Works, Preface · Part 3
III. Advertisements touching the Methods and Helps whereby the Author arrived at such an eminent degree of skill in the more abstruse parts of Knowledge.
And because it is and ever was the General sense of all Wise and Vertuous persons in the World, That the*foreign. P…. in Paneg. Bene & sa…ienter Majores ins…uerunt, ut rerum agendarum initium … Precationibus cape… …ur. Divine Presence and Assistence is absolutely necessary, and therefore to be implor'd, in all weighty undertakings; that which deserves first to be numbred amongst those Helps to knowledge is,
I. His humble and fervent Prayer to Almighty God, the Father of lights, to guide him into all Truth, and to give him [*Psal. 111. foreign] a good understanding in all things. This was S.*Chap. 1. 5. Iames his advice, If any man lack Wisdom, let him ask of God—and it shall be given him. This was that memorable counsel that a venerable unknown person gave to Iustin Martyr in his Solitude, (after he had pass'd through the several Philosophies then in being, the Stoick, Peripatetick, Pythagorean and Platonick) as a preparation to his receiving the best Philosophy, that is, the Christian, That he would study the Writings of the Holy Prophets; and for his better success therein (saith he*In D…al. cum T…yphon.) foreign, that he should first and above all things pray unto God that the Gates of light might be opened unto him: and in the following of this counsel this great Philosopher became an eminent Christian, faithful unto death. This was Daniel's practice; Daniel (whose Prophecy is much-what of the like colour and complexion with S. Iohn's Apocalyps) he sets himself (and engages the Three Children, his companions, to do the like)*Dan. 2. 18. to desire mercies of the God of Heaven concerning that Secret of Nebuchadnezzar's Vision of the Four Kingdoms, represented by the *Vers. 32, &c.Image of Four differing mettals. And, to mention only one Example more, (but such a one as is most pertinent on this occasion) S. Iohn is said to have *Apoc. … 5. 4.wept much that none was found that could open the Apocalyptick Book sealed with Seven Seals: But God heard his Prayers and Tears, and upon the Lambs opening the Book he is bid*Chap. 6. 1. Come and see. Thus God made the place of his banishment, Patmos, (an Island in the Archipelago) to be to him foreign *Isai. 22.a Valley of Vision, another‖Gen. 37. & 28. Peniel and Gate of Heaven, and, for the Oracles of Divine wisdom he there received, infinitely more illustrious than Delos, (a neighbouring Island, the middlemost and chief of the Cyclades) so much famed for the birth and Oracle of Apollo. In this Solitude the holy Angels and Christ Iesus the Sovereign over Men and Angels visited him, and blest this Eagle-eyed Apostle with the discoveries of the particular Fates of the Church till the End of the World and Christs Second coming to Iudgement.
Agreeable to such holy Counsels and these great Examples was Mr. Mede's practice, particularly when he entered upon the Apocalyps. Accordingly in a Letter of his to Mr. W. (his ancient Friend) he tells him That it was his daily Desire and Prayer to God that he might not be led away with delusions, (as some unskilful and unstable souls had been in their attempts upon so abstruse a Book as the Apocalyps) and that therefore his Hope was in God, that he would not suffer him to fall, (as they had wretchedly miscarried) but be merciful to him a sinner: and withal he earnestly desires that others would pray for him, as he would not cease to pray for them engaged in the like difficult labours. In this humble strain does he express himself in that private Letter, which needed not to be printed, it treating upon what he hath more fully and clearly discoursed of in other Tracts published in this Edition. Besides out of his printed Works upon the Apocalyps the Reader may observe the same: For those two humble Addresses of his to God, in the beginning of both his Clavis and Commentary upon the Apocalyps, [Tu qui Throno insides—and, Christe, Dei Sapientia—] are pregnant proofs how sensible he was of the availableness of continued Prayer for the safe understanding of such Mysteries. So far was he from*Prov. 3. leaning to his own Understanding and*Prov. 3. glorying in his own Wisdom: just as Ioseph the Patriarch speaks of his interpreting Pharaoh's Dream, (Gen. 41. 16.) It is not in me, foreign Non ex sapientia mea, says the Targum.
