Works

Advertisements touching This Edition.

1. That the Works of this Great Author, printed at distant times since his Death, have been with care and attention more than once collated and examined by the Author's own Manuscripts; that so upon a second, and sometimes a third, reading it might appear where the Prints differed from the Originals, and that thereby they might be restored to that Luster and Perfection wherein the Author left them.

How toilsome such an Employment was, none can so well judge as they that have travel'd in the like labor: But how advantageous it is for others, the judicious Reader will easily discern upon the perusal of this Edition, where he will find the Author's Notions to run more clear and smooth, now that they are freed from any interpolations and imperfections that had crept into any of the former Prints. For that all that care (how wearisome soever) was no less than necessary, may appear from what I can aver with truth and soberness, That in several of these Posthumous pieces I found that (either through the hast or incuria of the Scribe, or through his mistaking the Author's hand, or for what other reason I affect not to inquire) there were too many aberrations from the Original: Sometimes a line or more being left out; elsewhere some words omitted or mistaken, and others substituted in the room thereof, to the impairing at least of the Sense. To instance in one or two Tracts for all: In two of the former Editions of the Paraphrase upon S. Peter's Prophecy there were at least Thirty Mistakes, some of them corrected in the Third, but all in this last Edition according to the Author's Papers: And in that excellent Diatriba upon S. Mark 1. 15. (which in this Edition makes Discourse XXVI.) there were at least Fifty places wherein the Print did swerve from the Original Copy, and sometimes not without harm done to the sense; as (in pag. 38. l. 6. of the first Edition) it was thus expressed and pointed, [ And so we are now arrived at the main Cardo and hinge of Repentance. The joint or second part thereof, in which Aversion or Conversion meet and are knit together; ] Whereas in the Author's Papers (and agreeably in this Edition) it is thus, [ And so now we are arrived at the main Cardo and hinge of Repentance, the Ioynt where the two parts thereof, Aversion and Conversion, meet and are knit together. ]

I may not here forget that there was one Discourse ( viz. Disc. 48. not before published) wherein one word was so written, that neither I nor any I advised with could possibly read it, and therefore I left a void space in the line . In three other places there was a word wanting in the Author's Manuscript, and what word was plainly fit to be inserted, I have enclosed in a different letter in these two crotchets [], and accordingly given notice thereof in the margins. Which I here intimate as an Instance of that Diligence and Fidelity I thought myself bound to use in the preparing these Papers for the Press; endeavoring all along so to deal herein as I myself would be dealt with in the like circumstances, as being mindful of that Rule of our Savior Christ; As ye would that men should do to you, do ye also to them likewise: A most equitable and obliging Rule, the observance whereof (besides the good effect it would have as to the public interest of Learning, as in the particular case for which I here remember it) would have a propitious and prevailing influence to the bettering of all the affairs and transactions of human life. Yea there is that comprised in this compendious Aphorism (wherein is contracted the Pith and Substance, the very Quintessence and Spirits of all the many Precepts and Practical Maxims in the Doctrine not only of the Law and Prophets, but of Christ and his Apostles, as also of the Institutes, and Pandects of the Civil Law, containing what was drawn out of 150000 Verses of the old Books of Law) which would not fail to make the whole World happy, but would certainly make a true and real (and more than Poetical) Golden Age, would turn the Wilderness into a Garden of Eden, and make the World one Great Paradise, and particularly Christendom the Joy and Praise of the whole Earth. For this Rule's sake did the Emperor Alexander Severus (as Lampridius relates of him) show the Christians more than ordinary favors; who was so much in love with it, that in palatio & in publicis operibus he caused this to be written, as a memorial worthy to be regarded by all, Quod tibi fieri non vis alteri ne feceris: the same with that Rule of elder date which Tobias received from his Father, Quod ab alio oderis fieri tibi, vide ne tu aliquando alteri feceris; So the Vulgar Latin renders what is thus concisely expressed in the Greek, 〈 in non-Latin alphabet 〉 .

But to put a stop to this pleasing Digression, and to conclude this First Advertisement, one thing more I would add, which I can affirm with a safe confidence, That if in any passages of these Papers I either did or do yet demur for the present; (and it need be no wonder if, in so Voluminous a Collection as this, enriched with so great a variety of Notions, one should chance sometimes 〈 in non-Latin alphabet 〉 nor would the Author himself have taken it ill in his life-time, if he had not been thought Infallible, and if every Hypothesis of his were not readily swallowed down: I know no Book, but the divinely-inspired Bible, of which it may be said as it was of the Roll to Ezekiel, and of that little Book to S. John, 〈 in non-Latin alphabet 〉 whereas of any other Writing or Composure of a fallible and uninspired man, it may generally be said as Clemens Alexandrinus somewhere in his 〈 in non-Latin alphabet 〉 observes of the Greek Philosophy, 〈 in non-Latin alphabet 〉 ) yet have I in those very Passages expressed as great a diligence and faithfulness as in any other particulars of those Discourses and Treatises wherein I did most fully accord with the Author.

2. As the Prints have been examined by the Original Manuscripts, so likewise the Quotations that frequently occur therein (not only those out of the H. Scripture, but) out of the ancient Liturgies, Councils, Fathers, the Hebrew Writers, Historians, Poets, or any other Monuments of Antiquity, have been carefully collated, and also set down more largely where they were but briefly refer'd to sometimes in the Author's Papers. This care (though not over-easy) I have found upon trial not to be needless, (it being ordinary (and scarce possible to be otherwise) where there are many Quotations, to mis-write the numbers of some Books or Chapters that are quoted) and being well assured it would be much for the Reader's Benefit, the desire thereof did animate me to this laborious service, which became yet more laborious in that the Authors were not always mentioned, or if the Authors, yet the Book and Chapter were not always expressed: But in this Edition these are all particularly set down, except some among so great a number of Quotations might possibly escape me; but if any were pretermitted, I am sure they were only some short ones, or such as rather added some little ornament to the matter in hand than any necessary support and strength to any of his peculiar and principal Notions.

