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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	holy_a	place_n	51	3	5.0197	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25568	An answer to several remarks upon Dr. Henry More, his expositions of the Apocalypse and Daniel, as also upon his Apology written by S.E. Mennonite, and published in English by the answerer ; whereunto are annexed two small pieces, Arithmetica apocalyptica, and Appendicula apocalyptica ...	S. E., Mennonite.; More, Henry, 1614-1687.	1684 (1684)	Wing A3379; ESTC R10256	245,076	439

Civis so such an unregenerate man would be a good Christian Monarch not at all Antichristian A man would think that the Remarker were a Republican or Antimonarchical man by such wild passages as these But what follows may clear him from that suspicion For he likens the Autority that those Spiritual Kings and Priests will have in the Millennial State over those they govern to that Rule and sway which the Nobility Gentry and Clergy have over the Commonalty c. Which if it relates to the English Constitution he must needs understand of the Time out of Parliament because Convocations Councils and Parliaments are of a Political nature which he will not allow of in the Millennium From whence it is manifest that the Rule of those Spiritual Kings and Priests in the Millennium over them they govern is merely precarious and they may chuse whether they will obey them or no. And so this deep mystery of the Remarker touching the Millennial State is resolved at last into mere Anarchy Though I will be so charitable as to hope he will allow Monarchy to be the best Government till that time which is far enough off that the Millennial Anarchy comes in This is an extravagant dream arising out of a dry and over-thoughtfull Melancholy thus to fansie the Millennial State here on Earth to be Aziluthical or like Ovid's golden Age when there was neither Law nor Magistrate whenas I have above noted that even the unfallen Angels and that before the lapse of any were in a state Briathical or Political in the Heavenly Regions And lastly as for the Joy and Doxology he concludes with no intelligent good man but would be more thankfull to Divine Providence for such a tight and well-knit Polity in the Millennial Kingdom of Christ as I have described than such a lax and lazy Anarchy as is described by the Remarker Vers. 24. The Kings of the Earth bringing their glory to it does not signifie their becoming Converts but their doing honour to it by Acts of bounty c. as foreign Princes did sometimes honour to the Temple of Ierusalem by Sacrifices and Presents though they became not Converts Ans. That the Kings of the Earth bringing their glory to it does signifie their becoming Converts plainly appears from the precedent part of the verse for there is but the repeating according to an usual scheme in Scripture the same thing again in different words the Conversion of Nations implying the Conversion of their Kings and the Conversion of Kings the Conversion of the Nations they rule over And the Nations of them that are saved shall walk in the light of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers exquisitely to that passage Act. 2.47 The Lord added every day to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Converts such as should be saved And Esay also to which this place of the Apocalypse alludes chap. 60.2 plainly confirms this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Nations shall come to thy light and Kings to the brightness of thy Rising Lift up thine eyes round about and see all they gather themselves together they come to thee thy sons shall come from far and thy daughters shall be nursed at thy side Then thou shalt see and flow together and thy heart shall fear and be enlarged because the abundance of the Sea shall be converted unto thee the forces of the Nations shall come unto thee What can signifie the Conversion of Kings and Nations more fully than this Chap. 22. Vers. 1. THis pure River of Water of life is the waters of life which every one that is a-thirst is called to drink of freely and its issuing out of the Throne does signifie that the executing of righteousness by the Throne of God dwelling among them is accompanied with the full communion of his Spirit So that the Throne of God is not here to be applied to those that are in Autority more than the whole City in which the Throne of God is and that communion with him by his Spirit is a blessing attending the Throne of God being therein viz. It 's that River the streams whereof make glad the City of God Psal. 46. Ans. The Expositor has given so easie apposite and natural a sense of this and the following verse that were it not for the pertinacious continuance of the Remarker in his Aziluthick dream he would never go about to substitute any other in lieu of it and say The Throne of God is not here to be applied to those that are in Autority more than the whole City As if the Throne of God which doubtless signifies the Sovereign Throne as Apoc. 12.5 were equally erected in every private Citizen What can be more gross than this This is like that arrogance in Core Dathan and Abiram Numb 16. who said to Moses and Aaron Ye take too much upon you seeing all the Congregation are holy every one of them and the Lord is among them As the Remarker says The Throne of God is in the whole City If every Citizen then be a Sovereign Magistrate where are the People to obey Wherefore it is a mere