II. His Ingenuous Gratitude and Thankfull acknowledgements for any measure of Light received. For Praise (as it is in it self most*Psal. 33. praise is comely for the upright. comely, a singular piece of the Beauty of Holiness, the Souls best dress and most graceful deportment, so likewise) it is an effectual instrument and one of the most compendious means to the obtaining of greater Favours and Blessings. Thus Daniel, out of a due sense of Gods Goodness in revealing to him that Secret and Mystery of Nebuchadnezzar's Vision, repeats and doubles his affectionate Praises, in Chap. 2. 20, 22, 23. And he that was thus becomingly thankful for this First Favour, had many other Mysteries imparted to him, Mysteries of the greatest magnitude and importance: as, that of the LXX Weeks, (Chap. 9.) containing (besides other Secrets of Providence relating the Iewish State) the highest Mysteries of the Gospel, the Coming of Messiah into the World, his Death, the Time and the End or Intent thereof, his Anointing. Inauguration, and being instated in his Sovereign Dignity and Regal Power over all; and also that (in Chap. 7.) of the Second Coming of Christ in the Clouds of Heaven, together with the Description of the Great Day of Iudgement, and the Kingdom of Christ, which should not pass away nor be destroyed as were those Four*1 The Babylonian, 2 that of the Medes and Persians, 3 The Greek, 4 the Roman. Kingdoms represented (in this Chapter) by the Four Beasts diverse one from another, verse 3. and (to name no more) that Mystery of the Reign of Antichrist, (for so the Ancients understood it) both in Chapter 7. 8, 20. and Chapter 11. 36, &c. together with the Time of his Discovery, *Of these Numbers 1290 & 1335, see Mr. Mede's Rev…latio Antichristi in pag. 717.Chapter 12. 11, 12.
Nor was Mr. Mede's Practice less observable in this than in the foregoing Particular; of which it were easie to produce many Instances: This for one, out of that above-mentioned Letter to Mr. W. to whom he had sent the First Draught of his Notions upon part of the Apocalyps,—As for me, (saith he) I am conscious of my weakness and unworthiness; being, when these kind of thoughts first possess'd me, looking another way with a prejudice incompatible with this—But if it be found the least means of farther light, to the Father of Lights be the Glory. His Epistles are full of the like thankful acknowledgements. When some, admiring his rare Sagacity in the Mysteries of the Apocalyps and other Prophecies, wrote to him in a strain full of respect and praise, he was not forward to take Glory to himself, but gave it (as he ought) to God; telling them, *See Ep. 14. pag. 759.if there were any thing in his Meditations worthy of approbation, he must ascribe it to Gods goodness towards him, that had in any sort enabled him to endeavour ought whereby he might not live in the world altogether unprofitably—and withal adds concerning his Clavis, If this one thing be my Talent, though but a single one, I have sufficient wherefore continually to thank the Almighty, and to beseech him that my husbanding thereof may be, by his gracious instinct, such as may be some occasion of farther light to others. Agreeable to which expressions is that most Grateful acknowledgment with which he concludes his Clavis Apocal.—Id extremum te volo, Lector, ut si mihi *1 Cor. 14. 30.assidenti quid forte revelatum esse perspexeris, aut tibi ipsi aut aliis ad haec mysteria profuturum, id tot um Dei in me misericordiae acceptum referas; cui & ego ob tantillum Sapientiae ejus radiolum grates persolvere nunquam desinam—The like humble and hearty praises for that portion of knowledge God had given him in these Mysteries, and the Opportunity he had vouchsafed him to make it known to others so far as he had done, (either of which Favours he professes he deserved not,) the Reader may observe elsewhere in his*See Ep. 41. Epistles. And indeed a Soul so Humble and Meek and Thankful as his was, is in the fittest disposition and has the fairest advantages for Divine light: So true is that of Siracides, *Chap. 3. …9.Mysteries are revealed unto the meek. He with whom God*Exod. 33. spake face to face, as a man speaketh to his friend, was the *Num. 12.meekest man upon earth, one whom that rare conjunction and Constellation of so great Accomplishments and Excellencies (as his being*Acts 7. learned in all the wisedom of the Egyptians, his being mighty in words and deeds, his*De…t. 9. forty days converse with God in the Mount, his Greatness, Power and Dignity, together with the incomparable goodliness of his person) did not swell into an haughty, arrogant and imperious humour; as it would have been apt to have made some the proudest men upon earth.
