A modest enquiry into the mystery of iniquity by H. More.

CHAP. V.

1. The great Usefulness of an Alphabet of Prophetick Iconisms. 2. What the best way of attaining to the right sense of them. 3. What weight the Onirocriticks of the Ancients may cast in toward the deter∣mining their meaning. 4. That there is the same reason of the Signi∣fication and Interpretation of Dreams as there is of Visions, provided they be merely Typical, and not Complexional. 5. Angels; Their Mi∣nistery in all affairs of Providence a noted Supposition in the ancient Cabbala and in the Apocalyps. 6. Ascension into Heaven. 7. Air the special Region of Devils. 8. Balances. 9. Beast; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ido∣latrous Kingdoms. 10. The reason of the Lamb's signifying one single Person, and of wild Beasts noting Idolatry as well as Cruelty. 11. Blasphemy, That it signifies Idolatry made out both upon the ac∣count of Reason, use of Scripture and Authority of Interpreters. 12. Bloud. 13. Bow and Arrows; Buildings; Burial.

1. WE have shewn wherein the Obscurity of Prophecy does mainly consist, and by the explication of the foregoing Figures have already done something toward the making of the skill of Interpreting easy to us. But there being so many and so various Examples of the last Scheme, we hold it needfull to bring the most considerable of them into one Alphabet, and to set down the signification of them. Which being taken notice of will much conduce to the easy spelling out the true meaning of all Aenigmatical Prophecies in Scripture. For what Aristotle says of Aenigmatical Dreams, is true also of these kind of Visions. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That he is the most artificial Interpreter of Dreams that is best at discerning Similitudes and Resemblances: but for such Dreams as exhibit to the Phancy the things themselves, every one can judge of them.

Now the Visions of Daniel and Apocalyps are not of the nature of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, representing things under Symbols or Similitudes: And therefore to have a settled and determinate meaning (and that upon solid and rational grounds) of such Symbols and Iconisms must needs contribute much to the inabling us with ease and success to interpret these Prophecies, or to make us understand and approve or with judgment disapprove of the Interpretations of other men.

2. And for my own part I know no solider method of settling and secu∣ring to our selves the true sense of these Symbols, then by attending what the Scripture it self declares of them, and by strictly observing what Rea∣son will unforcedly suggest or spy out concerning their significancy and representativeness of things. To which if we adde the Suffrages of them that have wrote of Onirocriticks, whether most-what out of their own reason and observation, as Artemidorus professes, or (which is more to our purpose) have made a Collection of the most ancient Writings of that kind, such as Achmetes the son of Seirim has provided us; it can∣not

but strengthen our assurance of the meaning of such Iconisms.

3. And these of Achmetes more especially, they being the Onirocriticks of three famous Interpreters of the Kings of India, Persia and Aegypt, and therefore being so ancient and so Eastern, the more probable to have a greater cognation with the Prophetick Schemes of the Holy Writ. The first of these is Syrbacham, Interpreter to the King of India: but he does Christianize so frequently and so palpably, that his Antiquity may be much suspected, and necessarily concluded since the coming of Christ. The second is Baram, Interpreter to Saanisan King of Persia; and the last Tarphan, Interpreter to Pharao King of Aegypt. The use of whose Interpretations is approved even by Expositors of quite different ways, Grotius I mean and Mr. Mede, who has the honour of first breaking the ice in this business.

4. Nor is there any scruple for that these are the Interpretations of Dreams, and not of Visions: For besides that there is a great affinity be∣twixt Visions and Dreams, they being both Phantasms impressed on the Imagination, not by any free act or excitation of our selves, but in a way merely passive, the external Senses also being in a manner consopite in both, (whence these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are called also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Achmetes;) the question is not concerning the Principle from whence, or the manner how these divinatory Impresses come, but what they represent or signifie: which if it be granted, that they prefigure rightly and unforcedly such or such things in Dreams, it is manifest that they will doe the same in Visions. For I speak of such Impresses as have not the nature of the Effects of Complexion or of any other natural Cause, but of a mere Type or Pre∣figuration.

Wherefore it will not be impertinent to adjoyn sometimes the suffrage of these Onirocritical Writers to what weight we produce out of Scri∣pture and from Reason, for the interpreting of such Symbols or Iconisms as we shall comprise in our Prophetick Alphabet; which I shall now exhibit to view.

