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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	council_n	pope_n	synod_n	2,331	5	9.6214	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89026	The key of the Revelation, searched and demonstrated out of the naturall and proper charecters of the visions. With a coment thereupon, according to the rule of the same key, / published in Latine by the profoundly learned Master Joseph Mede B.D. late fellow of Christs College in Cambridge, for their use to whom God hath given a love and desire of knowing and searching into that admirable prophecie. Translated into English by Richard More of Linley in the Countie of Salop. Esquire, one of the Bargesses in this present convention of Parliament. With a præface written by Dr Twisse now prolocutor in the present Assembly of Divines.; Clavis apocalyptica. English	Mede, Joseph, 1586-1638.; More, Richard, d. 1643.; Twisse, William, 1578?-1646.; England and Wales. Parliament.	1643 (1643)	Wing M1600; Thomason E68_6; ESTC R12329	241,145	298

Martyrs For the taking away of that errour as it seemeth whereby it was beleeved either that those were places of approaching to God by the Intercession of the Martyrs or consecrated to the worshipping of them whose names they did beare Therefore in stead of the surname 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemed fit to put in place thereof that of Apostles and Martyrs indeed no lesse honourable whether with full consideration and advise it is his part to judge who hath well and throughly looked into all the circumstances of that time and reasons of the action In the meane time it nothing detracteth from the virginitie or puritie of the Church if haply sometimes in such things which belong to the way and manner of the doing of a thing it shall not so wisely discerne For it is no matter of necessitie that she who is chaste perpetually either doe or speake wisely For the like reason in a manner the word Priest for Evangelicall Elders Sacrifice for the Sacrament of the Eucharist not to name other the like are commanded not to be used in very many Reformed Churches And not indeed altogether rashly except as it seemeth to some the name Ministers instead Chap. 14. thereof be not a name fit enough by which although they who exercise a sacred Function may be called rightly and by warrant of the Scripture yet thereby are not Elders distinguished from Deacons Should we not therefore rather have called them by the Apostolique name Elders if we had been unwilling to call them Priests But these things are for another place Furthermore the Cry of this Angel sounded not onely in the East but also in the West though the Pope of Rome stormed at it not indeed with a full mouth as there yet with a publique and solemne voyce First in the yeere 790 in the Synod of Franckford under Charles the Great of almost 3●0 Bishops besides Abbots and others Where the worship and adoration of Images together with the second Councell of Nice which had established it and which Pope Hadrian governed and approved by his Legates are condemned And again in the Synod of Paris in the In Catal. test ver edit 1608. pag. 1123. yeere 825 assembled by the commandment of Lewis wherein it is at large declared as well by Divine authoritie as by the judgement of the Fathers that the adoration of Images is a wicked and ungodly thing and that the Synod of Nice was to be rejected as guilty of such superstition Adde hereunto the Commentary sent from Charles the Great to Pope Hadrian the maintainer of Idols after that Councell of Franckford that here also thou mayest acknowledge the Angel fled in the height of heaven And so farre have we perceived the exhortation of the first Angel Now let us hearken to the cry of the second The second Angel Proclaimeth that Rome was turned from the Citie of God into Babylon for her filthinesse and multitude of idolatries with which having despised the exhortation of the first Angel she had as well defiled her self as also became the Author and President to all Nations in her compasse that they should do● the same which She did for which cause becomming now throughly lyable by reason of Her impenitency to the Divine judgement ordained against all idolaters She was not to be any longer born withall but by an irrevocable Decree to be destroyed and cut off and that the preparation to that destruction is incontinently and continually made even from this cry And the company of the Al●●igenses and Waldenses appeare indeed to be the Ministers of this cry partly by word partly by deed as being the first of all mortall men who proclaimed the Chap. 14. Church of Rome for her Idolatrie and mysticall whoredome to be the Apocaliptique Babylon and they the same also began her ruine for as much as she being so detected forthwith a great multitude of men began to detest her and privately through all the Provinces of her dominions to revolt from her besides her authoritie was thenceforth daily more and more weakened and then the ruine began to be which shall not stay untill at length it be come to the burning of the Citie it selfe In a word from the cry of this Angel there beganne incontinently as it were a mustering of holy Souldiers for the overthrow of Babylon Babylon is fallen is fallen Vers 8. As if he should say now the foundations of the ruine of Babylon are laid For from this time the preparation of waging warre against her shall be undertaken He imitateth Esay Chap. 21.9 Who in the very same words and not different occasion of things related the destruction of that old Babylon not then come to passe but as