There is one thing more that is not impertinent to be here advertis'd, That whereas the Author did use, in several of his Chapel-exercises and other Discourses delivered in public, to quote the Hebrew, Chaldee, Syriac, and sometimes also the Greek; Testimonies (especially if they were long) not in those Languages, but in Latin; as judging it perhaps more fit and useful to quote them in a Language which might be understood by all that heard him, even by the younger Students, than to make an astonishing clatter with many words of a strange sound and of an unknown sense to some in the Auditory: I thought it would be most for the advantage of this Edition, (now that the forementioned reason of his then quoting in Latin did cease, his Discourses being now exposed to the public view) to set down these Authorities (all, or part of them) in their own Language, especially where it is more significant and emphatical. And this is the reason why the Reader will find some passages out of the Hebrew Writers, as also some out of S. Basil, Greg. Nazianzen, his brother Caesarius, Epiphanius, Chrysostom, Theodoret and other Greek Authors, represented in their Original and proper Language: Which I thought would be a greater satisfaction to the more learned; and yet, that others might be also gratified, they are done into English.

3. That several passages in the Author's Works (and such as I think the Author himself would have taken care for, had he revis'd them for the public use) I have endeavor'd to make more evident and instructive by Marginal illustrations; (not to mention the many places of Scripture added also in the Margins, which were pretermitted in the Original MSs.) as (to name some amongst many) in Book I. Discourse XXXV. pag. 177. where he relates the several opinions of some Hebrew Doctors concerning Urim and Thummim, I have set in the margin their very expressions, as also the places (not mentioned by him) where their other Notions of the same argument are to be found. And in Discourse L, an elaborate piece of Sacred Geography, as also in Discourse LI, part of which treats of all the kinds of Sacrifices and Offerings under the Law, there is set down in the margins what I thought might give farther light to his Observations; besides a summary account of the Author's Method in those Discourses set all along in the margins. The like care I thought needful for his Concio ad Clerum, Book II. pag. 398.

As for those Three Pieces published in his life-time, [ viz. His Clavis & Commentationes Apocalypticae, his Tract about Churches, and that about the name 〈 in non-Latin alphabet 〉 ] there needed nothing of Marginal observation for the explaining of the Author's sense, they were so exactly perused by himself. There are indeed in this Edition of his Commentary upon the Apocalypse some Marginal notes that were not extant in the former; but these are not mine, but were the Author's own Additions, and were transcribed out of the printed Book where he himself had written them in the margins, as he had also corrected some few faults in the print. Only sometimes in the margins of this learned Treatise I thought it might be of use (besides some marginal references) to set down where the Greek reading he chose in some few places to follow is confirmed by the authority of Tecla 's, or the Alexandrian, Copy, a Manuscript of most venerable antiquity, and inserted in the Biblia Polyglotta; and to this very purpose (besides many other advantages) himself would have made use of that noble Edition, had it been extant in his life-time.

4. That (besides that some of the formerly-printed Discourses and Tracts are now published with several Enlargements out of the Author's Manuscripts) there are XXXII. Additional Pieces in this Edition, (no slight nor inconsiderable accession to the Author's Works. Nor do I know of any one Tract, or Fragment of a Tract, that contained any Notion worthy of the Author, that is not brought into this Edition in Book V. which consists of Miscellanies, or set somewhere in the Margins of the other Books.

There were indeed among his Papers Three Discourses, one upon Zech. 8. 19. which was delivered by him in public in the year 1611. after he was newly made Master of Arts, and one upon 1 John 3. 9. and another upon Matth. 6. 33. which were made a little after; but these did seem less fit for the public upon the same reason that he was unwilling some Latin Dissertations written by him in his younger days should be made public.

As for two short Discourses of his upon Genes. 28. 16. and upon Exod. 3. 5. found among his Papers, they had been published, but that I found they were both inserted by the Author partly into his Discourse on Eccles. 5. 1. entitled The Reverence of God's House, and partly into that Epistolary Tract of his touching The Holiness of Churches: nor is there anything in them but what is incorporated into those Tracts, except this one Notion in the beginning of that forementioned short discourse upon Genes. 28. 16. Surely the Lord is in this place, and I knew it not; where the Author hath this Observation, [ They are the words of Jacob, when he awoke out of the Vision he saw at Bethel: He dreamed he saw a Ladder reaching from Heaven to Earth, and the Angels of God ascending and descending thereon: Above it stood the Lord himself, saying, I am the Lord, the God of Abraham thy Father, and the God of Isaac; the Land whereon thou liest, to thee will I give it and to thy seed. I will multiply thee, and in thy seed shall all the Families of the Earth be blessed. I mean not to expound the Vision unto you, it would be besides my scope; but only will tell you thus much, that the Author of the Book of Wisdom (Chap. 10. 10.) calls it a Vision of the Kingdom of God; meaning ( as I suppose ) the Kingdom of Messiah which is here promised; 〈 in non-Latin alphabet 〉 , He shown him ( saith he, relating this history of Jacob) the Kingdom of God, and gave him knowledge of holy things. Which passage I think so much the more worthy to be observed, because the term of [Kingdom of God,] so frequent in the New Testament, is nowhere to be found save in this place only. ] This Observation I thought good to preserve by inserting it here upon this occasion.

