in general S. Chrysostome affirms in particular of our British Islands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The British Islands which lie out of this sea and are in the Ocean it self have felt the power of the Word for even there also Churches and ALTARS are erected SECTION II. BUT will some say 'T is true indeed that from two hundred years after Christ and forward the name of ALTAR was much frequented but before that time it cannot be shewed to have been used by the testimony of any Authentick Writer and therefore nothing so ancient as that of TABLE So some of ours affirm indeed but they will be tried by no other Authors and Records of those times than such only as themselves hold for genuine as Iustin Martyr Theophilus Antiochenus Irenaeus or it may be another small Tractator or two with whom this name is not found Of whom the works of the two principal Iustin and Irenaeus the most likely to have informed us are near the one half perished But before I make further Answer to this Exception I would know to what end it is made and what advantage the Authors thereof do hope to gain by it For the reason I think why the name ALTAR is so much scrupled at is because it is thought to imply Sacrifice But Iustin Martyr and Irenaeus are well enough known to call the Eucharist both an Oblation and Sacrifice yea the latter to dwell upon that theme What gain is there then that the name ALTAR is not to be found in those works of theirs which remain if that of Oblation and Sacrifice for which the name of ALTAR is disliked be Besides what likelihood that those who conceived of the Eucharist under the notion of a Sacrifice should not call the place thereof as well as their Successors did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly I would know of the Authors and users of this Exception whether in those Writers and Fathers before the two hundred years after Christ which they acknowledged for genuine the name of TABLE be to be found or not given to that whereon the holy Eucharist was celebrated If it be not then this Exception of two hundred years after Christ which yet is but one hundred after the Apostles makes no more against the one than the other if neither be to be found in the works extant of the Fathers which then lived For by this it will appear they had no occasion to mention this sacred BOARD either by one name or other in those works of theirs which are left unto us Now for my part though I have with diligence sought to inform my self herein yet hitherto it hath never been my hap to find the Name of TABLE in any of them more than of ALTAR I have enquired of others and yet they have not shewed it me And therefore till I see it I will believe it cannot be shewn But perhaps you will say What matters it whether the Fathers we speak of have it or not if the Scripture hath For doth not S. Paul say You cannot be partakers of the Table of the Lord and of the Table of Devils 'T is true There is this only place to be alledged to that purpose I know no other And yet this too if the judgment of some of our own Expositors be taken is not sufficient to prove it neither For Table here might signifie not the instrument or seat but the Epulum or meat it self it being the use of all Languages I am sure of those learned ones to express diet by Table yea whether it be set thereon or not And the matter of the Apostle's discourse seems to require this sense for he speaks of Idolothyta or meats sacrificed to Idols And not to be out-vied with Antiquity I could likewise as some do parallel this place for TABLE with another of a much like nature for the name ALTAR namely that Heb. 13. 10. where the Apostle saith We i.e. we Christians have an ALTAR whereof they have no right to eat which serve at the Tabernacle I know what you would be ready to except namely that by the ALTAR here named is meant Christ which I for my own part should willingly admit so it be understood with this caution Christ as he is to be eaten in the Eucharist For the Apostle speaks here of an ALTAR to be eaten of which is not the material instrument or seat but the Sacrifice used thereon Thus if these two places capable of if not requiring the like interpretation be set the one against the other we have not all this while found one jot more for the Antiquity of the name TABLE than of ALTAR But now to answer more directly to the Question Whether the name of ALTAR were used in the Church before two hundred years after Christ or not I answer It was For proof whereof why may I not alledge the Canons called the Apostles Which though the Apostles compiled not yet are more ancient sure at least many of them than two hundred years after Christ being not improbably to be thought to have been the Codex Canonum whereby the Church in those first