here the foundation of things being laid he foretold that it should most certainly come to passe For as much as Esay uttered his prophesie as the Chronologie teacheth at the same time wherein the Medes being about at length to destroy Babylon gained their owne libertie having built the Citie Ec●atane under their new King Deioces they laid the foundation of that Kingdome which proved fatall both to Ninus and to Babylon Because she had made all nations drinke of the wine of the poyson of her fornication With the wine of the poyson of her fornication that is besotted them with philters being poysoned win● For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here hath not the force of anger or wrath but as it is used by the Seventy poyson that is they would have it aequivalent to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which one while signifieth anger another while poyson Hence it is that in the Seventy Deut. 32. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their wine is the poyson of Dragons and the cruell venome of Aspes Likewise Iob 20. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall suck the poyson of Dragons the Serpents tongue shall s●ay him Adde Psalm 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their poyson is like the poyson of a Serpent See also if thou please Deut. 32.24 Iob 6.4 Yea and wheresoever in the Old Testament the signification of poyson hapeneth thou shalt see it expressed Chap. 14. not above once onely otherwise then either with this or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But there is a twofold mention made in the Revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of such like poysoned wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of her fornication whereby as I said the amorous poyson or philter is signified according to which the same is called Chap. 18.23 by an accustomed word for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or veneficium poysoning or sorcerie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the wine of the poyson of wrath which is a potion of those that are to suffer torment For truly by the former hath the holy Ghost expressed the allurement of spirituall fornication out of the custome of harlots provoking love by their philters this latter

from whence they derive their pedegree who are marked therewith As the number of twelve and the number made out of the multiplication of twelve virgins as in the structure and dimensions of now Ierusalem is a symbole of the Apostolicall linage and off-spring But that we may stay no longer upon these generall things let us see at length what may be that Name of the Beast wherein also his Number noted by the holy Ghost is contained It is indeed that which even then when the Revelation was newly written some supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in so many mens mouthes For by this name after the division of the Empire and the ten Kings risen in the Provinces thereof and not before the Romane false Prophet with the rest of the inhabitants of the West for distinction sake was called and that even of those to whom the Revelation was written the seven Churches of Asia For the Greeks the other Eastern people w th whom the name abode in that division of the Empire would have themselves only called Romans they termed us with our Pope and under him the Bishops Kings and Rulers Latines by a certaine fatall instinct And this very name the letters thereof being subducted after the manner of the Greeks and Hebrews maketh up the number noted by the holy Ghost but a mysticall number wherein is shewed of what progenie the Beast is and how falsly he braggeth himself to be a successour of the company of the Apostles when as in truth he is of the ●ragon For the number of the Name of the Beast is 666. which if thou strive to derive out of the number of twelve the symbole of the Apostolique linage thou shalt bestow thy labour in vaine for from thence howsoever thou s●●lt multiply it thou shalt never bring it to 666 but surely from the number of Sixe which is the number of that red Dragon to wit of the Beast of the 〈◊〉 head very ●asily for the whole summe how great soever it be is compact out of the numbers of sixe by unites tennes and hundreds as if the whole seed of that Dragon had diff●sed it self through the body of this last Beast and all his members Here is wisdome saith the Spirit let him that hath understanding Vers 18. count the number of the Beast for it is the number of a man and his number is 666. Which surely that it ought to be accounted after the same manner as I have said I seeme to gather out of the Analogie of the company of virgins whose number 144 contrary to the Beast is altogether Apostolicall begotten of twelve multiplyed by it self For the reason of contraries is contrary And there indeed both as well the Name written as the Number of the company written upon the holy Ghost hath expressed but here he hath left the Name to be conjectured out of the Number That therefore I may comprehend the matter in few words to receive the Marke of the Name of the Beast is to subject himself to his authoritie and to acknowledge him to be his Lord but to receive the Number is to imbrace his impietie derived unto him from the Dragon to wit the Idolatry of the Latines Whence that happily will not be unworthy consideration although no man can receive the marke of the Name of the Beast or be subject to his authoritie but together also he must receive his Number that is he must needs be partaker of his impietie yet it may be that one may admit the Number or impietie of the