Aziluthick dream and a substituting Anarchy for an holy and righteous Polity and perfectly repugnant to the very Text. And therefore that v. 17. of him that is athirst his drinking the waters of life freely is rather to be interpreted Politically by this River issuing from the Throne of God that they that sincerely desire it may admit themselves into a Church and Polity where pure Doctrine and impartial Iustice is to be had and where there are none that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor sell Justice for money and bribes Which yet does not exclude that more general sense of the communion of God's Spirit in all the Citizens of the new Ierusalem Vers. 2. Tree of life may be another Symbol to signifie the same thing with the Waters of life And thus did the Tree of life signifie in Paradise viz. That Dispensation of life to be revealed by the Prince of life who brought life and immortality to light And therefore Adam was not disposed to eat of the Tree of life being not forbidden though he was so forward to eat of the Tree that was forbid which after he had done he was expelled Paradise lest he should then take of the Tree of life whereby is signified that enterance into life is not to be gained by following our own inventions in searching after the knowledge of good and evil But if this Tree of life be taken as it is here to signifie Men it must not be to signifie Grandees onely but all Citizens viz. all Plants of Righteousness nourished by the Waters of life The leaves healing the Nations does not mean those that were become Subjects to Christ's Kingdom and Discipline but neighbouring Nations whose Kings brought their honour and glory to the new Ierusalem And that light of Instruction they borrowed from the glorious lustre of it in the light

inauspiciously to make cunning Traficking properly Whoredom Let him produce any Lexicographer that will tell us that Traficking signifies Whoring in any approved Authour sacred or profane and a farther answer shall be framed In the mean time to one that will say any thing it is fit to answer nothing Cunning Traficking may be akin to thieving but how it is to simple Whoring I see not Secondly The seventy years Tyre is forgotten and lyes in Ruines cannot be understood of the seventy years of the Babylonish Kingdom For then Tyre should be taken in the beginning of Nebuchadnezzar's reign whenas it was not taken by him till the 4136 year of the Iulian Period which is about 30 years from the beginning of the Babylonian Kingdom as you may see in Petavius his De Doctrina Temporum Thirdly What a vain conceit it is to make the Christian Caesars part of the sixth Head of the Beast I have shewn upon his foregoing Remarks To make them part of the sixth Head is to make them Idolatrous which is a perfect contradiction to the Vision which makes eight Kings but onely seven Heads of the Beast and all of them Idolatrous Wherefore one of these eight Kings must not be Idolatrous which were the Primitive Christian Caesars who were the seventh King of the eight Fourthly Rome was Idolatrous before it was Christian and turned Idolatrous again when it became Paganochristian and Whoredom is the true Symbol of Idolatry known to all wherefore the Harlot though she was silent awhile in the time of the pure Christian Caesars which were the seventh King yet when that time expired she might sing again like a Harlot Nor does this at all hinder but that this Vision is Typical of Rome-Antichristian this stroke setting out more exquisitely the Paganochristianism of their Idolatry that they Paganize again and again play the Harlot by a new Mode of Idolatry which yet is the lively Image of the Idolatry of old Paganism Fifthly As for Pharaoh his being threatened with the death of the uncircumcised we being taught out of the Apocalypse that by Aegypt is understood the Pontifician Hierarchy he must be of a slow sense that does not discern that Prophecy of Ezekiel chap. 32. v. 19. to concern the Papal Hierarchy which pretending to be Holy Church in a special manner and that this Papal Polity is that Kingdom of Christ that shall abide for ever which is the privilege onely of the Millennial Empire of Christ the Prophet upbraids that confidence to this Roman Pharaoh as if he were more holy and pure than other worldly Potentates and therefore says expresly Whom dost thou pass in Beauty Go down and be thou laid with the uncircumcised Thou shalt perish as well as other Heathen or Pagan Polities If there were not some such weighty sense as this under it it is incredible that Pharaoh's lying down in Death with the uncircumcised should be so often repeated in this Prophecy He is reckoned amongst that long list of uncircumcised Potentates whose Empires failed and so must his though he thinks himself in such a special manner a circumcised one and to be that Christian Kingdom which shall never fail Sixthly That the Prince of Tyre is described as adorned with the High Priest's Vestments is evident from hence in that of all the nine pretious stones which are named there is not one of them but what is in the High Priest's Breast-plate but to have named all twelve had been too bare for the nature of a Prophecy of this kind and too sorry a conceit it would be to fansie the Breast-plate without the other cloathing And his naming a little after the anointed Cherub shews that the Prophet's fancy was carried into the Temple into the Sanctum Sanctorum and to the High Priest who alone had power to enter