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

CHAP. VIII.

1. Nakedness; Paradise. 2. Philtre. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Virus amatorium. 3. That Magical words were used in the mixing of Philtres. 4. Pillars; Rain; Red. The seventh Head of the red Dragon what it intimates. 5. Resurrection. That to be cut off and slain signifies also Politically. 6. Rivers, what they signifie in reference to the Sea. 7. What in re∣spect of their limpidity and irrigation. 8. Saints; Scorpion; Scorched by the Sun. 9. Sea; Serpent; Slain; Slaughter. 10. Sun, Moon and Stars. The spiritual signification of Sun and Moon. 11. A secular sig∣nification of them in general. 12. A more particular signification of them in that sense. 13. In what sense the King of Babylon is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Lucifer; and the Western Caesar a Star in the Apocalyps. 14. A more mystical signification of Stars, and what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies.

1. NAkedness. It is either understood spiritually, as Apocal. 3. 18. for be∣ing destitute of Divine Graces; or else in a more vulgar meaning for Distress, Poverty and Disgrace. Achmetes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See also ch. 117. to the same purpose.

Paradise. Achmetes cap. 8. according to the sense of the Indian Inter∣preters, If a man dream he enters Paradise, it fore-signifies salvation to him: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, But it signifies also riches and worldly prosperity. And presently after, concerning the fruits of Paradise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because the fruits of Paradise are Divine and useful Notions.

2. Philtre. Philtrum is a Love-potion, Virus amatorium, a Composi∣tion that is to extort love from the party that drinks it. Mr. Mede makes that Apocal. 14. 8. of the wine of the wrath of her Fornication (which in the Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to be a Periphrasis of a Philtre: which therefore he renders thus, ex vino veneficii scortatio∣nis suae. For as the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both wrath and poison, so the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the like: as is plain out of that one place, Deuteron. 32. 33. Their wine is the poison of Dragons, and the cruel venome of Asps: which the Seventy render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There are also several other places of Scripture to the same purpose. See Grotius on the Text. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore is as much as Vinum venenatum, in such a sense as it may be Virus amatorium. For what other kinde of Potion should be in the hand of a Whore? especially such an one who is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by her sorcery and enchantment to have deceived the nations of the earth, that is to say, by her enchanted cup, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies venenum as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. But that Magical Rites and Charms were used in the mingling these Love-potions, is up and down famed in the writings of the Poets. As in Juvenal, Satyr. 6.

Hippomanes carménque loquar coctúmque venenum.

And towards the end of that Satyre,

Hic magicos affert cantus, hic Thessala vendit Philtra——

Which plainly implies that Philtres are made by Witchcraft. And Virgil concerning the superstitious gathering of Hippomanes, potent, as it was believed, for this purpose, Georgic. 3. intimates the like;

Hippomanes quod saepe malae legere Novercae, Miscuerúntque herbas & non innoxia verba.

And, lastly, Ovid in his De Arte amandi, lib. 2.

Non facient •…•…t vivet amor Medeïdes herbae, Mistáque cum magicis Marsa venena sonis.

All which places with several others do sufficiently inform us of the na∣ture of a Philtre, That it is a Magical potion, and superstitiously mingled according to certain Rites and Laws of Sorcery or Witchcraft, whatever the Ingredients be. And that therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred Vinum Veneficii, or Philtrum, which is Virus amatorium, agrees very well with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the Sorcery of the Whore mentioned Apocal. 18. 23. which she being accused of, and no other signs appearing upon her of that wickedness but this Cup in her hand, it is in all likelihood to be found there.

4. Pillar. Pillars signifie Princes or Nobles in a Kingdome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as you may see in Achmetes, c. 148. & 160.

Rain. Rain may signifie the refreshment of pure and heavenly Do∣ctrine. As in Deuteronom. ch. 32. 2. My doctrine shall drop as the Rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Also Peace and Righteousness through the goodness of the sovereign power. Psal. 72. 6. the Kingdome of Christ is so described, He shall come down like the rain upon the mowen grass, as showers water the earth. In his daies shall the righteous flourish, and abun∣dance of peace so long as the Moon endureth. So likewise Hosea 10. 12. there is mention of the Lord's coming and raining down righteousness upon them. Achmetes out of the Indian Solutions, c. 171. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rain is an emblem of mercy from God in answering our Prayers. And therefore he saith, If any one dream that his field is rained upon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he shall find riches, and joy, and mercy from God. And a little after he interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Accor∣ding to which is that of the Psalmist, Thou, O God, sentest a gracious rain on thine inheritance, and refreshedst it when it was dry.