Beast but yet refuse the Marke or Name That which now long since is true of the Greeks who howsoever they imbrace the same forme of impietie derived from the Dragon or Idolatry of the Latines and the same established at the first in that second Nicene Councell by the authoritie of the Latine Pope who earnestly laboured even there also to set up the Image of the slaine Dragon yet notwithstanding to be subject to the Latine Pope or to beare his Name as in times past before they departed asunder a Schisme being made they have refused now for about 700 yeers Concerning the company of 144000 sealed virgins of the Lambe THE Company of virgins the followers of the Lambe standing At the 14. Chapter on mount Sion and the same select company out of the Gentiles put in the place of Israel of which mention is made at Chap. 14. the beginning of the seventh Seale for it is described as there we observed in a double vision for to joyne the prophesie of the Seales with the prophesie of the Little booke doth signifie the Church which in the midest of the Papacy continued faithfull to the Lambe and a Virgin under Babylon the native and not degenerate progenie of the twelve Apostles Apostolically multiplyed and which likewise alone was taught after the example of the heavenly Quire purely and rightly to honour the Lambe and his Father with the Evangelicall song Which none of the followers of the Beast as ill hap was theirs could learne Also a people not addicted as the followers of the Beast to any one Sea but accompanying the Lambe whither soever he was to go And to conclude often and sharply admonishing the worshippers of the Beast concerning the Evangelicall worship prescribed and Gods severitie manifested against Idolaters and warning all at length to withdraw themselves with speed from commerce therewith except they will perish eternally This is the summe of the vision Now let us open the text according to the rule thereof And I looked and loe a Lambe stood on mount Sion and with Vers 1. him an hundred forty and foure thousand By the number an hundred forty and foure thousand or twelve times twelve thousand it appeareth that the same company is here described which was sealed at the beginning of the seventh Cap. 7. v. 4. seale to wit that legitimat● not degenerate off-spring of the Apostles bearing this number of twelve as the Ensigne of their pedegree Let the Reader remember what we have there noted Mount Sion also was the throne of the Kingdome of David and the same is called the Citie of David because having taken it from the Jebusites he had built it without with new wals within with a royall tower streets and courts Therefore here parabolically used it will signifie that part of the earth which Christ having vanquished the Dragon had made the habitation of his Church that is the Christian world In this world the Virgine Church hath her mansion and even there she keepeth her faith and undefiled chastitie with the Lambe when the Beast seemed to have polluted and trodden all under foot with adulteries and slaughters and to have left nothing sound and untainted Chap. 14. Having the name of the Lambe and the name of his Father written in their foreheads These words the name of the Lambe are ill left out in some copies which the Vulgar Primasius Andreas Aretas the

well of the Company by the conduct of the Lambe their Captaine as of the Lambe himself against the traytors and enemies followeth The order of these is twofold first of a threefold admonition to the followers of the Beast represented by so many loud voyces of Angels secondly of revenge by a parable of Harvest and Vintage The first of the monitory Angels is that which he here calleth Another another indeed as I have said in respect of those musicall Angels a little before mentioned of the number of which this Evangelist was not And here we are to call to remembrance what before I shewed that the Angels in such like visions doe represent them over whom they have the government and that which is done in common or by the works of both that is said to come to passe the Angels being Authors as it were Guides and Conductors of the thing done And hence immediatly it may be imagined that the Angel flying so loftily if so be that also ought to be esteemed as any part of the parable is the Ruler not of any estate of men whatsoever but of a more eminent ranke and is to use such for the declaring of his Gospel Further that Gospel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternall and that as I guesse not so much in respect of the future time as the time past as it were that which was promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à secul● or from the beginning of the world that is to say that The seed of the woman was sometime to breake the head of the Serpent that is the kingdome of the Devill was to be destroyed by the coming of Christ and the kingdome of God to be established In which sense also the Apostle saith that that was promised by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the world began Tit. 1. 2. So therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Hebrew should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelium antiq●●m the ancient Gospel even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old wast places Esay 58. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old pathes I●r 6. 16. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient mountains paths waste places Deut. 33. 