The works of the pious and profoundly-learned Joseph Mede, B.D., sometime fellow of Christ's Colledge in Cambridge

CHAP. III.

Mr. Mede's Defence of his own, and Answer to certain Objections of a Friend.* 1.1

I.

An observable Agreement between the Vials and Trumpets.

FOR the extending the* 1.2 Physical Analogie observed in the Vials to a sutable expo∣sition in the Trumpets, it follows necessarily. And for mine own part, I had first observed it in the Trumpets; and observing the Event in Story to be answerable there, I transferred the like unto the Vials afterward. For I supposed the Trumpets to im∣port the seven-sold Ruine of the Roman State, as the Vials did the Ruine of the Anti∣christian Beast which arose out of the Imperial dissolution. That as the Antichristian Beast is an Image of the Caesarean Empire, in the fashion of its power and Regiment: so should also the Ruine thereof in the Vials carry a semblance of the Ruine of that other in the Trumpets; that it might be a true Image not only of the Empire standing when it stands, but of it falling when it was dissolving. And this I took to be the true cause of such agreement between the Vials and Trumpets.

II.

Of the Inner Court which Iohn was bid to measure, and its Order and Connexion with the other Prophecies: and That the Times of the Inner and Outer Courts are not coinci∣dent.

For the fetching of the Prophecy of the Inner Court as high as the Beginning of the Seals, my Argument was not, Some part of the Book-prophecy beginneth there, Ergo, this or that doth. In this largeness I confess it were Sophistical indeed. But I reason∣ed thus; Some part of the Book-prophecy beginneth there, Ergo, the First doth: yet I grant it follows not by Apodictical necessity, but it may perswade morally as a pro∣bability. For why should not the Holy Ghost, beginning a new Prophecy, be deem∣ed to begin first with that Vision thereof which fetcheth his beginning highest? Which will be the more perswasible if you consider, that this is one of the most me∣thodical Books in Scripture. But if the Beginning of the Inner Court be coincident, and no higher than that of the Outward Court, it must then follow even by that little you yield me, That the Vision of the twelfth Chapter fetches his Beginning higher than it. For the Woman's Child-bearing, her Travail, her Delivery, with the Seven-headed Dragon's Attempt and the Battel of Michael, you grant, and the Text evinceth, to be elder and before the Woman's abode in the Wilderness: But the Woman's abode in the Wilderness, the XLII months of the Beast, and the XLII months of the Outer Court be∣gin altogether and at the same time: Therefore that which is elder to any one of them, is elder to every one of them. Why therefore should not the Book-prophecy have begun rather with this of the eldest beginning, unless that that wherewith it be∣gun did fetch its Beginning as high as it?

All this notwithstanding I confess ingenuously, that your exceptions do so far weak∣en my Argument, that it appears not to be of so sufficient strength as may force assent. But that which is enough to stagger a man in his own Tenet, is not alone sufficient to cause him to embrace the contrary; unless the Arguments shewn for that part do ap∣pear of more force and probability than himself grounded upon. Otherwise a man may reply as he is Terence did to the Lawyers, Probè fecistis, multò sum incertior quàm dudum. Besides, a Probability stands in place of a Demonstration, till a greater Pro∣bability can be brought to shoulder it out. Let me therefore acquaint you a little what scruples arise in me when I consider your Argument for the contrary.

You say, S. Iohn surveyed both the Courts together. For the measuring of the one, and leaving the other unmeasured, were at one time: Ergo, the things signified by them both fall also under one time.

Resp. 1. Here I consider first, when a Representation is made not by Motion or Acti∣on, but by a standing Type or Picture, (such as is the Fabrick of the Temple) though the parts may be viewed all at one time, yet may the thing signified by them be of differing times: for in this case Order of place useth to signifie succession of time.

