A Complete Christian Dictionary, Dictionary · Part NU – Part O

A Complete Christian Dictionary · Dictionary · Part NU – Part O

p. 443N U.

Number]

Few in number, Gen. 34. 30. The Hebr. is, men of number; and the …. a people of …, that is, easily numbred, a few, a small company, as the phrase is explained in Deut. 26. 5. Men of fewness, that is, a sew men. So in Deut. 4. 27. Jer. 44. 28. The contrary is, without number, when many is meant, 2 Chr. 12. 3. Aynsworth. without number, Job 34. 24. Hebr. without searching out, marg.

The word is taken,

1. For a certain number, 2 Sam. 2. 15.

2. For a … number, as of Dayes, Numb 9. 20. Yeers, Job 16. 22. marg. Men, Deut. 33. 6. …, Isa. 10. 19. marg.

3. For a multitude, as of Dayes, Numb. 9. 19. Stars, Psal. 147. 4. Churches, Act. 16. 5. Things infinite and incomprehensible, Psal. 71. 15. (See Job 36. 26.)

4. For an assembly or company, Luk. 22. 3. comp. with Act. 1. 17. Ravanel.

After their number, Exod. 30. 12. Heb. them that are to be numbered, marg.

Number of a man]

;;Such a number as a man may be able to finde out, not infinite and unsearchable, but which the wit of a man endowed with wisdom, may finde. Rev. 13. 18. For it is the number of a man.

;;Others interpret the number of a man, to be such a name of a man (as by the Numeral Letters, whereof this number of six hundred sixty six will arise) yet meaning not the proper name of any particular person, but … Gentile (as it is called of … ) the Name of Nation or Countrey passing from the head to the rest of the people.

That the name Latine, or …, in the … tongues is the name whereof the holy Ghost speaketh, appeareth,

1. Because every thing here spoken of the name, agreeth fitly and properly thereunto.

2. It containeth the number 666. as afterwards may be seen in foreign, and in foreign and … written in Hebrew characters may thus appear.

3. It is such a name as he to whom all other … of … do agree (I mean the Pope) enforceth men to take upon them (as to professe themselves members of the Romane Church, and use the Latine Religion and …)

4. Because the name … or Romanus is also the name of a man, for Latinus was one of the … Kings of Italy, and Romanus was one of the Popes. … … …, lib. 1. cap. 8. sect. 3.

Number is six hundred sixty six]

;;A name consisting of so many and such Numerall letters, as being counted and summed up, do make the number of 666. which is the number of the Beast; both the first beast, (to …, the … Emperor, and Empire) and the second Beast; (to wit, the Romane Pope and Papacy) for under the Beast is comprehended no one particular man, but an order and succession of men, even a Kingdome. …, who lived neer the Apostles time haveing seen and heard …, who was one of the Disciples of St. …, the Pen-man of the Apocalyps) doth report, that before this time, this name (out of whose Numerall letters should arise 666.) was [ … ] and he himself judged it likely to be so indeed; because (saith he) the most true Kingdome hath that name. For they be Latines which now do reign, as he writeth, lib. 5. c. 29. Adversus … [Lateinos] nomen sexcentorum sexaginta sex numerum …. Now the Pope is head of the Latine Chruch, as the Emperour was of the Latine Empire. Therefore if the Emperor with his Empire (by Irenoeus judgement) might be called …, much more Popedome, and the Pope; who is so much a Latine as he will allow no exercise of Religion, but in Latine. He compels all to pray in Latine, he hath the Bible of the Latine Translation, which he prefers before the Bible written in the … and Greek Tongues by the Prophers and Apostles. His Laws Decrees and People are all Latine. His Church Latine, and all condemned as Schismaticks, which will not be subject to his Latine Law, and his Latine Faith. The Greeks being odious to Priests, untill they consented to submit themselves to the Latine Bishop, as Primate and chief, and the Latine service. May p. 444not then the name Latinos, well agree to the Popish Hierarchy, and better then to the Heathenish Empire? And that this should be the very Name (howsoever the judgements of men much differ, and the name may be fitted to other words) which hath the number of a man, containg 666. is apparent by these presumptions. First because the name here spoken of, was such as wise men might finde, and it was a name which then might be found, when St. Iohn wrote (else in vain had an exhortation been to study and search it, had there been no hope to finde it.) Also by Irenaeus himself, and afore him, it was received by common consent. Lastly, the Greek letters of the name being numbered amount to 666. as may be perceived in this which followeth.