To conclude; To return all Thankful acknowledgments for such peculiar knowledge of the Mysterious and Prophetick Scriptures, foreign, (to use the words of that Hymn in the Alexandrian Liturgy;) for the Interpretation of Prophecy is a Grace and Favour as well as Prophecy it self. Accordingly those two persons (one under the Old Testament, the other in the New) that were favour'd above all others with the discoveries of the greatest Mysteries, were such as were peculiarly dear to God. Daniel was foreign *Chap. 9. 23., and more fully foreign *Chap. 10. 11., a man of desires or greatly beloved; and Iohn was the Disciple whom Iesus loved, (so he is styled five times in Scripture) that leaned on his breast at Supper, and lay in his bosome: and to this his bosome-Disciple did our Lord impart the deepest Mysteries of Prophecy as also of Evangelical Truth, whence he was worthily styled foreign The Divine, a Title more fitly applied to him than of old to Orpheus, Linus and Musaeus, or any the Divinest Writer among either the Philosophers or Poets of the Gentiles.
III. His serious diligence in the use of such means as were most proper and instrumental to the attaining of that Knowledge he prayed for. Where the most seemingly-earnest Prayer is not attended with as earnest Endeavours, it is but a lazy insignificant wish, and in some a piece of vain Enthusiasm. But our Saviours advice is not barely to *Matth. 7.ask, but to seek; and such was that of‖Prov. 2. 4. Solomon, not only to lift up the voice for Wisdom and Understanding, but to seek her as Silver, and search for her as for hid Treasures. And of these counsels Mr. Mede was a careful observer, who failed not to accompany his Prayers with his best Endeavours. And as he was not slight and sudden in any thing, but proceeded with the greatest care and caution imaginable in any important argument his Thoughts were fixed upon, so was he more especially serious and thoughtful in his endeavours to interpret the Apocalyps and any other Prophetical Scriptures; a work to which he was peculiarly design'd and fitted by God, and moved to it by some interiour invitation and gracious Instinct of his Spirit, as the Author himself does somewhere acknowledge in his Epistles, where he also looks upon any abilities he had for interpreting such Scriptures as that particular Talent God had intrusted to him, to improve to the best advantage in his service: and therefore (as became a good and faithful Servant, desirous to approve himself to his Master in Heaven)*Eccles. 9. 10. whatsoever his hand did find to do herein, he did it with all his might. And that he might wholly give himself to these studies, (according to that of the Apostle,*1 Tim. 4. …Sis totus in illis. foreign) and attend upon them without distraction, he prudently made choice of his most still and vacant hours wherein he might be most free from the noise and tumult of other cares and distractive, but less pertinent, business; for he would tell his Friends, that he could do nothing in these things but in silence and security of not being distracted by company and business. S. Iohn received his Apocalyps in his Solitude at Patmos; and our Author found those seasons to be the most favourable and advantageous for gaining any abilities to reveal this Apocalyps, when he could be most retired and recollected in his*So he calls his Study or Chamber in Ep. 97. Cell or Study, where he might gather in and intend all the Powers of his Mind and possess his whole Soul, the Soul never acting so strongly as when its whole force is thus united in such Recollections.
One Instance (and a very remarkable one) of his great Diligence and Faithfulness in this Work he mentions in a*The rest of it is about News, and therefore was not published in this Edition. Letter of his to Dr. T. where acquainting him with the leisurely and deliberate progress he made in his Exposition of Apocal. chap. 14. he adds, I am by nature cunctabundus in all things, but in this let no man blame me if I take more pause than ordinary; and he gives this Reason for it, Altius enim hoc animo meo insedit, (saith he) That rashly to be the Author of a false interpretation of Scripture is to take Gods name in vain in an high degree: Words worthy to be written (to use*Chap. 17. Ieremy's expression) with a pen of iron or with the point of a diamond upon the table of the heart, in the most legible and lasting characters; Words arguing the Authors most serious and pious spirit, full of reverence for the Word of God, and most sadly to be considered by the over-confident and superficial Expositors of the Divine Oracles and Mysteries.