ages especially of the Orient was ordered and governed And in Questions of use and custom such as this is not genuineness of Titles only but whatsoever Antiquity though masked under a wrong and untrue name may be admitted I think to give evidence according to the age thereof Besides if it be credible that the Apostles or those to whom they committed the Churches Apostolical men might leave unto the Church some Rules of Order and Discipline besides those mentioned in Scripture and whence otherwise should those Catholick and generally-received Traditions of the Church be derived why may not some of these which bear that name be of that number And if any be then none more likely than those which are first in order namely because Collections of this nature are wont in process of time like snow-balls to receive increase by new additions ever and anon put unto them and yet notwithstanding continue still the name and Title of their first Authors though sometimes not the one half of the contents will be owned by them Upon which supposition we have for the resolving of the present question as much advantage as can be considering that the Canon we are to alledge is the second or at the most according as some others divide them but the third in order from the beginning and so howsoever the Collection hath in time been encreased one of the first and most ancient of them Let us therefore hear how it speaks Canon Apost 2. Si quis Episcopus aut Presbyter praeter Domini de sacrificio ordinationem i. praeter Panem Vinum alia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ALTARE attulerit sive mel sive lac sive vini loco siceram studiosè confectam vel aves vel animalia quaevis praeter ordinationem deponatur Praeter
of them by the breath of his mouth◠Psal. 33. 6. So doth Christ vanquish his enemies and enable his Ministers to vanquish them Verbo Spiritu oris by his Word and the Spirit of his mouth according to that Hos. 6. 5. I have hewed them by my Prophets and slain them by the words of my mouth I come now to the Second thing I propounded namely to shew that our Saviour in the Gospel when he cited this place alledged it for and according to this and no other meaning The Evangelist relates it thus When the chief Priests and Scribes saw the wonderful things that Iesus did and the children in the Temple crying and saying Hosanna to the Son of David they were sore displeased and said unto him Hearest thou what these say how they ascribe the power of salvation which is God's peculiar to thee who art a Son of man Is that solemn acclamation of Save now wherewith we are wont to glorifie God fit to be given to thee Our Saviour answers Yes For have ye not read saith he Out of the mouth of Babes and Sucklings thou hast ordained strength Consider what that means You will wonder perhaps that a thing so plain could be taken in a differing meaning for it is commonly supposed to be alledged only to prove that children should glorifie Christ whilest the great ones of the world despised him And there are two things which have occasioned this mistake and drawn the sense awry The first is because the Seventy according to which the Evangelist reads this place in stead of strength translate here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise Out of the mouth of Babes and Sucklings thou hast ordained praise Secondly because those that made this acclamation are said to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children When they saw the wonderful things which Iesus did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Children crying in the Temple To the first I answer Our Saviour alledged not the words of the Psalm in Greek but in Hebrew where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Strength which is the constant signification thereof through the whole Bible and never Praise nor do the Seventy themselves ever translate it otherwise save as it seems in this place But whatsoever the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be otherwise it must be here regulated by the Hebrew verity according to which our Saviour alledged it and must signifie not simply Praise but Robur praedicandum or Robur laude dignum Robur celebrandum Strength worthy to be celebrated or praised or the like To the second That they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children who made this acclamation of Hosanna to our Saviour I answer Be it so yet I am sure they were no Babes and Sucklings but of reasonable years How then would our Saviour's quotation have in such a sense been pertinent Besides Young children are not properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the Pharisees found no fault with the speakers but with the thing spoken which they thought too much for a man and therefore our