Some hold that the marke, the name of the beast, and the number of his name, is one and the same thing; and that the latter of all these … the exposition of the former.

The marke of Antichrist is nothing else, but the name of the former beast, containing the number of 666. therefore Rev. 9. 14. 11. & 20. 4. he reckons not these three as distinct, … mentions the marke alone. Leighs Annot.

Hereof are to be read many and sundry Interpretations, whereof Mr. Bernard maketh mention, of all which he preferreth this, that this number setteth out the comely proportion of the whole frame, structure and building, of that Beast, the Popedomes the Kingdom of that Antichrist, (the man of sin his invention) in all the parts well agreeing and compacted together each part answering and … agreeing, as this number within it self. This number (saith he) runneth all on six every way: … in unites, in tens, and in hundreds. Now this number of six hath its perfection, & is the first perfect number, of which Boniface the eighth speaketh, in the Preface of the sixth book of the Decretals; which Book he calleth the sixth, because it is a perfect number, and for that being added to the five other before, it maketh the perfect Volum, containing (as he saith) A perfect platform for the Government of affairs, and a perfect discipline for the rule of good manners. How this number of six, of which the number 666. consisteth, notably … out this Antichristian Kingdom, he instanceth in particular.

The truth is (saith the Annot.) this is the name of the Beast, not of Antichrist; and so a National name, describing that state where Antichrist should rise and reign, and therefore though it is like to be comprehended in Greek letters, in which language John wrote; yet it is not likely to be a Greek word originally. Ireneus and the Antients, take it for the word Lateinos, which in Greek letters maketh six hundred sixty and six, shewing that Antichrist should be a Romane, or one of the Latine Church. Others suppose his power should begin in the year of Christ 666. Others that it should last so many years in the heighth of it. Most are of opinion, that it is a name of number, the letters of which it is made being numeral, containing in them this number 666. as foreign doth. But as for that opinion (saith Mr. …) concerning the numeral letters of the name foreign, although it have some cleerness and evidence in respect of the truth of its application, yet it is most uncertain and obscure, in respect of the manner of the Interpretation; there being no example in the Scriptures of any number so counted, or any name so characterized: and also the words of the text seem plainly to crosse all such interpretations of any name whatsoever; in that it is expresly said, Let him that hath understanding count the number of the Beast. It is not said (as it is observed by many) let him count the name of the Beast, or the numeral … in his name; but this manner of speaking is rather purposely avoided by St. John, as Cotterius affirmeth, saying, Quem ad modum loqui noluisse Johannem certissimum est. Besides, it is observed that the number of the Beast, and the name of the Beast, are two things plainly distinguished in the …: and therefore it is not likely, the counting of the Number, … the counting of the Name should be all one; much lesse that the Name ought to be counted and not the Number; whereas they that have understanding are advised by expresse words of the text to count the Number, not the Name. The former opinion being by him rejected, he commendeth the opinion of those Interpreters, who well considering, that of opposites there's the same reason, have therefore endevoured to finde out the true interpretation of this number by comparing it with the number 144. to which this number of the Beast is evidently opposed, which being as it were the Anti-numerus, must therefore be interpreted after the same manner, and in the same particulars applyed to the Synagogue of Antichrist, as the number 144. ought to be interpreted, and as it is in the Scriptures applyed to the Church of Christ. The only, … at least, the chief cause why this number 144. was chosen rather then any other to be the measure of the wall of the Celestial Jerusalem, is because this number is raised and built upon the number of 12. which being multiplyed into it self, produceth this square number 144. for as this number 144. is raised and built upon the number of …. only, and cannot possibly admit of any other number to be root and basis of it, so neither can the Church of Christ admit of any other foundation, then that which is already laid by the 12. Apostles. As therefore this number 144. is built upon 12. unites, so the Church of Christ upon the 12. Apostles. And as the number of 12. is more conspicuous and remarkable in this number 144. then any other number, because it measureth not only the bottom or root, but the sides and rankes of it also; so it is evident that the number of 12. is more conspicuous and remarkable in the Church of God, then any other number whatsoever. And hence it is that this number 12. is rehearsed and repeated above 144. times in the Scriptures, and is in them so often used, and in so many and so divers particulars applyed by the Spirit to things pertaining to the Church, that we cannot but acknowledge this number to be chosen, and as it were affected by the holy Ghost, rather then any other. And though the number 144. which in the 21. of the Revelation (in which place only it is named) is said to be the measure of the wall of the new Jerusalem, is there expressed, yet our Author makes it manifest that the number 12. is chiefly intended: the foundation of the wall being 12. cubits broad, the height of the wall on the inside next unto the City 12. cubits, and the height of the wall on the outside 12. cubits, and the breadth of the wall 12. cubits; … that the measure of the wall it self (according to all dimensions not hitherto expressed) may be most truly, most properly, and most significantly said to be 144. cubits. Now as the mystery of the number 144. consisteth in 12. the root of it, so the square root of the number 666. which is opposed unto it, must also be extracted, for the chief mystery doth not consist in the application of the number 666. unto Antichrist, but in finding out another number, by counting of this number, which other number is most properly, and most remarkably applicable unto him. This interpretation the very words of the Text do necessarily inforce, for therein it is expresly said, that the number 666. must be counted; now after what manner should this number be counted, but after some such manner, as is commonly used amongst men? It is not said, it is the number of a man, or of man, that is, not only such a number, but such a computation and counting, as is known unto men, and such as is commonly used among them? But there is no other way whereby men usually do, or properly can be said to count numbers, but by such a kinde of computation, which either is, or is reducible to one of these following, namely either by Addition, or Substraction, or Multiplication, or Division, or by the Extraction of Roots; in all which kinds of computation, and in every one of them, the end and scope is, by one or more numbers given, to find out one other number, which was not known, nor could be expressed before the computation was performed. And hence it followeth necessarily, that if the number of the Beast must be counted, then there must be some other number found out by it, besides the number it self, which is named and expressed.