For example, The Scheme I sent you may be comprehended at one view; and yet the parts according to their order of place do represent priority and posteriority of times. The Monarchical Image in Daniel was not by piece-meal, but all at once, presented to Nebuchadnezzar's view; and yet the four metalled parts thereof were Types of four (not coincident, but) successive Kingdoms.* 1.3 So the seven Heads of the Whore-ridden Beast in this Prophecy, though seen at once, signified nevertheless Things not at once, but some past,* 1.4 some present, some to come; five Kings fallen, the sixth present, and seventh to come.

In the Temple it self, the First Tabernacle, or Holy Place, was a Type of the Oe∣conomy of Redemption in the Church Militant; and the Second Tabernacle, or the Holy of Holies, of the Church Triumphant in the Heavens. So S. Paul to the He∣brews makes the first Tabernacle the Type of the Body of Christ, wherein being in∣carnate he suffered here below, and through which as through a First Tabernacle he entred within the Veil, the Holiest Heavens, there to make intercession for us. Was there not here a priority and posteriority of times? Why may not then the two Courts of the Temple be Types also of successive times, though S. Iohn viewed them at one time?

Indeed where the Representation consists in Motion and Action, I grant the case is otherwise: for here things done together in Vision are to be expounded of things to be performed together in signification. But the example we have in hand is not of that sort: For the essence of the Type here consists not in what S. Iohn himself did, but in that which was presented to S. Iohn in Vision; namely, the Frame of the Temple with his two Courts: the First, such as might be measured with divine mea∣sure; the Second, such as could not be measured therewith, being possessed and tro∣den down by the Gentiles. As for S. Iohn's acts hereabouts, they are no other than such as whereby he was to inform himself concerning that which was shewed unto him•• Neither is this the only place where S. Iohn is bidden do something for his information and survey of the Vision shewed him: Vide cap. 7. v. 13, 14. cap. 10. v. 4. cap. 14. v. 13. cap. 19. v. 9.

Resp. 2. Secondly, Neither were the Acts whereby the Apostle surveyed the two Courts, either one Act or two Acts at one and the same time, but several Acts seve∣ral and successive times. For first, the Text expresseth no more but what the Angel bade S. Iohn do, and not what S. Iohn did. Now it will not follow that that which was comprehended in one bidding was therefore done at one time: For that may be bidden with one Act of bidding which will require a two or three acts in performing, and those too such as cannot be done at one time. But perhaps you suppose there was but one only Act commanded, to wit, to measure the Inner and not the Outer. Indeed if it were so, then it must needs be of one time: For if there be nothing here but the Doing of a thing in one place, and not doing it in another, it cannot possibly be of diverse times, because every positive implies his negative, and goes together with it. But if the words of the Text be considered, there will be sound more in them than so, howsoever our Translation obscures it.

For first, I conceive not S. Iohn's survey of the two Courts to be an Act of mere Se∣paration, but rather of Examination, as the nature of measuring importeth. Again, there is more to be done to the Second Court than only Not measuring it; that were but doing nothing to it: For the words of the Text are not, Leave out, (if thereby you understand a pre••ermission only) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Cast it out: the Vulgar hath Ejice foràs; and Beza, though himself translates Exclude, yet confesseth it is ad ver∣bum, Ejice forás. So that here we see a positive act commanded, and not a pretermissi∣on only; and our Translators when they turned it [Leave out,] expressed rather what themselves conceived, than what the words signified.

This considered, I understand it thus; That in this survey S. Iohn was first to ex∣amine the Inner Court, which by its conformity to the Divine measure which he was to apply thereto he should find to be Sacred. That done, he was then in the next place to survey the Outer Court; which because he should find possessed by the Gentiles, and therefore not capable of the Divine measure, he was to cast out, that is, excommu∣nicate, and pronounce unsacred and polluted. See Ezek. 44. 6, 7, 8. The summe of all this discourse is in a word, That howsoever I conceive the Object of this Vision to consist indeed in the Representation of the Temple with his Courts, and not in the Acts of S. Iohn informing himself about them; yet will neither of them both infer a Coincidence of time, but rather a Succession of the things signified by them.