Saviour when he alledged this Scripture answered to that and intended not to apologize for the speakers Fourthly In all reason those who cried here Hosanna in the Temple were the same company that brought him crying Hosanna all the way thither But these saith S. Mark were of the multitude which followed him as S. Luke of the multitude of the Disciples who also tells us that the Pharisees who were offended thereat bad him rebuke his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here signifies either Christ's Disciples or the retinue which followed him and brought him up thither as a King Take which you will you shall not fasten upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any notion other than usual I shall not need to tell you that the Disciples of the Prophets are called the Sons of the Prophets that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Herod's Courtiers Matth. 14. 2. are termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Iohn the Baptist c. DISCOURSE X. ZACHARIAH 4. 10. These Seven are the eyes of the Lord which run to and fro through the whole earth IT is hard to keep a mean which as it appears in many things else so in the Doctrine and Speculation of Angels whereunto men were heretofore so much addicted as they pursued it not only to vain and ungrounded Theories but even to Idolatry and Superstition There were in the Apostles times who intruded into things they had not seen There were then who beguiled men with a voluntary humility in worshipping of Angels Col. 2. 18. What after-times brought forth I shall not need speak That ancient and high-soaring though counterfeit Dionysius describes the Hierarchy of Angels as exactly as if he had dwelt amongst them delivering unto us nine Orders of them out of nine words found partly in the Old partly in the New Testament Seraphims Cherubims and Thrones Powers Hosts and Dominions Principalities Arch-angels and Angels and tells us the several natures distinctions and properties of them all Whereas it cannot be shewn out of Scripture either that some of these names concur not as Angels not to be a common name to all the rest especially to comprehend Arch-angels or that these are denominations of the natures of Angels and not of their offices and charges only yet have these nine Orders passed for current through so many Ages of the Church But we who together with divers Superstitions have justly rejected also these vain and ungrounded curiosities are fallen into the other extreme having buried the Doctrine of Angels in silence making little or no enquiry at all what God in his Word hath revealed concerning them which yet would make not a little for the understanding of Scripture wherein are so many passages having reference to them and therefore questionless something revealed concerning them I shall not therefore do amiss if I chuse for my Discourse at this time a particular of that kind which Dionysius in all his Speculations hath not a word of and yet seems to have strong footing in Scripture It is this The Iews have an ancient Tradition that there are Seven principal Angels which minister before the Throne of God and are therefore called Arch-angels some of whose names we have in Scripture as Michael Gabriel Raphael and in the second Book of Esdras mention is made of Ieremiel the Arch-angel This Tradition we shall find recorded in the Book of Tobit whose antiquity is before the Birth of our Saviour For there the Angel who in the shape of Azariah had accompained his son into Media when he discovers himself speaks in this manner I am Raphael one of the Seven Angels which stand and minister before the Holy Blessed One that is God The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which present the Prayers of the Saints and go in
came out of the Temple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Heaven Mr. WOOD. 3. These seven Angels chap. 15. 1. are said to bring the seven last plagues wherein the whole wrath of God is accomplished which is nothing but the branching out of the the third Woe and therefore after though under the last Vial. Mr. MEDE The Vials as I take it are called the seven last Plagues in reference only to the seven Trumpets which are the seven first Plagues the first ruining the old Beast the last destroying the new which is risen out of his Ruines CHAP. VII The Virgin-Company of the 144 thousand Sealed ones described in Chap. 14. of the Apocalypse briefly interpreted THis Vision of the Sealed Ones I begin and end with the Times of the Beast taking them for the same with those whose Sealing began with the beginning of the Seventh or Trumpet-Seal with which Seal I also begin the Times of the Beast supposing that Sealing there was purposely interlaced to be compared with the Vision here