There are several Texts of Scripture set down in the beginning of a thin Paper-book in Quarto, which the Author (it's likely) intended to discourse upon; but whether he perfected his intentions, or only laid in some general materials for such a purpose in some other Papers, (some such thing seems to be intimated) appears not to me from any Papers of his that have come to my hands: Howsoever it may not be amiss, but rather a gratification to some, to set down here those Passages of Scripture which he had made choice of as fit objects for his deep-searching Thoughts to be exercised upon. And they are these.

Acts 7. 43. Ye took up the Tabernacle of Moloch, and the Star of your God Remphan, &c.

Gen. 2. 9.— The Tree of life in the middle of the Garden.

I am. 5. 14. Is there any sick among you, let him call for the Presbyters of the Church, and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of Faith shall save the sick, &c.

Gen. 14. 18. And Melchizedek King of Salem brought forth bread and wine; and he was the Priest of the most high God.

Gen. 20. 7. For he is a Prophet, and he shall pray for thee, and thou shalt live.

Matth. 12. 39.— And there shall be no sign given to it, but the sign of the Prophet Jonah.

2 Sam. 21. 1.— It is for Saul and his bloody House, because he slew the Gibeonites.

1 Sam. 8. 7. And the Lord said unto Samuel, They have not rejected thee, but they have rejected me, that I should not reign over them.

2 Cor. 3. 6, 7. Who also hath made us able ministers of the New Testament, not of the Letter, but of the Spirit; for the Letter killeth, but the Spirit giveth life. But if the ministration of Death written and engraven in stones was glorious—How shall not the ministration of the Spirit be rather glorious.

Matth. 2. 18. A voice was heard in Rama, lamentation and weeping —Rachel weeping for her children, &c.

1 Cor. 8. 10. For if any man should see thee which hast knowledge sit at meat in the Idol's temple, &c.

John. 16. 8. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment.

Heb. 11. 4. By faith Abel offered unto God 〈 in non-Latin alphabet 〉 than Cain.

2 Ep. John. v. 1. 〈 in non-Latin alphabet 〉 .

Ios. 22. 19. If the land of your possession be unclean, then pass ye over unto the land of the possession of the Lord, wherein the Lord's tabernacle dwelleth, &c.

Nehem. 8. 6. And all the people answered, Amen, Amen, with lifting up their hands, &c.

1 Cor. 11. 16. But if any man seem to be contentious, we have no such custom, nor the Churches of God.

These Seventeen Texts of Scripture (together with that Title of several Psalms, 〈 in non-Latin alphabet 〉 ) I found set down in the beginning of that Paper-book, (the rest is wanting) and these it seems he designed for the matter of his Chappelexercises: and if any such Diatribae or Discourses, perfected by him upon these Scriptures, be in the possession of any worthy persons, (for the Author was very communicative of his Papers) it is both desired and hoped that they would impart them for the common benefit.

5. That upon the View of all the Author's Writings, it seemed most accommodate for the Reader's benefit, that they should be digested into Five Books.

The First Book to contain his Discourses on several Texts of Scripture, and of a different importance: All of which were delivered in public, (either in the College-Chapel or in some greater Auditory) except that one only Discourse upon Isaiah 2. 2, 3. which was dictated by the Author 〈 in non-Latin alphabet 〉 , for the satisfaction of a Friend of his who desired his opinion touching that Prophecy; and (as it was related by the Author's Friend) the original Paper is thus subscribed, More time and more leisure might have afforded you better; but for this you are beholden to your Cousin B. whose pains in writing was more than mine in dictating. Vale. Yours, I. M.

The Second Book to contain such Tracts and Discourses on several Texts of Scripture as were of the like Argument and design: viz. about Churches and the worship of God therein. There are among the first 21 Discourses in the foregoing Book some Diatribae of the like import: but those being published by the direction, or with the liking, of the Author's Executor, I would not break the order in which they are so disposed.

The Third Book to contain his Treatises upon Prophetical Scriptures. viz. The Apocalypse. S. Peter 's Prophecy concerning The Day of Christ's second Coming. S. Paul 's Prophecy touching The Apostasy of the Latter Times. Toby 's Prophecy De duplici Iudaeorum Captivitate & Statu Novissimo. And Three Treatises upon some obscure Passages in Daniel.

The Fourth Book to contain his Epistles to several Learned men; whose Letters are also published, otherwise his Answers to them had been less intelligible. There are several large and learned Epistles of his added in this Edition, (besides some elaborate Letters of others, as that of L. De Dieu, not heretofore published) but there is nothing left out among the Epistles; only some of them are placed in another (but their due) order; as also some other Tracts that were mingled with them are removed to their proper places. There is one only Tract printed among the Epistles in pag. 517. of the former Edition (viz. Specimina Interpretationum Apocalypticarum ad Prophetiam Sigillarem spectantium ) which deserved to be left out, it being nothing else but a ruder draught and Specimen of what he afterwards perfected and printed in his Commentary upon the Apocalypse. But as for other Tracts and Discourses, wherein the Author did pursue the same Notions, and sometimes for some lines together in muchwhat the like expressions; (as he might well be bold with his own; and accordingly the Lord Verulam does sometimes in several Tracts of his harp upon the same string, repeating some Notions discoursed of in his other Papers; and of old the same was practice'd by Plutarch, as everyone knows that is acquainted with that excellent Author:) yet because where these Notions are repeated by him in other Tracts, they are expressed with some variety, and sometimes with farther advantage and clearness; I thought it safest not to leave out anything, nor to go about to contract them: For the same Notions being represented with some enlargements or some difference of expression, may haply enlighten and affect some Readers in this form of words, others in another.

