not
at
all
extravagant
as
to
the
unhinging
of
the
World
from
the
false
Religions
they
have
been
so
long
held
captive
under
.
But
when
I
have
been
thinking
with
my self
on
these
things
,
I
have
been
often
cast
into
a
fear
that
the
pure
Apostolick
Christianity
may
not
then
take
place
for
all
that
,
but
some
other
mode
of
Christianity
,
which
some
pretend
to
be
the
Reign
of
the
Spirit
,
but
is
as
errant
a
Nulling
of
that
Christianity
which
was
taught
by
the
Apostles
,
as
that
Christianity
was
of
Iudaism
,
if
not
more
,
or
as
Mahometism
is
of
both
.
Euist.
I
believe
Sophron
has
in
his
eye
the
Love-service
of
the
Modern
Nicolaitans
,
with
their
more
visible
Off-spring
the
Quakers
.
For
indeed
their
Prophet
,
in
his
Prophecy
of
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
.
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
](A51319-e66390-b)
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
](A51319-e67470-b)
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.
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
?
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
](A51319-e68550-b)
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
,
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
.
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
;
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.
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
](A51319-e69530-b)
XIX
That
there
is
an
Elias
to
come
,
and
in
what
sense
.
as
at
the
first
coming
of
Christ
;
for
so
a
very
learned
Authour
declares
for
the
Appearance
of
Eliah
before
his
second
coming
also
.
Philoth.
And
for
ought
I
know
,
Philopolis
,
that
Opinion
may
be
true
,
if
rightly
understood
;
that
is
to
say
,
neither
of
Elias
the
Thisbite
,
nor
of
Iohn
the
Baptist
personally
,
nor
of
any
one
Person
exclusively
,
but
(
according
to
the
Prophetick
style
)
of
the
Spirit
of
Elias
in
a
Company
or
Succession
of
persons
.
In
this
sober
sense
I
know
not
but
this
expectation
of
the
coming
of
Elias
first
may
not
be
vain
.
Philop.
What
do
you
understand
then
by
the
Spirit
of
Elias
,
O
Philotheus
,
that
we
may
know
where
and
when
he
doth
appear
?
Philoth.
As
touching
that
,
Philopolis
,
we
are
not
to
excogitate
what
Character
we
please
,
but
casting
our
eyes
upon
History
and
Prophecy
we
are
impartially
to
gather
the
true
Character
of
that
Spirit
out
of
the
Scripture
.
Philop.
How
,
I
beseech
you
,
Philotheus
?
Philoth.
[
XX
](A51319-e69840-b)
XX
The
Character
of
this
Elias
gathered
out
of
Prophecy
.
As
first
out
of
Prophecy
.
Admitting
the
Prophecies
to
have
a
double
Completion
,
(
as
our
Saviour
seems
plainly
to
imply
a
double
coming
of
Elias
,
forasmuch
as
when
the
Baptist
was
beheaded
,
yet
he
said
that
Elias
will
indeed
come
and
restore
all
things
)
the
description
of
the
Messenger
of
the
Covenant
in
Malachi
is
an
admirable
lively
description
of
the
Spirit
of
Elias
:
Behold
,
I
send
the
Messenger
of
the
Covenant
which
ye
delight
in
,
(
by
whom
the
Hebrew
Writers
understand
Elias
,
)
behold
,
he
shall
come
,
saith
the
Lord
of
Hosts
.
But
who
may
abide
the
day
of
his
coming
?
and
who
shall
stand
when
he
appeareth
?
for
he
is
like
a
Refiner's
fire
,
and
like
Fuller's
soap
.
And
he
shall
sit
as
a
Refiner
and
Purifier
of
Silver
,
and
he
shall
purifie
the
sons
of
Levi
,
and
purge
them
as
gold
and
silver
,
that
they
may
offer
unto
the
Lord
an
offering
of
Righteousness
.
Therefore
the
Doctrine
of
casting
away
all
Corruption
,
Insincerity
and
Hypocrisy
,
is
one
Note
of
the
Spirit
of
Elias
.
Again
,
in
the
Prophet
Isay
;
The
voice
of
him
that
crieth
in
the
wilderness
,
Prepare
ye
the
way
of
the
Lord
,
make
straight
in
the
Desert
an
high-way
for
our
God
.
Every
Valley
shall
be
exalted
,
and
every
Mountain
and
Hill
shall
be
made
low
;
and
crooked
places
shall
be
made
straight
,
and
the
rough
places
plain
.
And
the
glory
of
the
Lord
shall
be
revealed
,
and
all
flesh
shall
see
it
together
.
For
the
mouth
of
the
Lord
hath
spoken
it
.
Philop.
What
Note
do
you
gather
out
of
that
,
Philotheus
?
Philoth.
A
Doctrine
or
declaration
against
the
Distortion
or
perversion
of
the
Simplicity
of
Christian
Truth
by
proud
and
politick
persons
,
who
have
made
Religion
a
Labyrinth
for
men
to
lose
themselves
in
,
that
they
may
the
more
easily
take
them
up
as
a
prize
and
booty
.
The
anfractuous
serpentine
windings
of
a
false
Church-policy
,
that
has
so
monstrously
corrupted
Religion
in
Doctrine
and
Practice
,
is
here
declared
against
:
The
Voice
in
the
Wilderness
bids
take
it
away
,
that
the
glory
of
the
Gospel
may
be
manifested
to
all
flesh
in
the
genuine
purity
and
simplicity
thereof
,
and
so
all
Nations
be
brought
under
the
Sceptre
of
Christ
.
Philop.
That
meaning
is
marvellous
easie
and
natural
.
Philoth.
A
third
Character
of
this
Spirit
is
remarkable
in
the
last
of
Malachi
:
Behold
,
I
will
send
you
Eliah
the
Prophet
before
the
great
and
dreadful
Day
of
the
Lord
,
(
that
is
to
say
,
before
the
Battel
of
the
great
Day
of
God
Almighty
under
the
last
Vial
:
And
he
shall
turn
the
heart
of
the
Fathers
unto
the
Children
,
and
the
heart
of
the
Children
to
their
Fathers
;
lest
I
come
and
smite
the
Earth
with
a
curse
.
That
is
to
say
,
This
Spirit
will
be
no
Sectarian
spirit
to
rend
and
tear
,
but
a
reconciling
spirit
to
soder
together
the
affections
of
Magistrate
and
Subject
in
the
Kingdome
of
God
,
to
prevent
the
Miseries
of
this
earthly
life
that
arise
out
of
Dissension
,
Tumult
and
War
.
Philop.
This
is
an
excellent
Spirit
of
Elias
indeed
.
I
pray
God
hasten
his
coming
.
Philoth.
There
is
also
another
very
remarkable
Character
of
the
Elias
to
come
,
intimated
by
our
Saviour
himself
,
in
his
discourse
with
his
Disciples
after
his
Transfiguration
on
the
Mount
;
before
which
time
notwithstanding
(
as
I
told
you
before
)
the
Baptist
was
beheaded
:
That
Elias
must
first
come
,
he
answers
,
Elias
truly
shall
first
come
,
and
restore
all
things
.
Which
effect
however
to
accommodate
to
Iohn
the
Baptist
I
believe
would
be
very
hard
.
Philop.
Well
,
but
what
Character
,
Philotheus
,
do
you
gather
out
of
this
Prediction
?
Philoth.
That
the
Spirit
of
Elias
will
neither
abrogate
what
is
authentick
,
nor
introduce
what
is
new
,
but
be
a
Restorer
onely
of
what
useful
Truths
or
Practices
may
seem
to
have
been
lost
in
the
long
delapse
of
Ages
.
For
the
Decursion
of
Time
is
like
that
of
a
River
,
which
,
if
there
be
not
great
care
taken
,
will
bring
down
straws
,
leaves
,
and
sticks
,
but
sink
what
is
most
solid
to
the
bottome
.
Philop.
This
consideration
of
Knowledge
,
Philotheus
,
puts
me
in
minde
of
that
Proverbial
Prediction
of
the
Iews
touching
their
expected
Elias
,
Elias
cùm
venerit
solvet
omnia
.
It
seems
then
he
will
be
a
great
Promoter
of
Wisedome
and
Learning
:
will
he
not
,
Philotheus
?
Philoth.
Such
you
do
not
mean
,
Philopolis
,
as
the
finding
out
the
Quadrature
of
the
Circle
,
or
a
perpetual
Motion
.
Philop.
To
tell
you
the
truth
,
Philotheus
,
I
do
not
know
what
I
mean
.
I
pray
you
what
do
you
think
of
it
?
Philoth.
I
told
you
before
he
will
be
a
Restorer
of
usefull
Truth
;
and
,
it
may
be
,
of
such
clear
and
plain
Principles
as
may
solve
the
most
concerning
Difficulties
that
Humane
Reason
is
subject
to
be
entangled
withall
.
But
I
do
not
believe
that
he
will
be
an
Abettour
of
any
useless
Subtilties
,
or
of
any
Knowledge
that
promotes
not
Vertue
and
the
common
good
.
He
is
that
Voice
in
the
Wilderness
,
Prepare
ye
the
way
of
the
Lord
,
and
make
his
paths
straight
.
His
wisedome
respects
onely
the
Promotion
and
Interest
of
the
Kingdom
of
Christ
.
[
XXI
](A51319-e70650-b)
XXI
His
Character
taken
out
of
History
.
But
now
for
the
Characters
taken
out
of
the
History
of
Iohn
the
Baptist
and
Elias
.
First
,
it
is
observable
in
both
their
Persons
how
much
sequestred
they
were
from
the
World
,
what
haunters
of
Wildernesses
and
Deserts
.
And
more
particularly
of
Eliah
,
how
his
abodes
were
by
Brooks
and
under
solitary
Trees
,
Mount
Horeb
,
where
God
talked
with
him
after
there
had
passed
before
him
the
strong
Winde
,
the
Earthquake
,
and
the
Fire
.
Philop.
Shall
then
all
that
partake
of
the
Spirit
of
Eliah
be
Eremites
?
Philoth.
That
's
not
the
meaning
of
it
,
Philopolis
;
but
that
they
shall
be
of
a
spirit
separate
from
the
World
,
and
untainted
and
unsophisticated
by
the
unwholesome
Converse
of
men
;
that
their
Judgements
shall
not
be
blinded
by
beholding
the
frequent
and
accustomary
practice
of
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
?
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
,
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
,
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
?
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
,
let
him
be
God
.
Philoth.
The
Elias
to
come
will
make
the
same
appeal
to
the
people
.
Ye
worship
you
know
not
what
:
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
](A51319-e72090-b)
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
,
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
.
Philop.
But
it
is
said
of
that
new
Ierusalem
,
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
[
*
](A51319-e72630-b)
*
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
,
which
Temple
ye
are
.
This
is
the
Temple
which
the
Lord
Christ
is
in
a
more
peculiar
manner
to
come
into
after
the
Ministry
of
Elias
,
the
Messenger
of
the
Covenant
,
who
is
to
be
as
a
Refiner's
fire
,
and
as
Fuller's
soap
,
to
purifie
the
sons
of
Levi
,
and
purge
them
as
gold
and
silver
,
that
they
may
become
an
holy
Temple
and
Priesthood
,
the
new
Ierusalem
,
that
City
of
God
,
whose
Wall
is
of
Jasper
,
and
the
City
of
pure
Gold
,
like
to
transparent
Glass
.
The
Spirit
of
Elias
is
the
spirit
of
Burning
and
of
Anguish
,
the
spirit
of
sharp
Reproof
and
bitter
Repentance
,
the
spirit
of
travail
and
pain
in
Sion's
new
Birth
:
But
the
Regnum
Spiritûs
is
the
actual
Renovation
of
the
World
into
perfect
Righteousness
,
Peace
,
and
Joy
.
Philop.
[
XXIII
](A51319-e72780-b)
XXIII
Certain
Principles
tending
to
the
acceleration
of
the
glorious
Times
of
the
Church
.
You
speak
of
most
excellent
Things
and
Times
,
O
Philotheus
,
and
with
such
a
confident
career
,
that
you
hurry
a
man
away
not
onely
into
a
belief
that
they
will
be
,
but
into
an
impatience
that
they
are
not
already
.