Red. That Red does emblematize bloudy Cruelty and barbarous Perse∣cution, is so obvious to conceive, that it seems needless to have noted it. Every one acknowledges that that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apocal. 12. that great red Dragon with seven Heads is so called from his Sanguinolency: But that his Seventh head's growing out of this red body signifies that this Beast will be cruel also under the Seventh Head, and that this Cruelty it self is part of the Image of the Beast, this every one has not noted.

5. Resurrection. That the Resurrection of the dead has a Political sense as well as a Theological or Physical, may appear plainly from Ezekiel 37. 9. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God, Come from the four winds, O breath, and breathe upon these slain that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived and stood upon their feet, an exceeding great army. That this is to be un∣derstood in a Political sense concerning the restoring of the people of Is∣rael to their own Land out of thraldome and captivity, is plain from the very mouth of God himself in the following verses; Then he said unto me, Son of man, these bones are the whole house of Israel. Behold, they say, Our bones are dried, and our hope is lost, we are cut off for our parts: Therefore prophesy and say unto them, Thus saith the Lord God, Behold, O

my people, I will open your graves, and cause you to come out of your graves, and bring you into the land of Israel.

Whence it is plain that to be cut off, to be slain, and to rise from the dead, has (as I said) a Political sense as well as a Natural or Theological; and that Resurrection is a Recuperation of such rights and liberties as have been taken away, and a deliverance from persecution, affliction and bondage. Achmetes, cap. 5. according to the Indian doctrine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And cap. 6. according to the doctrine of the Persian Oniro∣criticks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And lastly, ac∣cording to the Aegyptians, c. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of all which put together is, That the dreaming of men rising from the dead signifies the execution of Justice, and deliverance from war, bondage and affliction.

6. Rivers. A River has a double consideration. The first in respect of its Original and its recourse thither; which is hinted Ecclesiast. 1. 7. All the Rivers run into the Sea, yet the Sea is not full: unto the place from whence the Rivers come, thither they return again. According to which consideration, supposing the Sea a Type of the Extent of the Jurisdiction or Empire of any Potentate, as it indeed is, Rivers will signifie any Emissary Powers from thence, whether Armies, or Provincial Magistrates, or what Agents abroad soever that are under this chief Power, and so act in reference to it. These may, according to exact Analogie, be called Rivers, because both themselves and their affairs have recourse to the main Sea, the amplitude of that Jurisdiction to which they belong.

Achmetes, c. 178. according to the mind of the Indians, Persians and Aegyptians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of which is, That any great King is resembled by the Sea, I suppose he means his Kingdom; and as all Rivers run into the Sea, so the wealth of the world to him. And again to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That new Rivers running into the Sea signify new Revenues accruing to the King or Kingdom from people afar off, suppose made Provinces by his power.

7. The other consideration of Rivers is their limpidness and irriga∣tion: but in this respect they have either a Spiritual sense or more Mun∣dane. The former appears from what our Saviour hath said John 7. 38. He that believes in me, out of his belly shall flow Rivers of water. This he spake of the Spirit, which they that believed in him should receive. The fruit of which Spirit, as it is communicable to the generality of the Church, is Righteousness, Peace and Joy; according to that Onirocriti∣cal solution of Astrampsychus,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Of this Water our Saviour Christ, John 4. Whosoever drinketh of the

water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life. Like that in Esay 58. And thou shalt be like a watered garden, and like a spring of water whose waters fail not.

But Waters are also meant of worldly affluency: Jerem. 31. 12. There∣fore they shall come, and sing in the height of Sion, and shall flow together for the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden, and they shall not sorrow any more at all. Achmetes, c. 176. accor∣ding to the Aegyptian Solutions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rivers that water the soil are interpreted of mans livelihood. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If one sees a River that uses to water the country dried up, it portends death, sorrow and affliction.

8. Saints. The first style of Saintship belongs to the Israelites, who were a separate people, set apart from other Nations and made holy to the Lord by adhering to that Law he gave them, not contaminating themselves with the Idolatrous Institutes of the Gentiles. Deu∣teron. 33. 2. The Lord came from Sinai, and rose from Seir unto them; he shined from mount Paran, and he came with ten thousands of Saints: that is to say, (saith Vatablus) cum populo Israel, quorum fuerunt qui∣dem multa millia; licèt n•…•…n singuli Sancti, tamen sancta fuerunt mil∣lia, quòd Deus illos sanctificâsset, & in populum suum illos sibi segre∣gâsset. And further in the following verse, Yea he loved the people; all his Saints are in thy hand. Which is plainly spoke of the Israelites according to that sense in Exodus ch. 19. v. 5, 6. where they are called a peculiar treasure above all people, and also a Kingdom of Priests and an holy Nation. And this they are said to be, if they obey his voice and keep his Covenant.