The Fifth Book to contain Fragmenta Sacra, or such Miscellanies as could not well come under any of the forementioned General Heads. The Three last Chapters of which Book (containing a Collection of whatsoever was found among his Papers that related to the Apocalypse, and did seem to afford some light to some expressions therein) might have been fitly placed in the Third Book among the Remains upon some passages in the Apocalypse; but they came not soon enough to my hands to he inserted there. There were written in some papers of his some Half-sentences and Memorials (best understood by himself) or short Hints of what was afterward at large treated of and made out in several Tracts perfected by him, (which Hints he usually wrote in Latin:) These were too imperfect and unfit to be numbered among his Fragmenta Sacra; and to have published them would have been as dishonorable to the Author, as it would be greatly injurious to a famous Artist, after he had with all care imaginable and to the life perfected his designed Picture, to make public his first strokes and essays, the imperfect rudiments of his Pencil.

One thing more, and I shall conclude this Advertisement; That for the farther accommodation of the Reader, (besides the dividing the whole into Five Books ) Two of the largest and most elaborate Treatises, (next to that upon the Apocalypse ) viz. The Christian Sacrifice, and The Apostasy of the Latter Times, are divided into Chapters with Contents briefly, but particularly, representing the chief matters therein discoursed of. This I thought would be much for the Reader's both ease and advantage. The same care is taken for the Remains on the Apocalypse, which being divided into 12. Chapters with Contents is also thereby made more accommodate to the Reader' s use, and any part thereof may be the more easily refer'd to. And the like accommodation of the Reader is endeavor'd (not only as to the forementioned Treatises, but) as to the rest of his Works, which could not be without great inconvenience divided into Chapters, namely by the Alphabetical Tables of Words and Things, as also by what is set in the top of every Page, which doth summarily import what is contained therein.

6. And now after all this, when I could not think there was anything uncared-for wherein I might be farther instrumental to the Reader's accommodation and the public good, I was solicited (and with some continued importunity) to another trouble. It was desired by some That the Hebrew, Greek and Latin Quotations in these Writings (especially in the Treatises and Discourses upon any passages of Scripture) might be rendered into English, for the benefit of those Readers who had not the advantage of such Education as would have enabled them to understand Words in those Tongues, though otherwise of good abilities to understand Things and the best Notions when represented in a Language known to them.

It was easy for me to foresee how tedious such an employment would be, both where any Author 's style is entangled and not so properly and clearly expressive as it might have been, or where the Original Greek being lost an old barbarous Latin Translation is all that is to be had, (as in some parts of Irenaeus ) as also where the Quotations are many, (as in the Christian Sacrifice, the Tracts about Churches and the name 〈 in non-Latin alphabet 〉 , and in the Apostasy of the Latter Times ) and likewise large, some whole pages being filled with Testimonies of ancient Authors, as pag. 373, &c. 377. to the end of that Tract, and (to name no more) pag. 641, 642.

Yet it was less difficult for me to deny myself some ease by undertaking this new labor, than to deny the importunity of others, their desire especially being backed with this consideration, That it would conduce more to the benefit of all Readers. And therefore in compliance with their request the several Testimonies that occur, especially in his Treatises and discourses upon Scripture are done into English, except where the sense of the Quotation is sufficiently intimated in the either foregoing or the following lines.

As for some Quotations in Book IV, which contains his Epistles they being, most of them, written to Learned men, and several of the Quotations (not to mention such as are here repeated, and were translated in the foregoing three Books) relating to some Criticisms and other points of Learning most proper for Scholars to busy themselves about; I was less solicitous about everything therein that was in other Languages. And as for some Epistles which are wholly in Latin, I thought good to give a summary account of them in English, either in the Margin or in the Contents.

The Translation keeps close to the letter for the most part; it does not always: for that would be not only Pedantick and servile, but infinitely inconvenient, and would render the Translation sometime as insignificant and unintelligible to some Readers as the Original itself. And therefore in some places I found it absolutely necessary to enlarge the Translations, and so to improve them that they might seem also a little Commentary upon some Quotations out of the Fathers and Councils, particularly such as related to Ecclesiastical Antiquities, which would otherwise have been too obscure and impossible to be understood by every Reader: a Specimen whereof (to omit other places) the Readers may observe in Pag. 383. and in Pag. 331. where the Author speaks of the 5 degrees of Penitents in the ancient Church. And for the better clearing the sense of some Authors in such places as seemed most intricate, I neglected not to consult either Ecclesiastical Antiquaries or those that had commented upon the Fathers, such as I could meet with in private or public Libraries; (though oftentimes my consulting such proved but a fruitless, though toilsome, labor; it being the fashion of many Commentators to write a deal of Notes upon what is easy and needs them not, but to give the Go-by to places more difficult.) The most serviceable in all my search was the industrious and learned Rigaltius, agreeably to whose judgment and the sense of the most diligent Writers, as also to the scope of the place, (not neglecting also sometimes to consult the living, and the better, Libraries) I have rendered some Passages, which haply at first sight may seem to others to import otherwise.

There is this yet farther to be advertis'd, That where the Testimonies out of Greek Authors are sometimes quoted in Latin, (as in those 2 Tracts about Churches and the name 〈 in non-Latin alphabet 〉 ) I have in the translating attended not always to the Latin, but rather to the Original Greek, where it seemed more expressive, which I have therefore set down in the Margin, either part of it, as in Pag. 336. and elsewhere, or the whole, as in another Treatise, Pag. 642. that large Quotation out of Theodoret is more free from ambiguity in the Greek than (as it was formerly quoted) in the Latin.

And thus much for the First Head of Advertisements. I proceed to the next.