15. Saying with a loud voyce Feare God and give glory to him for Vers 7. the time of his iudgement is come and worship him that made heaven and earth and the Sea and the fountains of water Chap. 14. The first Angel calling to remembrance that now the time of the kingdom of God is at hand when iudgement is to be executed upon Idols and Idolaters and so the Devils now being cast down and despoyled of the Roman throne is begun already to be put in execution therefore he exhorteth the nations kindreds tongues and people who from that time were become Christians that being mindfull hereof they worship that onely true God the Creator as he is declared in the Gospel and that they take heed of Idols Peare saith he God that is reverence and give him glory even the glory of adoration and religious worship as in the words following it is expounded Because the time of his iudgement is come that is wherein Christ by his Crosse hath spoyled powers and principalities and hath by his Apostles and Evangelists declared to the nations which through so many ages he had suffered to walke in their own wayes that they should be converted from their Idols if not then at his returne from heaven they should be punished with eternall death Wherefore then should Christians who professe faith in Iesus Christ this Iudge and triumpher over Devils returne as it were by a back doore to worship Idols and Devils again Happily the time of iudgement might be more strictly taken here to wit for the iudgement of God before shewed forth upon the Dragon and his servants whereby heathenisme was overthrowne but I had rather extend it more largely and take it ●niversally for the kingdom of Christ begun and published in the last times in which Idols are not any more to be suffered according to that of our Saviour in the Gospell of Iohn Chap. 1● 31. Now is the iudgement of this world now shall the Prince of this world be cast out See also Chap. 16. 11. From which judgement indeed Paul the Apostle also even as the Angel here brought an argument to disswade the Pagan Athenians from the worshipping of Idols Acts 17. 30 31. God saith he not regarding the times of ignorance hitherto now commandeth all men every where to repent because he hath appointed a day in the which he will iudge the world righteously by that man whom he hath ordained having given assurance thereof unto all men openly in that he hath raised him from the dead Whereunto the same Apostles warning to the Lycaonians is very like Chap. 14. 15. We declare unto you saith he that you should be converted from these vaine things unto the living Chap. 14. God which made heaven and earth and the Sea and all things that are therein And who in times past suffered all nations to wit his judgement not as yet being made manifest to them to walke in their own wayes There is to be supplyed but now he publisheth his iudgement to all That which the Angel here hath expressed saying the time of his iudgement is come But thou wilt say when and where and by what Ministers I pray you did this Angel execute his declaration Certaine preambles thereof were given out when first superstition began to grow in the Church at the monuments and about the reliques of the Martyrs as appeareth out of the History of Vigilantius with whom withstanding such like superstition many others even of the Bishops of that time were of opinion witnesse Ierom his adversary who undeservedly with bitter words inveighed against him for this cause But this denunciation appeareth to be most manifestly fulfilled from the yeere of our Lord 720 in the Greek and Easterne Churches where this Evangelizing Angel did indeed flye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of heaven that is in a loftie and high place forasmuch as he used Ministers of his Gospel not of a base and vulgar condition of men but of chiefest authoritie in the Christian world as for example the Emperours of Constantinople Leo Is●urus Constantine Iconomachus Leo Armenius Michael Balbus and Theophilus who all of them especially the first did most severely make protestation by their Edicts and Decrees for the presenting of religious worship to one God the Creator against the worship of the creature not onely that which was used in the worshipping of Images but also about Saints and their reliques Let the Reader resort to the testimonies which I cited out of Theophanes concerning this matter when I treated of the two horned Beast Moreover by the authoritie of the second a Councell consisting of 338 Bishops was assembled at Constantinople and by

their unanimous consent the adoration of Images was accused and condemned of impietie Thou wilt say Reader that the sentence of the Synod if it be not troublesome to thee to reade it is the selfe same Sermon of this Angel and grounded upon the same foundation with it according to our interpretation For when it happened by the fraud of some there which had indeed agreed with the rest in condemning of Images Chap. 14. and yet favoured the Invocation of Saints neither indeed was the like consent passed against this as was against that superstition that two Cannons one concerning the worshipping of Mary the blessed Mother of God the other concerning the honouring of the other Saints in heaven with religious Invocation were in the beginning put amongst the Decrees of the Councell when Constantine the Emperour with the Fathers of the ●ounder judgement had observed them they accused them forthwith of errour and in testimony of their judgement caused them to be rased and blotted out of the booke Of which act if there be any doubt I have witnesse First the Author of the Confutation of this Constantinopolitan definition inserted in the Acts of the second Councell of Nice Who when he had taken upon him to