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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71253	The description and the practice of the four most admirable beasts explained in four sermons upon Revel. 4.8 : whereof the first three were preached before the Right Honourable James, Duke of Ormond, and lord lieutenant of Ireland, His Grace, and the two Houses of Parliament, and others, very honourable persons / by the Right Reverend Father in God, Gr. Lord Bishop of Ossory.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2664; ESTC R33669	79,502	118

by any humane wit the same being omnia in omnibus all in all For First Here is God the Creator of all things and all that is knowable or may be known concerning God as that ineffable mystery of the Trinity or three persons in the one onely Essence of the Deity and therefore appointed to be read for the Epistle on Trinity Sunday and all the chiefest Attributes of God as 1. His Purity and sanctity in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three times repeated to shew the three persons of the Deity the Father Son and Holy Ghost 2. His Power authority and dominion in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set down in the singular number to shew the Vnity of the God-head 3. His Wisedome knowledge and providence in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he seeth all things and all things are patent to his eyes attingit a fine usque ad finem dispouit omnia suaviter 4. His Omnipotency in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almighty quia voluntas ejus potestas ejus because he can do whatsoever he would do he needs but say the word and it is done 5. His Eternity in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which crowneth all the rest of Gods Attributes that otherwise would be of no such value if it were not for this Eternity that makes him to be whatsoever he is for ever Secondly Here are the creatures of God and the chief of all Gods creatures as 1. The Lion which is the King of all the Beasts of the field 2. The Calf or the Oxe which is the most painful and most useful creature for the service of man and the most acceptable in the sacrifices of God 3. The Eagle which is the Lord and Master of all the Fowles of the Air and 4. Man which is the Prince and Ruler of all those and of all the Beasts of the field the Fowles of the air the Fishes of the sea and whatsoever walketh through the pathes of the seas Thirdly Here is Religion and the best of all Religions the Christian Religion most amply though enigmatically and mystically set forth unto us for 1. Here is both the natures and the offices of Christ and the chiefest things that he did and that we are to understand and believe for our salvation they are all here exprest unto us as 1. His divine nature under the notion of the Eagle and her lofty flight 2. His humane nature is noted unto us by him that had the face and appearance of a man And as his natures and the quality of his person are here thus mystically exprest so his offices that he was to discharge are here likewise in the same manner of the Egyptian Hieroglyphicks set forth unto us as 1. His Regal and Kingly office whereby he was to rule and govern his Church is here to be understood by the Lion which is the King of all the Beasts 2. His Priestly office whereby he was to teach and to instruct his people and to offer sacrifice unto God to appease his wrath and so to take away the sin of the world is here most aptly exprest by the Oxe or Calfe that was deemed the most acceptable sacrifice that could be offered unto God Num. 23.1 as you may see by the sacrifice of Balaam And as his natures and his offices are here thus to be understood so the chiefest things that he was to do and the chiefest points that we are to believe are likewise here fairly exprest under what is signified by these four Beasts as 1. His Incarnation by him that had the face of a man 2. His Passion by the Oxe or Calf 3. His Resurrection by the Lion 4. His Ascension by the flying Eagles Fourthly and lastly not onely the foresaid particulars concerning Christ and these main points of Christian Religion are hereby to be observed but also all the whole duty of man and the chiefest points that every Christian ought to discharge if he looks for eternal happiness are here exprest unto us under the qualities conditions description and practice of these Beasts as hereafter I shall more fully declare unto you And so you see here is sententia brevis a short speech but materia uberrima an Ocean of matter to sail over And do you think that I can passe through such a world of most weighty points within the compasse of one inch of time lesse then one little houre that cannot be by a far better head then mine Therefore I must crave leave onely to go as far as I can untill I shall have your Grace and this honourable audience leave to proceed at some other time unto the rest of these points And for our more orderly proceeding at this time I shall humbly desire you to observe these three points 1. The number of these Bests 2. The description of these Beasts 3. The practice of these Beasts 1. 1 1. The number of the Feasts sonr● Gen. 31.7 For their number it is said they were four Beasts And you must remember that sometimes a certain number is put for an uncertain as when Jacob said unto Laban Thou hast changed my wages ten times that is several times But here I take this number to be as it is set down to signifie four Beasts and neither more nor less 2. 2 2. The description of the Beasts The description of these Beasts is two-fold 1. Particular and proper to each one 2. General and common to them all 1. 1 1. The proper and particular description of the Beasts Touching their particular description we are to consider 1. Who and what they are that are thus exprest by these Beasts 2. Why each one of them is so exprest as they are here described unto us For the first Aug. de civit Dei●l 8. c. 3. I may truly say with St. Aug. Alii●atque alii aliud atque aliud opinati sunt several men have had their several interpretations of them and I finde four expositions of them to be most of all respected 1. Of the Papists 2. Of the Puritans 3. Of some latter Writers of the Protestants 4. Of the Ancient Fathers 1. The Papists interpreting this vision of the Militant Church do understand the same by Heaven and by the seat that was set therein they understand the authority of the Church of Rome by the Lamb or him that sate on the seat their universal Bishop the Pope and by these four Beasts they would have us to understand the 4 Patriarchships 1. Of Antioch 2. Of Ephesus 3. Of Jerusalem 4. Of Alexandria Which have always had the greatest power and cheifest authority next after the Church of Rome And by the 24. Elders that sate upon the 24. seats they understand the six Arch Bishops that were in every Patriarchship as 1. in Antioch The Arch-Bishop 1. of Mesopotamia 2. of Ninivee 3. of Babylon 4. of Assyria 5. of Parthia 6.