II. Advertisements touching the Author and his Writings.

1. As for the Author, I shall not need to exspatiate in a large and particular recounting of the several Perfections (whether Intellectual Accomplishments or Moral ••• owm • ts ) which were eminently conspicuous in him, there being ••• n a true and lively Picture of him in the following History of his Life and Death, (written by some of great acquaintance with him, and that always had a just esteem for him) and in that compendious Epitaph annexed thereunto, (which, together with the Verses set in the beginning of this Volume, was sent out of the Country from a Reverend person sometime of Cambridge ) as likewise in the adjoining Appendix to the Author's Life, (sent from another Doctor anciently of the same University, one who frequently resorted to Mr. Mede, and thought himself richly rewarded by his discourse for every journey he made to his Chamber.) In these Three there is an endeavor to represent the Author's Picture at large and in his full proportions. Howsoever it may not be impertinent to superadd here 〈 in non-Latin alphabet 〉 some few Memorials; as Pictures of Great persons are wont to be expressed not only in their just proportions, but also in little Tables and Medals.

In short then, His Intellectual accomplishments must needs be eminent and advanced above the ordinary pitch, they being the Effects of excellent Natural parts accompanied with an early and unwearied Industry, as also (which is a more rare conjunction) with a great Judgment and a great Memory. He began his search after Wisdom betimes, and continued it unto the last; it might truly be said of him (to borrow the words of Siracides ) that 〈 in non-Latin alphabet 〉 , from the flower till the grape was ripe, (from the budding ingenuities of his youth till the more concocted and mature thoughts of his riper years) he delighted in Wisdom, he sought her from his youth up, and had his heart joined with her from the beginning. And for a proof of that success which attended this his early enquiry after Knowledge, it may not be here impertinent to observe, That some of those peculiar Notions of his which occur in his latter Writings (as in that of the Reverence of God's House ) were his eldest thoughts and studies, as he himself calls them somewhere in his Epistles. What he hath observed in his Christian Sacrifice, about the Oblation of Praise and Prayer at the celebration of the Eucharist, he had an early apprehension of; as appears by that (not till now published) Discourse of his upon Psal. 50. 14. which was composed by him in his younger days. What he hath at large illustrated in his learned Discourse upon 1 Tim. 4. 1. concerning Daemon-worship and the Apostasy of the Latter Times, he had a glimpse of many years before, as is evident from his Discourse upon 2 Pet. 2. 1. And as for that short, but elaborate, Tract De Numeris Danielis, or Revelatio Antichristi, perfected by him toward the latter end of his Life, he called it an old Notion long laid aside by him, but now upon an apprehension of its Usefulness thought fit by him to be resum • d and perfected: Ita ut cano placeret quod juveni complacebat, as Walsingham (though an adversary) reports of Wiclef. By which Instances (to name no other) it may appear what a quick Sagacity he had in his younger years, and how his early studies were blest with the discoveries of such Theories as lay deep and were not obvious to every eye.

His skill in History and Geography appeared betimes; a fair Specimen whereof the Reader may observe in those two Discourses of his upon Gen. 10. 5. where he treats of the Original Habitations and First Seat of Japheth 's Sons and their Colonies after the great dispersion from the Tower of Babel; (a Subject that the learned Bochartus in his Phaleg has copiously discoursed of.) And for the happiness of Mr. Mede 's Conjectures in an argument so difficult and so little traced by any Writers before him, I refer the judicious Readers to those above-mentioned Discourses, where they will find several Conjectures of his more easy and less unforced than in some Authors that have written either before or after him, not excepting Bochartus himself. And herein we have another proof of his early Sagacity.

But more particularly for History, his Commentaries upon the Apocalypse and some passages in Daniel speak the eminency of his skill herein, there being no Interpreters before him that have with equal clearness accommodated those Prophecies and Visions to their proper Events. That Methodus legendi Historicos cum fructu, drawn up by him and sent to Sr. William Boswel (his ancient and inward Friend) for the private use of some studious Gentlemen, would also have testified as much. This Method for the study of History, as likewise his Catalogue of such Authors as were most eminent in the several Arts and Sciences, sent to the same Learned Knight, and (what was sent at a third time to him for the use of some Friends of his) a little Bibliotheca Theologica, or an account of such Authors as had made the best distribution of Theology into its parts, and had written best for the several parts thereof; these his Three Epistolary Discourses (for the which Sr. W. B. does in his Letters return most affectionate thanks to Mr. Mede ) would certainly have been most advantageously instructive unto all, could they have been found among Sr. W. Boswel 's Papers, and copied out for the public use: but as yet they cannot be retrived, notwithstanding all imaginable diligence has been used, of which they were well worthy, as containing (not mere lines of Ceremony and Complement, such as usually pass between Friends, nor little matters of News or of private concern, but what is of greater importance) Instructions and Advices about the study of Theology, the Arts and History, and from one who was versatissimus and excellently accomplished in them all, And for the attaining a rare perfection in (that which was last named) History, he had a singular advantage from his great Memory, without which all studies of this nature would signify but little, His Memory was so officious and faithful to him, that he relied much upon it, and made little use of Common-place-Books: Accordingly in the Catalogue of his Manuscripts, written by his worthy Executor the learned Mr • John Alsop, (then Fellow of Christ 's College) are set down Two thick Paper-books in folio, prepared by the Author when he was a young Student; but withal this note is there added, That little or nothing was written in them. Yet did he not wholly trust to his Memory; for he had a lesser Paper-book wherein he wrote down (besides what he had briefly observed out of the Ancients and others) some short Notes of his present Conjectures and Thoughts upon either some obscure Text of Scripture or some other difficult argument. That he had some such Repository for his Notions, (and it were well if those that are more knowing and Contemplative would be thus commendably provident,) is intimated in the Appendix to the Author's Life.