confute the first Edition thereof to those Canons thus he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this their Edition saith he they also renounced the Oblation of intercessions acceptable to God blotting this out of this their writing Moreover the Acts of Stephen the Monke Apud Surium tom 6. nov 28. the Pseudomartyr to whom when the Bishops which were sent by the Emperour to confute him began to recite the Decree of the Councell he forthwith excepted against the Title of the Councell Holy that it ought not to be called Holy because it had proscribed holy things Have you not saith he rent the sacred implements adorned with Images have you not cast away in contempt this Epithite Saint from all the righteous from all the Apostles from the Prophets from the Martyrs and godly men For it is decreed by you ô yee worthy men that when any should repaire to any of these and aske of him whether he should goe he should answer to the Apostles to the fortie Martyrs or if he should be demanded whence he came in like manner he should answer out of the Temple of Theodor the Martyr out of the Temple of George the Martyr Are not these your Doctrines How comes it then to passe therefore that you who have proscribed Holy things have assembled an holy Councell These things Stephen himself Let us further heare the relater of the Acts of that Councell who lived also at the same time exclaiming against the same men tragically for the taking away of the worship of the Mother of God How ô Christ should I not admire thy lenitie which no words can expresse How shall I be able to expresse the depth of thy bo●●ti● which surpasseth Chap. 14. the power of any speech for these most audacious tongues have so farre burst out that they have not doubted to utter that fearefull and wicked thing also to wit that that same Virgin Mother of God is not usefull after her death and void● of all profit neither can be any help or safeguard at all To these I will yet produce Cedrenus as a witnesse He reporteth that Constanti●● published an universall law without doubt by the Sentence of the Councell the Acts whereof except the definition only are at this day wanting that none of the servants of God should be any more called A●●● Holy but that their reliques which were found should be had in contempt least they should be superstitiously worshipped O Cedre●us although they were true reliques but if false that they should be cast out of the Churches and that the intercession of them is not required for it profiteth nothing That wicked one saith he added that no one should implore the intercession ●o not of Mary Now let me demand of the Reader whether he thinke not that it is cleere by these testimonies that some what was Acted in that Councell against the worship of Saints and reliques I have stayed some what the longer in proving this because it is not alike known to all as that concerning Images But we are not here at an end yet First that cavill is to be taken away concerning the Epithite Saint given away by Sentence from the Iust as it were by way of disgrace and contumely For it is manifest by the very definition of the Synod which even to this day is extant in the Acts of the second Nicene Councell that the Apostles and the righteous are honoured by the title of Sanctitie every where by those Fathers Therefore they are not to be thought to have simply forbidden that which they themselves practised But as it may be conjectured the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for of this onely the speech is in the opinion of that age seemed to imply the honour of intercession Whereupon that by any means provision might be made against superstition in common speech of Churches the use thereof especially when they went thither to pray was forbidden For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which word is signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●he act of worshipping or the thing worthy of worship and adoration Wherefore Hesychiu● deriveth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adore I worship Yea moreover which manifestly conduceth to the worship of the dead it is of a common originall with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 14. to sacrifice to the dead to celebrate their funerals and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a celebrating of funerals * Soule Masses sacrifices for the dead Furthermore that I may adde this also by the good leave of the Reader and without the aspersion of babling it might come to passe that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint to the common people of the Graecians for we may observe examples amongst us of like use of words in a wrong sense by the vulgar sometimes should seeme to sound though falsly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him by whom our prayers are offered to God that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vsher and Intercessour with God as Gregory Nazian calleth Christ the Lord according to that of the Apostle to the Ephesians 2. 1● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through him we have accesse unto the Father Whatsoever it may be this appeareth out of the testimonies already brought that by the use of this very word it was at that time esteemed that that superstition towards the Saints departed this life was nourished and cherished Which that it might by all means and pollicie be hindred the use thereof was forbidden not indeed simply and universally which our Adversaries falsly alleadge but onely in naming of Temples which were dedicated to the memory of the Apostles and