But why must the counting of this number be restrained to the extraction of the Root only, rather then to any other kind of computation?

Hereunto might be answered, that the example of the opposite number 144. (which is to be counted after … manner) is a sufficient reason; but rather thus, This restriction is not only probable, but absolutely necessary, because … p. 445is only one number, named and expressed in the text, (which only ought to be in the extraction of Roots; to extract the square root of a number given, is to finde out the greatest number, which being multiplyed into it self, and having the fractions added to the product, (if there be any fraction remaining) maketh the first number) for if any other kinde of computation had been intended, two numbers at the least ought to have been expressed, as there must be in Addition, Substraction, Multiplication, and Division. Now the Root of the Beasts number 666. being extracted, will be found to be that fatal number 25. which is remarkably opposed unto 12. And as 12. is the greatest number, and the least number, and the only number of unites, of the same denomination with the number 144. which is or can be contained in the Root of 144. so 25. is the greatest number, and the least number, and the only number of unites of the same denomination with the number 666. which is or can be contained in the Root of the number 666. And this, sicut similitudinis, is sufficient to establish an evident antithesis between the two great Cardinal numbers of these two Roots, although in respect of the fractions, there be no sicut aequalitatis, between them. And whether the fractions be added or not added to 25. yet they can neither augment, or diminish the Root, no not so much as by one unite, as it is sufficiently known to those that know what fractions are. And although there be divers other numbers, besides this number 666. by any one of which, we might have been infallibly directed to this number 25. as unto the only Cardinal number, by which their roots could have been expressed; yet there is no one of those numbers, but only the number 666. whose most perfect figure doth represent the figure of Rome, as the most perfect figure of the number 144. doth represent the figure of Hierusalem, and therefore it was both convenient and necessary, that this number 666. should be chosen rather then any other. And this number 25. is in a double respect remarkable in the root of 666. 1. In that it is the only Cardinal number of the prime or Cardinal unites. 2. In that it is the only number of Ordinal unites or fractions, by which that root can be by fewest figures most exactly expressed. As Antichrist is opposed to Christ, and 666. to 144. so is 25. (which hath been conceived to be a fatall and unfortunate number, by such, as knew no relation that it had to Antichrist, or to the number 666. as our Author instanceth in divers) opposed to 12. and so must those things which are chiefly to be measured or numbered by this number 25. be correspondent, and answerable on the other side, and in some sort opposed to, or set over against those things which are measured, numbred, or described by the number 12. As therefore the number 12. in the 21. chap. of the Revel. is applyed to the Church and Hierarchy thereof, in such things as are most essential to it, and in such circumstances, as are most apparently remarkable in it; so the number 25. in like manner must be applyed to the Papacy, and Pseudo-Hierarchy thereof, in such things as are most essential to it, and in such circumstances, as are most apparently remarkable in it. And as the number 12. is in that chapter after such an admirable and wonderful manner applyed to the spiritual Jerusalem, that is, to the Church and Hierarchy thereof, that the literal and material City in which that Ecclesiastical Hierarchy was first established, is also by the same number plainly measured, and manifestly described: so ought also the number 25. to be in such sort applyed to the mystical and spiritual Babylon; that the material City it self, in which that Pseudo-Apostolical Hierarchy hath been long since established, may be by the same number, both truly measured, and evidently described. To make this good, our Author sheweth, that Rome is answerable to Hierusalem, and the Popes Cardinals to Christs Apostles, chap. 14. That as the Colledge of Apostles did originally consist of 12. persons and no more, so the Colledge and Corporation of Cardinals in Rome, according to its first institution, and in the first apparent and remarkable foundation of the Papacy (which was about 300 years after Christ, in or about the time of Constantine, when the seat of the Empire was taken out of the way, and removed from Rome to Constantinople, and the ancient purity of the primitive Church decayed, &c.) did consist of 25. persons, and no more, chap. 15. That the number 12. is actually and expressly applyed unto six several things in the new Jerusalem, namely,

