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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	read_v	20	3	8.0103	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

year hence which year is divided into twelve months or 365 days the completion therefore is deemed defectuous for the event not falling out at the very expiration of the year in the last day or at least in the last month thereof But this being allow'd which is so obvious and ordinarily known we farther add that as the seven Hexamenons the seven Hecatonogdoconthemerons and seven Semitimes exactly Synchronize in their full extent so do they also in an event that falls short of that full extent and is before the expiration of the seventh Semitime For such an Event is conceived to fall out in such a month of the Hexamenon of the seventh Semitime and in such a day of that month which is the very same day in reality also in the Hecatonogdoconthemeron of the seventh Semitime So exactly is Synchronism observed in computing the Event by Semitimes even to that of the day of the month of the Hexamenon with the day of the Hecatonogdoconthemeron and with the eventual point in the last Semitime And yet the Event suppose of the Rising of the Witnesses is not restrained to one Day or Month in the last Semitime but spreads into several Months and Days the Rising of the Witnesses and the ceasing of their mournfull Prophesying still all along Synchronizing one with the other according to the partial fulfilling of the Prophecy within a certain compass of the Hexamenon or Hecatonogdoconthemeron of the last Semitime The thing I hope by this time is clear to any one that will not wilfully wink against the Truth or by heedlesly confounding the Cortex of the Vision with the Pith or Rind with the Pulp create to himself needless difficulties And thus the use of the Solution of the two first Queries is sufficiently illustrated And the Usefulness of the Solution of the third may appear from hence That common Epocha of all the three Prophecies that of the seven Churches as also of the Sealed book and of the Opened book being so rationally fixed and unexceptionably and consequently the Epocha of the Medial-Visions or of the Apostasie or Kingdom of Antichrist according to this solid compute the 1260 days of the Witnesses prophesying in sackcloth expired in the year 1652 which is 34 years before the expiration set down in those Apocalyptick Papers I mentioned in the beginning So that all his Enthusiastical hopes and conceits of the year 1686 vanish As the Event also I question not but will farther prove viz. That his computation is vain and groundless And the falsness of his Prediction is the more plainly and precisely discoverable in that he is forced to compute by Days not Semitimes And therefore to be out but one Prophetick day argues the prediction to be false And yet he is out above 30 such days already But what better can be expected of what is built upon such weak grounds as the making the Epocha of the Sealed-book-prophecy and Opened-book-prophecy to be the year of our Lord 66. As if in that year S. Iohn received his Visions under the reign of Nero in the Island of Patmos Whenas both the Epocha is not to be taken from the time of S. Iohn his receiving the Visions nor in truth did he then receive them viz. in the year 66 but towards the end of Domitian's reign and about the year of our Lord 94. This the Current of Antiquity and Interpreters agree in And even those that could wish the Visions had been received sooner before the destruction of Ierusalem that they might with better plausibility interpret some Visions of the destruction of that City yet the force of this truth is so great that they do not onely admit it but with all earnestness and confidence aver it as Alcazar does for example namely That the Apocalyptick Visions were received by Iohn toward the latter end of Domitian's reign Reade but Ribera Alcazar and Cornelius à lapide upon this point and thou canst not but be satisfied of the Truth thereof And yet the above named Enthusiast having deduced from this false Epocha 66 that Babylon will be ruined the Beast and false Prophet taken and all Antichristianity rooted out of Christendom in the year 1686 does not stick to dance and skip for joy upon this rotten Ground or shaking Quagmire with Doxologies and Hallelujah's in his mouth as I noted at first Who can sufficiently admire whether the fraud or fury of such Enthusiasm or be so wanting to the publick good as lest this malady should hiddenly spread not to antidote men against it that they be not shaken in mind nor troubled as if any Pretender to the Spirit can make it out from Prophecy that either the Witnesses are not risen or at least if they be their mournfull Prophesying does not end upon their Rising till the year 1686. But that then a new Scene of things will come on and the Son of Perdition that man of sin the Antichrist be blasted at the brightness of Christ's appearing For assuredly as has been noted at the close of the Solution to the second Query whereever the Witnesses are risen their mournfull prophesying immediately ceases there and therefore whoever upon that account fansies himself or others the mournfull Witnesses if the matter be sifted to the bottom they will be found mere murmuring Male-contents and wretchedly blind and unthankfull to Divine Providence in that they so slight such an unexpressible favour to the Reformation here in England suppose established by the risen Witnesses And though they pretend to a greater Holiness and Righteousness than is consistent therewith or than ordinary Reformed Christians have or if they neglect not the advantages offered to them may have if they will they do thereby but shew themselves to have exceeding much less and to be far greater sinners every sin against the Publick as much transcending a private sin as the concern of the Publick does a private concern Which weighty argument I will leave with the Reader as worthy his more full and leisurely Meditations Onely let me beg this one thing of him before I take leave that he would not mis-interpret this my care and diligence in supporting so certain a Truth as that of the Rising of the Witnesses and the ending of their mournfull Prophesying where they are risen that the Prophecy thereof is already fulfilled in the blessed Protestant Reformation and that all computing now by the 1260 days for any fresh accessions to the Reformed Churches or farther ruine of Antichrist is quite out of doors But that the onely true computation of the approach of his farther fall and of the farther advancement of the Kingdom of Christ is to be taken from the Christian behaviour of the Reformed Churches By how much more truly holy and humble they become and instead of their zeal every one for the self-chosen mode of Piety in their own way which is very smally or nothing to the purpose of true Piety indeed the heat concerning which ways is the very fire