A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto

And because we call it so; in reference to us, God himself calls it so too. It being his way (as is observed, by that noted Jew^*) speaking to men, to use the tongue of the children of men, to speak to them in their own language, and allow them to coin their own words. Which at first they often do very occasionally; nor, as to this, could they have a fairer, or a more urgent occasion, or that is more self-justifying than in one word to say of that other World, that it is Hades or invisible, when that is truly all that they have to say, or can have any immediate notice of about it.

1. *Maimonides.

It hath therefore its rise from our selves, and the penury of our knowledge of things. And is at once both an ingenuous confession, with some sort of modest cover, and excuse of our own ignorance. As with Geographers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philosophers, such Phenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.

It hath therefore its rise from our selves, and the penury of our knowledge of things. And is at once both an ingenuous confession, with some sort of modest cover, and excuse of our own ignorance. As with Geographers, all that part of this Globe, which they cannot describe, is Terra incognita; and with Philosophers, such Phaenomena, in nature, as they can give no account of, they resolve, shortly and in the most compendious way, into some or other occult quality, or somewhat else, as occult.

How happy were it, if in all matters that concern Religion, and in this, as it doth so, they would shut up in a sacred venerable Darkness, what they cannot distinctly perceive, it being once by the undeceiving Word expressly asserted, that it is, without, therefore,