that thereby we might know in what part of the Seals to fix the Beginning of the Beast to which no Character of the whole Book will direct us but only the Paralel of the Sealed Number beginning and contemporary with the seventh Seal chap. 7. and here again reiterated as beginning and comporary also with the Beast For the Accommodation I understand it to be A Description of the Faithful and Vndefiled Company of Christ under the polluted times of the Anti-christian Beast next before mentioned And they are described 1. By their Head the true Lamb Christ Iesus and not he that had Horns like a Lamb but spake like the Dragon 2. By their Place which was even Mount Sion that elevated and conspicuous part of the World where men visibly professed the Name of Christ and where his Apostles had once founded him that Temple which now Antichrist usurped Nor were these Faithful Ones tied to any one part of this Mountain above other as the false Prophet's Followers are to their Cathedra Petri but they follow the Lamb whither soever he goeth 3. By their Worship in praying and praising God wherein they were undefiled Virgins not polluting themselves with the Mother or Metropolis of Fornications though their Religious Song seemed a new one and was such as none could sing but themselves This is the General description of their state during the whole time After which followeth that which passed between them and the Followers of the Beast in their later time which is twofold 1. Preaching and Admonition under three Angels 2. The Acts of Execution which are two The one of an Harvest wherein Christ their Master and Lord of the Harvest sends forth Labourers into his overgrown Field and reaps it which I understand of the present Reformation wherein our Lord hath gathered his Wheat out of that Field of Weeds and bound it together in new-erected Churches Next after this Harvest comes the Vintage an Execution of Vengeance as soon as the Grapes are once bloud-ripe This Execution is yet to come though it seems not farr off For the Reapers bring little Wheat home of late whereby it should seem that Harvest is in a manner done and the time of Vintage a-coming This is the sum of what I have as yet conceived of this Vision Moreover supposing this Vintage to be yet to come I am much inclined to think that this 1600 furlongs without the City should be a Designation of Peter's Patrimony or the Demeasns of the Church which in the longest extent thereof from the Walls of Rome to the River Po is exactly 1600 furlongs or 200 Italian miles whereby it is probable that the Pope's own Territories Stato della Chiesa may prove the Cock-pit of this Execution whether Christ as into a Wine-press will from all parts gather the bloudy Grapes when he means to tread them I. M. CHAP. VIII Mr. Mede's Answers to several Enquiries about some difficult passages in the Apocalypse Sr. I Will make no full Reply to your sorrowful beginning lest I should revive your grief and make your wound to bleed afresh Only I will desire the Almighty to continue that patient submission unto his Will which I doubt not but he hath given you and make this your loss in the flesh your advancement in the Spirit Your Letters and Book found me in Suffolk at Sr. Martin Stutvill's I thank you for communicating your elaborate Meditations to which and your Letter I would have made a large Reply had I been at home and not a non-resident from my Study and hourly molested with such occasions of interturbation as the place and solemnity brings Enquiry I. Concerning the four Wights Revel 4. 6 c. This attendance upon the Throne of God by the 24 Elders and the 4 Animalia or living creatures is a Representation of his pitching in the Wilderness in the midst of the Levites and the 4 Standards of the Congregation having for their Ensigns as the Iews say by ancient Tradition a Lion a Bullock a Man an Eagle For the manner of their encamping was this 1. In the midst was the Tabernacle or Throne of God 2. Round about the Tabernacle and next unto it pitched the Priests and Levites Then 3 ly the Body of the Congregation divided into 4 Standards and placed about the Tabernacle East West North and South Three Tribes went to a Standard which were called by the name of the chiefest Tribe The first on the East-side of the Tabernacle was the Standard of Iudah which contained Issachar and Zebulon and had for the Ensign a Lion The second on the West was the Standard of Ephraim containing Manasse and Benjamin and had for the Ensign an Oxe or Bullock On the South was the Standard of Reuben comprehending Gad and Simeon and had for their Ensign a Man On the North-side pitched the Standard of Dan with whom encamped Asher and Naphthali and had for their Ensign an Eagle All this you shall find Numb ch 1. ch 2. ch 