as yet incarnate John 1. but he endeth the same with the gratulatory sacrifice of the Apostles because that now the word was made flesh and Christ had ascended into Heaven And lest this should not be sufficient to demonstrate Christ to be a Priest S. Luke proveth Christ to be a Priest by 3 special Arguments he proceedeth to prove him to be that Priest which was after the order of Melchisedech by three other special Arguments 1. A Prosapia from his Pedegree 2. From the true qualities and properties of a Priest 3. From the performance of the duties and office of a Priest 1. 1 1 Argument from his Pedegree In that St. Luke deriveth his Genealogy by Nathan S. Ambrose saith it was to shew his Priestly office and Venerable Bede saith that because Saint Matthew intended to shew the Regal office of Christ and St. Luke his Priestly office therefore St. Beda l. 1. in c. 3. Luc. Matthew derives his person from King Solomon and St. Luke from Nathan and so saith he in the Chariot of the Cherubims the Lion which is the strongest of all Beasts designs his Kingly office and the Calf which was the sacrifice of the Priest denotates his Priestly function and saith he Eandem uterque sui operis intentionem in genealogia quoque salvatoris texenda observavit And both the Evangelists in like manner observed the same intention of their work in setting down the genealogy of our Saviour And then immediatly he addeth two excellent Observations to confirm the same point As Observation 1 1. That in the manner of setting down his genealogie S. Beda ibid. Matthew descended from Abraham to Joseph to note his Kingly office and to shew that he partaked with us of our mortality but S. Luke by ascending from Joseph unto Adam and so to God doth rather design his Priestly office in expiating our sins and so bringing us to immortality And theresore in the descending generations of S. Matthew the taking upon Christ our sins is signified but in the ascending genealogies of S. Luke the abolition of our sins is noted unto us For so the Apostle saith God sent his Son in the similitude of sinful flesh there is the acception and the taking of our sins upon him and for sin or by the sacrifice for sin Rom. 8.3 condemned sin in the flesh there is the explation of our sins And Observation 2 2. To the same purpose he observeth that S. Matthew in his genealogie descended from David by Solomon with whose mother David sinned but S. Luke ascended by Nathan unto David by a Prophet of which name God absolved him from his sin The second Argument 2 2 Argument from the quality of a Priest which should be 1. knowledge 2 uprightness Ps 7 2.1 whereby S. Luke proveth Christ to be a Priest is from the quality of a Priest what manner of man he should be and that is to be endued with knowledge and uprightness or judgement and righteousness for which cause the Prophet prayeth Give the King thy judgement O God and thy righteousness unto the Kings son For who is this King and this Kings son but this Priest the Messias of the world And so Moses prayeth in like manner Let thy Vrim and thy Thummim be with thy holy One. or as some read it upon the man of thy merrie for who is this holy One Deut. 33. 8 or this man of his mercy but this our truc high Priest called the man of his mercy 1. Because he is the man that is full of mercy 2. Because that God out of his meer mercy did give this man unto us 3. Because by this man onely and none else we obtain mercy And according to those two mens prayer for those two things to be given unto the high Priest God gave them most am●y without measure unto the Messias that is Play 〈…〉 Jer. 23.5 our high Priest For I have put my Spirit upon him saith the Lord there is knowledge and be shall bring forth judgement unto the Gentiles there is 〈◊〉 And S. Luk 〈◊〉 that Christ had Vrim and Thummim 〈◊〉 Christ his knowledge Luke 11.49 knowledge and uprightness without measure For In regard of the 〈◊〉 he plainly calleth him the wisdome of God And his wisdome 〈◊〉 1. In his wise unreprovable and unrepliable answers to Satan that subtil Serpent to the Heredians that feigned themselves to be just men and were sent to intrap him in his speech and to the chiefest Doctours of the Jews to whom he did so wisely answer Luke 20.7 that they durst not ask him any thing at all and if he asked them any question they answered They could not tell how to answer him 2. In his heavenly teaching of his followers so truly expounding the Prophecyes of the Prophets so profoundly speaking to them in parables so plainly delivering the Law unto them and so sweetly comforting all that came unto him that the eyes of all were fastened upon him Luke ● 20.22 and they wondered at the gracious words that proceeded out of his mouth And In regard of the second 2 2 His uprightness Mork 7.37 1 Pet. 2.22 that is his uprightness S. Mark saith that the people testified he did all things well And S. Peter saith There was no guile found in his mouth And S. Luke confirmeth the same throughout his whole Gospel The third Argument whereby S. 3 3 Argument from the office of a Priest threefold Luke proveth Christ to be a Priest is from the duty and office of a Priest which is specially threefold 1. To expound the Law 2. To pray for the people 3. To offer sacrifice for their sins 1. The Prophet Malachy saith The Priests lips should keep knowledge Mal. 2.7 and the people should seek the law at his mouth And S. Hierom saith It is the duty of the Priest to answer all that ask him concerning the Law and therefore if he be the Priest of the Lord Hieron super Hagg. let him know the law of the Lord or if he be ignorant of the law he is no Priest of the Lord. And therefore S. Luke sheweth That Christ taught the people most diligently expounded the Law most truly and answered all questions that were asked of him most readily And 2. Luke 22.32 He sheweth That he prayed for S. Peter that his faith should not fail And S. John sheweth how he prayed for all those whom his father gave him and for all them also which should believe on him through the word And John 17.11 20. 3. How as a Priest he offered sacrifice for the sins of the people which he did both in the Garden and upon the Cross S. Luke sheweth it more amply then any of all the Evangelists for though S. Matthew and S. Mark do tell us that he was in heaviness or exceeding sorrowful Matth. 26 38. Mar 14.35 Aristotle sect 11. probl 30.