5. Angels. There is such frequent mention of the Ministery of Angels in the Apocalyps, and the Presidency there so prefixed to every thing, that I cannot omit to take notice of this Scheme amongst the rest, though peradventure it does not fall so right under the notion of an Icasmus, they being rather the Instruments of Divine Providence then the Emblem of it. But if we reflect upon their vulgar representation, (which doubtless took its ground from the Mosaick Cherubims) how well they are ap∣pointed with wings for the quicker dispatch of those services that are ex∣pected of them, they are not unsignificative of that Wisdom that is said to be more quick and moving then any motion, and to reach from one end to another mightily and sweetly to order all things.

But that Angels are in these Apocalyptick Visions so constantly and par∣ticularly set over every negotiation of Divine Providence, is exceeding consonant to the sense of Daniel, (as in that great change of Nebuchad∣nezzar's condition which is said to come to pass by the decree of the Watchers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greeks would say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Excubitores or Vigiles, by which are understood Angels) and also to the sense of the ancient

Cabbala, that makes the number Seven a Symbol of the Sabbatism of God, (wherein he rests from his works) and calls that number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in relation to this employment of these Excubitores or Vigiles, these holy Angels whom God imploys in the administration of his Providence.

6. Ascension into Heaven. A Kingdom or Polity being so expresly re∣sembled to the World or Universe, (as we shall see under that Title) it is an easie Analogie to parallel the Heavens to the high Places and Dignities of it. According to this sense is that of Esay, How art thou fallen from Heaven, O Lucifer, son of the morning! For thou hast said in thy heart, I will ascend into Heaven, &c. Aspiraveras ad summam dignitatem, so Vatablus. And Achmetes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Onirocrit. c. 161. And in the following Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus Achmetes out of the writings of the Indians, Persians and Aegyptians. All which does expressly declare that Ascending into Heaven signifies the acquisition or increase of Political Dignities and Honours.

7. Air. That the Air is taken for the place of the Empire of the De∣vil, appears from Ephes. 2. And you, who were dead in trespasses and sins, wherein in times past you walked according to the course of this world, ac∣cording to the Prince of the power of the Air, the spirit that now worketh in the children of Unbelief; that is to say, in Infidels, such as have not submitted themselves to the Kingdom of God, but serve Idols and walk af∣ter the lusts of their own mind. Upon which place Drusius out of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sciendum à terra usque ad Expansum omnia plena esse turmis ac praefectis. According to which opinion of the Hebrew Rabbins the Apo∣stle again speaks, Chap. 6. For we wrastle not against flesh and bloud, but against Principalities, against the Rulers of the darkness of this world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against those that hold fast the Rule of this lower world, this dark caliginous Air; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, against wicked Spirits or Devils in these Aereal places. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is but to the same sense that Expansum is in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the space from the clouds downward, as it is limited Gen. 1. Else how could these wicked Spirits be said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as both Peter and Jude declare of them?

But enough of this, and the rather, because where Air occurs in the Pro∣phetick Visions in this sense we have spoke of, it is rather an ordinary Me∣tonymie then an Icasmus.

8. Balance. That a Balance should signifie Justice, is obvious to any one to conceive, it being a main Instrument of commutative Justice, and a fit Emblem of exactly weighing out and sharing all things, or rather dis∣pensing all things accurately. Achmetes out of the Indian Onirocriticks, chap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I omit to transcribe how he refers the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Scales to the Ears of the Judge, and the Weights in these Scales to the matter pleaded on both sides for him to ponder with an indifferent

hearing. And again in the same Chapter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and more particularly he descants upon the condition of the Scales and Beam: but here is enough already to shew how confessed an Emblem a Balance is of Justice. And he insinuates the same of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of Measures.