3. saving the specification of the Ensigns which is from the Iews Tradition the Text only saying they had Ensigns but expresses not what they were And marvel not that S. Iohn should here allude unto a Tradition of the Iews for elsewhere in this Book he alludes to their Customs and borrows their Phrases as in that of walking in white garments and in the phrase of the Second death a speech no where else in Scripture but frequent in the Targum and in the Iewish Doctors And that this Tradition hath some warrant some which I have met withal in my search would prove out of the 68 or according to the Vulgar 67 Psalm vers 11. Thus the 8. verse begins O God when thou wentest forth before thy people when thou didst march through the wilderness The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at
Foro sumi utpote in quo arbores plantari non poterant cùm ex auro 〈◊〉 fuisse dicatur cap. 21. v. 21. At in hujus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nascitur Cap. 2. 7. mentio fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergò necesse est si huc spectet descriptio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua hîc sermo esse ipsam Paradisum utpote in cujus quoque medio esse dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor vitae Sin hoc fuerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro alveo Fluminis utì Prov. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flumina Targum Vulg. Prov. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. in platcis aquas tuas divide sumi nequit quin potiùs pro Patente seu lato quodam spatio quod Fluvius utrinque ambiret Cúmque unius tantùm Arboris sit mentio dici non potest eam tum in medio tum utrinque ad fluminis ripam crefeere sed duntaxat in medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sensus sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In medio Planitiei ipsius fluviâ—que planitiem utrinque alluentis seu praeterlabentis seu cingentis Arbor vitae c. Fuit enim Paradisus quoque Edenis planities hinc Euphrate illinc Tigri intercepta Vel In medio Planitiei Flumine utrinque interceptae Arbor vitae c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid si hîc genus foemininum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurpetur absoluté Sic Hebraeis solet ut neutrum Latinis ut Psal. 27. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unam Petii à Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eam requiram pro unum id Psal. 118. 23. A Domino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facta est haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea mirabilis c. pro factum hoc c. LXX priore loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ità citatur Matt. 21. 42. Vel forsan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reserantur ad intellectum subintelligatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel istiusmodi Hujusmodi Enallagen observat Buxtorfius Thes. Gram. Pag. 414. ubi etiam commodè affert exemplum de Paradiso terrestri Gen. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensu congruit inquit pronomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non cum antecedente masculino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed fynonymo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod foemininum Ego potiùs sensu ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referrem quia suprà dicebatur v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ità c. 4. 2. 11. Vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumi potest demonstrativè non relativè ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In medio ipsius platâ—ae Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sumitur Matth. 3. 4. Marc. 12. 36 37. Rom. 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor Vitae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Paradiso immortalitatis etiam mentio in lib. 4. Esdrae cap. 7. ver 53. Quid prodest nobis si promissum est nobis immortale tempus nos autem mortalia opera egimus Et quoniam reposita sunt nobis habitacula sanitatis securitatis nos verò malè conversaâ—i sumus Et quoniam ostendetur Paradisus cujus fructus incorruptus perseverat in quo est securitas medcla nos verò non ingrediemur c. Simile est hic in Apocalypsi de medela cùm dicitur Et folia ligni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad medelam Gentium Ad securitatem pertinet illud in sequenti versu viz. Vers. 3. Et omne maledictum non erit ampliùs Adde Ecclesiastic c. 19. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgatus non habet Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide suprà annotat ad cap. 5. vers 5. Vers. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio citò Eadem locutio quae suprà vers 7 12. cap. 3. 11. cap. 2. 