Which
therefore
makes
me
eagerly
desire
to
hear
you
discourse
of
the
Means
of
accelerating
these
good
Times
.
Philoth.
And
that
I
shall
,
Philopolis
,
but
with
all
possible
brevity
,
for
fear
I
should
keep
you
up
again
too
late
of
the
night
.
But
I
shall
impose
upon
you
in
nothing
,
but
appeal
to
your
own
judgement
,
if
what
I
propound
be
not
right
.
As
in
the
first
place
,
That
Reformed
Christendome
is
the
true
visible
Kingdome
of
God
;
The
First
Principle
.
and
that
therefore
all
men
are
bound
in
Conscience
by
all
lawfull
means
to
promote
the
Interest
thereof
.
Philop.
That
Reformed
Christendome
is
the
Kingdome
of
God
,
Philotheus
,
I
am
fully
persuaded
,
and
of
the
duty
thereupon
depending
.
Cuph.
But
we
of
the
more
Philosophicall
Genius
,
O
Philopolis
,
are
not
of
so
easie
a
belief
,
but
make
longer
pauses
in
so
weighty
Points
,
before
we
close
with
them
.
Philop.
Why
,
[
XXIV
](A51319-e72990-b)
XXIV
Of
Luther's
Conference
with
the
Devil
touching
the
abrogating
of
the
Mass
,
together
with
his
Night-Visions
of
flying
Firebrands
.
what
's
the
scruple
now
with
you
,
Cuphophron
?
Cuph.
Why
?
do
you
think
that
that
can
be
the
Kingdome
of
God
whose
foundation
is
laid
by
the
Activity
of
the
Devil
?
For
my
part
,
I
am
no
great
Historian
,
but
what
I
reade
I
reade
impartially
;
and
those
that
you
call
the
Kingdome
of
Antichrist
do
with
great
noise
and
confidence
averre
,
that
Luther
abolish'd
the
Mass
upon
Conference
with
and
Instructions
from
the
Devil
.
Bath
.
O
Cuphophron
light
of
belief
!
Does
your
Philosophicall
Considerateness
permit
you
to
give
any
credence
to
such
things
?
As
if
either
Luther
had
any
real
Conference
with
the
Devil
about
the
Mass
;
or
,
if
the
Devil
did
dispute
against
it
,
that
it
was
in
the
behalf
of
the
Reformation
.
It
is
true
,
Luther
himself
,
a
person
of
great
plainness
of
heart
,
and
no
great
Naturalist
,
saies
that
at
midnight
he
awakening
was
presently
in
a
Dispute
with
the
Devil
,
whom
he
describes
speaking
with
a
strong
and
deep
voice
to
him
.
But
thus
has
many
a
man
awakened
into
the
perception
of
a
struggling
with
the
Night-mare
,
or
Ephialtes
,
as
with
some
real
person
,
which
,
when
they
have
been
more
perfectly
awaked
,
they
have
found
to
be
nothing
else
but
a
Colluctation
with
their
own
phancy
;
the
more
knowing
especially
.
But
the
more
ignorant
and
superstitious
(
and
you
know
,
Luther
had
been
a
long
time
a
very
devout
Monk
,
whose
Cells
are
full
of
the
stories
and
phancies
of
Apparitions
and
Devils
)
do
ordinarily
take
such
passages
for
externall
Realities
.
Which
I
must
confess
I
conceive
to
be
Luther's
case
:
For
he
had
a
body
and
complexion
obnoxious
to
such
Illusions
.
But
suppose
it
was
not
an
Illusion
of
phancy
:
It
does
not
presently
follow
that
that
invisible
Disputant
was
a
bad
Angel
or
a
Devil
.
That
may
be
imputed
onely
to
the
modesty
of
Luther
,
that
he
thought
so
,
who
professes
himself
no
affecter
of
Dreams
nor
Visions
of
Angels
.
And
therefore
the
good
man
in
an
humble
ignorance
took
this
Dispute
to
be
an
Exagitation
of
the
Devil
;
but
was
so
sincere
a
lover
of
the
Truth
,
that
when
he
was
convinced
thereof
he
would
not
disown
it
or
refuse
it
,
though
it
had
been
blown
upon
by
the
breath
of
Beelzebub
:
Son
of
God
,
make
the
Doctrine
of
Christ
less
passable
with
the
Apostles
or
any
other
Disciples
.
And
therefore
lastly
,
admit
that
it
was
not
a
good
Angel
,
but
a
Devil
;
it
does
not
follow
that
the
Truth
is
less
Truth
,
or
that
it
is
any
Argument
against
the
Reformation
,
or
that
the
Devil
began
this
Dispute
with
Luther
in
favour
of
it
,
but
rather
of
Papism
.
For
he
foreseeing
how
obvious
and
usefull
those
Arguments
were
for
the
abrogating
of
the
Mass
,
and
that
Luther
could
not
but
hit
on
them
in
the
conclusion
,
he
,
like
a
cunning
Sophister
,
to
prevent
the
ruine
of
his
own
Kingdome
,
suggests
these
Reasonings
to
Luther
betime
,
that
they
,
being
thus
disparaged
by
the
first
Inventour
of
them
,
might
doe
the
less
execution
against
the
Mass
,
and
,
therewithall
,
against
the
whole
Lurry
of
Popish
Idolatry
and
Superstition
.
For
this
was
a
device
worthy
that
old
Serpent
.
Cuph.
And
you
,
Bathynous
,
I
think
,
have
a
fetch
beyond
the
Devil
himself
.
My
Philosophy
had
not
considered
the
thing
so
throughly
.
But
now
I
am
more
awakened
to
consider
of
it
,
why
may
it
not
be
some
crafty
fellow
got
into
Luther's
Bed-chamber
that
thus
abused
him
,
(
there
are
such
Stories
of
men
speaking
through
Trunks
)
and
with
the
same
design
the
Devil
is
supposed
to
have
had
in
it
,
this
crafty
Knave
personating
the
Devil
?
Bath
.
Any
of
these
waies
,
in
my
judgement
,
are
sufficient
to
take
off
that
odium
that
some
would
cast
upon
the
Reformation
from
this
passage
of
Luther
.
And
I
look
upon
the
first
as
not
inferiour
to
any
of
them
,
as
corresponding
with
the
conceit
which
I
have
also
of
his
nocturnall
visions
of
the
flying
Fire-brands
.
Which
appearance
I
believe
was
onely
in
his
phancy
;
because
alwaies
after
this
appearance
he
was
tormented
with
a
grievous
distemper
of
the
Head
,
and
had
usually
the
oil
of
Almonds
put
into
his
ears
for
a
cure
or
mitigation
.
Philoth.
I
can
never
think
of
these
nocturnall
visions
of
the
Fire-brands
,
Bathynous
,
but
with
a
reflexion
on
the
fieriness
of
Luther's
spirit
,
whose
invincible
zeal
so
far
emboldened
him
,
as
publickly
and
solemnly
to
cast
the
Pope's
Bull
and
Canon-Law
into
the
fire
,
and
in
conclusion
,
by
the
fiery
Activity
of
his
indefatigable
spirit
,
to
burn
down
a
great
part
of
the
Papal
Monarchy
,
as
a
[
*
](A51319-e73520-b)
*
Dr.
Heylia
in
his
Geography
.
late
Historian
phrases
it
,
with
allusion
to
Luther's
fire
.
Bath
.
That
so
it
might
be
fulfilled
which
was
spoken
by
the
mouth
of
the
Prophet
Ezekiel
against
the
King
of
Tyre
;
Thou
hast
defiled
thy
Sanctuaries
by
the
multitude
of
thine
iniquities
,
by
the
iniquity
of
thy
Traffick
:
therefore
will
I
bring
forth
a
fire
from
the
midst
of
thee
,
it
shall
devour
thee
;
and
I
will
bring
thee
to
ashes
upon
the
Earth
in
the
sight
of
all
them
that
behold
thee
:
as
you
hinted
to
us
yesterday
,
Philotheus
.
Philoth.
By
the
iniquity
of
thy
Traffick
,
that
is
to
say
more
particularly
,
by
the
wicked
sale
and
trade
of
Pardons
and
Indulgences
sent
out
by
Pope
Leo
the
tenth
in
Luther's
time
,
from
whence
Luther
first
took
fire
.
Bath
.
Why
,
it
hits
marvellously
well
,
does
it
not
,
Philotheus
?
Philoth.
It
does
,
Bathynous
,
and
is
the
same
(
now
you
put
me
in
mind
of
it
)
that
I
offer'd
at
yesterday
.
But
to
proceed
.
Therefore
will
I
bring
forth
a
fire
from
out
the
midst
of
thee
;
that
is
,
I
will
bring
Martin
Luther
out
of
his
Monkish
Cell
,
from
amidst
all
his
Superstition
and
false
Devotion
,
a
man
of
so
hot
and
fiery
a
complexion
,
that
his
phancy
was
filled
with
nothing
but
flying
Fire-brands
in
the
night
;
and
he
shall
devour
the
Papacy
by
the
fire
of
his
zeal
.
Bath
.
Which
he
has
done
in
a
very
considerable
measure
already
:
The
Atchievement
whereof
stands
as
a
pledge
of
the
future
Consummation
of
what
has
been
begun
so
successfully
.
[
XXV
](A51319-e73830-b)
XXV
Of
the
Obnoxiousness
of
Luther
and
other
Reformers
.
Euist.
I
hope
so
too
,
Bathynous
.
And
yet
,
to
speak
impartially
and
according
to
the
truth
of
History
,
the
Instruments
God
made
use
of
in
the
first
Reformation
of
the
Church
were
not
altogether
of
so
unexceptionable
demeanour
and
tenour
in
Doctrine
and
Practice
,
as
that
we
should
much
build
our
faith
upon
the
worth
of
their
persons
.
But
I
must
confess
that
Luther
was
one
that
made
himself
the
most
obnoxious
.
Bath
.
What
you
say
,
Euistor
,
admit
it
were
true
,
it
does
not
one
whit
prejudice
the
cause
of
the
Reformation
.
For
the
Reformation
is
not
into
the
Opinion
of
any
weak
and
fallible
man
,
but
into
the
knowledge
and
belief
of
the
infallible
Word
of
God
.
And
therefore
it
is
vainly
and
to
no
purpose
alledged
by
the
Romanists
,
That
Luther
was
of
so
big
and
boisterous
a
spirit
;
That
he
was
impatient
of
a
single
life
;
That
he
was
mistaken
in
his
judgement
in
severall
things
,
in
some
things
inconstant
to
himself
,
vehement
and
uncontroulable
in
all
,
and
opposing
all
gainsayers
with
rudeness
and
bitterness
of
speech
.
For
notwithstanding
all
these
Complexionall
Infirmities
,
yet
I
cannot
but
believe
that
he
had
a
substantial
Sincerity
underneath
,
a
firm
belief
in
God
and
Iesus
Christ
,
and
a
lusty
Indignation
against
the
bloudy
Tyranny
,
the
gross
Idolatry
and
base
and
unworthy
Cheats
and
Impostures
of
the
Church
of
Rome
.
Whenas
,
on
the
contrary
,
his
Antagonist
,
Pope
Leo
,
was
not
onely
an
open
abettour
of
these
,
but
a
close
Infidel
or
Atheist
;
as
appears
by
that
wicked
saying
of
his
to
Cardinall
Bembo
,
wherein
he
did
insinuate
that
the
whole
History
of
Christ
is
but
a
mere
Fable
.
Was
not
Luther
,
think
you
,
holy
enough
to
grapple
with
such
an
Holiness
as
this
Leo
the
tenth
?
I
must
confess
I
cannot
think
so
very
highly
of
Luther
as
some
do
,
and
yet
I
think
him
to
have
been
a
very
happy
Instrument
in
the
hand
of
God
for
the
good
of
Christendome
against
the
horrid
Enormities
of
the
Papal
Hierarchie
.