By other Letters of his (if they could be had) might farther appear his equal skill in the History of Nature and Philosophy; they being written in answer to several Enquiries of Sr. W. Boswel, an excellent Philosopher and Mathematician, some De motu Gravium & Levium, as likewise touching the Equality of Natural Motions, with some reflections upon the common opinion of their being velociores in fine quam in principio; others about the Nature of Comets, particularly about that Comet in 1618. its figure and Disposition, &c, Besides several other ingenious Quaere's mentioned in Sr. W. Boswell 's Letters, as (to name two or three) about Shooting or managing the long Bow; as also about the possibility and best methods of teaching the Deaf and Dumb from birth to cast accounts, with other Mathematical calculations, to know moneys and the use thereof, to understand by sight of others writing and express by their own whatsoever may pass for civil life and conversation.

For the Languages, (particularly the Oriental, ) although his Modesty would not permit him to speak otherwise of himself than in such an humble strain as this, In Hebraicis modicum forte possim, as he writes in one of his Ep. to L. de Dieu: yet that his knowledge herein was more than mean and ordinary, yea such as showed him to be a man of a rare perspicacity in the Genius and Proprieties of the Sacred Language, may be sufficiently evinced from the many useful Criticisms and Observations upon several Words and Phrases of Scripture, scattered throughout his Writings, and particularly (to omit other Instances) from his clear and smooth rendering and explaining that difficult Paragraph in Dan. 11. 36. &c. about Mahuzzim, &c. and from his unexampled accuracy in translating and glossing upon that which is the most important of all the Prophecies in the Old Testament for the interest of Christianity, (I mean Daniel 's LXX Weeks in chap. 9. from verse. 24. to the end) Concerning which (not to meddle with his Epocha of the LXX Weeks, wherein perhaps he did not fully satisfy himself, for he was unwilling his Papers about this subject should be imparted, otherwise the most communicative of his Notions of any man living) this is to be observed, That those expressions in verse. 26. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and those in verse. 27. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are very intelligible, and there is scarce any tolerable sense made of them in some other Versions; but in his Translation and Notes the importance of them is very easy and natural, and agreeable to the mind of the Original: whereby is verified what he in a Letter of his to L. de Dieu observes of himself. Eo ingenio sum, (delicatulo, an moroso?) ut nisi ubi interpretatio commode & absque salebris eat, nunquam ntihi satisfacere soleam.

And indeed his singular ability for interpreting the 〈 in non-Latin alphabet 〉 and clearing the Obscurities of the Holy Scriptures was out of those Great Accomplishments which were most illustrious in him. His insight into the inmost Recesses of these Sacred Writings was so quick as well as sure, that it was a most true Elogium which Sr. Will. Boswel gives of him in one of his Letters. That Mr. Mede did discern Day before others could open their eyes. Nor might that Cognomen be unfitly applied to this Joseph, which was given to the Patriarch Joseph, I mean that Egyptian name, Zophnath-paaneah, which is as much as 〈 in non-Latin alphabet 〉 , The Revealer or Interpreter of hidden things, according to Philo, Josephus, both the Targumists, Jonathan and Onkelos, several Hebrew Writers, and (to name only one more, but one whose judgment is the more considerable, because of his peculiar skill in the Coptick language) Athanas. Kircherus. And from this famous Parallel between the two Joseph's (which lies more open to every ones observation) I might take occasion to adorn this Preface with several other not less memorable, though less obvious, Resemblances betwixt them: But I must not give way to a Digression that would take up more room than I can well spare, in the Preface; especially having several other Memorials to bring in that are more useful and proper to the design thereof; which I shall dispatch with all convenient brevity.

The most Mysterious of all the Books of Scripture is the Apocalypse: and yet, though it be more mysterious and dark than the rest, 〈 in non-Latin alphabet 〉 , it was, as well as the rest of Scripture, written for our learning, for our comfort, for the encouragement of our Patience, Faith and Hope; and therefore written to be understood: Otherwise the Promise of Blessedness to them that read (that is, that read with understanding ) and hear and keep the words of this Prophetical Book and the things written therein, would be but a Mock-promise of a Blessedness promised upon a condition impossible, after the use of all endeavors, to be performed, and withal promised to a blind obedience, or to the keeping and observing they know not what: Which to imagine and affirm were an unworthy reproach and high dishonor done to the Divine Wisdom and Goodness.

In the Interpretation of this Book of Mysteries (as also of Daniel 's Visions) how well the Author hath quitted himself, let others judge; such as are of a free and discerning spirit, and not unacquainted with the Schemes of Prophetick style, (for these alone are competent judges in these matters, 〈 in non-Latin alphabet 〉 , ) let such as these judge between the Author's method and the Novel way of interpreting, wherein the Learned Hugo Grotius is the Choragus and leads the Dance, (a Dance which has made those of the Court of Rome no little sport.) For me here to make a judgment upon these two so distant Methods of Interpretation, (if it were fit, yet) it is needless; both of them being brought into view and impartially compared, and the Author's Method undeniably evinced to be the better, and fully vindicated from the little pretensions of the contrary party; and all this performed by one not only of the same University, but of the same College too; which renders the performance more decorous and graceful, it being as well a becoming testimony of a fair and worthy respect to the Author's memory, as a seasonable service to the Truth itself.

This is a little of the much that might be observed touching the Author 's Intellectual Accomplishments.