thereinto Seventhly And as to his being said to be in Eden the Garden of God that ill sutes with the City of Tyre built on a hard steril Rock whenas Italy the seat of the Sacerdotal Prince chiefly aimed at is by Geographers and Historians acknowledged to be the very Paradise of Europe Nor does the Remarker mend himself by making the Prince of Tyre the tallest Cedar in the garden of God by referring to Ezek. 31. For that example of the King of Assyria is brought in onely to set out the high Sovereignty and Magnificency of Pharaoh who is a Type of Antichrist that exalteth himself above all that is called God or is worshipped It is a Parable taken up against him And therefore v. 18. it is said Thou shalt lye in the midst of the uncircumcised for all thy pretended Holiness with them that be slain with the sword This is Pharaoh and all his multitude saith the Lord God The whole Parable of the King of Assyria is understood of Pharaoh and consequently of the Papal Hierarchy and it does lively set out the business but it would take up too much room to give an account of it here Eighthly There must be a strange thick callosity on the perceptive faculty of that man that can discern no more by those expressions The anointed Cherub The Holy Mountain of God The walking up and down in the midst of the stones of fire viz. cloathed with the Vestments of Aaron as was above noted than the signification of forsooth an Angelical state as if the Angels in Heaven were anointed Cherubs whenas it plainly refers to the Cherubim in the Sanctum Sanctorum which were anointed and consecrated of an high and mighty Merchant with a company of his cunning Traders and Trafickers if not blew-apron men grown rich and wealthy by their worldly craft and subtilty nothing less than the most holy things in the Temple of God must set out the greasie glory of these fat Burgomasters and their worldly splendour and prosperity arising from their over-reaching arts in Trafick and the thence issuing sordid gain What a homely course conceit is this Ninthly As for the name Sanctuary being applied to Moab the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in both places is of a general signification and signifies any consecrated place whether it be to the God of Israel the true God or otherwise But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here respects the true God and alludes to the Sanctuary of the God of Israel and therefore denotes some high and mighty Priest principally not a worldly though princely Merchant the anointed Cherub the holy Mountain of God and the Vestments of Aaron a little before mentioned do naturally indicate and that the fancy of the Prophet had not withdrawn it self from the Temple at Ierusalem The allusion to whose most holy things to conceive to be merely to set out the worldly prosperity of a City of subtile cheating Merchants as also to conceive that the comparing of the Wisedom of the Prince of Tyre with that of Daniel and making the Tyrian Prince prefer his own before it doth denote onely his cunning in Trading and not some

the overthrow of the Antichristian Party at the seventh Trumpet and the seventh Vial there may be a long time spent before all the corruptions introduced by the Beast and false Prophet in each of their Governments be eradicated to the accomplishing of that saying of our Saviour Every plant which my Heavenly Father has not planted shall be rooted up For as the main Rise of those Corruptions was greediness of gain so mens Interests will be so interwoven with them as to make an absolute extirpation of them a work of time and difficulty And this work may be signified by what Ezekiel speaks of burning the weapons of Gog and burying all his multitudes in the Valley of Hamon Gog and cleansing the Land And also by the Hailstones of a Talent weight and the casting of the Beast and false Prophet into the lake of Fire viz. as to one sense of the lake of Fire according to what is said of them in my Remarks Ans. That the 2300 days have a plain literal sense is manifest from the Text it self which saith The Vision of the Evening and Morning is true In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It is a plain Truth not aenigmatically or symbolically expressed For in the other sense all the Visions of Daniel are true which passage here would imply they were false unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had this signification in this place and the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has in the foregoing Vision v. 16. and 19. which Munster in his Chaldee Dictionary saith is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And our English Translation in both those verses says I asked him the Truth of all this and I would knew the Truth of the fourth Beast not that Daniel doubted but the Vision was true but he would know the plain Truth or meaning of those Symbolical Representations Whence it is plain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth in these cases is not opposed to Falshood but to Symbols Parables or Aenigmes And therefore the Expositor being assured that the literal sense of the 2300 days was true and being more solicitous of writing nothing but what was true than adventurous upon things uncertain though he took in the Typical sense of the little Horn as it denoted Antiochus Epiphanes yet he would not at that time declare that the 2300 days were Typical also and signified so many years which is nothing so certain as the other But if