5 16. Similiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de phiala septima cap. 16. 15. Vid. Luc. 18. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est festinanter LXX reddunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeph. 1. 18. Dan. 6. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil aliud quà m festinatio LXX Thren 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 momentum vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam venio citò Ecce venio citò Vulg. in vers 5. velociter Benjamin Tudelensis pag. 129. de Iudaeis in Germania degentibus Si hospes accedat eo delectantur eique convivium dant dicentes Laetamini fratres nostri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam Dei salus ictum oculi celeritale aequabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bestia Decemcornupeta seu Regnum Decacorne Apostaticum Regnum Sanctorum Pseudo-propheta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regni caput Christus Agnus ille verus Rex Regum Dominus dominantium Babylon Meretrix Nova Hierusalem Scortum Pseudo-prophetae Sponsa Agni Metropolis Regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâcum fornicantur Reges terrae Metropolis Regni Sanctorum in cujus lumine ambulabunt Gentes CHAP. XII The Brief Meaning or Summary Exposition of the Apocalyps The Stage of the Apocalyptical Visions Chap. 4. GOD sitting in Majesty upon the Throne of his Temple according to the pattern of his ancient encamping with Israel in the Wilderness Numb 1. 52 53. ch 2. 3 c. His Throne the Tabernacle stood in the midst next pitched the Priests and Levites round about it Behind them to the four quarters of Heaven encamped the four Standards of Israel three Tribes to a Standard and each Standard had his Ensign which though the Scriptures particularly describe not yet the Iews by ancient Tradition do The Standard of Iudah on the East-side of the Tabernacle had for his Ensign a Lion the Standard of Ephraim on the West an Oxe the Standard of Reuben upon the South a Man the Standard of Dan on the North an Eagle See Chaskuni on Numb 3. â—ben Ezra on Numb 2. The truth of this Tradition may be confirmed by the Cherubims four Faces in Ezekiel of the same likeness signifying that he who rode upon them was Iehovah the Lord of the four Standards of Israel where also is easie to be gathered by the Cherubims and Ezekiel's posture in that Vision toward which quarter of the Heaven each Face looked The like Faces I suppose the other of the Cherubims had even those in the Temple See Ezek. 41. Even as the Chariots and Horses of Princes and Potentates carry upon them the Insignia of their Masters atchievments so do the Cherubims here of the Lord God of Israel And of these Four Animalia the Ensigns of the four Standards some have expounded that of Psal. 68. 11. which Hierom turns juxta Hebraicam veritatem Animalia tua habitaverunt in
the Ancients 383. the same with Holy Table 389. the Altar of the true God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Idol or false God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 391. anciently but one Altar in a Church and in one Diocess 326. whether it may be called Sulium Christi 824. anciently it was the place where the Prayers of the Church were offered to God 844 363 819 America The first Gentile inhabitants and the late Christian plantations there 800 Ananias his Sin was Sacriledge 116. how this Sacriledge is described 117. the aggravations of it 118 119 Angels The conceit of Dionys. Areopag of 9 orders groundless 40. Angels present in the Iewish Temple and our Churches 344 c. their presence an argument for a reverent behaviour there 346. where they keep their station there is Gods Shechinah or special Presence 343 c. Angels are in Scripture put for those over whom they preside 459 471 495 514 527. Good Angels not envious at the advancement of mans nature by Christ 90. nor grieve at the good of others 91 See more in Archangels Antiochus Epiphanes not meant by the Little Horn in Daniel 733 753. the Calamity under him for 2300 evenings and mornings Dan. 8. 14. whence it is to be reckoned 659 Antichrist meant by the Little Horn in Dan. 8. 10. 714. how he is a Counter-Christ and his Coming a counter-resemblance of Christs Coming 647. The Saracen and Turk not the Great Anâ—ichrist 644 c. who primarily meant by the Antichrist and the many Antichrists in S. Iohn's Epist. 