And
though
he
might
not
be
allowed
to
be
the
Elias
,
the
Conductour
and
Chariot
of
Israel
,
as
some
have
styled
him
;
yet
I
think
at
least
he
might
be
accounted
a
faithful
Postillion
in
that
Chariot
,
who
was
wel
accoutred
with
his
wax
Boots
,
oiled
Coat
and
Hood
,
and
who
turned
the
Horses
noses
into
a
direct
way
from
Babylon
toward
the
City
of
God
,
and
held
on
in
a
good
round
trot
through
thick
and
thin
,
not
caring
to
bespatter
others
in
this
high
jogg
,
as
he
himself
was
finely
bespattered
from
others
.
The
meaner
the
Romanists
make
our
first
Reformers
,
Euistor
,
the
greater
disgrace
returns
upon
themselves
,
That
the
Corruptions
of
their
Church
were
so
gross
,
that
even
men
but
of
an
ordinary
life
and
judgement
could
both
discern
them
and
detest
them
at
once
.
If
God
by
ordinary
Instruments
wrought
extraordinary
things
,
the
more
was
his
Glory
,
and
the
less
hazard
of
eclipsing
the
luster
of
the
Sacred
Apostolicall
Foundation
,
or
of
disturbing
that
Number
that
is
so
holy
and
celebrious
in
both
History
and
Prophecy
throughout
the
Scripture
.
Vnexceptionable
Reformers
had
been
a
means
rather
to
captivate
us
again
to
the
flesh
,
to
carnal
respects
and
personal
Dotages
,
then
to
promote
the
Dispensation
of
the
Spirit
,
which
must
be
the
upshot
of
all
.
The
Ministry
of
Luther
and
the
Reformers
was
rather
to
recover
to
us
the
use
of
the
Scripture
,
then
to
dictate
a
Law
to
us
from
their
own
infallible
and
unexceptionable
worth
;
to
break
off
the
Papal
Yoke
,
rather
then
to
put
us
into
new
Fetters
.
The
Word
of
God
then
it
was
,
hid
like
a
precious
Cabinet
,
and
sunk
in
that
Augeae
stabulum
,
the
overflowing
Corruptions
and
down-bearing
Tyrannies
of
the
Church
of
Rome
,
which
that
noble
Heros
Luther
,
like
another
Hercules
,
by
removing
the
filth
,
was
to
bring
into
the
sight
of
the
world
again
.
And
would
you
then
have
had
him
and
his
Fellow-labourers
(
not
such
as
they
were
,
but
)
such
pure
,
spruce
Gentlemen
,
in
white
Spanish-leather
Pumps
,
in
clean
Linen
Stockins
and
Holland
Doublets
,
with
all
other
correspondent
Elegancy
and
unexceptionable
Neatness
?
and
in
this
pure
and
splendid
plight
to
have
taken
into
hand
their
Shovells
,
Wheel-barrows
and
Muck-forks
,
to
rid
away
this
stinking
Dunghill
?
Christ
did
not
owe
his
wicked
Corrivall
for
the
Government
of
the
World
so
much
respect
.
And
for
such
course
work
,
there
was
more
need
of
a
resolute
robustuous
courage
,
such
as
Luther
had
,
then
of
any
such
externall
Sanctimony
or
accuracy
of
Wit
and
Judgement
,
as
not
to
be
taken
tripping
any-where
in
either
Reason
or
Conversation
.
Wherefore
all
Arguments
against
the
Reformation
from
the
quality
of
the
Reformers
are
very
weak
,
both
because
they
were
substantial
good
men
in
the
main
,
notwithstanding
what
oversights
soever
they
may
be
pretended
to
have
committed
through
humour
or
passion
or
unavoidable
surprize
;
and
also
because
it
is
not
their
Authority
we
stand
to
in
matters
of
Religion
,
but
to
the
Scripture
,
in
the
Recovery
of
the
use
and
enjoyment
whereof
they
were
gloriously
instrumental
;
and
lastly
,
because
all
their
particular
judgements
are
swallowed
up
,
not
to
be
seen
nor
look'd
upon
any
farther
then
they
appear
in
the
common
judgement
of
Reformed
Christendome
represented
in
the
Harmonie
of
their
publick
Confessions
.
But
for
God's
carrying
on
the
Reformation
in
particular
Circumstances
,
in
his
taking
the
Kingdome
to
himself
and
judging
the
little
Horn
,
if
all
be
not
so
plain
and
pervious
to
our
understandings
;
yet
let
us
the
rather
take
up
the
Psalmist's
form
of
Devotion
,
and
say
,
The
Lord
reigneth
,
let
the
Earth
rejoice
.
Clouds
and
Darkness
are
round
about
him
,
Righteousness
and
Iudgement
are
the
habitation
of
his
seat
.
Philop.
Bathynous
has
suggested
many
material
Considerations
in
the
behalf
of
the
Reformation
against
all
possible
Cavills
of
the
Adversarie
touching
the
first
Reformers
,
whom
I
am
very
well
assured
that
,
according
to
the
Genius
of
that
Church
,
they
do
in
many
things
most
wickedly
calumniate
;
and
that
those
that
are
not
Calumnies
as
concerning
Fact
,
are
no
such
horrid
Crimes
as
theirs
that
accuse
them
,
but
more
venial
Infirmities
or
less
commendable
Humours
.
Insomuch
that
,
notwithstanding
all
their
Cavills
,
I
am
not
at
all
shaken
in
my
belief
of
Reformed
Christendom's
being
the
true
visible
Kingdome
of
God
and
his
Christ
.
Which
is
the
first
Document
,
Philotheus
,
that
you
gave
us
,
tending
to
the
Interest
of
Reformed
Christendome
.
I
pray
you
now
therefore
,
since
I
am
so
well
satisfied
in
this
,
proceed
with
what
dispatch
you
can
to
the
rest
,
without
any
farther
interruption
.
Philoth.
The
Second
Document
then
,
The
Second
Principle
.
Philopolis
,
is
this
,
That
as
Reformed
Christendome
is
the
Kingdome
of
Christ
,
so
the
Popedome
is
the
Kingdome
of
Antichrist
.
This
,
as
it
is
a
Truth
in
it self
,
so
it
is
of
mighty
consequence
to
be
known
,
believed
,
and
declared
in
the
Kingdome
of
Christ
,
to
settle
them
and
establish
them
in
the
Profession
they
are
in
.
For
it
is
not
at
all
beyond
the
capacity
of
the
meanest
to
be
fully
ascertain'd
of
this
Truth
.
And
yet
though
it
be
but
one
,
and
so
easie
,
it
is
worth
all
the
Arguments
besides
for
the
fixing
a
Soul
to
the
Reformed
Religion
:
so
hugely
accommodate
it
is
to
strike
their
Imagination
,
and
satisfie
their
Judgement
,
and
settle
their
Conscience
,
at
once
.
For
if
the
Church
of
Rome
be
Babylon
,
as
most
certainly
it
is
,
then
think
you
with
your self
,
Philopolis
,
what
mighty
force
that
voice
of
the
Angel
will
have
in
the
Apocalypse
,
Come
out
of
her
,
my
people
,
lest
you
partake
of
her
sins
,
and
of
her
plagues
.
Philop.
That
is
to
say
,
It
will
be
as
potent
to
call
others
from
the
Communion
of
the
Church
of
Rome
,
as
to
establish
our
own
in
the
true
Faith
they
already
profess
.
And
indeed
,
methinks
,
when
they
cast
their
eye
upon
the
multifarious
gross
Idolatries
and
bloudy
Cruelties
of
the
Papacy
,
and
compare
them
with
the
Character
of
the
Whore
of
Babylon
,
(
whose
very
Whoredome
signifies
her
Idolatry
,
upon
whose
forehead
is
written
,
Mysterie
,
Babylon
the
great
,
the
Mother
of
Fornications
and
Abominations
of
the
Earth
,
and
who
is
said
to
be
drunk
with
the
bloud
of
the
Saints
,
and
with
the
bloud
of
the
Martyrs
of
Iesus
)
and
it
be
plainly
made
out
to
them
,
as
it
may
,
that
this
cannot
be
understood
of
Rome
Heathen
,
but
of
Rome
calling
itself
Christian
;
methinks
the
Reflexion
upon
their
known
practices
,
compared
with
their
description
in
this
Prophecy
,
should
so
plainly
convince
them
,
that
they
could
not
but
presently
run
from
her
Communion
with
sudden
horrour
and
affrightment
.
Philoth.
One
would
think
so
indeed
,
Philopolis
,
and
that
there
is
not
a
better
Engine
imaginable
then
this
to
beat
down
the
Mysticall
Babylon
:
And
that
therefore
it
must
be
out
of
a
great
deal
of
either
Unskilfulness
,
or
Unfaithfulness
to
the
Interest
of
Christ's
Kingdome
,
that
any
should
persuade
us
in
our
Oppositions
against
Rome
to
lay
aside
this
weapon
,
whenas
indeed
,
as
David
said
to
Abimelek
concerning
the
sword
of
Goliah
,
there
is
none
like
unto
it
.
de
Rom.
Pontif
.
lib.
3.
cap.
21.
Wherefore
the
taking
away
of
these
Bulwarks
against
the
forces
of
Babylon
looks
like
the
betraying
of
us
again
to
the
Tyranny
of
the
King
of
that
City
.
Bath
.
The
thing
it self
,
Philotheus
,
I
am
afraid
looks
thitherward
.
But
I
believe
withall
that
severall
persons
out
of
a
consciencious
tenderness
over
the
Interest
of
the
Reformed
Churches
may
be
so
backward
from
charging
the
Church
of
Rome
with
being
that
Mysticall
Babylon
,
or
the
Pope
the
King
of
that
City
,
that
is
to
say
,
that
notorious
Antichrist
,
for
fear
that
,
by
conceding
that
Church
to
be
Antichristian
,
they
should
therewithall
acknowledge
that
it
is
not
a
true
Church
.
Whence
that
fearfull
Inconvenience
would
follow
,
that
Succession
were
destroy'd
,
and
that
we
should
thereby
be
at
a
loss
to
prove
our selves
to
be
the
true
Church
of
Christ
.
Philoth.
[
XXVI
](A51319-e74850-b)
XXVI
Of
the
Church
of
Rome
's
being
a
true
Church
.
If
that
be
at
the
bottom
,
Bathynous
,
their
well-meaning
is
commendable
.
But
I
believe
they
fear
where
no
fear
is
.
For
we
have
more
strings
to
our
bow
then
one
.
For
none
of
those
Titles
that
the
Church
of
Rome
may
be
perstringed
by
in
the
Propheticall
parts
of
Scripture
,
whether
the
City
of
Babylon
,
or
the
Seat
of
Antichrist
,
that
Man
of
sin
,
or
the
like
,
do
necessarily
infer
they
are
not
a
true
Church
,
but
an
extremely-faulty
Church
,
and
such
,
as
God
would
have
his
people
forsake
their
Communion
,
if
they
will
not
reform
,
as
forfeiting
their
Salvation
by
partaking
of
such
sins
as
have
passed
among
them
into
a
Law
.
A
Wife
that
is
an
Adulteress
is
a
true
Wife
,
till
she
be
divorced
,
though
a
faithless
one
;
and
a
Ship
with
an
hole
at
the
bottom
is
a
true
Ship
;
and
an
House
whose
Walls
are
besmeared
with
the
Plague
or
Leprosie
,
or
infested
with
murtherous
Goblins
,
is
a
true
House
;
but
that
not
to
be
sailed
in
,
nor
this
to
be
inhabited
,
before
they
be
reduced
to
an
useful
and
safe
condition
.
The
Form
of
a
thing
makes
it
to
be
true
;
but
the
Sincerity
or
Integrity
of
it
makes
it
to
reach
its
end
,
and
become
useful
.
Wine
is
still
Wine
,
though
some
drops
of
Poison
be
convey'd
into
it
;
but
it
's
such
as
no
man
that
knows
thereof
will
adventure
to
drink
.
We
will
therefore
grant
that
the
Church
of
Rome
is
a
true
Church
,
but
in
such
a
sense
as
a
Ship
that
will
sink
a
man
to
the
bottome
of
the
Sea
is
a
true
Ship
,
or
such
an
House
as
I
described
a
true
House
.