Thus much in general. The particular Means whereby he attain'd so great an insight and skill in the Apocalyps and other abstruse Prophecies of Scripture were such as these.
1. His accurate and judicious comparing of Scripture with Scripture, and observing the proper and genuine use of the like Words and Phrases in several passages of Scripture, as they are either in the Original Languages, or in the ancient Versions thereof, especially the Chaldee, Greek and Syriack. For he found by good experience that some Scriptures do excellently illustrate others where the like Expressions are to be found, and consequently that the Word of God is*Psal. 119. a Lamp unto our feet and a Light unto our path, not only as to the guiding of our life and practice, but also as to the directing our progress in the safest and clearest method of interpreting it self; and that such comparing of places is as needful for our conduct in the more solitary and dark passages of Scripture, as that burning Pillar of fire was to the Israelites in their journeying through a wast and desolate Wilderness, which God gave them to be both a guide of the unknown journey, and an harmless Sun by night, as the Author of the Book of Wisdom does elegantly express it in chap. 18. 3. foreign, &c.
Particularly he observ'd that the Style of the New Testament doth frequently imitate the Construction and Propriety of the Hebrew in the Old, as also the Greek of the LXX, and that the use of many Words in the New Testament was not Vulgar but Hellenistical, and agreeable to the use and importance of them in the Greek Bible, As for example, foreign, Apocal. 14. 8. foreign, Luk. 16. 9. foreign, 1 Cor. 15. 54. foreign, 2 Cor. 9. 6. foreign, Apocal. 13. 4. foreign, Heb. 9. 5. Several other examples might be mentioned; but it is a Truth so generally acknowledged by those that are but competently acquainted with Sacred Philology, that it would be a needless task to produce the very many Instances which might be brought in confirmation thereof,
2. His exact skill in History and the Customes both of the Iews and other Nations was a singular aid and advantage to him for explaining the obscurer passages in the Apocalyps and Prophets. 'Tis true, Those things that are absolutely necessary to be known and practis'd in order to Salvation, they are plain and evident in the Scripture; more especially to the good and honest heart, to the sincerely-obedient Soul they are as clear as if they were written with a Sun-beam, (its*De Res…urr. carn. Tertullian's expression) yea they are (as‖Hom. 2 in Io. S. Chrysostome hath phrased it higher) foreign. In those things*2 Pet. 1. foreign. that pertain to life and godliness, which lead to an happy life hereafter, and constitute that Holiness here which is the only way to that Happiness, the Scripture is‖foreign. Clem. A…ex. in Pro…rept. clear and intelligible without any Paraphrase or Comment, without any Criticisms or Philological learning; they are not hard to understand, but hard to practise, (nor are they hard in this latter respect but through our own fault, through our unwillingness to implore and use those aids which God is ready to afford to such as diligently seek him:) Yet that*2 Tim. 3. the man of God may be perfect and throughly furnished to every good work, and particularly to that good work which most properly becomes the man of God, the understanding and explaining of many other considerable parts of H. Scripture, it is requisite that he should be well read in Histories and Antiquities, both Iewish, Christian and Ethnick, and withal be indued with an happy foreign and Sagacity for the better discovering what Events recorded in History do particularly answer the Scripture-Prophecies. And that Mr. Mede was excellently accomplish'd for such purposes, is manifest to all judicious Readers of his Works; in particular, his Commentary upon the Apocalyps is an illustrious proof of the great and successful use he made of his acquaintance with the best Historians that treat of the successive Changes and States of the Roman Empire, together with the Degrees of its Ruine (represented in the‖Apocal. ch. 6. & 8. Vision of the Seven Seals and Trumpets) as also of the Saracens, (those*Chap. 9. 2, 3. Locusts that came out of the smoky and darkening Seduction of Mahomet) together with their Successors the Turks, (those‖Vers. 14, &c. Horsemen from Euphrates) and likewise of the Christian Church, whether in its primitive Purity (chap. 11. & 12.) or in its Degeneracy and Apostasy (ch. 13. 14, &c.)