His Moral Endowments did testify his great Piety, as the other his great Parts and Learning. By his Moral Endowments I mean his Humility and Charity, his Moderation, Peaceable-Spiritedness, Long-suffering and Patience, his Meekness towards those that opposed themselves, his Benignity, Largeness and Openness of Spirit, his Zeal for God and things Holy, Just and Good, his Freedom from Ambition, Envy and Love of the World, his Sympathies and Pious Solicitudes for the Breaches in Christendom; and (not to instance in all those Virtues that shined forth in him, and rendered him an Exemplary and Usefull Christian) I shall name only one more, (and it's that which is the signal Character of the Best Souls, such as approach nearest to an Heroic State of Goodness, and the greatest resemblance of the Divinity) his Communicativeness and readiness to do good, (and that particularly by a free imparting unto all ingenuous lovers of Knowledge, of his best Treasures) and his Unweariedness herein, an argument that he sensibly knew that Noble pleasure which useth to accompany the exercise of such Beneficence: And (which is the Crown of all) all these were actuated and inspirited by Faith, the Root of every Grace that is truly Christian; and accordingly the necessity of such a Living and Operative Faith the Author has with great seriousness treated in several of his Discourses. And here indeed were a large and pleasant Field to traverse, a rich argument to discourse upon: But there being in the following History of the Author's Life a very particular account of these and other his Endowments which must needs make his Memory precious to all persons of Piety and Learning, I would not by an unnecessary lengthening of this Preface detain the Reader too long from the satisfaction he may there receive.

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 Virtuous persons in the World, That the Divine Presence and Assistence is absolutely necessary, and therefore to be implor'd, in all weighty undertakings; that which deserves first to be numbered 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 [ 〈 in non-Latin alphabet 〉 ] a good understanding in all things. This was S. James 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 Justin Martyr in his Solitude, (after he had passed through the several Philosophies then in being, the Stoic, Peripatetic, Pythagorean and Platonic ) 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 non-Latin alphabet 〉 , 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 color and complexion with S. John 's Apocalypse) he sets himself (and engages the Three Children, his companions, to do the like) to desire mercies of the God of Heaven concerning that Secret of Nebuchadnezzar 's Vision of the Four Kingdoms, represented by the Image of Four differing metals. And, to mention only one Example more, (but such a one as is most pertinent on this occasion) S. John is said to have wept much that none was found that could open the Apocalyptic Book sealed with Seven Seals: But God heard his Prayers and Tears, and upon the Lambs opening the Book he is bid Come and see. Thus God made the place of his banishment, Patmos, (an Island in the Archipelago ) to be to him 〈 in non-Latin alphabet 〉 a Valley of Vision, another 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 Jesus 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 Christ's Second coming to Judgment.

Agreeable to such holy Counsels and these great Examples was Mr. Mede 's practice, particularly when he entered upon the Apocalypse. 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 unskillful and unstable souls had been in their attempts upon so abstruse a Book as the Apocalypse ) 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 labors. 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 Apocalypse 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 Apocalypse, [ Tu qui Throno insides —and, Christ, 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 leaning to his own Understanding and glorying in his own Wisdom: just as Joseph the Patriarch speaks of his interpreting Pharaoh 's Dream, ( Gen. 41. 16.) It is not in me, 〈 in non-Latin alphabet 〉 Non ex sapientia mea, says the Targum.

II. His Ingenuous Gratitude and Thankful acknowledgements for any measure of Light received. For Praise (as it is in itself most 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 Favors and Blessings. Thus Daniel, out of a due sense of God's 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 Favor, 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 Jewish 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 Judgment, and the Kingdom of Christ, which should not pass away nor be destroyed as were those Four 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, Chapter 12. 11, 12.

Nor was Mr. Mede 's Practice less observable in this than in the foregoing Particular; of which it were easy 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 Apocalypse, — As for me, (saith he) I am conscious of my weakness and unworthiness; being, when these kind of thoughts first possessed 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 Apocalypse 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, if there were anything in his Meditations worthy of approbation, he must ascribe it to God's goodness towards him, that had in any sort enabled him to endeavor 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 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 Favors he professes he deserved not,) the Reader may observe elsewhere in his 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, Mysteries are revealed unto the meek. He with whom God spake face to face, as a man speaketh to his friend, was the meekest man upon earth, one whom that rare conjunction and Constellation of so great Accomplishments and Excellencies (as his being learned in all the wisdom of the Egyptians, his being mighty in words and deeds, his 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 humor; 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, 〈 in non-Latin alphabet 〉 , (to use the words of that Hymn in the Alexandrian Liturgy;) for the Interpretation of Prophecy is a Grace and Favor as well as Prophecy itself. Accordingly those two persons (one under the Old Testament, the other in the New) that were favor'd above all others with the discoveries of the greatest Mysteries, were such as were peculiarly dear to God. Daniel was 〈 in non-Latin alphabet 〉 , and more fully 〈 in non-Latin alphabet 〉 , a man of desires or greatly beloved; and John was the Disciple whom Jesus loved, (so he is styled five times in Scripture) that leaned on his breast at Supper, and lay in his bosom: and to this his bosom-Disciple did our Lord impart the deepest Mysteries of Prophecy as also of Evangelical Truth, whence he was worthily styled 〈 in non-Latin alphabet 〉 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 Endeavors, it is but a lazy insignificant wish, and in some a piece of vain Enthusiasm. But our Savior's advice is not barely to ask, but to seek; and such was that of 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 Endeavors. And as he was not slight and sudden in anything, 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 endeavors to interpret the Apocalypse and any other Prophetical Scriptures; a work to which he was peculiarly designed and fitted by God, and moved to it by some interior 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 entrusted 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) 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, 〈 in non-Latin alphabet 〉 ) 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. John received his Apocalypse in his Solitude at Patmos; and our Author found those seasons to be the most favorable and advantageous for gaining any abilities to reveal this Apocalypse, when he could be most retired and recollected in his 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 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 God's name in vain in an high degree: Words worthy to be written (to use Jeremiah '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 attained so great an insight and skill in the Apocalypse 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 Syriac. 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 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 itself; 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. 〈 in non-Latin alphabet 〉 , &c.

