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A51319
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The two last dialogues treating of the kingdome of God within us and without us, and of his special providence through Christ over his church from the beginning to the end of all things : whereunto is annexed a brief discourse of the true grounds of the certainty of faith in points of religion, together with some few plain songs of divine hymns on the chief holy-days of the year.
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More, Henry, 1614-1687.
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1668
(1668)
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Wing M2680; ESTC R38873
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188,715
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558
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expressive of the Crucifixion of our Saviour then the lifting up of the brazen Serpent in the wilderness as he himself intimates in S t. 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 2 Pet. 1.13 as the ancient Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1.14 And the Word in S t. 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 Hebr. 9. 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 Exod. 28.6 with Gold and white Silk which plainly denote the vehement heat and refulgent light of the Sun the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this Ephod and Breast-plate are placed in the midst of the body of Aaron The 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 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 Chap. 2.6 Chap. 3.1 they both declare plainly that it should be within the time of the 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
Imprimatur Sam. Parker RR mo in Christo Patri ac Domino Ex Aedibus Lambeth Decemb. 20. 1667. Domino Gilberto Divinâ Providentiâ Archiepiscopo Cantuariensi à Sacris Domesticis THE TWO LAST DIALOGUES Treating of the Kingdome of God Within us and Without us AND OF His special PROVIDENCE through CHRIST over His CHURCH from the Beginning to the End of all Things Whereunto is annexed A brief Discourse of the true Grounds of the Certainty of Faith in Points of Religion together with some few plain Songs or Divine Hymns on the Chief Holy-days of the Year LUKE 9.62 No man having put his hand to the Plough and looking back is fit for the Kingdome of God REVEL 1.17 Fear not I am the first and the last I am he that liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and of Death LONDON Printed by I. Flesher 1668. THE PUBLISHER TO THE READER Reader I Believe thou wilt wonder at the preposterous Order of my publishing these Two Dialogues before the Three first have seen the Light and indeed it may be most of all why I publish them at all If it were a matter of ordinary intelligible Political Interest or the Solution of some Algebraicall Probleme or the Discovery of some quaint Experiment towards the perfecting of Natural Philosophy or the Decision of some notable Point in Polemicall Divinity Reason would that we should accept of your Performance and have the patience to peruse it But to draw out a long tiresome Story of the Kingdome of God and Fate of the Church through I know not how many dark Types and obscure Aenigmaticall Prophecies where we can fix no sure footing in any thing Quis leget haec The Gallio's of this Age care for no such things Well admit the case to stand so Reader as thou suggestest yet this could be no just Impediment to either the Writing or Publishing these Dialogues For every genuine Minister of the Kingdome of God has a commission to preach in season and out of season 2 Tim. 4.2 He that observes the Winde shall not sow Eccles. 11.4 and he that regardeth the Clouds shall not reap If S. John's Apocalypse had not been writ nor published before it would have been readily read and understood the date of those Visions had been at least fifteen hundred years later then it was and the Event of things had anticipated their Prediction And for the pretended Aenigmaticall Obscurity of the Types and Prophecies the endeavour of this Authour has been that they should cease to be so any longer which I believe they do to them that look upon them with an impartial eye and are duely prepared to receive the Sense of them For some Pollutions may hinder them from seeing any thing as they say it is in the looking into the Magick Crystall or Shew-stone Two looking into the same Crystall but differently prepar'd or predisposed the one sees clearly a Scene of things to come the other nothing Which though it be strange in that case yet it seems far stranger in this of the Prophecies the main things aimed at being of as clear Solution the Postulata admitted that is to say the truth of History and the Sense of the Prophetick style though no farther then the Scripture it self interprets it as any Probleme in Algebra As will certainly appear to the intelligent from M r Mede's Synchronisms and the eight last Chapters of the first Book of Synopsis Prophetica And admit but that Joint-Exposition of these two Chapters of the Apocalypse the thirteenth and seventeenth there will be little Controversie of the Solution of the rest And still the less upon the Perusall of these Dialogues which give light into the whole Apocalypse and so take away that Excuse from some that pretend they cannot safely promise themselves they understand any part unless they understand all This Reader is in return to thy false Surmize as if the whole Dialogues were stuffed with nothing but the recitall of dark Prophecies Whenas besides plain History there are many usefull moral Passages As that Method of regaining a due Divine temper of Body which consists in a more aethereal Purity of the Spirits that we may possess our Vessell in a right measure of Sanctity and Holiness that it may be more meet to receive and retain Divine Truths As also the means of arriving to that state which is the Kingdome of God within us Which though it be not a matter of Politicall or Secular Interest yet it is so palpable an Interest of every man as methinks there should no man be such a Gallio as to slight it unless he think it an indifferent thing whether he be damned or saved But believe it if any one have really attained to the Kingdome of God within him it is then impossible that he should be unconcerned for the Kingdome of God without him he being so certainly united with that Spirit the Eternall Minde that superintends the Affairs of the Vniverse and of his own peculiar Kingdome and People in a more special manner He that has lost the sense of his own carnal and personal Concerns is naturally as I may so speak seised upon and actuated by the Spirit of God and all his Affections of Love and Care and solicitous Foresight are taken up with the Interest of that Communialty of which he is a living Member under one Head Christ Jesus And therefore as it is supposed by the Poet that it was a great satisfaction to Aeneas to be instructed by Anchises concerning the Fate and Success of his Family and Posterity their glorious Atchievements and the Largeness of their Empire that they should Virgil. Aeneid lib. 6. super Garamantas Indos Proferre Imperium so likewise they that once have got into a real Cognation and Spiritual Consanguinity with the true Apostolick Church as having derived upon them or transfused into them from their Head that Divine Spirit that actuates the whole Body of Christ it cannot but be a transcendent Pleasure to them to understand the overspreading Glory and Success which the Family of God of which they are part I mean the true Apostolick Church will have in the World before the Consummation of all things Which illustrious Scene of Futurities though they neither descend with Aeneas to get a view of them amongst the Shades below nor with S. John have the Heavens open upon them from above to exhibit those Celestiall Visions yet they casting the pure eyes of their Minde upon the Scripture see all those glorious Futurities writ in Heaven plainly reflected to them from the Books of the Prophets as we see the Sky and Clouds the Moon and Stars by looking on some River or Pool to their ineffable pleasure and satisfaction Which may excuse this Authour 's so laborious a Ramble as it may seem to some through so many dark Types and Prophecies to finde out this future Glory of the