III.

The mystery of both Courts explained.

Now what material and profitable consequent for the Interpretation would ensue upon this Order, which you say you see not, if you will promise not to object it to me as a breach of mine own Tenet, (as you threaten at the very mention) I will, if I can, tell you: Not to make it the ground of my Order, for which you see I bring other Arguments, but to counterpoise your affection (if it be any) to that other ex∣position, which may otherwise, though unperceived, secretly make the balance of assent to propend one way more than another. If therefore the foresaid Order may be granted, the Interpretation will be as followeth.

• 1. The Inner Court measured by the Divine Reed is the Visible Church in its primi∣tive purity, whenas yet Christian worship was unprophaned and answerable to the Di∣vine rule revealed from above: which state contains the whole time of Persecution under the Ethnick Emperors; the Altar in this Court most fitly insinuating the conti∣nual Sacrifice of Martyrdom during the most part thereof.
• 2. The Second or Outer Court represents the state of Apostasie under the Man of sin, when the Visible Church being possessed by Idolaters, became in the publick worship so inconformable and unapt for Divine measure, that it was to be cast out, and account∣ed not as Christian and Sacred, but prophane and polluted.
• 3. By the Time expressed for the prophanation of the Outer Court, we may gather the Time implied for the lasting of the purity of the Inner Court; and that in this man∣ner.
• 4. It is demonstrated by Villalpandus out of Ezekiel's measures, That the largeness of the Outer Court was such, that it contained the Inner Court three times and a half in quantity: Ergò, the Time of XLII months, which the Holy Ghost allots to the Outer Court, should likewise contain the Times of the Inner Court thrice and a half: But if this be so, then the Time allotted to the Inner Court is XII months, because the XLII months of the Outer contains it thrice and a half. Or thus, The Time allotted to the prophanation of the Outer Court is three years and a half; Ergò, the Time implied for the measured Purity of the Inner or First Court must be One year, if the Times hold the same proportion each to other which the largeness of the Courts did.
• 5. Now a year or twelve months is 360 days, according to the Chaldean count of* 1.5 months; and if you add the 5 dies Embolismales, which they added always to the end of their year, (though they were reckoned in no month) it will be 365 days: which days Prophetically taken will inform us, That the Visible Church continued in the Primitive Purity of Christian Worship, answerable to the Divine measure, the space of 360 or 365 years. And is it not a matter of consequent to know as well how long the Church continued pure and regular in Christian Worship, as how long it was to be prophaned afterward by Gentilizing Idolatry? Nay shall I tell you a stranger con∣ceit? Was it not this which the Devil harped upon, when (as S. Austin reports)* 1.6 he made his Oracles to give out, That the Christian Religion should last but 365 years, (for so long, forsooth, Peter had inchanted the world to adore Iesus of Nazareth) but after this time once finished, it should be extirpated by the Gentiles? How think you? doth not some body else study Prophecies as well as we? But I hope we shall understand them better: For the Devil was deceived in expecting a Total ruine of Christian Re∣ligion, and his malice made him forget what Christ said to Peter, That the Gates of Hell should not prevail against his Church. And yet S.* 1.7 Austin tells us that he gained so much by this device, that many of the Gentiles would not be gotten to turn Christians till this time were expired, and that they saw their hopes frustrate.

IV.

From what Epocha are the 360 or 365 years of the Church's Primitive purity to be rec∣koned?

But from what Epocha of time should this 360 or 365 years be reckoned?* 1.8

Resp. There can be but four Epocha's; viz.