they be Typical as the Expositor has thought of it before he see these Remarks nor was averse therefrom the Epocha in all likelihood is to be taken from the profanation of the Temple by Antiochus Epiphanes as the Epocha of those Numbers is chap. 12. From whence it will follow that it will be from the present year about 450 years till the Church of Christ be cleansed from its corruptions and his Millennial Reign begin upon Earth Which 450 years partly belong to the Residue of the first Thunder which contains the seven Vials and partly to the second Thunder in which is the descent and settlement of the New Ierusalem the City or Polity Antistoechal to the then ruined Babylon But how much of these 450 years is to be allotted to the Residue of the Vials and how much to the second Thunder the event must shew if the 2300 days have also a Symbolical sense But that after the overthrow of Babylon there will be such a huge while till every evil plant be rooted out of the Church is a mere conceit of the Remarker If things were lest to his sancifull Anarchical way worldly Interests might the more easily slacken the dispatch but a truly Holy and a truly Oecumenical Council whose Laws shall bind all Christendom will expedite the business in a competent time So that the Interval of the second Thunder need not be so long nor the burning of the weapons of Gog and the burying all his Multitudes in the Valley of Hamon Gog and cleansing the Land take up so tedious a time By which if the overthrow of Babylon is signified that passage in the Apocalypse chap. 20.5 But the rest of the dead lived not again till the thousand years were finished though it most naturally and certainly intimates a Physical Resurrection preceding of the Martyrs may also haply insinuate a Political Resurrection of those multitudes buried in Hamon Gog that they shall not rise again till the thousand years be past but after that they will so multiply that they will besiege the Holy and beloved City and seem to hazard the true Apostolick Church her being brought once again under the yoke of the wicked The Hailstones of a Talent weight and the lake of Fire belong to the first Thunder rather than to the second Vision 4. Vers. 25. THough there be no Mystery in breaking the number here yet sure it 's not an insignificant Hebrew Idiom but that there 's a reason for the doing of it as there is in the mentioned Gen. 5. where it's so oft used viz. To distinguish the time of those Patriarchs lives before they began to have children from the time of their lives after But as to the instance of Gen. 8.3 there 's no such breaking of the number there And as to Ezekiel 45.12 there 's also a reason for it viz. The Maneh being sixty Shekels is said to consist of 20 25 and 15 Shekels because those three were several sorts of Coin which together made up the Maneh And so the Text here does plainly import a reason of breaking the Number viz. that it would be seven Prophetick weeks before the building of the Temple and City be completed and that it would after continue to built for sixty two such weeks till the Time of the Messiah c. Ans. This is the onely place where the Remarker may seem to have got the Expositor upon the hip But he will fling two men at once then Grotius and the Expositor that adheres to him The words of Grotius upon the place are these Duo hîc notanda Hebraeos numerum perfectum in particulas scindere ut Ezek. 45.12 deinde verò numerum minorem praeponere majori ut Gen. 5. saepissimè Gen. 8.3 alibi saepe The Expositor has followed this Copy exquisitely and in Grotius his order and the Remarker should have done so if he would have done fair Grotius from Ezek. 45.12 observes that the Hebrew sometimes divides a full number into parts Twenty shekels five and twenty shekels fifteen shekels shall be your Maneh This dividing of sixty into 20 25 and 15 Grotius took onely to be an Hebrew Idiom he finding so little reason otherwise for it and though some with the like confidence the Remarker does give the same reason with him yet Vatablus and Clarius the one says sortè and the other opinor to the business which are indications of their uncertainty therein And shews the cautiousness of Grotius that he would rather resolve the business

peace which are to flourish in his Kingdom yet this King so acknowledging him and honouring him with splendid superstitious devotions shall notwithstanding continue the same iron Kingdom as formerly though mixt with Clay in the sense mentioned Vis. 1. viz. the same Kingdom of violence and war Ans. Nothing was ever writ with more judgment elegancy and solidity in Explication of Prophecies than what that excellent Interpreter Mr. Mede has writ on this and the foregoing verse Which yet this conceited Remarker very superciliously calls a conceit and says is very remote from the intended sense of the Text when nothing is more congenerous thereto the Prophecy intending to describe the State of the Church as to Religion and Divine Worship in that space of the Time and Times and half a Time when the little Horn which is this King of Pride should rule the rost And therefore we may be sure it will not omit to perstringe the Idolatry then sprung up I mean the Pagano-christian Idolatry or an Idolatry of a new Mode For it is said of this King of Pride v. 37. That he shall not regard the God of his Fathers i. e. either none of the Pagan Gods he shall regard none of them or if you will more particularly he shall not regard that proper God of