9. Beast. What a plain resemblance there is betwixt a Body Politick and a living Creature S. Paul copiously declares, 1 Cor. 12. And it is a thing easie to conceive, that as in a Creature that has life there are di∣stinctly-framed parts, so ordered one in reference to another, that they are all to be moved for the good of the whole by that power that resides in the Brain in virtue of the spirits pervading throughout: so in a Polity, that there are several Orders and Ranks of men held together by one common Law, (which is as the life and spirit of the Body Politick) and to be moved and directed for the common good by the command and appointment of the Sovereign Power which is the Head of this Kingdom or Polity. Wherefore it is no wonder that Men or Nations thus framed into a Body Politick, which is called a Kingdom, be represented in Daniel under the resemblance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living Creatures, but such as are rightly translated by the Septuagint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ferae, wild Beasts, they being such that appear in those Visions. Of which Grotius upon Dan. 7. where there is mention of the four great Beasts ascending out of the Sea; Ideo Bestiae, saith he, quia Idololatrica erant Imperia, ut notat hîc Jacchiades. But not for their Idolatry onely, but also for their bloudy Tyranny, as the same Gro∣tius has noted excellently well upon Matth. 20. where Christ declaring that he that would be greatest and first in his Kingdom must be the mi∣nister and servant of the rest, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not lord it or swagger it over his inferiours, as the Rulers of the Gentiles doe; Haec oppositio, saith he, ostendit cur apud Prophetas Imperia mundi, Bestia∣rum; Regnum Christi, Hominis imagine, depingantur. Where by Bestiae we are to understand wild Beasts, as the word usually signifies, and in that sense will exactly answer to the Seventy's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (from whence the Latine word Ferae (which always signifies wild Beasts) is derived, by turning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the Aeolick Dialect.) Otherwise the Kingdoms of the world might be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the four Beasts in the Apocalyps (which allude to the Camp of Israel distributed into four quarters, as Mr. Mede has rightly observed) are called, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that being a very unfit Title for any Polity where Humanity and Equity bears sway.

10. But much less fit would it be for the true Body of Christ, but least of all for the Lamb himself; nor the Lamb a fit Prophetick Representative of one single person, but that Christ had got that Title before, being called by John The Lamb of God that takes away the sins of the World, as being indeed that Paschal Lamb whose Bloud is the Salvation of his people. Wherefore unless there be some such bar as this, (which is an Instantia Monodica) it is most assuredly true, That an Animal or Beast in the Pro∣phetick style signifies not one single Man, but a Company, Polity, or Kingdom. For how can they be said to have Horns and Heads, and those Horns and Heads be expressly by an Angel from Heaven interpreted of Kings, if the whole Beasts did not signifie, not single persons, but King∣doms?

But why these wild Beasts should imply Idolatry as well as Cruelty in their Type, the reason lies a little deeper, but yet is not fathomless, which I conceive is this: Because Idolatrous worship is lodged within the Verges of the mere Bestial or Animal nature, as may appear from what I have wrote in my Mystery of Godliness, to which, for brevitie sake, I refer the Reader.

11. Blasphemy. Blasphemy for Idolatry is also an Icasmus, and the Ana∣logie is discernible enough. For what reproachful words are concerning God to the Ears, the same is the worshipping of Images or any Creature with religious worship to the Eyes. For by either way is declared that which is a contumely and vilification of God. And therefore it is no won∣der that the Prophetick style affecting an artificial concealment substitutes one kind of Blasphemy for another, that Blasphemy which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Chrysostom distin∣guishes of Divine Predictions.

But it is observable that the Scripture also in several places terms Idola∣try Blasphemy. As in Esay, I will recompense into their bosoms your iniqui∣ties and the iniquities of your fathers together, saith the Lord, which have burnt incense upon the mountains, and blasphemed me upon the hills: which certainly was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by their acts of Idolatry. Qui colunt Idola quasi Deos, exprobrant Deo arrogantiam Di∣vinitatis, saith A lapide. The like express passage is in Ezekiel; Thus saith the Lord God, Yet in this your fathers have blasphemed me, in that they have committed a trespass against me: namely, when I brought them into the Land for the which I lifted up my hand to give it to them, then they saw every high hill and all the thick trees, and they offered there their sa∣crifices, and thereby presented the provocation of their offering, &c. which the same Interpreter again expounds of their Idolatries, as also Gaspar San∣ctius. Again, Deuter. 31. When they shall have eaten and filled them∣selves and waxen fat, then will they turn to other Gods and serve them, and provoke me; so our Translation: but the Hebrew has it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is properly, they will blaspheme me; as it is translated by the Seventy in Esay 52. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred Ezek. 35. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the word in the Original. Lastly, it is observable also that in Psalm 69. 9. where the Prophet David says, The reproaches of them that reproached thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which is the same as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) are fallen upon me, the Chaldee Paraphrast interprets it of that reproach which God re∣ceives by communicating his Worship unto Idols, whenas yet it is ex∣pressed by Blasphemie or contumely of words; for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies. Wherefore seeing the children of Israel are said in their prevaricating in the Worship of God, and turning to Idols, to blaspheme; it is very easie to conceive, by the rule of Conjugates, that this Idolatry of theirs may well be called Blasphemy.