1. Twelve Gates.

2. Twelve Angels at the Gates.

3. Twelve Tribes written on the Gates.

4. Twelve foundations with names written on them.

5. Twelve thousand furlongs, the measure of the City.

6. Twelve manner of fruits of the tree of life. And that which way soever these things are to be understood, and accordingly to what possible probability soever they may be interpreted, there are things in all senses answerable unto them in the Romish Babylon. That if by the 12. gates we understand the 12. Apostles in respect of their faith and doctrine in general, because by their examples, and by the sincerity and truth of their life and doctrin, all other Christians have been converted to the true religion: In this respect the Cardinals of Rome, who make themselves answerable to the Apostles, and whose original number was 25. may be also said to have been the 25. gates of spiritual Babylon; because chiefly and originally, by their policy and hypocrisie, in laying the first foundation of Popery, all other Papists, have been since perswaded, and invited to believe, and embrace the heresies and superstitions of the Church of Rome. Or, if there may be said to have been 12. Gates of the Church, because the administration of the Sacraments, and especially of Baptism (which is literally and properly the gate of the celestial Hierusalem) was chiefly and originally committed unto the 12. Apostles in the City of Jerusalem, which is therefore truly called the mother, the womb, and the gate of all Churches, so in the first apparent beginning of Popery, the administration of Baptism was originally committed unto 25. Cardinals in the City of Rome, which styleth her self also the mother, the womb, and the gate of all Churches, chap. 16. But if the 12. Gates are 12. Churches or Congregations, in which the Sacraments, and especially Baptism was administred, and the 12. Angels are those 12. Pastors to whom these 12. Churches were committed, and the 12. Tribes, are the 12. Tribes, or Parishes, or other divisions, into which the City and people of Hierusalem were divided, there are things answerable and opposite unto them in the Romish … bylon; for it may be proved by a cloud of witnesses, that the Popes about the time of Constantine the great, did divide the City and people of …, into a certain number of Ecclesiastical Divisions, Jurisdictions, Tithes, or Parishes; and that in every one of these Divisions there was a Church erected for the administration of Baptism, and to every one of these Churches a several Presbyter assigned and appointed. And as some Interpreters do make the Apostles themselves, although in divers respects, to be the Gates, the Angels, and the foundations of the Calestial Hierusalem; so the Cardinals in one respect may be said to be the first gates of the Church of Rome, because at their first institution, the administration of Baptism was committed to them only: and in another respect they may be called Angels, because they were Pastors of the first Parish Churches in Rome, and lastly, they may be truly said to have been the first foundation stones, on which the Popish Hirarchy hath been ever since erected, as was before declared, chap. 17. That as the number 12. having thousands of furlongs added unto it, is the true solid measure of an imaginary cube, whose compasse is equall to the compasse of the City Hierusalem, so the number 25. having thousands of furlongs added to it, is the true solid measure of that imaginary Cube, whose compasse is equal to the compasse of the City of Rome. And as the Apostles Creed doth naturally branch it self into 12. Articles, as it hath been long since actually divided, whereunto the 12. manner of fruits have a speciall and evident allusion, so the Papists have added new Articles to the Apostles Creed, and have encreased the number from 12. unto 25. so that the number 25. is as remarkably applicable to the Romish faith, as the number 12. to the Apostles