Whence it is easy to conceive that those Christians succeed into this Title that are purely Evangelical, and do not contaminate themselves by any Idolatrous Practices against the Command and Covenant of God; they are Saints in this peculiar and separate sense, in that they do not mingle with the Rites of the Gentiles, but keep themselves to the Com∣mands of that one Master, Christ. If they doe this sincerely and constantly, (and truly there is little doubt of their sincerity, that did not stick to lay down their lives for the truth) though they be not so wise and plausi∣ble according to the mode of the world, nor devoid of all blemishes of humane infirmity; yet undoubtedly they are those Saints of which there is so frequent mention in the Apocalyps, and are the true Israel of God, under whatsoever hardship or low condition of fortune they may be found, to disguise the worthiness of their persons. For the Witnesses were to be clothed in sackcloth a thousand two hundred sixty days.

Scorpion. See Serpent.

Scorched by the Sun. Achmetes, Onirocrit. c. 167. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 If one dream that the Sun has scorched him much, he will be punished by the King proportionably to that scor∣ching,

according to the doctrine of the Aegyptians, Indians and Persians.

9. Sea. Waters signifying people, as the Angel tells S. John; the ga∣thering together of people into one Body Politick, Kingdom or Jurisdiction, may fitly be called a Sea in the Political world, as the gathering together of the Waters is so termed in the Natural, Gen. 1. And the whole University of Kingdoms or a great part of them may according to this analogie be called either the great Sea or Ocean, as is figured out also in the Vision of Daniel, Ch. 7. I saw in my Vision by night, and behold the four winds of Heaven strove upon the great Sea. Where by Winds undoubtedly is meant War, as well as by the great Sea a comprehen∣sion of several Kingdoms in which this bluster and tempest of War is made, one Kingdom fighting against another to enlarge their do∣minions.

This analogie of the Sea is also acknowledged in the Interpretations of the Indians, Persians and Aegyptians. Achmetes, c. 178. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If any dream he is Master of the Sea, he will be entire successour in the whole Kingdom. And so likewise of the Winds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If a King see the Sea troubled by a wind from a known quarter, •…•…e will be molested by some Nation from that quarter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But if he see the Sea calm, he will enjoy his Kingdom in peace. This interpretation therefore of the Sea will farther confirm that of the Rivers.

Serpent. That notorious Serpentine shape which deceived Adam and Eve and lapsed them into rebellion against God, cannot but assure any one that in Scripture all the Serpentine kind that are described in Prophe∣cy do in all likelihood refer to the Kingdom of the Devil.

Ship. That a Ship as well as a Mill may be an Hieroglyphick of Profit, any one may easily conceive, if he think but of Merchandizing. Achmetes, according to the mind of the Aegyptians and Persians, c. 180. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If one dream he builds Ships, he shall grow rich proportionably to the number of the Ships he builds. But out of the foregoing Chapter, according to the doctrine of the Indian Interpreters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is an interpretation as far fetched as from the Indies indeed. Nor is it easy to conjecture why a Ship should intimate the congregating of men for the celebrating religious Mysteries, unless we conceive a Ship to represent a Temple: Which why we should, I know not, unless because they are disterminated and solitary buildings, as Temples are; not joyned to one another, no more then a Temple to other Houses. But in that it is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Navis mercatoria, it may be the profit of the Priest from sacrifices or offerings to Idols may be alluded to. And whether any darker recesses in the Ship may represent the Adyta in Temples, I know not. Such par∣ticularities I leave to every mans phancy to pursue at leisure.

Slain. See Resurrection.

Slaughter. See Death.

10. Sun, Moon and Stars. The Sun and Moon have either a Spiritual signification or a Secular. Of the Spiritual signification of the Sun there is an example, where Christ is called the Sun of Righteousness, as he is by the Prophet Malachi. Also the Apostle to the Ephesians, Awake th•…•… that sleepest, that Christ may give thee light. The Moon also may have a Spi∣ritual signification, supposing it to typifie the Mosaical dispensation: Which it may very well doe, both because it is a light, and a far dimmer light then that of the Gospel; as also in allusion to their New Moons and other Festivals of the Jews, the order of which depended on that Planet. See Mr. Mede on Apocal. 12.