His acquaintance with the Iewish Antiquities enabled him to discover what was meant by that Glorious Session of the Divine Majesty upon a Throne, (as it is described in Apocal. 4.) and by those*A Lion, a Bullock, a Man, and an Eagle. Four Animalia (the Ensigns of the Four Standards of the Israelitish Camp in the Wilderness) that were placed about the Tabernacle or Throne of God. From the same Antiquities he explain'd the Two Courts of the Temple (mention'd Apocal. 11.) the Inner Court for the Priests, the Outer for the Israelites, between which and the Atrium Gentium was a Wall of stone about three cubits high, with an Inscription upon it forbidding any alien or uncircumcised Gentile to come within the Sacred limits; and that the foreign (Ephes. 2. 14.) Middle wall of partition between the Iews and Gentiles does plainly allude hereunto. But not to mention any more Observations of this nature, there are several Phrases also in the Scripture illustrated by him out of the same Monuments of Antiquity; as the foreign *Vid. p. 913.the second Death, (an expression four times used in the Apocalyps) and (that which occurs thrice in the same Book)‖Vid. p. 447, & pag. 909. the being arayed or walking in white garments. Other Instances might be added, but these may suffice for a Specimen.
His acquaintance with the Ethnick Antiquities enabled him to explain the foreign; or Tenth part of the City, (Apocal. 11. 13.) the two Eagle's wings, (chap. 12. 14.) the receiving the Beast's mark in their right hands or in their foreheads, (chap. 13. 16.) as there is mention also of the Virgin-Company having the Lamb's and his Father's name in their foreheads, (chap. 14. 1.) with sundry other Passages in that Book of the like import.
But besides these and the foregoing Instances, I might here mention several other Passages in Scripture which the Author had not occasion to touch upon in his Discourses, whether Words and Phrases, or whole Paragraphs, (if not almost whole Chapters sometimes) not to be illustrated without skill in History and Antiquities: as (to name only some few) foreign, &c. 1 Cor. 4. 9. and the white Stone, with a new name written therein, given to him that overcometh, Apocal. 2. 17. as also that in Acts 19. 2. where the Christians at Ephesus tell S. Paul, We have not so much as heard foreign whether there be an Holy Ghost, or (as the Hebrew Masters phrase it) foreign. And for that Paragraph in S. Iohn 7. from vers. 37. to vers. 40. containing what was spoken by our Saviour in the last day, that great day, of the Feast of Tabernacles, the elegancy and fitness, as well as the genuine importance, of those expressions is most clear to such only as apprehend the reference they have to the Customes and practices of the Iews on that day, recorded in their ancient Authors. Nor can that in 1 Cor. 9. from vers. 23. to the end be illustrated without skill in the Ethnick Antiquities, the whole Paragraph alluding to the Customes of those Exercises and Games kept at Corinth, (as they were also in 3 other places of Greece) and call'd Isthmia certamina from that Isthmus on which that great and wealthy City of Corinth was situate, and where those Sports were celebrated every fifth year: Upon the knowledge of which Customes it would appear that the Apostles expressions in this Paragraph are most pertinent and Emphatical. Much of S. Matth. chap. 24. relating to the Destruction of Ierusalem, (together with the Signs and Forerunners thereof) is to be explain'd out of Iewish and Ethnick Historians, and very particularly and clearly too out of those Authors who yet knew nothing of our Saviour's Predictions therein, nor of that ancient Prediction in Micah, ch. 3. 12. (quoted also by the Prophet‖Ch. 26. 18. Ieremy) Zion shall be plowed as a field; which was also most punctually fulfilled, as were the other. I will name but one Book of Scripture more, and it shall be that of Daniel, where the Interpretation of both the 8th and 11th Chapters do wholly depend upon History; as also what in Ch. 7. is said of the Four Monarchies, and particularly the fitness of representing the Third Monarchy (that of the Greeks) by the Leopard with four wings. vers. 6. and in chap. 8. by the*See Comment. Apoc. p. 473. He-goat, and the‖Alexander did affect to be call'd, and worshipped as, the Son of Iupiter Hammon, the upper part of whose Image was a Goat: and in his Pictures and Coins he would be represented foreign. first King thereof by that foreign or notable Horn (vers. 5, & 21.) together with the Four Horns that came up after it was broken (vers. 8.) as likewise the fitness of representing the Second Monarchy (that of the Medes and Persians) by the Ram with two Horns (vers. 3.) of which the Author has a short hint in his Com. Apoc. p. 474. to which might be added that Moris erat apud Persas aureum caput arietinum pro diademate gestare, as appears from Ammian. Marcellinus l. 19. The clear understanding of these and many other particulars in those Chapters depends altogether upon History.