Creed. And that the same was decreed in the Councill of Trent, which was begun by 25. Prelates continued 25. Sessions, and ended with the subscription of 25. Popish Arch-bishops, chap. 18. That the first decreed and limited number of Cardinals, and Parish Priests in Rome was 25. and that the first number of Churches for Baptism, and Parishes was 25. also, our Author proveth chap. 19. That according to the sense literall, as the number of the Gates of Hierusalem was 12. and no more, so the number of the Gates of the City of Rome, was 25. chap. 20. That as 12000 furlongs are the solid measure of a Cube, whose perimeter is equall to the compasse of the new Jerusalem; so p. 44625000 furlongs are the solid measure of a Cube, whose perimeter is equal in compasse to the City of Rome, so that the measure of the compasse or circuit of Rome must be plus minus, between 116. and 117. furlongs; that is, fourteen miles and an half, and almost half a quarter of a mile, as Authors attest it to be, chap. 21. That the Popish Creed consists of 25. Articles (as by the History of the Councel of Trent appeareth) as the Apostles doth of 12. chap. 22. That as the number 12. is in many other respects besides these, applicable to the true Church, and to such things as pertain unto it; so this number 25. is in many other things applicable to the Papacy, and to such things as do appertain unto it, chap. 23. As the land of … was divided into 12. Jurisdictions and Divisions, which were governed by the heads of the Tribes, and did perhaps type … that division which Ezekiel …, or that Ecclesiasticall Government which the Apostles did exercise, not only over the City of Hierusalem, as Pastors, but also over the whole Countrey belonging to that City, as the first Christian Bishops; So pethaps, the Antichrist of Rome, in those Kingdoms where conveniently he might, and in those times when he had fullest power, hath also divided certain Kingdoms into 25. Provinces or other divisions, and hath placed 25. men of … and eminency in severall Kingdoms, who by their power could rule and govern others. … there were 25. Abbats in England, which had voices in the Parliament house. And because there are no other in the Romish Clergy, more fitly answerable to those Singers mentioned in the 25. Chapter of the first Book of Chronicles, then their Monks, Fryers, and Singing Masse-priests, it is so much the more observable, that the number 25. should be remarkable in respect of these, (that being the number which was or ought to have been of Monks in their Abbies, Priories, and Deanries) as the number 12. appears to be in that Chapter, in respect of those. Also of the Order of the Knights of the most glorious Virgin Mary (as they call them) there must alwayes remain Resident at Rome, in the Court of the holy Father 25. having 20. Ducats by the month, and the like number at Loretto. Those 25. Residents having monthly allowance are in some sort answerable to those 12. Captains, mentioned, 1 Chron. 27. 1. This number 25. also is remarkable in respect of certain Officers of great note and estimation, belonging to the highest Courts of Justice in Rome, chap. 24.

Also the number 25. is remarkable in divers things pertaining to St. Peters Church in Rome: There's placed upon a guilded Globe of brasse, a guilded Crosse of 25. hand-bredths in height. The Gate called Porta Sancta, stands open only one year in 25. In this Church have been about 25. Altars, as Onuphrius recites them; and the number 25. is most remarkably imprinted upon all their Altars (in so many prints, marks, dents, or characters) because Christs five wounds as they call them, are in five several places ingraved upon the top of every Altar. And that the number 25. should be remarkable in respect of their Altars, is so much the more to be observed, because the number 12. is applicable to certain Altars mentioned in the Scriptures, as 1 King. 18. 31. Ezek. 43. 16. Chap. 25.