Nay
,
we
will
concede
that
it
is
the
House
or
Temple
of
God
,
but
such
as
wherein
the
Man
of
sin
sits
,
that
son
of
Perdition
,
exalts
himself
above
all
that
is
called
God
or
worshipped
.
Wherefore
I
say
,
those
reprehensive
and
reprochful
expressions
of
Scripture
against
the
Church
of
Rome
do
not
imply
her
to
be
no
true
Church
,
but
a
very
impure
and
faulty
one
,
and
grown
not
onely
not
useful
to
them
that
adhere
to
her
,
but
extremely
mischievous
.
She
is
a
Cup
of
Wine
mixt
with
deadly
Poison
in
it
,
an
House
infected
with
the
Pestilence
,
or
infested
with
wicked
Daemons
.
Wherefore
if
we
succeed
in
the
true
pattern
of
the
House
or
Ship
,
in
the
sincere
nature
of
the
Wine
,
in
the
due
Offices
of
a
Wife
,
and
leave
out
the
Adultery
,
the
Poison
,
the
Plague
,
the
Leprosie
,
and
the
Devil
himself
,
is
our
Succession
the
less
perfect
?
If
a
Family
were
once
sound
,
and
then
diseased
for
some
Ages
,
and
then
some
of
this
Family
by
skill
in
Physick
or
more
then
ordinary
Temperance
should
grow
sound
again
;
are
these
sound
branches
less
the
Succession
of
this
Family
,
then
▪
they
that
are
still
unwholesome
and
diseased
?
Philop.
I
think
the
sounder
the
better
Family
,
as
being
of
a
nearer
affinity
or
consanguinity
with
the
most
ancient
Progenitours
of
them
all
.
And
therefore
,
questionless
,
we
are
not
the
less
of
the
Succession
of
the
Apostles
for
cleansing
our selves
from
After-corruptions
,
and
reducing
our selves
to
their
ancient
Apostolick
Purity
.
The
Succession
indeed
is
continued
in
the
Church
of
Rome
,
as
a
diseased
Family
is
the
Continuation
of
the
Family
of
their
Ancestours
;
but
the
Apostolicall
Succession
is
not
onely
continued
,
but
rectified
again
and
perfected
in
the
Reformation
.
So
that
I
conceive
there
is
no
hazard
at
all
to
Succession
in
admitting
those
due
,
but
sharp
,
Invectives
in
the
Apocalypse
and
other
places
of
Scripture
to
belong
to
the
Church
of
Rome
,
they
all
not
amounting
to
the
making
her
no
true
Church
,
or
no
Church
,
but
an
Idolatrous
one
,
a
Murtherous
one
,
and
an
Imposturous
one
.
As
an
adulterous
,
murtherous
and
cheating
Wife
is
a
Wife
,
and
therefore
a
true
Wife
,
till
she
be
dead
or
divorced
.
Philoth.
[
XXVII
](A51319-e75050-b)
XXVII
That
although
the
Church
of
Rome
were
not
a
true
Church
,
yet
it
follows
not
but
that
the
Reformed
Churches
are
.
You
understand
me
right
,
Philopolis
.
But
besides
this
,
suppose
the
Miscarriages
of
the
Church
of
Rome
were
at
last
so
high
,
and
that
for
some
Ages
,
that
she
plainly
ceased
to
be
in
any
sense
a
true
Church
,
(
which
yet
I
must
confess
I
cannot
believe
,
no
more
then
that
the
Church
of
the
Iews
ceased
to
be
a
true
Church
when
they
ston'd
the
Prophets
,
and
shamelesly
polluted
themselves
with
Idolatry
:
)
yet
the
true
Church
was
continued
elsewhere
,
and
the
truest
Church
of
all
,
the
Elect
of
God
,
every-where
.
There
was
a
Woman
in
the
Wilderness
when
the
Church
had
become
a
Wilderness
:
Though
I
must
confess
this
respects
rather
the
Perpetuity
of
the
Church
at
large
,
then
the
continued
Succession
of
Pastours
.
But
neither
do
I
hold
that
necessary
,
that
every
true
visible
Church
should
have
a
visible
Succession
of
Priests
from
the
Apostles
to
their
time
.
The
Ierusalem
that
is
said
to
come
down
from
Heaven
will
be
a
true
Church
,
Come
out
of
her
,
my
people
,
lest
you
partake
of
her
sins
,
and
of
her
plagues
,
that
all
the
Priesthood
had
hung
together
upon
Interest
,
and
would
not
have
stirred
;
had
a
whole
Kingdome
that
had
reformed
without
the
leave
of
the
Priesthood
been
no
Church
,
nor
the
Prince
had
any
power
to
appoint
the
most
able
and
eminent
of
his
Subjects
in
the
knowledge
and
practice
of
Christianity
to
preside
in
Rebus
sacris
,
in
the
Affairs
of
Religion
,
and
begin
a
Succession
from
them
,
whom
we
will
suppose
to
order
all
things
according
to
the
Word
of
God
and
the
Practice
of
the
Apostles
,
and
to
profess
no
other
Doctrine
then
what
they
taught
,
and
is
evident
out
of
the
Scriptures
?
What
,
shall
such
a
Nation
as
this
be
no
Church
for
all
this
in
these
Circumstances
of
things
,
O
Philopolis
?
Philop.
I
promise
you
it
is
a
very
nice
Controversie
,
Philotheus
;
I
know
not
well
what
to
say
to
it
of
a
sudden
.
Bath
.
It
is
a
nice
point
indeed
,
Philopolis
.
But
I
'll
propound
to
you
a
point
that
is
more
clear
.
Whether
is
not
every
Sovereign
Supreme
Head
of
the
Church
as
well
in
Ecclesiasticall
Affairs
as
in
Civil
in
his
own
Dominions
?
Philop.
Surely
he
is
,
Bathynous
,
or
else
he
is
not
absolute
Sovereign
.
For
I
conceive
that
to
be
the
Supreme
to
which
is
committed
both
the
trust
and
power
of
ordering
all
for
the
welfare
of
the
Subject
,
which
consequently
must
needs
include
Religion
,
of
which
therefore
of
necessity
the
Supremacy
is
Judge
.
Whence
every
supreme
Magistrate
is
,
if
not
formally
,
yet
eminently
,
as
well
Priest
as
King
;
else
he
were
not
King
,
or
the
King
not
supreme
Magistrate
,
as
being
bound
to
be
ruled
by
the
judgement
of
the
Priest
in
matters
of
Religion
;
which
unquestionably
all
Mundane
Affairs
ought
to
stoop
to
.
Whence
it
will
follow
,
that
all
Power
that
does
not
include
the
Priesthood
in
it
,
at
least
eminently
or
virtually
,
must
stoop
to
that
Judicature
.
But
being
the
Supremacy
of
any
Nation
is
to
stoop
to
none
but
God
,
it
is
plain
that
he
that
is
Supreme
has
at
least
virtually
the
Sacerdotal
Power
in
himself
.
Bath
.
I
profess
unto
you
,
Philopolis
,
you
are
so
subtil
in
Politicks
,
that
I
conceive
it
will
be
very
hard
for
any
one
to
evade
the
force
of
your
arguing
.
Euistor
.
The
anointing
of
Kings
and
Emperours
at
their
Coronations
,
as
also
the
Emperour's
Crown
comprehending
in
it
the
Episcopal
Mitre
,
methinks
,
Bathynous
,
bears
a
notable
Compliance
with
this
Conclusion
of
Philopolis
.
Cuph.
You
may
as
well
argue
for
a
communion
of
Kingship
in
the
Priesthood
,
because
the
Priests
be
anointed
in
the
Church
of
Rome
.
Bath
.
It
's
likely
they
would
catch
at
that
greedily
enough
,
Cuphophron
.
But
in
that
Kings
are
crowned
as
well
as
anointed
,
Philoth.
You
say
well
,
Bathynous
.
And
it
is
very
remarkable
in
that
Vision
,
that
there
is
no
one
visible
Head
of
the
universal
Church
,
(
such
as
the
Pope
pretends
to
be
)
but
every
Sovereign
is
there
set
out
as
a
Kingly
Priest
,
or
a
Priestly
King
,
in
his
own
Dominions
.
Philop.
Gentlemen
,
you
have
finely
adorned
my
dry
Reasonings
with
your
Historicall
and
Propheticall
Observations
;
all
which
jointly
considered
do
easily
bear
me
into
a
full
and
settled
persuasion
,
that
every
Christian
King
has
so
much
of
the
power
of
the
Priesthood
in
him
,
and
of
the
Autority
of
our
Heavenly
King
and
Priest
Christ
Iesus
,
that
being
enlightned
with
the
true
belief
of
the
Gospel
,
and
being
destitute
elsewhere
of
a
Priesthood
to
officiate
in
the
Church
,
or
rather
of
such
as
may
consecrate
men
to
that
Function
,
himself
may
raise
a
Succession
of
them
by
his
own
power
,
Bath
.
Nay
,
I
am
abundantly
satisfied
:
For
you
know
,
Extra
Ecclesiam
non
est
Salus
.
And
it
is
a
wonder
to
me
,
if
men
acting
and
living
thus
Apostolically
as
you
describe
can
be
in
the
state
of
Damnation
.
Philop.
Wherefore
we
see
plainly
,
that
there
is
no
Inconvenience
to
the
Reformed
Churches
in
declaring
the
Roman
Church
to
be
the
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
.
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
](A51319-e76110-b)
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
.
Philop.
[
XXIX
](A51319-e76510-b)
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.
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
,
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
;
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
.
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
,
but
is
himself
discerned
by
none
,
unless
he
be
spiritual
.
Of
this
Spirit
of
life
it
is
said
,
He
that
has
the
Son
has
life
;
but
he
that
has
not
the
Son
has
not
life
:
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
,
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
,
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
,
they
went
.
Philop.
[
XXX
](A51319-e77380-b)
XXX
How
the
Church
shall
attain
to
the
Unity
of
the
Spirit
.
This
is
surely
the
Vnity
of
the
Spirit
,
which
all
good
Christians
are
exhorted
to
.
But
how
shall
we
attain
to
it
,
Philotheus
?
Philoth.
This
I
conceive
would
confer
much
thereto
,
if
all
Opinions
and
Practices
in
Religion
that
either
hinder
or
do
not
promote
the
Life
of
God
in
the
world
were
universally
undervalued
by
the
Church
of
God
.
For
in
this
Life
of
God
is
his
Spirit
.
And
by
this
means
all
opportunity
and
pretense
of
any
one's
shewing
himself
to
be
religious
,
but
wherein
true
Religion
doth
consist
,
being
quite
cut
off
,
men
that
would
be
thought
at
all
religious
must
endeavour
the
imitation
of
that
Life
we
speak
of
,
to
approve
themselves
such
.
Which
they
will
do
very
lamely
without
the
presence
of
the
Spirit
.
And
all
occasions
of
squabbling
and
contention
about
the
Shadows
and
Coverings
of
Opinions
and
Forms
being
thus
removed
and
taken
out
of
the
way
,
it
will
be
far
easier
to
perform
what
the
Apostle
exhorts
to
,
To
keep
the
Vnity
of
the
Spirit
in
the
bond
of
peace
.
For
no
man
then
shall
be
able
to
bustle
with
any
credit
,
unless
it
be
in
the
behalf
of
what
tends
to
the
good
of
the
people
of
God
and
of
all
mankinde
.
But
of
those
externall
Coverings
hear
what
the
Prophet
Isay
denounceth
:
Wo
to
the
rebellious
children
,
saith
the
Lord
,
that
take
counsell
,
but
not
of
me
,
and
that
cover
with
a
Covering
,
but
not
of
my
Spirit
,
that
they
may
add
sin
to
sin
.
This
is
the
false
Covering
of
Opinions
and
Formalities
heaped
together
by
the
Ignorance
or
Hypocrisie
of
men
,
whereby
they
would
hide
themselves
,
as
Adam
,
from
the
eyes
of
their
Maker
.
But
God
has
foretold
that
those
of
Mount
Sion
,
the
Souldiers
of
the
Lamb
,
shall
destroy
the
face
of
the
Covering
cast
over
all
people
,
and
the
Veil
that
is
spread
over
all
Nations
.