• 1. Christ's Birth.* 1.9
• 2. Christ's Passion, Anno 33.* 1.10
• 3. The Destruction of Ierusalem, An. 70.* 1.11
• 4. The Time of the Revelation of this Prophecy to S. Iohn, Anno 94.* 1.12

Let us try from them all, and see how it will succeed. By the First we have the time when the Christian worship began first to swerve from his wonted correspondency to the Divine measure, viz. An. Christi 360* 1.13. All our Divines confess that about this time, and not till this, began the Idolatry of Reliques and Saint-worship first to en∣ter. By the two next Periods, An. 393* 1.14 and 430* 1.15, you have the degrees how Apostasie palpably increased. By the last Period (from the time this Prophecy was given) Anno 454* 1.16, you shall see the Time when the measured Church together with the Western Empire quite expired, and from that time forward was to be reckoned as prophane and polluted.

Observe one thing more. That according to this reckoning the Oecumenical Coun∣cil of Nice will fall within the compass of the first Period, before the Church yet swer∣ved, the Council of Constantinople within the second, the Council of Ephesus in the end of the third, the Council of Chalcedon in the end of the fourth and last Period. Thus far we profess our subscription to the decisions of Oecumenical Councils; but af∣ter this time, Ejice foràs, Cast it out; it is no longer measured, therefore take heed of measuring by it. And all this is as evident in Story as any exposition of this Book whatsoever. I do but briefly point out what I have thought much more of, and could perhaps set forth more accurately, but that I account all this and the rest as vain, if the Order I ground upon appear not well founded upon the Text it self.

Thus have I dilated somewhat largely upon this point, because I desired fully at once to represent my conceit unto you, and will not hereafter say any more of it pro or contra, but leave that which hath been communicated by us both to be at leisure considered by both, till God shall to either of us reveal what we may resolve to be his Truth.

[In the Author's Manuscript here follows the Ichnography of the Temple and its Courts; the same with that in his Comment. Apocal. cap. 11. verse 2, 3. which the Reader may there view.]

You see the Ichnography and Platform of the Temple's Fabrick. The whole build∣ing, Courts and all is called in Scripture 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Temple it self (which was not open as the Courts, but covered) is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hence you never read that Christ or his Disciples came into or taught in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, namely in the Outer Court where the multitude assembled to pray. This Outer Court was a most stately Building with Columns and Cloisters round about, and also within divided as it were into Partitions with stately Rows of Pillars.

S. Iohn seems by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to mean the whole Sacrificing-place, and not only the Altar specially so called (viz. whereon the Sacrifice was laid,) as may appear by the words which follow [And those that worship therein.] The Outer Court he calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Court without the Temple; because the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Temple stood not in this, but in the other Court, which was also the Place or Court of Sacrifice.

I. M.

Notes

• * 1.1

  In answer to Mr. Wood's letter of April 29. 1624.
• * 1.2

  What's meant by Sun, Moon and Stars, Heaven and Earth and Sea, &c. see in the Author's Com∣ment upon A∣pocal. 16. where is mention of the Vials, and Chap. 8. where is mention of the Trumpets. See also Chap. 6, V. 12, 13, &c.
• * 1.3

  Chap. 17.
• * 1.4

  Verse 10.
• * 1.5

  30 Days to every Month.
• * 1.6

  Lib. 18. de 〈◊〉〈◊〉 D••i, c. 53, 54. i. e. pe∣nultimo & ul∣tim••.
• * 1.7

  Ibidem c. 54. sub finem.
• * 1.8

  An. Christi
• * 1.9

  1.
• * 1.10

  33.
• * 1.11

  70.
• * 1.12

  94.
• * 1.13

  If you will count the Em∣bolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Em∣peror, though some Tyrants scuffled for that name some few years after.
• * 1.14

  If you will count the Em∣bolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Em∣peror, though some Tyrants scuffled for that name some few years after.
• * 1.15

  If you will count the Em∣bolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Em∣peror, though some Tyrants scuffled for that name some few years after.
• * 1.16

  If you will count the Em∣bolism of 5 days, then add 5 years more to each of them. For Gensericus took Rome the year after; nor was there any afterward that may be truly accounted Em∣peror, though some Tyrants scuffled for that name some few years after.