Finally, the number 25. is an affected Symbolical device among the Papists, and their Masse of Christs five wounds five times multiplyed, hath been (as they say) by an Angel from heaven commanded, and by authority Apostolical confirmed. And their Jubile is and hath been for many ages celebrated every 25. year only. And their Priests, Deacons and Sub-deacons, &c. are not accounted of a perfect age untill they are 25. years old compleatly. And as they seem to affect the 25. year more then any other, so have they also affected the 25. day of the monethmonth more then any other; on which their chief holy dayes are, as the 25. of December, the 25. of January; the 25. of February, so oft as it is leapt year, (and it is observable that that day which is added to the year every leap year, is not placed at the beginning or ending of the year, or any month, but is made to be the 25. day of the month) the 25. day of March, &c. And which is more remarkable then all these, the feast of St. Bartholomew is celebrated at Rome upon the 25. day of August, as … … witnesseth, although in all other places it be celebrated one day sooner, being herein singular, that it should celebrate one 25. day more then all the world beside, Chap. 26.

Such as desire to be fully satisfied about the truth of this Exposition, may have recourse unto our Authors work, …, An interpretation of the number 666. (wherewith Mr. Mede himself (as Dr. Twisse testifieth in his Preface to Mr. Mede's Key of the Revelation) was exceedingly taken even to admiration, professing it to be the greatest mystery that hath been discovered since the beginning of the world.

Mr. Stephens in his fore-mentioned Book, pag. 181. tels us, That the time when the Universal Papal Headship began visibly and remarkedly to appear, is the number of the Beast, and more specially of his Name and Headship. And pag. 205. That the 666 year of our Lord was the number of the time when this Government was begun to be set up. And in Chap. 4. That this Name or Universal Headship began publickly to be established, under the Emperor Phocas, 666. years from the beginning of the Romane, as the fourth Metal-kingdom.

To number]

;;Referred to God, signifieth,;;

;;1. To know and be able to set down the number, and place, and difference of things, Psal. 147. 4.;;

;;2. To determine or appoint what shall befall any man hereafter; as length or shortness of life and years. Job 14. 5. He hath … my dayes. This must not be taken absolutely without respect to the means of life or death, but conditionally, as including the means of the one which he giveth to be used, and of the other which he permitteth: for Hezekiah's life upon prayer and repentance was prolonged, and the Ninivites continued after the forty dayes, upon the condition which God required, and they performed. See Ecclus. 26. 1.;;

;;3. To finish, to bring to nought, or overthrow a State, Dan. 5. 26. Isa. 65. 12.;;

To number]

;;Referred to Man, signifieth,;;

;;1. To reckon the tale or number of things, Numb. 3. 40. Deut. 16. 19.;;

;;2. To consider the state of things, as the shortness and small number of our dayes, Psal. 90. 13. which is done two wayes.;;

;;I. Arithmetically or artificially,;;

;;1. By addition of one day to another, dayes to weeks, the weeks to moneths, moneths to years. So we shall know how long we have lived, or the greatest quantity of our natural time, and so it is not much.;;

;;2. By deduction or abstraction; for reckoning how many dayes, and how much time we have spent,;;

;;1. Nihil agendo, in idleness and sleep.;;

;;2. Frustra agendo, in doing that which yeeldeth no fruit nor furtherance to eternal life, as in eating, drinking, playing, and in all the cares and labours we used for the world.;;

;;3. Male agendo, in doing that which directly hindereth our passage to heaven, and prepareth us for hell, as all sinners do: the remainder is very little that is spent in goodness: this is the numbring of our good time, which is but short.;;

;;II. By proportion, or by the rule of porportion and comparison of this present life or time, not only with Gods eternity, a parte ante, & parte post; or a priori & posteriori; but with our own time to come, either in heaven or in hell, and so it is but a moment.;;

Teach us to number our dayes, Psal. 90. 12.

1. He saith not, Teach us the number of our dayes, or how long we shall live.

2. Nor, Teach us to number other mens dayes.

3. Nor, Teach us to number our wealth, rents, revenues, possessions, &c.

4. Nor, Teach us to number, this, that, or some one of our dayes, as our Birth-day, our Wedding-day, &c.

5. Nor, Teach us to number our weeks, moneths, years, but, Teach us to number our dayes, implying,

1. The brevity of mans life.

2. The certainty of mans death.

3. The period of his time is set, and dayes determined, beyond which he cannot passe.

This numbering of our dayes consisteth in these particulars.