And
then
they
must
either
be
cloathed
with
the
Covering
of
the
Spirit
,
foot
of
an
Oxe
,
labour
for
that
which
is
not
bread
.
Wherefore
the
number
of
Formalities
and
Opinions
being
lessened
according
to
their
uselesness
,
and
consequently
being
but
few
and
profitable
,
all
the
Church
will
easily
understand
their
importance
and
truth
:
As
all
the
four
Beasts
are
said
to
be
full
of
eyes
,
(
in
opposition
to
that
blinde
Obedience
cried
up
in
the
Roman
Church
;
)
and
so
throughly
discerning
the
same
Object
,
and
therewithall
passing
the
same
judgement
upon
it
,
are
also
carried
with
one
joint
motion
and
affection
.
For
even
their
wings
are
full
of
eyes
,
as
denoting
they
move
not
out
of
any
blinde
Principle
,
but
from
a
Principle
of
certain
Knowledge
.
Which
therefore
,
Philopolis
,
I
would
,
in
opposition
to
the
Church
of
Rome
,
(
who
cry
up
Ignorance
as
the
mother
of
Devotion
)
make
the
Seventh
Document
of
holy
Policy
,
The
Seventh
Principle
.
viz.
To
instruct
the
People
throughly
and
convincingly
of
all
the
Fundamental
mysteries
of
Truth
and
Interest
appertaining
to
the
Kingdome
of
God
.
They
that
obtrude
Falshood
for
their
own
advantage
upon
the
People
,
it
is
their
Interest
to
keep
them
in
Ignorance
:
But
they
that
are
the
Assertours
of
the
Truth
,
it
is
their
Interest
to
have
it
as
fully
and
fundamentally
understood
as
may
be
,
and
made
clear
out
of
Reason
or
Scripture
.
And
I
conceive
all
Truth
that
is
needfull
to
Life
and
Godliness
may
be
in
such
manner
cleared
to
the
unprejudiced
.
Whence
it
will
be
a
very
hard
tug
to
seduce
any
from
the
Church
to
Romanism
,
Infidelity
or
Atheism
.
Philop.
[
XXXI
](A51319-e77830-b)
XXXI
How
the
mind
of
man
may
arrive
to
a
state
of
Unprejudicateness
.
I
am
clearly
of
your
minde
,
Philotheus
;
but
all
the
difficulty
is
to
get
to
that
state
of
Vnprejudicateness
.
Philoth.
If
the
Son
make
you
free
,
then
are
you
free
indeed
.
Sophr.
That
is
not
spoken
,
Philotheus
,
of
freedome
from
Prejudice
,
but
of
freedome
from
Sin
,
so
far
as
humane
Nature
can
be
free
.
[
*
](A51319-e77950-b)
*
John
8.34
,
35.
Whosoever
committeth
sin
,
saith
our
Saviour
,
is
the
servant
of
sin
.
And
the
servant
abideth
not
in
the
house
for
ever
;
but
the
Son
abideth
ever
.
Then
follows
,
If
the
Son
therefore
make
you
free
,
then
are
you
free
indeed
.
Philoth.
And
a
little
before
he
saith
,
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
indeed
;
(
that
is
to
say
,
If
ye
keep
my
Commandments
)
And
ye
shall
know
the
Truth
,
and
the
Truth
shall
make
you
free
.
Whereupon
the
Iews
expostulate
with
our
Saviour
,
We
be
Abraham's
seed
,
and
were
never
in
bondage
to
any
:
how
saiest
thou
then
,
Ye
shall
be
made
free
?
Whereupon
in
that
passage
,
O
Sophron
,
which
you
cited
,
he
charges
them
with
being
servants
to
sin
,
implying
,
that
that
was
the
Prejudice
and
impediment
to
their
attaining
to
the
Truth
,
in
that
they
lived
in
sin
.
So
that
freedome
from
sin
,
I
think
,
in
our
Saviour's
own
judgement
,
does
infer
also
freedome
from
Prejudice
that
hinders
the
knowledge
of
the
Truth
.
Wherefore
,
O
Philopolis
,
in
the
Eighth
and
last
place
,
(
for
I
will
not
discourse
so
now
as
if
I
despaired
of
ever
having
the
opportunity
of
conferring
with
you
again
,
)
I
shall
propose
this
one
Document
more
,
not
onely
very
serviceable
for
the
Unity
of
the
Church
,
but
the
most
effectual
I
know
,
and
the
most
necessary
,
for
the
bringing
on
those
excellent
Times
your
desire
is
so
carried
after
.
Philop.
I
long
to
hear
it
,
Philotheus
.
Philoth.
It
is
Faith
in
the
Power
of
God
and
the
Spirit
of
our
Lord
Jesus
Christ
,
The
Eighth
and
last
Principle
.
which
he
has
promised
to
all
Believers
,
that
by
this
assistence
we
may
get
the
conquest
over
all
our
Sins
and
Corruptions
,
and
perfect
Holiness
in
the
fear
of
God
.
This
Doctrine
,
That
we
are
not
onely
obliged
to
an
higher
pitch
of
Morality
then
either
Paganism
or
Judaism
did
pretend
to
or
could
boast
of
,
but
also
that
through
the
Spirit
of
Christ
inhabiting
in
us
we
are
able
to
be
reduced
to
that
Rectitude
of
Life
and
Spirit
which
our
Saviour
sets
out
in
his
Sermon
upon
the
Mount
,
and
elsewhere
in
his
Discourses
in
the
Gospels
;
It
is
this
Doctrine
,
I
say
,
that
must
renew
the
world
in
righteousness
,
and
bring
on
those
glorious
Times
that
so
many
good
men
believe
and
desire
;
This
,
Philopolis
,
is
a
necessary
preparation
thereto
.
For
what
Doctrine
but
this
can
reach
the
Hypocrisie
of
mens
hearts
,
who
,
under
colour
of
not
being
able
to
be
rid
of
all
their
Sins
,
will
set
themselves
against
none
,
or
but
the
least
considerable
,
or
will
be
sure
to
spare
their
darling-sins
,
and
perpetually
decline
that
Self-resignation
which
is
indispensably
required
of
every
true
Christian
?
Nay
,
they
will
quit
none
of
them
,
under
pretence
we
must
necessarily
retain
a
gradual
Imperfection
throughout
.
And
they
will
be
sure
to
pitch
on
that
Degree
that
is
most
for
their
own
ease
,
and
the
satisfaction
of
their
own
Lusts.
Sophr.
This
is
a
very
searching
Doctrine
indeed
,
Philotheus
.
But
what
do
you
drive
at
?
an
absolute
perfection
quoad
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
,
That
denying
all
ungodliness
and
worldly
Lusts
,
we
should
live
soberly
and
righteously
and
godly
in
this
present
world
:
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
St.
Peter
,
Wherefore
gird
up
the
loins
of
your
minde
,
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
,
Be
ye
perfect
,
as
your
Father
which
is
in
Heaven
is
perfect
.
And
St.
Paul
to
the
Ephesians
witnesses
for
our
Saviour
,
that
this
was
the
end
of
his
giving
himself
as
a
Ransome
or
of
dying
for
his
Church
,
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
,
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
.
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
](A51319-e78850-b)
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
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
](A51319-e79290-b)
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
,
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
](A51319-e79590-b)
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
?
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
](A51319-e79740-b)
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
,
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
,
for
this
cause
God
shall
send
him
strong
delusions
,
that
he
shall
believe
a
Lie
;
that
he
may
be
damned
for
not
believing
the
Truth
,
but
having
pleasure
in
Vnrighteousness
.
And
I
hope
very
few
will
venture
upon
those
Pikes
.
This
Doctrine
can
hardly
fright
any
away
,
but
such
as
have
an
explicite
minde
and
purpose
fully
to
plunge
themselves
into
the
filth
of
sin
.
But
what
a
vast
company
has
broke
from
the
Reformed
Churches
into
private
Sects
,
upon
pretence
that
their
Doctrine
tends
not
sufficiently
to
Perfection
,
can
be
hid
from
no
man's
eyes
that
looks
never
so
little
into
the
World
.
So
far
is
this
Doctrine
from
being
against
the
Interest
of
Reformed
Christendome
.
To
all
which
you
may
adde
,
that
it
need
not
be
imposed
as
an
Article
,
but
allowed
.
In
the
mean
time
that
general
Languour
and
Remissness
in
all
Duties
of
Life
,
or
rather
that
universal
Deluge
of
open
Lewdness
and
wickedness
,
which
,
for
ought
I
know
,
has
broken
in
upon
us
for
want
of
such
Doctrines
as
would
more
effectually
engage
us
in
all
Holiness
of
Conversation
,
is
by
far
a
more
formidable
Dis-interest
to
the
Reformed
Churches
,
then
the
Profession
or
Permission
of
this
Doctrine
we
speak
of
any
way
can
be
.
For
Providence
has
no
obligation
to
continue
their
Religion
to
those
,
be
it
never
so
true
,
who
have
no
more
Conscience
then
to
hold
the
Truth
of
God
in
unrighteousness
.
Sophr.
Nay
,
your
Answer
,
I
must
confess
,
Philotheus
,
is
very
home
and
pertinent
.
Philop.
And
so
think
I
too
;
and
am
hitherto
(
which
I
must
acknowledge
with
many
thanks
to
you
,
Philotheus
)
very
competently
satisfied
(
and
therefore
am
the
more
unwilling
to
urge
you
any
farther
in
any
more
Particulars
)
touching
these
Heads
,
feeding
my self
with
hopes
of
future
Conference
from
your
own
comfortable
Intimation
.
But
however
,
I
cannot
but
give
you
the
trouble
of
passing
to
the
last
Point
,
[
XXXVI
](A51319-e79960-b)
XXXVI
Of
the
Duration
of
the
glorious
Times
of
the
Church
.
to
gratifie
my
Curiosity
touching
the
Duration
and
Permanency
of
this
excellent
state
of
the
Church
,
and
of
describing
to
me
in
what
order
and
distinctness
things
will
proceed
to
the
end
of
all
.
Philoth.
This
is
an
hard
Probleme
,
Philopolis
,
as
well
as
curious
,
the
second
part
especially
.
For
touching
the
Duration
or
Permanency
of
the
Church
in
that
glorious
Condition
,
the
holy
Oracles
plainly
intimate
it
will
be
for
a
thousand
years
,
seven
Thunders
into
which
the
last
Trumpet
is
so
distinctly
distributed
.
[
XXXVII
](A51319-e80100-b)
XXXVII
The
Character
of
Theomanes
.
and
most
passionate
well-willer
to
the
Affairs
of
the
Kingdome
of
God
.
Cuph.
That
's
a
peculiar
Privilege
of
yours
,
Philotheus
,
to
be
so
intimately
acquainted
with
Theomanes
.
For
my
part
,
I
have
often
courted
him
with
the
best
skill
and
diligence
I
could
,
but
could
never
yet
get
into
any
familiarity
with
him
.
Sophr.
And
,
I
think
in
my
heart
,
never
will
do
,
so
long
as
your
name
is
Cuphophron
.
Philop.
I
pray
you
,
Philotheus
,
what
is
this
Theomanes
for
a
man
?
and
what
did
he
impart
to
you
touching
the
seven
Thunders
?
Philoth.
I
gave
you
part
of
his
Character
already
.
And
if
you
do
not
yet
understand
me
,
Philopolis
,
I
adde
farther
,
That
he
is
a
man
wholly
devoted
to
the
Knowledge
of
his
Maker
from
his
very
youth
,
and
quitted
the
World
almost
as
soon
as
he
was
born
into
it
,
having
never
any
design
upon
any
thing
that
the
World
is
so
mad
after
,
neither
Honour
,
nor
Power
,
nor
Riches
,
nor
carnal
Pleasures
;
but
his
mind
has
been
wholly
set
to
search
out
true
Knowledge
in
the
Light
of
the
Simplicity
of
Life
,
in
which
quitting
all
Self-relishes
he
became
an
entire
Servant
of
God
and
of
the
Lord
Iesus
Christ
,
and
a
faithfull
Minister
of
his
Kingdome
.