664 900 Apocalyps is Daniel explicate as Daniel is Apocalypsis Contracta 787. the subject matter of it 756. it contains the Fares of the Church till Christs second Coming 440 917 918. it is properly the Prophecy of the Church of the Gentiles 575 880. a particular argument for the Divinity of the Apocalyps 853. the authority of it doubted of by whom 602. the admirablâ—â— prophecy in Scripture 582 Apostasie implies a Revolt from God and Christ by Idolatry 625. where it was expresly foretold in the Old Testament 666. it was to be a general one 648. but not such an absolute one as wholly to renounce Christ 645 c. 651. the two man Apostasies of Israel in Ieroboam's and Ahab's days describâ— d 242 The Apostles age when â—ended 360 To appear before the Lord what 260. all the Males of the Iews to appear bâ—fore the Lord thrice a year but the Women were exempted and why 261 Ara and Altare how they differ 392 Archangels their number Seven proved from Scripture and Tradition 40 c. 908. represented by the seven Lamps in the Temple 833 c. their Office twofold 43 Assurance not a Cause or Instrument but a Consequent of Iustification 309 310. Obedience is the way to Assurance 310 Astrology the Authors judgment of it 601 B BAalim what and whence so called 630 Babel's Tower the confusion and number of the Languages there 275 c. Babylon in the Apocalyps is Rome Pseudo-Christian 523 c. not New Rome or Constantinople 922. why called the Great City 484 912. and the Great Whore 523 643. what 's meant by her Golden Cup and the Name in her forehead 525. the twofold ruine of Babylon 489 Baptism called by the Ancients Signaculum Gods Seal or Mark 511. from what Analogy Water was used in Baptism to be a sign of Regeneration or the New birth 63. that by Water in Baptism is figured the H. Spirit not the Bloud of Christ. 62. 63 Bâ—ptisteries were anciently without the Church 330 Bath Kol Gods Oracle and Answer from Heaven accompanied with Thunder 458 c. Beasts in the Prophetick style signifie States and Kingdoms 780. the seven Heads of the Beast have a double signification 524 922. the Beast with Ten Horns what 498 499. the Beast with Two Horns what 505 Blasphemy is put for Idolatry 502 503 To Bless hath a threefold notion in Scripture 83 Blessing sometimes in Scripture signifieth a Gift or Present ibid. Body when a dead Body begins to corrupt 52 Bread signifies sometimes in Scripture all necessaries of life 689 Breaking of Bread put for the Communion of the Eucharist 322 Breast-place of judgment why so called 184 The Bride 's making her self ready for the marriage of the Lamb. 912 Burnt-offering what and why offered daily 287. it had annexed to it a Meat-offering and Drink-offering and was accompanied with Peace-offerings 371 C TO be Called is To be 445 465 Calling of the Gentiles See Gentiles Canaan or Palestine divided into three Provinces 100. its Husbandry and Harvests 297. its Breed of Cattel in the Spring and at Autumn ibid. this Land was promised to be given for an inheritance to Abraham Isaac and Iacob and not to their Seed only 801 c. a figure of Heaven 249 c. the Iews cast out of their own Land by the Romans who yet used not to carry other Nations captive what implied thereby 250 Captivity The three chief Captivities or Dispersions of the Iews 75 76. Three steps or degrees of the Babylonish Captivity 659 Catholick Epistles See General Ep. Cerriâ—i why mad-men were so called 29 30 Changing of Times and Laws what it implies in SS 737 Cherub and Cherubim whence so called 567. their form 917. why the Curtains of the Tabernacle and Walls of the Temple were filled with pictures of Cherubims 345 Chiliasme See Millennium Christ his solemn Preaching began not till Iohn Baptist had done his and why 97. his Death and Resurrection foretold in the Law Prophets and Psalms 50. 51. his Vniversal Kingdom and the Glorious state of his Church is yet to come 196 c. He is to be received whole not only as Priest but as King 308. He is given to us for an Example of life 157. How he is to be imitated 158 The Christian Sacrifice See Sacrifice The true Church of Christ never wholly extinguished 649. in what sense it was either Visible or Invisible under Antichrist 136 137 649 c. Churches or Places for worship in the first Century 323. in the second Century 326 in the third 329. Reasons to prove this 333. Objections answered from p. 334 to 339. at first the sacred meetings were in some Vpper-rooms set apart for Religious uses 321 322. Salute the Church at his House how to be understood 324. That Christians had such Places for Sacred worship was known to the Gentiles 332. To erect and set apart Places for Divine worship is from the instinct of Nature 340 c. A Land without such Places for Religion was counted Vnclean 341. Churches are to be magnificent and decently adorned 406 407 408 Circumcision the Verba solennia used therein 53 54 Clean Heart See Heart Clergy Clerus why so called 15 182. Their obligation to a special demeanour and differing kind of conversation from the Laâ—ety 15 181 182 Clouds Christ's Coming in the Clouds whence the phrase is borrowâ—d 754 764 788 Coenaculum Sion or Church of Sion