his Fathers viz. Mars whom Grotius would have understood by the red Dragon Of which Mars Romulus and Remus were born and he is the special Presidentiary God of the Roman City and Empire as Grotius himself also will have it This God of his Ancestors this King of Pride does not regard but is one who with his Hierarchy professes Celibate forbidding to marry a single life for him and his Adherents being most sutable and for their ambitious designs and preferring his own Politick ends before any God or Religion it follows v. 38. according to a true skilfull and faithfull account of the sense out of the Hebrew Together with God he will in his place or Temple where he is worshipped honour the Mahuzzim not Mars the proper God of his Ancestors but these new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mahuzzim may signifie from the Seventy's Translation Psal. 31.3 these new Numina defensoria of his Empire even with a God his fathers knew not which is Christ shall he honour them with gold and silver and pretious stones c. This is the onely easie and genuine sense that can be made of the 38 th verse And it being thus plain to any unprejudiced eye that these Mahuzzim are the Daemons that S. Paul speaks of 1 Tim. 4. where he tells us that the Spirit has foretold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly that those that forbid to marry c. will bring in the worship of Daemons which express Prediction is no-where but here and the degenerating Church looking upon the Relicks of Saints and their consecrated Images whose form of consecration does sometimes specifie their intended virtue against the Invasion of Enemies to be the Defence of the City where they are and the Saints themselves to be their Mahuzzim their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Martial and Warlike Defenders of the City where Temples or other places are consecrated to them What a groundless Cavil is this of the Remarker to except against Mr. Mede's rendring the sense of this present verse thus which is exquisitely according to the Hebrew viz. And he shall make the Holds of the Mahuzzim jointly to the foreign God understanding it of Churches and Monasteries For the Mahuzzim being once such Warlike Defenders expressed so under that Notion and their help being supposed to come from the places consecrated to them what an easie and obvious Analogy is it to call those consecrated places strong Holds or Forts a And the Prediction is not of what they would be in Reality but what they would be thought and reputed Which therefore is a foretelling of those delusions in the Church under the reign of the King of Pride That the people should put their trust and confidence in such vanities b What the Remarker would substitute in lieu of this excellent account of Mr. Mede is very frigid and jejune it giving notice of nothing but that the King of Pride will be for war as well as other Potentates and so making him to honour the God of forces he makes him still a worshipper of Mars the God of his Ancestours contrary to the Text. Besides there is this other Incongruity in this conceit in that this Prince of Pride is not a Sword-man but Rex sacrorum and his power lyes merely in a manner not in Martial forces and feats of Arms but rather in Magical Incantations and lying Miracles and prestigious charming of people into such superstitions as make most for his own advantage and such whereby he has an hank upon the Empire and deludes them with all deceiveableness of unrighteousness c And as for the Antithesis in professing Christ who is the Prince of Peace and yet to be given to War Is not the Antithesis at least as full when Christ came to introduce a pure divine Worship to Worship the Father in spirit and in truth that this King of Pride has filled all with superstitious Rites and Idolatries towards the Mahuzzim the Daemons or deceased Saints And lastly there is another a more near proper and immediate Antistoechy or Opposition betwixt the Genius of this King of Pride and his Ancestours in Mr. Mede's way they worshipping the God Mars in a gross Pagan secular sense he the Mahuzzim which are as it were so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Paganochristian Mavortes in a sense more Spiritual and Ecclesiastical To all which you may add That Grammar and Criticism will not so easily comply with the Remarker's way But I have been too long on this Remark already Vers. 44. Thy tydings out of the North is surely more likely to be meant of the Germans Poles Muscovites c. than of the Tartars both because they are directly North of the Turks whenas the Tartars are as much East as North of them and also because the End here foretold against the Turks is more likely to be executed by the Christians than by those of the same Religion with the Turks especially whenas it is sent upon them in reference to the advancement of Christianity which is the occasion of its here being foretold Ans. That the tydings out of the North is surely more likely to be meant of the Germans Poles Muscovites c. than of the Tartars is spoke with more confidence than sound assurance of Reason For the Tartars being North-East of the Turks but much more properly North than the Persians it is easie and natural to conceive that the tydings out of the East being out of Persia that the News of the Stirs in Tartary would be called the Tydings out of the North the Tartars being a people so hugely more North than the Persians Any one that but casts his eye on a Map