Philop.
You
give
the
Character
of
an
excellent
person
.
But
what
did
he
impart
to
you
,
Philotheus
?
Philoth.
The
Vision
of
the
seven
Thunders
,
if
I
may
so
call
it
for
brevity
sake
.
But
his
meaning
is
,
the
Vision
of
things
synchronall
to
the
seven
Thunders
.
Philop.
You
will
infinitely
oblige
me
,
if
you
please
to
communicate
them
unto
us
,
O
Philotheus
.
But
is
he
not
a
man
something
Enthusiasticall
or
Fanaticall
?
Philoth.
The
greatest
Fanaticism
that
I
know
in
him
is
this
,
That
he
professes
he
understands
clearly
the
truth
of
severall
Prophecies
of
the
mainest
concernment
(
which
yet
many
others
pretend
to
be
very
obscure
)
whether
he
will
or
no.
But
he
is
so
far
from
being
Enthusiasticall
or
Fanaticall
that
,
whereas
Enthusiasm
is
a
false
Surmise
of
a
man's
self
that
he
is
inspired
,
when
indeed
he
is
not
,
he
,
on
the
contrary
,
does
disclaim
his
being
at
any
time
inspired
,
though
a
man
would
think
sometimes
that
he
is
.
But
he
imputes
all
to
the
Light
of
the
Simplicity
of
Life
,
the
greatest
Gift
of
God
that
is
communicable
to
the
Soul
.
Neither
does
he
boast
that
this
Vision
of
the
seven
Thunders
is
any
over-bearing
Inspiration
,
though
it
was
the
most
involuntary
thing
that
ever
happened
to
him
perfectly
awake
.
Philop.
I
pray
you
therefore
tell
us
in
what
Circumstances
it
happened
to
Theomanes
.
For
I
believe
he
would
conceal
nothing
from
you
,
by
reason
of
your
Intimacy
with
him
.
Philoth.
Time
will
not
permit
to
make
any
long
Story
of
it
.
The
Circumstances
therefore
in
brief
are
these
.
Upon
a
time
,
after
he
had
much
worn
away
and
exhausted
his
spirits
by
a
long
and
serious
study
in
the
Divine
Oracles
,
he
thinking
to
take
a
long
and
leisurely
walk
into
the
fields
to
recruit
his
Strength
by
the
open
fresh
air
,
and
to
let
his
Mind
be
perfectly
vacant
for
the
relief
of
his
Body
,
of
a
sudden
in
the
midst
of
the
fields
this
Vision
of
the
seven
Thunders
surprised
him
without
his
desire
or
expectation
,
which
took
fast
hold
on
his
Mind
and
Phancy
,
insomuch
that
he
could
not
be
quiet
for
the
working
thereof
,
(
though
it
made
him
so
weak
that
he
could
scarce
go
on
his
legs
)
till
he
had
committed
the
same
to
writing
.
Philop.
This
is
something
extraordinary
.
Have
you
a
Copy
of
it
,
Philotheus
?
For
the
Narration
of
such
things
ought
to
be
very
accurate
.
Philoth.
I
have
a
Copy
of
it
both
in
my
Pocket
and
in
my
Memory
;
it
has
left
so
strong
an
Impress
upon
my
minde
.
But
I
believe
you
will
think
it
most
safe
if
I
reade
the
Copy
,
for
it
is
yet
light
enough
,
and
I
brought
it
on
purpose
,
foreseeing
the
need
thereof
in
this
day's
Discourse
.
Philop.
I
pray
you
,
Philotheus
,
reade
it
to
us
.
Cuph.
There
are
ordinarily
Politicall
and
Philosophicall
Gazetts
;
but
it
is
our
Privilege
,
it
seems
,
to
have
a
Propheticall
one
.
Philop.
Cuphophron
will
have
his
conceit
on
every
thing
,
be
it
never
so
serious
.
Let
him
call
it
what
he
will
.
I
pray
you
,
Philotheus
,
reade
it
leisurely
and
distinctly
.
Philoth.
[
XXXVIII
](A51319-e80790-b)
XXXVIII
Theomanes
his
Vision
of
the
seven
Thunders
.
I
shall
,
Philopolis
.
The
Title
is
,
The
space
of
the
seventh
Trumpet
dividing
it self
into
the
seven
Thunders
,
with
their
previous
Coruscations
,
in
order
as
follows
.
It
begins
with
a
straight
stroke
and
broken
line
abruptly
after
this
manner
;
—
And
the
first
Coruscation
cast
forth
its
Light
,
which
shone
from
one
end
of
the
Heaven
to
the
other
.
Whereupon
a
most
dreadfull
Thunder
uttered
its
voice
,
insomuch
that
the
Earth
shook
and
trembled
and
shrunk
under
it
.
Wherewithall
the
Clouds
were
discharged
of
a
most
noisome
and
prodigious
Rain
of
Bloud
,
of
Fire
,
of
Hail
and
infectious
Dust
,
with
other
such
like
Plagues
of
Egypt
;
insomuch
that
men
were
exceedingly
tormented
and
enraged
by
reason
of
the
intolerableness
of
the
Plagues
.
Philop.
This
I
believe
is
but
a
more
broken
and
confused
Representation
of
the
Effusion
of
the
seven
Vials
,
or
of
something
synchronall
thereto
:
As
you
have
already
declared
that
the
seven
Vials
are
Synchronall
to
the
first
Thunder
.
Philoth.
It
may
be
so
,
Philopolis
.
Philop.
But
I
pray
you
go
on
,
I
shall
not
again
interrupt
you
.
Philoth.
After
this
I
looked
up
,
and
behold
in
the
East
a
large
white
Cloud
,
which
came
sailing
as
it
were
with
a
cool
and
refreshing
gale
of
wind
toward
an
exceeding
high
Mountain
,
at
a
certain
distance
from
which
the
second
Coruscation
discharged
it self
from
this
Cloud
.
Whereupon
I
heard
a
more
chearfull
Thunderclap
re-echoing
through
the
Air
,
and
the
Cloud
breaking
a-pieces
,
I
saw
a
most
glorious
City
lightly
descending
,
carried
in
the
stream
of
this
cool
breeze
obliquely
downward
,
and
so
settling
at
last
on
the
Top
of
this
high
Mountain
.
But
I
had
not
long
fed
mine
eyes
with
so
beautifull
a
Sight
,
when
unexpectedly
from
over
the
City
a
bright
Coruscation
broke
forth
,
so
great
and
so
glorious
,
from
the
pure
Sky
,
that
the
light
of
the
Heavens
was
sevenfold
more
clear
then
the
light
of
the
Sun
.
Upon
which
immediately
I
heard
from
thence
the
voice
of
the
third
Thunder
,
and
thereupon
as
it
were
the
voice
of
a
Man
,
tunable
and
articulate
,
saying
,
Hallelujah
.
The
Lord
reigneth
.
And
suddenly
after
a
whole
Quire
of
voices
seconded
this
first
Voice
,
saying
,
Hallelujah
.
Glorious
things
are
spoken
of
thee
,
O
thou
City
of
God
.
The
Mountain
of
the
Lord's
House
is
established
on
the
top
of
the
Mountains
,
and
all
Nations
flow
unto
it
.
The
Nations
of
them
that
are
saved
walk
in
the
light
of
it
,
and
the
Kings
of
the
Earth
do
bring
their
glory
and
honour
unto
it
.
Hallelujah
.
Which
Heavenly
and
enravishing
Melodie
was
heard
from
the
Holy
City
for
the
space
of
four
hours
.
After
this
I
cast
mine
eyes
toward
the
West
,
and
I
saw
a
large
Cloud
of
two
colours
,
black
and
pitchy
on
the
West
part
thereof
,
and
of
a
bright
shining
colour
toward
the
East
.
And
lo
,
of
a
sudden
the
fourth
Thunder
uttered
its
voice
from
the
West-side
of
the
Cloud
,
and
discharged
it self
upon
certain
hollow
Rocks
and
Mountains
,
tearing
them
a-pieces
,
and
rending
open
their
infernall
Caverns
.
While
in
the
mean
time
there
issued
out
on
the
East-side
a
strong
Wind
,
but
pure
and
refreshing
,
which
dividing
into
severall
parts
that
turned
round
became
so
many
innocuous
Whirl-winds
of
sincere
Air
,
tinctured
onely
with
a
cool
refreshing
smell
,
as
if
it
had
passed
over
some
large
field
of
Lilies
and
Roses
.
Which
Whirl-winds
moved
from
man
to
man
,
lifting
them
somewhat
from
the
Earth
,
and
so
letting
them
easily
down
again
;
but
left
a
Mark
upon
the
Bodies
of
every
one
they
thus
lifted
,
and
a
sweet
Savour
on
themselves
and
on
their
Garments
.
And
the
number
of
them
thus
lifted
and
marked
is
the
number
of
the
Companies
of
the
Lamb
,
and
their
number
was
1728.
But
in
the
Western
part
of
Heaven
the
Air
was
ill-sented
by
reason
of
the
Fumes
from
those
dark
Caves
,
out
of
which
were
seen
to
come
many
direfull
and
dismall
Forms
,
with
part
of
their
melted
Chains
(
which
the
Thunder-clap
had
broke
a-pieces
)
hanging
upon
their
bodies
.
Which
Hellish
Shapes
ran
up
and
down
after
men
upon
the
face
of
the
Earth
,
catching
them
and
breathing
upon
them
a
poisonous
breath
that
corrupted
their
bodies
,
and
made
them
look
black
and
deformed
like
Devils
.
But
the
lifted
Companies
were
too
light-footed
for
them
,
neither
had
they
any
power
over
them
,
because
they
bore
the
Mark
of
the
Lamb
upon
their
bodies
.
These
things
I
saw
under
the
voice
of
the
fourth
Thunder
.
After
which
I
beheld
,
and
lo
,
the
whole
Heaven
was
overcast
with
Clouds
,
especially
toward
the
bottom
:
And
immediately
the
fifth
Thunder
uttered
its
voice
.
And
there
was
a
re-echoing
noise
round
about
the
Heavens
,
like
the
beating
of
Drums
.
Whereupon
I
saw
innumerable
Armies
of
men
from
the
four
Quarters
of
the
Earth
marching
up
toward
the
Holy
City
,
to
lay
close
Siege
unto
it
.
encompassed
the
Camp
of
the
Saints
round
about
.
And
I
was
in
an
exceeding
great
fear
and
trembling
.
But
in
the
midst
of
this
solicitude
there
came
a
large
flash
of
Lightening
from
the
East
,
which
shone
unto
the
West
,
and
the
sixth
Thunder
uttered
its
voice
.
And
I
saw
the
Clouds
rent
from
the
Horizon
upwards
,
and
they
were
parted
toward
the
North
and
toward
the
South
like
the
Curtains
of
an
opened
Tent
or
Canopie
.
Whereupon
a
marvellous
Light
sprung
up
very
fast
from
that
quarter
,
and
the
voice
of
the
Thunder
was
immediately
drowned
with
a
terrible
sound
of
a
Trumpet
which
filled
the
whole
Concave
of
the
Heavens
,
and
made
the
Ground
tremble
under
mens
feet
.
a
great
white
Throne
arched
like
a
Rain-bow
,
with
the
Son
of
man
sitting
upon
it
with
glory
and
great
majesty
,
from
whose
face
the
Earth
and
Heavens
fled
away
,
and
there
was
found
no
place
for
them
.
And
the
dead
all
appeared
before
the
Tribunal
of
God
,
and
the
Books
were
opened
.
And
they
whose
names
were
written
in
the
Book
of
Life
,
their
strength
was
renew'd
unto
them
,
and
they
mounted
up
with
wings
like
Eagles
,
and
associated
themselves
with
the
Angels
of
God
.
But
the
Hypocrites
and
Prophane
were
condemned
,
whose
hearts
grew
more
heavy
then
lead
,
and
became
the
dregs
and
sediment
of
the
World
,
Fear
and
Despair
sinking
them
down
;
while
Joy
and
Assurance
lifted
up
the
Sincere
into
those
more
defecate
Mansions
.