To which you may adde, That as the Law of Moses is compared to the Moon, so may the Light of the Gospel of Christ be compared to the Sun. For that the Word of God is compared to Light, is plain from that of David, Thy word is a Lamp unto my feet, and a Light unto my path. And * 1.1 that great Lamp of the Universe, the Sun, is the clearest Light men can walk by. Whence that vulgar expression of the Sun-shine of the Gospel was framed by very warrantable analogie; and does further assure unto us, that the Light of the Gospel may also be one Spiritual signification of the Sun.

11. The Secular signification of Sun and Moon is when they signifie the Power and Glory of this world. And that either generally and at large, as Jerem. 15. 9. Her Sun is gone down while it was yet day: Which the Targum renders, Their glory passed from them in their life-time. The like to which is in Amos 8. 9. I will cause the Sun to goe down at noon, and I will darken the Earth in the clear day. Vatabl. Cùm eritis in supremo felicitat is gradu, tunc indè vos dejiciam & infelicissimos reddam. Again, Esay 60. 20. Thy Sun shall no more goe down, neither shall thy Moon withdraw her∣self: that is to say, Thou shalt have uninterrupted glory and prosperity, as it follows presently after, The days of thy mourning shall be ended. In such places as these Sun and Moon have not a sense determined to any par∣ticular Dignity in a Kingdom, but signifie onely at large the Glory and Prosperity thereof.

12. But in other places there may be a more particular meaning of these Lights. For as there is a Political Universe as well as a Natural, (as I have already shewn) which has its Heaven also as well as Earth: so there must be something answering in the Political Heaven to those chief con∣spicuous parts of the Natural, the Sun, Moon and Stars. Whence it will follow, that he that is chief in a Political world must be the Sun thereof; as may appear, though in an inferiour instance touching a Body Oeconomical, Gen. 37. 9. viz. the Dream of Joseph, that the Sun and the Moon and the eleven Stars made obeisance to him. Which Jacob unriddling, What is this dream, saith he to his son, that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to how down our selves to thee to the Earth? Wherefore if these Symbols signifie so distinctly in a Fa∣mily, which is but a Body Oeconomical, much more is it to be expected that it may signifie so in a Body Politick.

Achmetes, according to the mind of the Indians, Persians and Ae∣gyptians, cap. 167. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (In the next chapter he calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second or lesser King.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom he calls in the following chapter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense of all which is in brief, that in the interpretation of Visions or Dreams the Sun immutably represents the King, the Moon the next in power to him, the Planet Venus the Queen, and the rest of the bigger Stars the Princes or Nobles of the Kingdom.

13. Which is not so superstitiously to be understood but that, if there were no Queen, any third in dignity might be represented thereby. For this Venus is also Lucifer, which the Hebrews call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under which the mighty King of Babylon is represented, Esay 14. 12. How art thou fallen from Heaven, O Lucifer, son of the Morning! how art thou cut down to the ground, that didst weaken the Nations! Which seems to be against the analogie of the Onirocriticks, which say the Sun signifies the King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But they do not say a Star may not signifie him, especially when he is not compared with his own Nobles and Princes, but with other Kings. For a plurality of Suns is unnatural. Wherefore in that case the Parable is to be made from the Stars onely, and the chiefest King is the greatest and most glorious Star. Whence when the Roman Empire had two Caesars unsubordinate to one another, they could not well be called Suns, but Stars, though glorious ones. Which agrees well with Mr. Mede's interpreting of that great Star that fell at the sound of the third Trumpet, of the expiring of the Western Caesareate.

14. But that there is a more Mystical sense of Stars also, may appear in that Promise of Christ, * 1.2 I will give him the Morning-star. But where Christ saith, * 1.3 I am the root of David and the bright Morning-star, I know not but that may be understood in a Political sense; for all King∣doms had not then, nor have yet, submitted unto him. But where Stars signifie Angels, that is more Cabbalistical. Apocal. 1. 20. The seven Stars are the seven Angels of the seven Churches: According as they signifie also in Job 38. 7. When the Morning Stars sang together, and all the Sons of God shouted for joy. As many of which as kept not their stati∣on, but fell into this terrestrial pollution, may well be called Fallen Stars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stars fallen from Heaven to the Earth. According to which that Apocal. 9. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is nothing but a Periphrasis of some one fallen Angel or Devil, who afterwards is called the Angel of the Abyss, a great Officer in the Kingdom of darkness. That this is the sense is plain, in that it is said, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the preterperfect Tense. It may not be impertinent also to adde what * 1.4 Horus Apollo says of this Hieroglyphick: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Psalm 119. 105.
• * 1.2

  Revel. 2. 28.
• * 1.3

  Chap. 22. 16.
• * 1.4

  Lib. 2. Hie∣roglyph. 1.