Accordingly therefore Alcazar interprets the Names of Blasphemy, in the Apocalyps, on the seven Heads of the Beast, of the Temples of Idols; and Grotius paraphrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plena diis qui ità

dicebantur in veri Dei injuriam. So easily is it acknowledged on all hands, that Blasphemy may be put for Idolatry. And it is the most happy and significant Icasmus that can be, nothing expressing the detestable nature of Idolatry so well as it. For Idolatry is as absolute a subsannation and vilifi∣cation of God as malice could invent, and as ill as if they should call him by the names of all that base liveless matter that they make their Images of, and proclaim him no better then it: For they giving Divine worship to it, make it equal to him. And this Blasphemy is proportionable in other more worthy Objects that are not God: for they are infinitely worthless in comparison of him, and therefore it is an infinite reproach and horrid blas∣phemy against God to worship any thing besides him.

12. Bloud. That Bloud is an Hieroglyphick of Slaughter, Providence it self seems to take for granted in praemitting that Prodigie of raining Bloud before the eruptions of war and bloudshed, as History reports, and all men naturally interpret. And where the Apostle says, Ye have not re∣sisted unto bloud, the meaning is, unto death, be it mystically or naturally meant. But even there where Death is meant mystically, there is mention of Bloud: as when the Prophet is charged to denounce to him that sins against the Law of God with an high hand, that he shall surely die, speak∣ing of eternal death; yet, upon the omission of this warning, it is said that his Bloud shall be upon the Prophet. And chap. 14. 19. even natural death, where there is no effusion of bloud, is so expressed; Or if I send pestilence into the land, and pour out my fury upon it in bloud, to cut off from it man and beast. Upon which Grotius rightly out of the Chaldee Paraphrast, Omne mortis immaturae genus Sanguis Hebraeis. Bloud there∣fore signifies Death, and bloudy, dead; because, as it is written, In the bloud thereof is the life thereof. And answerably to this Achmetes, ac∣cording to the sense of the Aegyptians and Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the letting out his bloud must be his death; and in Analogie, the destroying the strength of any thing, or that power or virtue whereby it is what it is, is the death of that thing, not considering whether it be animate or inimate.

13. Bow and Arrows. They naturally signifie the aiming at some thing, and the hitting the mark the enjoying the scope of our enterprises: But it may more peculiarly refer to Victory in war, and the rather because they are warlike weapons. Achmetes out of the Onirocriticks of the Aegypti∣ans and Persians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a man dream he holds in his hand Bow and Arrows, he shall victoriously insult over his enemies.

Buildings. Achmetes according to the sense of the Indian Interpreter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If one dream he is in an house of Marble or Stone, it imports long life, and riches where thieves cannot break through nor steal.

Burial. For a dead body to be unburied, it may have a two-fold sig∣nification, either of a more infamous death, or of hope of recovering into life. According to the first is that of Ecclesias•…•…es, If a man beget an hundred children, and live many years, and his soul be not filled with good, and also

that he have no burial; I say, that an untimely birth is better then he. Otherwise not to be buried may signifie onely that what the Vision por∣tends will not be quite finished; Burial being the consummation of all, even of Death it self. Whence Leonas Syrus dreaming that he was dead, but not buried, Artemidorus interprets it of that Event, viz. that he was victorious, but not crown'd. But Menander of Smyrna dreaming also that he was buried, was also crowned Victor at the Olympick Games. Where∣fore not to be buried, in Visions that portend good, is bad; in those that portend bad, is good. And Achmetes expresly, according to the sense of the Indian Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If there be any thing wanting whereby the Interrement is hindered, it sig∣nifies hope of recovery to life.

Notes

• In his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 2.
• Wisd. 8.
• Chap. 14. 12.
• Book 2. chap. 10.
• Chap. 65. 7.
• Chap. 20. 27, 28.
• Vers. 20.
• Ezek. 33. 8.
• Onirocrit, c. 103.
• Onirocrit. 249.
• Chap. 6. 3.
• Artemidor. lib. 4 c. 84.