For
the
whole
Sky
was
filled
with
Myriads
of
myriads
of
Shapes
in
this
great
Compearance
;
where
the
purer
Spirits
ascended
upwards
,
and
the
more
gross
were
precipitated
downwards
,
by
the
stupendious
operation
of
the
great
Refiner
of
the
Universe
.
And
I
saw
the
Good
perfectly
separated
from
the
Wicked
,
and
the
King
of
Glory
rise
from
his
Throne
.
And
this
general
Assises
was
turned
suddenly
into
a
Triumphal
Pomp
to
the
Godly
,
they
marching
orderly
in
the
open
Sky
with
the
rest
of
the
Army
of
the
great
King
,
with
such
splendour
and
luster
as
is
ineffable
;
their
Mouths
also
being
filled
with
Songs
of
Victory
,
and
their
Ears
with
the
Echo
of
their
own
Melodie
.
For
the
Air
was
miraculously
tuned
into
Musicall
Accents
to
their
Divine
Ditties
,
as
if
some
invisible
hand
had
play'd
upon
the
Concave
of
the
Heavens
as
upon
some
well-strung
Harpsicall
or
Theorbo
.
So
that
my
Soul
was
so
enravished
with
the
sight
and
with
the
Musick
,
that
my
Heart
melted
,
mine
Eyes
flowed
over
with
tears
,
and
my
Spirits
failed
within
me
,
for
very
excess
of
Joy
.
Philop.
Certainly
Theomanes
was
in
a
very
great
Rapture
when
he
was
thus
affected
.
Philoth.
And
he
was
thus
really
affected
,
Philopolis
,
as
he
told
me
;
and
I
dare
believe
him
:
for
he
is
a
man
of
the
greatest
Simplicity
imaginable
.
Philop.
But
I
have
interrupted
you
again
,
Philotheus
,
before
I
was
aware
.
I
pray
you
go
on
.
Philoth.
But
part
of
this
pleasure
was
quickly
intercepted
by
a
sudden
overcasting
of
the
Heavens
as
it
were
with
an
universal
thick
Cloud
of
a
rusty
hue
.
But
I
heard
the
Musick
still
,
whereby
I
might
discern
the
motions
of
that
Triumphal
Pomp.
But
a
more
dreadfull
noise
presently
put
an
end
to
that
Rapture
also
.
For
this
Cloud
of
Night
broke
into
a
Chasm
near
the
celestial
Army
,
which
was
instantly
filled
with
a
most
glorious
Light
,
and
through
that
lucid
passage
I
heard
a
mighty
voice
like
the
sound
of
a
Trumpet
saying
,
I
am
Alpha
and
Omega
,
the
First
and
the
Last
,
the
Beginner
and
Continuer
and
Ender
of
Ages
.
I
am
he
that
lived
and
was
dead
,
and
behold
I
am
alive
for
evermore
,
and
have
the
Keys
of
Hell
and
Death
.
Whereupon
the
Chasm
closed
again
,
and
the
Souls
of
the
forsaken
were
filled
with
horrour
.
For
they
presently
expected
the
execution
of
that
dreadful
Sentence
,
Go
ye
accursed
into
everlasting
Fire
.
And
indeed
after
some
pause
and
silence
,
(
wherein
I
again
heard
that
Heavenly
Melodie
,
but
a
little
farther
off
,
that
Triumphant
Company
ascending
higher
and
higher
through
the
bright
azure
fields
of
peacefull
Bliss
)
the
arched
roof
of
this
hollow
Dungeon
seemed
all
on
fire
with
cross
Flashings
and
Lightenings
running
all
over
.
Which
had
no
sooner
ceased
,
but
the
seventh
Thunder
uttered
its
voice
,
which
was
accompanied
with
a
rowling
and
tearing
noise
every
way
over
the
whole
Sky
.
Whereupon
the
Clouds
set
a-raining
one
continuall
sad
and
direful
showr
of
Fire
and
Brimstone
upon
this
forlorn
Crew
,
till
the
whole
Earth
became
but
as
one
round
Lake
or
Pond
of
burning
Sulphur
.
whosoever
had
not
his
name
found
in
the
Book
of
Life
,
his
portion
was
in
this
Lake
of
fire
burning
with
Brimstone
;
which
is
the
second
Death
.
This
is
Theomanes
his
Vision
,
O
Philopolis
,
of
the
seven
Thunders
.
Which
contains
in
it
the
most
distinct
order
and
succession
of
Affairs
in
the
Church
,
from
the
beginning
of
the
seventh
Trumpet
to
the
end
of
all
things
,
that
I
ever
met
with
.
I
must
confess
the
Distinctions
are
but
general
:
but
if
I
had
had
any
thing
more
precise
and
particular
,
that
great
sincerity
and
nobleness
of
spirit
,
and
hearty
love
and
zeal
for
the
Interest
of
the
Kingdome
of
God
,
which
I
persuade
my self
I
discern
in
you
,
would
have
obliged
me
to
have
imparted
it
to
you
with
a
very
good
will
.
Philop.
I
give
you
many
thanks
,
Philotheus
,
for
your
good
opinion
and
bountiful
intention
.
But
what
you
have
imparted
is
more
then
I
could
merit
or
hope
to
obtain
from
any
other
hand
,
and
such
as
I
must
acknowledge
my self
competently
well
satisfied
with
,
as
having
some
guess
what
every
one
of
those
Thunders
mean
;
but
should
be
better
confirmed
in
my
apprehensions
thereof
,
if
you
would
briefly
communicate
your
thoughts
of
them
.
Philoth.
That
I
shall
doe
,
[
XXXIX
](A51319-e81560-b)
XXXIX
A
brief
Explication
of
Theomanes
his
Vision
.
and
very
briefly
,
O
Philopolis
.
These
seven
Things
therefore
are
orderly
contained
in
the
seven
Spaces
of
the
seven
Thunders
.
In
the
first
,
the
Effusion
of
the
seven
Vials
.
In
the
second
,
The
settling
or
establishing
of
the
Church
into
the
State
of
the
new
Ierusalem
come
down
from
Heaven
.
In
the
third
,
That
more
full
and
universal
Reign
of
Christ
called
the
blessed
Millennium
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
a
more
proper
and
eminent
sense
.
In
the
fourth
,
The
loosing
of
Satan
,
or
the
visible
vergency
of
the
World
to
another
Degeneracy
or
Apostasie
from
the
Kingdome
of
Christ
.
In
the
fifth
,
An
Attempt
of
the
apostatized
part
of
the
World
to
get
the
Dominion
again
over
the
Godly
,
and
the
danger
of
the
Wicked's
again
captivating
the
Iust.
In
the
sixth
,
The
visible
appearance
of
Christ
in
the
last
Judgement
,
wherein
he
gives
Sentence
upon
both
the
bad
and
the
good
.
In
the
seventh
and
last
,
The
Execution
of
this
Sentence
;
the
Godly
and
sincere
Believers
ascending
with
the
holy
Angels
towards
their
Heavenly
Inheritance
prepared
for
them
,
while
Hypocrites
and
Unbelievers
are
tumbling
with
the
Devils
in
the
Lake
of
Brimstone
burning
with
Fire
.
Philop.
I
thought
there
was
some
such
meaning
of
this
Vision
,
and
plainly
see
,
through
the
Symbols
and
Iconisms
of
it
,
that
there
is
nothing
contained
in
it
that
is
at
all
dangerous
or
Heterodox
.
But
the
manner
of
his
being
affected
in
his
receiving
these
orderly-ranged
Truths
seems
to
me
something
extraordinary
.
Does
not
Theomanes
highly
relish
such
a
peculiarity
of
Dispensation
,
O
Philotheus
?
Philoth.
[
XL
](A51319-e81770-b)
XL
The
important
Usefulness
of
Theomanes
his
Vision
,
together
with
the
Iustifiableness
of
his
yielding
to
such
an
Impression
.
Not
at
all
,
Philopolis
,
so
far
as
I
can
discern
.
He
onely
expresses
himself
well
pleased
with
the
Reasonableness
and
Usefulness
of
the
Vision
.
For
he
professes
it
consonant
to
both
Scripture
and
Philosophy
,
and
has
taken
notice
severall
times
in
my
hearing
how
useful
it
is
,
both
for
the
digesting
all
those
Visions
in
the
Apocalypse
that
appertain
to
the
last
Trumpet
into
their
right
Order
according
to
Synchronism
;
and
also
to
discover
the
Ignorance
of
some
that
have
pretended
to
Inspiration
,
who
guessing
that
the
last
Trumpet
is
the
Trumpet
of
the
last
Judgement
in
a
Politicall
sense
,
but
not
discerning
these
distinct
parts
of
it
,
(
I
mean
the
distribution
thereof
into
the
seven
Thunders
)
have
adventured
to
conclude
,
to
the
prejudice
of
the
Apostolick
Faith
,
that
there
is
no
other
Judgement
but
this
,
nor
any
other
Trumpet
to
raise
the
Dead
,
and
to
summon
them
before
the
Tribunal
of
Christ
,
then
the
Evangelization
of
a
certain
Doctrine
of
their
own
broaching
.
But
assuredly
,
Philopolis
,
that
Resurrection
which
St.
Paul
treats
of
in
his
first
Epistle
to
the
Corinthians
is
not
a
Moral
nor
Politicall
Resurrection
,
(
as
cannot
but
be
palpably
manifest
to
any
one
that
impartially
peruses
his
Discourse
;
)
and
therefore
the
last
Trumpet
there
mentioned
cannot
bear
a
mere
Moral
or
Politicall
signification
:
As
it
is
manifest
that
cannot
in
his
first
to
the
Thessalonians
,
For
the
Lord
himself
shall
descend
from
Heaven
with
a
shout
,
with
the
voice
of
the
Archangel
,
and
with
the
Trump
of
God
:
and
the
dead
in
Christ
shall
rise
first
.
Then
we
which
are
alive
and
remain
shall
be
caught
up
with
them
in
the
clouds
,
to
meet
the
Lord
in
the
Air
:
and
so
shall
we
ever
be
with
the
Lord
.
It
is
intolerable
to
hale
this
to
a
Moral
or
Politicall
sense
.
Therefore
I
say
all
the
last
Trumpet
is
not
of
a
Politicall
meaning
,
but
onely
the
five
first
parts
thereof
.
In
the
sixth
part
,
or
under
the
sixth
Thunder
,
the
sound
of
the
Trumpet
may
be
natural
or
audible
,
as
also
the
Thunder
in
the
seventh
;
and
the
Lake
of
Fire
and
Brimstone
not
symbolicall
or
dioristicall
,
but
visible
or
natural
,
what-ever
Infidelity
or
Sadducism
suggests
to
the
contrary
.
For
this
Earth
must
have
an
End
as
well
as
it
had
a
Beginning
.
So
that
that
false
Inspiration
which
Theomanes
seems
to
obviate
is
as
well
against
Philosophy
as
Scripture
.
Philop.
This
is
an
apparent
Usefulness
indeed
,
Philotheus
,
of
Theomanes
his
Vision
.
But
it
is
a
marvel
he
was
not
afraid
to
admit
of
any
such
Impression
upon
his
minde
,
that
pretended
to
disclose
the
Mysteries
of
the
seven
Thunders
which
Iohn
was
bid
to
seal
up
,
and
not
write
them
.
Hyl.
That
was
onely
for
that
time
,
Philopolis
:
but
what
hinders
but
that
afterwards
they
might
be
made
known
?
Philoth.
That
was
very
courteously
meant
of
you
in
the
behalf
of
Theomanes
,
O
Hylobares
.
But
his
Adventure
wants
no
such
excuse
.
For
I
have
also
objected
such
things
unto
him
:
But
he
said
,
he
had
no
reason
to
be
afraid
to
admit
of
such
Impressions
as
did
onely
seal
his
Imagination
but
with
such
Truths
as
Scripture
and
Reason
had
assured
him
of
before
.
Besides
,
that
he
does
not
pretend
that
this
Vision
of
the
seven
Thunders
is
the
disclosing
those
seven
Oracles
or
Voices
then
uttered
so
St.