By all which it is manifest how necessary it is for the full understanding of several parts of Scripture to be acquainted (as the Author was) with the Original Languages, ancient Versions, the Genius and Idioms of the Scripture-style, and also with History, and the ancient Customes both of the Iews and others: without which it would be a fruitless attempt, even for such as otherwise are of good abilities, to undertake to give a pertinent and satisfying account of the forementioned (and other the like) passages of Scripture. And as for those who, though they are*Iud. 19. foreign, and bring not forth the‖Gal 5. 22. Fruits of the Spirit, would engross the Spirit wholly to themselves, (as the Iews did the Messias to their Nation, to the excluding of the Gentiles,) and ignorantly despise all humane Learning and means of Knowledge; what has been said may abundantly check their vain confidence; such Scriptures as I have instanced in (and others of the like nature) being not to be explain'd without skill in the learned Languages, History and Antiquity, which is not to be had but by a studious converse with the best Authors: except they will say that such skill and knowledge is infused, and that the particular Events and Res gestae, at large treated of in Books, are made known to them by extraordinary Revelation; which yet they are so wary as not to pretend to, as they are also so wise as not to pretend to the Gifts of Tongues or Interpretation of Tongues, those Gifts of the Spirit not unusual in the Apostles Age.
3. His diligent enquiry and happy insight into the Oriental Figurative Expressions and Prophetick Schemes throughout the Scripture. For he observ'd that there were, especially in the Writings of the Prophets, certain Symbols, Emblems and Hieroglyphical representations, which were no less familiar to those Eastern Nations than our Poetical Schemes and Pictures are to us: and that the true meaning of these Symbols was to be found out by some such means as these; as 1. By comparing those several places of Scripture where they occur, and observing what they use to stand for, or what their uniform signification and notion is in such places, which may be farther cleared (as by considering the fitness and analogy between those Symbols and the Things represented by them, so likewise) by attending to some Plainer expressions in the Context, which are a certain Key to the understanding of those that are Figurative and Emblematical. Thus what in Ier. 4. 23. is figuratively describ'd, The Earth is without Form and void [foreign, the words used, Gen. 1. 2, of the old Chaos] and the Heavens have no light, is the same with what is plainly express'd in the Context, The whole Land is spoiled, The whole Land shall be desolate. And that in Haggai 2. 6, & 21. I will shake the Heavens and the Earth, is explain'd by the words immediately following. Thus in Zech. 11. 2. The Cedar is fallen, the defenced Forest is come down, is no other than that which is plainly set down in the same verse, The mighty (or the Nobles, foreign) are spoiled. But in Dan. chap. 7. and ch. 8. and in Apoc. 17. much of the Visions is there explain'd, and the Symbols therein are render'd out of the Prophetical style afterwards into more easie and familiar sense. 2. By observing how these Oriental Symbols are interpreted and render'd into plainer expressions by the Chaldee Paraphrasts, who may justly be presum'd to know best what was meant thereby in those Countries: as (for example) when the Prophets frequently speak of the Sun's being darkned in its going forth, the Moon not giving her light, and elsewhere of the Stars falling from Heaven upon the Earth (a phrase not to be understood Literally) the Targum renders these and the like Prophetick strains in words that signifie the diminution of the Glory and Felicity of the State, and the Downfal of the Grandees and Chiefs therein; See a particular account of such Prophetick Symbols as these m…he Authors Comment. Apoc. p. 448, 449, 459, 466. and a yet more particular account in Dr. More's Prophetick Alphabet in his forementioned Syn…psis Pr… p…a, Book I. Ch 3, 6. 7, 8, 9.Sun, Moon and Stars being put according to the Prophetick style for the Higher Powers, Princes and Peers, those Great Lights shining in the Firmament of the Political World. Thus also when the Prophets denounce God's Iudgments to come upon all the Cedars and Oaks, (Esay 2.) and when the Firre-trees and Oaks are bid to howl (Zech. 11.) the Targum in stead of mentioning these tall and goodly Trees has foreign and foreign Princes of the People and Rulers of Provinces. 3. By consulting such Authors as had collected any Fragments and Remains of the ancient Onirocriticks, as Apomasar or Achmetes the Arabian (published by the learned Rigaltius) had of the Onirocriticks of the Indians, Persians and Egyptians; concerning which I need not enlarge, the Author having inserted some pertinent Extracts thereof (together with his judgment of their fitness to illustrate the meaning of the Prophetical Representations) in his Commentary upon the Apocalyps, p. 451. and elsewhere. By which Onirocriticks it may appear what the Eastern nations did commonly suppose to be signified by such Symbols.