1. In a due consideration of the utmost time that we p. 447can hope to live here, which is but till we be 70 or 80 years of age.

2. In comparing the smalness of this number (should we live so long) with eternity.

3. In considering the uncertainty of this time, scarce one of many thousands attaining hereunto.

4. In considering how many of those 70 or 80 years are already expired.

5. In a narrow and strict examination of our selves, how we have spent the time past.

6. In the daily examination of our selves, about our thoughts, words, actions.

7. In an holy indignation at our so much mis-spending time.

8. In an holy and constant resolution to redeem the time which we have spent.

Nun]

Son, posterity, stock, everlasting, remaining for ever; or after the Syrian, a fish. The Father of Joshua, Exod. 33. 11. called also Non, 1 Chr. 7. 27.

…]

;;A godly Queen, Isa. 49. 23. See Nursing mother.

;;2. A Minister of the Word, loving and tender as a Nurse. 1 Thess. 2. 7. We were gentle among you, as a Nurse cherisheth her children.

;;3. One that helpeth Mothers in the bringing up their children, Gen. 24. 59.

4. A woman giving suck, Exod. 2. 7. 2 Sam. 4. 4. 2 King. 11. 2.

5. A man bearing in his armes a sucking childe, Numb. 11. 12.

Nurse]

To give suck unto, dresse, tend, nourish, and perform such other duties towards a childe, as a Nurse should, Exod. 2. 9. As a nursing farther beareth the sucking childe, Numb. 11. 12. This sheweth the love, mildeness, gentleness, which should be in Governours; and so it is said unto the Church, Kings shall be thy nursing fathers, &c. Isa. 49. 23. And the Apostle saith, We were … among you, … as a Nurse cherisheth her children, &c. 1 Thess. 2. 7, 11. Aynsworth.

Kings shall be thy nursing fathers, and Queens thy nursing mothers; or, their Princesses (that is, the wives of Kings) thy women, or milk nurses. Isa. 49. 23. Kings shall not only joyn themselves to the Church of Christ, but … shall also use their power and authority for the defence and increase of it. D. Trans. & Annot.

Nuts]

Taken properly, being a part of the present sent unto Joseph, Gen. 43. 11.

2. Mystically, Cant. 6. 11.

Nuts]

I went down into the Garden of Nuts, Cant. … … The Jewish Synagogues, so called, because of that voice of hardness and blindness drawn over their hearts, as it were a hard nut-shell over the kernel. Cotton.

The word signifies not any common or vulgar sort of fruit, but such as was rare and precious, and so is worthy to figure the mystical Paradise of Christ, which he is pleased to regard, and to take care of the growth and fruitfulness of all her plants: a special word (but yet collective too, as almost all such be in the holy tongue) being put for a general. Annot.

Dr. Hall understandeth hereby the well-dressed Orchard of Churches Assemblies.

N Y.

Nymphas]

Abridegroom. A worthy man, whom Paul saluteth, Col. 4. 15.

p. 448O.

O, or Ob]

;;The voice of one Lamenting. Luk. 13. 34 O Jerusalem, Jerusalem, 2 Sam. 18. 33.

;;2. The voice of one praying, and calling upon another. Mat. 6. 9. O our father.

;;3. The voyce of one wondering and exclaming with admiration, as at some strange thing. Rom. 11. 33. O the depth of his wisdome.

;;4. The voyce of one chiding or speaking to another in way of reprehension. Gal. 3. O ye foolish Galatians. Luk. 24. 24. O ye foolish and slow of heart.

;;5. The voyce of one exhorting and encourageing to duty. Psal. 65. 5. O come let us sing unto the Lord.

;;One word, and syllable, lesse then a word; a little lesse then a common syllable; ;;a short expression of a long and longing affection. An interjection fit to cast into the midst of our inward thoughts, and outward affairs.;;

It's an interjection setting forth the passion of the minde, as vehement desire, Gen. 17. 18. Deut. 5. 29. Job 6. 8. Joy, Deut. 33. 29. Grief, Jer. 44. 4. Mat. 23. 37. Love, Psal. 119. 97.