Iohn
,
which
he
was
prohibited
to
write
,
but
seven
distinctions
of
Affairs
succeeding
in
the
seventh
Trumpet
,
which
this
Impression
bore
him
into
a
belief
of
being
synchronall
to
the
seven
Thunders
.
And
there
being
just
seven
general
Successions
of
Affairs
typified
by
those
Visions
in
the
Apocalypse
appertaining
to
the
seventh
Trumpet
,
to
which
all
other
may
be
reduced
as
synchronall
,
it
seems
to
be
a
great
Ratification
of
the
purport
of
this
Vision
.
But
it
would
be
too
tedious
to
make
out
all
this
to
you
,
Philopolis
,
at
this
time
.
Philop.
[
XLI
](A51319-e82300-b)
XLI
Philotheus
prevail'd
with
to
play
a
Divine
Rhapsodie
to
the
Theorbo
.
And
I
am
so
abundantly
satisfied
for
this
bout
,
that
I
have
no
reason
to
permit
you
to
give
your self
that
trouble
.
You
have
gratified
me
in
all
the
Points
I
have
proposed
to
you
,
Philotheus
,
beyond
my
hope
and
expectation
,
so
that
my
minde
is
even
lost
in
Joy
and
Amazement
.
Cuph.
Nothing
better
to
collect
it
again
then
such
a
Song
as
Bathynous
sung
to
the
Theorbo
for
the
composing
Hylobares
his
great
Emotion
of
minde
upon
our
other-day's
Discourse
.
Come
,
Bathynous
,
I
hope
you
will
be
as
civil
to
Philopolis
as
you
was
to
Hylobares
.
Bath
.
I
would
willingly
serve
Philopolis
in
any
thing
that
is
in
my
power
,
provided
it
were
not
to
his
prejudice
.
Philop.
Why
,
Bathynous
,
a
grave
strain
of
Musick
and
a
Song
sutable
to
this
day's
Dissertation
will
be
so
far
from
doing
me
any
prejudice
,
that
it
will
be
the
ultimate
completion
of
my
present
Enjoyments
.
Bath
.
But
it
were
to
your
prejudice
,
for
me
,
who
have
twice
performed
so
badly
,
to
undertake
the
same
Province
this
third
time
,
whenas
there
are
others
here
present
that
can
discharge
it
much
more
to
your
satisfaction
.
Sophr.
Certainly
he
must
mean
Philotheus
,
who
,
I
believe
,
would
fit
this
turn
better
then
any
,
he
has
such
a
special
faculty
of
joyning
parts
of
Psalms
together
,
and
of
directing
them
to
the
same
scope
,
(
and
that
out
of
an
excellent
Paraphrase
)
which
he
plays
to
the
Theorbo
with
enravishing
delight
both
to
himself
and
others
.
Philoth.
I
delight
my self
so
sometimes
,
but
it
is
beyond
my
expectation
if
others
be
delighted
with
such
mean
Musick
.
Sophr.
But
the
sense
is
wonderfully
taking
and
transporting
,
O
Philopolis
,
and
therefore
do
not
forbear
to
require
this
Civility
at
his
hands
.
Bath
.
That
you
may
have
no
more
trouble
then
needs
must
,
I
'll
tune
the
Lute
for
you
.
It
is
within
a
thought
in
tune
already
.
It
's
an
excellently-sounded
Instrument
.
Here
take
it
,
Philotheus
.
Philoth.
Well
,
I
prevail'd
with
you
,
Bathynous
,
more
then
once
,
and
therefore
your
demand
is
the
more
reasonable
,
and
cannot
be
denied
,
since
it
is
also
to
gratifie
Philopolis
.
Philop.
I
am
infinitely
engaged
to
you
,
Philotheus
,
for
your
intended
favour
.
Cuph.
I
pray
you
,
Philotheus
,
sing
no
Tragicall
strain
in
agreableness
to
the
last
Thunder
,
that
I
lose
not
my
Repose
this
Night
,
or
dream
affrightfully
.
Philoth.
Nothing
can
affright
a
firm
and
upright
Conscience
:
Non
fulminantis
magna
Iovis
manus
.
Carm.
lib.
3.
Od.
3.
You
know
the
chearful
description
of
that
state
in
the
Poet
,
Cuphophron
.
Cuph.
I
do
so
.
Philoth.
But
however
my
Musick
shall
rather
be
in
Consort
with
the
third
Thunder
then
the
last
.
Philop.
I
pray
you
,
Philotheus
,
let
us
hear
it
.
Philoth.
Thou
who
art
enthron'd
above
,
Thou
by
whom
we
live
and
move
,
O
how
sweet
!
how
excellent
Is'
t
,
with
Tongue
and
Heart's
consent
,
Thankfull
Hearts
and
joyful
Tongues
,
To
renown
thy
Name
in
Songs
:
When
the
Morning
paints
the
Skies
,
When
the
sparkling
Stars
arise
,
Thy
high
Favours
to
reherse
,
Thy
firm
Faith
in
gratefull
verse
!
Take
the
Lute
and
Violin
,
Let
the
solemn
Harp
begin
,
Instruments
strung
with
ten
strings
,
While
the
silver
Cymbal
rings
.
From
thy
Works
my
Ioy
proceeds
:
How
I
triumph
in
thy
Deeds
!
Who
thy
Wonders
can
express
?
All
thy
Thoughts
are
fathomless
,
Hid
from
men
in
Knowledge
blind
,
Hid
from
Fools
to
Vice
inclin'd
.
Tell
mankinde
Iehovah
reigns
;
He
shall
binde
the
World
in
chains
,
So
as
it
shall
never
slide
,
And
with
sacred
Iustice
guide
.
Let
the
smiling
Heavens
rejoice
,
Ioyfull
Earth
exalt
her
voice
:
Let
the
dancing
Billows
roar
,
Echo's
answer
from
the
shoar
,
Fields
their
flowry
Mantles
shake
:
All
shall
in
their
Ioy
partake
;
While
the
Wood-Musicians
sing
To
the
ever-youthfull
Spring
.
Fill
his
Courts
with
sacred
Mirth
.
He
,
He
comes
to
judge
the
Earth
.
Iustly
He
the
World
shall
sway
,
And
his
Truth
to
men
display
.
This
or
such
like
Rhapsodies
as
this
do
I
often
sing
to
my self
,
Philopolis
,
in
the
silent
Night
,
or
betimes
in
the
Morning
at
break
of
Day
,
subjoyning
always
that
of
our
Saviour
as
a
sutable
Epiphonema
to
all
,
Abraham
saw
my
Day
afar
off
,
and
rejoyced
in
it
.
At
this
window
I
take
breath
,
while
I
am
even
choaked
and
stifled
with
the
crowd
and
stench
of
the
daily
Wickednesses
of
this
present
evil
World
,
and
am
almost
quite
wearied
out
with
the
tediousness
and
irksomeness
of
this
my
earthly
Pilgrimage
.
Philop.
Well
,
Philotheus
,
[
XLII
](A51319-e83470-b)
XLII
Philopolis
his
mistake
in
preferring
high
Contemplations
before
the
useful
Duties
of
a
Practicall
Life
.
you
may
complain
as
you
please
;
but
you
seem
to
me
a
Companie
that
live
the
most
delicious
and
Seraphick
Lives
that
I
could
ever
imagine
any
to
doe
upon
this
Earth
.
The
Prelibation
of
those
future
Joys
and
Glories
,
that
you
in
a
manner
make
present
to
you
by
so
firm
a
Faith
and
clear
Prospect
of
things
,
is
an
Anticipation
of
the
Happiness
of
Heaven
,
at
least
of
that
Heaven
that
is
to
be
upon
Earth
when
the
new
Ierusalem
shall
descend
from
above
.
I
am
so
infinitely
transported
with
your
excellent
Converse
,
that
I
am
almost
out
of
conceit
with
my
own
condition
of
Life
,
and
could
wish
I
had
never
been
engaged
in
the
care
of
a
Wife
and
a
Family
,
or
any
other
Secular
Occasions
,
that
I
might
joyn
my self
for
ever
to
your
blessed
Society
:
Of
such
unspeakable
pleasure
has
this
five
days
entertainment
been
to
my
minde
.
Philoth.
God
forbid
,
Philopolis
,
that
the
Sweet
of
Contemplation
should
ever
put
your
mouth
out
of
tast
with
the
savoury
Usefulness
of
Secular
Negotiations
.
To
doe
good
to
men
,
to
assist
the
injured
,
to
relieve
the
necessitous
,
to
advise
the
ignorant
in
his
necessary
affairs
,
to
bring
up
a
Family
in
the
fear
of
God
and
a
chearful
hope
of
everlasting
Happiness
after
this
Life
,
does
as
much
transcend
our
manner
of
living
,
if
it
ended
in
a
mere
pleasing
our selves
in
the
delicacy
of
select
Notions
,
as
solid
Goodness
does
empty
Phantastry
,
or
sincere
Charity
the
most
childish
Sophistry
that
is
.
The
exercise
of
Love
and
Goodness
,
of
Humanity
and
Brotherly-kindness
,
of
Prudence
and
Discretion
,
of
Faithfulness
and
Neighbourliness
,
of
unfeigned
Devotion
and
Religion
in
the
plain
and
undoubted
Duties
thereof
,
is
to
the
truly
regenerate
Soul
a
far
greater
pleasure
then
all
the
fine
Speculations
imaginable
.
Philop.
You
'll
pardon
this
sudden
surprise
,
Philotheus
:
for
your
wholesome
Instruction
has
reduced
me
again
to
the
right
sense
of
things
.
I
am
fully
convinced
that
all
Speculation
is
vain
that
tends
not
to
the
Duty
of
Practice
,
nor
inables
a
man
the
better
to
perform
what
he
owes
to
God
,
to
his
Prince
and
Countrey
,
to
his
Family
,
Neighbours
and
Friends
.
Which
is
the
onely
consideration
that
makes
my
parting
with
this
excellent
Society
any
thing
tolerable
to
me
at
this
time
;
being
so
fully
instructed
by
you
,
that
I
am
not
to
live
to
please
my self
,
but
to
be
serviceable
to
others
.
And
therefore
I
shall
endeavour
not
so
to
leave
you
,
as
not
to
carry
away
the
better
part
of
you
along
with
me
.
Cuph.
[
XLIII
](A51319-e83610-b)
XLIII
His
Complement
to
Cuphophron
and
his
Friends
,
with
Cuphophron
's
return
thereof
upon
Philopolis
.
You
mean
Euistor
and
Hylobares
,
do
you
not
,
Philopolis
?
Philop.
I
mean
not
Persons
,
but
Things
:
the
endearing
memorie
of
the
sincere
Zeal
and
sound
Knowledge
of
Philotheus
,
the
free
and
profound
Judgement
of
Bathynous
,
the
Prudence
and
Sobriety
of
Sophron
,
and
the
Gaiety
of
Temper
and
singular
Urbanity
of
my
noble
friend
Cuphophron
;
to
whom
I
return
many
thanks
for
his
repeated
favours
and
civilities
since
my
arrival
hither
,
as
I
do
to
Philotheus
also
and
the
rest
of
this
excellent
Companie
for
their
great
Obligations
,
and
shall
impatiently
expect
an
opportunity
of
making
some
requitall
.
In
the
mean
time
I
leave
my
thanks
with
you
all
,
and
bid
you
farewell
.
Cuph.
Not
the
Memory
,
O
Philopolis
,
but
the
Reality
of
all
those
Accomplishments
you
reckon
up
,
of
right
you
carry
away
with
you
,
because
you
brought
them
along
with
you
hither
.
Nor
will
we
take
leave
of
so
accomplished
a
person
till
needs
must
.
We
will
wait
upon
you
to
morrow
morning
to
see
you
take
horse
,
and
then
wish
you
a
good
Journey
.
In
the
mean
time
we
onely
bid
you
Good-night
.
Philop.
That
will
be
too
great
a
favour
.
Philoth.
That
's
a
Civility
very
well
mentioned
,
Cuphophron
.
We
will
at
least
doe
that
,
if
not
carry
them
part
on
their
way
.
Hyl.
And
I
will
defer
my
manifold
Acknowledgements
to
Philotheus
till
then
.