4. His observing things in distant places of the Apocalypse to Synchronize and belong to the same time: whence he was well assured That it was a false Hypothesis and a fundamental Error in any Commentators to think That all the Prophecies and Visions in this Mysterious Book are placed in such an order as is agreeable to the order of time wherein they were fulfill'd, or That the Events succeeded one another in the same Series and order as the Visions do; and consequently for them to frame their Interpretation of the Visions according to that deceitful Hypothesis, and not according to that safe guidance and light which the Synchronisms afford, must needs expose them to manifold mistakes from first to last, and encumber the whole work with such Difficulties, Inconsistencies and Incongruities in applying the Prophecies to History and Events, as cannot possibly be excus'd and remov'd by all their wit, were it greater than it is. Of such consequence it is for all that would interpret the Apocalyptick Visions to take heed to the Apocalyptick Synchronisms foreign, (to use S.*2 Ep. 1. Peter's expression) as unto a light that shineth in a dark place: Otherwise their whole Fabrick of Annotations will be but as a Building without a sure Groundwork and Foundation, an House built upon the Sand, which is but a fluid and uncertain bottome; a Pile of private Fancies, slight Conceits and weak Conjectures: And though there may be some things therein which may have a shew of Learning and a seeming Concinnity to the injudicious and unskilful in the Prophetick Style; yet the main of their performance (for want of attending to this and the other means of knowledge mention'd in the foregoing particulars) will be little better than a more pompous, solemn and plausible Impertinency, and upon the whole matter their Enterprise no other than magno cona…u nugas agere, with a great deal a-do to do nothing.
The glory of the First discovering these Synchronisms is peculiarly due to Mr. Mede, and upon this score shall the present and succeeding Ages owe a great respect and veneration to his Memory: For of these Synchronisms he might justly affirm what Aristotle doth of his Syllogisms, (the invention of which method of reasoning he challengeth to himself)*De Sophist. Elench. l. 2. c. ult. foreign, and again, foreign. This was Mr. Mede's noble foreign, as well useful and serviceable as new and curious: and it was an argument of his great judgment, as to discern the proper Events and Times to which these Visions are to be applied, so likewise to discover those Passages in the Apocalyps which, though dispersed here and there, are Synchronal and Homogeneal; there being certain Characters and Intimations secretly couched in this Book of Mysteries, whereby (as also by considering the nature of the things themselves that are Contemporary) the Synchronisms of the Visions may be found out.
I shall not need to shew how necessary it is for those that go down to this Prophetick Sea to stear by the guidance of these Synchronisms, (that lightsome Pharos, and indeed the only Cynosura to direct those that are upon this great Deep,) the Author himself having fully and undeniably done this all along in his Clavis Apocalyptica, and summarily in the*See pag. 431, 432. See also pag. 381. two last pages thereof: Nor will the excellency and advantages of this Discovery be doubted of by any that shall with patience and attention peruse what he hath written in a close and concise way (agreeably to his Mathematical Genius) of the Apocalyptick Synchronisms in that Clavis.
Thus much for the Third General Means of Knowledge. I must be shorter in what follows.