Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	write_a	write_v	writing_n	26	3	9.0251	5	false

Text snippets containing the quad

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

shall reign upon Earth does not confound with him that has a distinct understanding the subordinate degrees and ranks of men but there may be Kings and Bishops and Priests that are in another sense so than the common people are Therefore this ground is exceedingly too weak to support such a monstrous Paradox in Theology and Politicks That the reign of the Messias alters not the course of Nature but sanctifies it and makes it holy is an opinion of some of the best of the Rabbins And to give unnatural Expositions of Prophecies is to cast a Mist before the eyes of men that they will not be able to discern when they are fulfilled As if the Millennium will never be till Princes be no more Kings than the people As the Iews fansie the times of the Messias not yet come because the Lyon does not yet eat Hay with the Oxe Vers. 6. The Sea of Glass being the Laver of Regeneration does not signifie the condition of those that are regenerated thereby but that which does regenerate them viz. that Manifestation of God in our Lord Jesus the glory of which we beholding as in a glass are changed into the same Image from glory to glory Ans. Why may not the Laver of Regeneration signifie the condition of those that are regenerate For qualis causa talis effectus Why may not then the quality of the one signifie the quality of the other The pure transparent Laver of Regeneration the purity of the Regenerate and their perviousness to be shined into and illuminated by the Spirit of God This is spoke more within compass than the Remarker's turning the Font into a Looking-glass especially if we consider that Sea signifies a Body of people Besides according to the Remarker's own self The manifestation of the glory of Christ regenerating us into his own Image and so we becoming like Christ that which represents him that regenerates represents us also regenerated into his Image whence it is plain that the Sea of Glass represents the Regenerate people and that the Remarker contradicts himself Chap. 5. Vers. 1. WRitten within and without cannot signifie the outward sense or symbols of the prophecy and the inward sense or things represented thereby for that inward sense cannot be written but onely the words or symbols containing it so that one writing must serve for both but does plainly mean that the outward writing contains the Prophecy of the Seals and Trumpets and the writing within that of the opened Book Ans. It is a childish thing to think that the book seen by Iohn was written with all those words contained in the Apocalypse but it was a symbol of the Compages of those Prophetical Representations and of the inward meaning of them contained in the mind of Christ and the Holy Angel sent to Iohn Now as the Book in general was a symbol of the figurative Representations and the inward meaning of them in the mind of the Angel that is to say of the inward Prophetical sense of them so the being writ within and without distinctly signifies the latter the external Representations and Symbols of the Prophecies and the being writ within the real prophetical sense of the figures and symbols And of the being writ within and without that this is the natural sense of it is moreover manifest because all the ancient Interpreters have been harping much upon that string or something like it S. Ierom amongst the rest will have this Book to signifie the Scripture and the being writ within and without to signifie the literal and mystical sense But certainly this sense which I have given is much more natural which restrains it to this present Book of Prophecies and to the symbolical sense and real prophetical sense thereof To take away this sense and tell us onely that the matter not being able to be contained in the inside of the rolled Book the rest was fain to be writ on the outside so that it was Liber opisthographus is either to trifle or doe worse to reproach the Pen-man as either over-sparing of his Parchment or overseen in the proportioning it to his matter But this intimation of these two senses I have noted is usefull and weighty whereby the vanity and madness of those Interpreters is discovered that confound the symbolical sense with the real or Prophetical as R. H. has done See the Expositor's Epilogue sect 10. And this of our Remarker's is of little more weight than the rest viz. That written within and without must mean the disposal of the Prophecy of the opened Book within and that of the Seals and Trumpets without To what purpose is this Intimation And besides it is an Hysteron-proteron to write that which is last in the inside and that which is first on the outside quite contrary to the mode of Opisthographal Writings Vers. 6. In the midst of the Throne and the four Beasts is not between the Throne and the Beasts For if the Beasts stood so round about the Throne the Lamb could stand but between the Throne and one Beast But the Beasts are here indeed upon the Throne as the Seraphims in Esay and so the Lamb rose up in the midst c. Which appears farther from one of them giving the seven Vials to the seven Angels Ans. If twenty Beasts stood round about the Throne the Lamb could stand betwixt the Throne and but one Beast And the Lamb may be said to stand betwixt the Throne and the Beasts though he stood but betwixt the Throne and one Beast as is manifest both out of phrase of Scripture and common speech so that that is but a slight exception But if the Beasts are indeed upon the Throne as the Remarker would have them they are in good truth very unmannerly Beasts Nor could they excuse their presumption from the example of the Seraphims in Esay 6.2 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there both Kimchi and Aben-Ezra render Iuxta not Super near or by not upon and Munster and Grotius with other Interpreters of the best note agree thereto And why one of the Beasts may not give the Vials to the seven Angels standing by the Throne as well as being upon it I understand not These Beasts in Heaven are Angelical bodies or companies and therefore Peganius his Note on ch 15.7 is ingenious who understands it of the Angelical General who had the Lyon for his Ensign c. Chap. 6. Vers. 2. THE warfare of this Conqueror is not spiritual but his Conquering signifies his victories over the Iews by the Roman Armies whereby he fulfilled what he had foretold of sending forth his armies to destroy those Murtherers c. And his to conquer signifies his like success against the Roman Empire by the seven Trumpets and Vials c. Ans. The Prophecy of the seven Churches commences from the very beginning of the Church upon Christ's Ascension and sending upon the Apostles the Holy Ghost Wherefore there is more humour than judgment to thwart