Particularly he observed 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, 〈 in non-Latin alphabet 〉 , Apocal. 14. 8. 〈 in non-Latin alphabet 〉 , Luk. 16. 9. 〈 in non-Latin alphabet 〉 , 1 Cor. 15. 54. 〈 in non-Latin alphabet 〉 , 2 Cor. 9. 6. 〈 in non-Latin alphabet 〉 , Apocal. 13. 4. 〈 in non-Latin alphabet 〉 , 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 Customs both of the Jews and other Nations was a singular aid and advantage to him for explaining the obscurer passages in the Apocalypse and Prophets. 'It is true, Those things that are absolutely necessary to be known and practice'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 Tertullian 's expression) yea they are (as S. Chrysostom hath phrased it higher) 〈 in non-Latin alphabet 〉 . In those things 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 clear and intelligible without any Paraphrase or Comment, without any Criticisms or Philological learning; they are not hard to understand, but hard to practice, (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 the man of God may be perfect and thoroughly 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 Jewish, Christian and Ethnic, and withal be endued with an happy 〈 in non-Latin alphabet 〉 and Sagacity for the better discovering what Events recorded in History do particularly answer the Scripture-Prophecies. And that Mr. Mede was excellently accomplished for such purposes, is manifest to all judicious Readers of his Works; in particular, his Commentary upon the Apocalypse 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 Ruin (represented in the Vision of the Seven Seals and Trumpets ) as also of the Saracens, (those Locusts that came out of the smoky and darkening Seduction of Mahomet ) together with their Successors the Turks, (those 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 Jewish 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 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 explained the Two Courts of the Temple (mentioned 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 〈 in non-Latin alphabet 〉 (Ephes. 2. 14.) Middle wall of partition between the Jews and Gentiles does plainly allude hereunto. But not to mention anymore Observations of this nature, there are several Phrases also in the Scripture illustrated by him out of the same Monuments of Antiquity; as the 〈 in non-Latin alphabet 〉 the second Death, (an expression four times used in the Apocalypse ) and (that which occurs thrice in the same Book) the being arrayed or walking in white garments. Other Instances might be added, but these may suffice for a Specimen.

His acquaintance with the Ethnic Antiquities enabled him to explain the 〈 in non-Latin alphabet 〉 ; 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) 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 whether there be an Holy Ghost, or (as the Hebrew Masters phrase it) 〈 in non-Latin alphabet 〉 . And for that Paragraph in S. John 7. from verse. 37. to verse. 40. containing what was spoken by our Savior 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 Customs and practices of the Jews on that day, recorded in their ancient Authors. Nor can that in 1 Cor. 9. from verse. 23. to the end be illustrated without skill in the Ethnic Antiquities, the whole Paragraph alluding to the Customs of those Exercises and Games kept at Corinth, (as they were also in 3 other places of Greece ) and called 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 Customs 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 Jerusalem, (together with the Signs and Forerunners thereof) is to be explained out of Jewish and Ethnic Historians, and very particularly and clearly too out of those Authors who yet knew nothing of our Savior's Predictions therein, nor of that ancient Prediction in Micah, ch. 3. 12. (quoted also by the Prophet Jeremiah) 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 8 ^th and 11 ^th 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. verse. 6. and in chap. 8. by the He-goat, and the first King thereof by that 〈 in non-Latin alphabet 〉 or notable Horn (verse. 5, & 21.) together with the Four Horns that came up after it was broken (verse. 8.) as likewise the fitness of representing the Second Monarchy (that of the Medes and Persians ) by the Ram with two Horns (verse. 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 Customs both of the Jews 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 〈 in non-Latin alphabet 〉 , and bring not forth the Fruits of the Spirit, would engross the Spirit wholly to themselves, (as the Jews did the Messias to their Nation, to the excluding of the Gentiles,) and ignorantly despise all human 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 explained 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 observed 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 described, The Earth is without Form and void [ 〈 in non-Latin alphabet 〉 , the words used, Gen. 1. 2, of the old Chaos] and the Heavens have no light, is the same with what is plainly expressed 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 explained by the words immediately following. Thus in Zech. 11. 2. The Cedar is fallen, the defensed Forest is come down, is no other than that which is plainly set down in the same verse, The mighty (or the Nobles, 〈 in non-Latin alphabet 〉 ) are spoiled. But in Dan. chap. 7. and ch. 8. and in Apoc. 17. much of the Visions is there explained, and the Symbols therein are rendered out of the Prophetical style afterwards into more easy and familiar sense. 2. By observing how these Oriental Symbols are interpreted and rendered into plainer expressions by the Chaldee Paraphrasts, who may justly be presumed to know best what was meant thereby in those Countries: as (for example) when the Prophets frequently speak of the Sun's being darkened 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 signify the diminution of the Glory and Felicity of the State, and the Downfal of the Grandees and Chiefs therein; 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, ( Isaiah 2.) and when the Fir-trees and Oaks are bid to howl ( Zech. 11.) the Targum instead of mentioning these tall and goodly Trees has 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 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 Apocalypse, 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 fulfilled, 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 excused and removed by all their wit, were it greater than it is. Of such consequence it is for all that would interpret the Apocalyptic Visions to take heed to the Apocalyptic Synchronisms 〈 in non-Latin alphabet 〉 , (to use S. Peter 's expression) as unto a light that shineth in a dark place: Otherwise their whole Fabric 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 bottom; a Pile of private Fancies, slight Conceits and weak Conjectures: And though there may be some things therein which may have a show of Learning and a seeming Concinnity to the injudicious and unskillful in the Prophetick Style; yet the main of their performance (for want of attending to this and the other means of knowledge mentioned 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) 〈 in non-Latin alphabet 〉 , and again, 〈 in non-Latin alphabet 〉 . This was Mr. Mede 's noble 〈 in non-Latin alphabet 〉 , 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 Apocalypse 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 show how necessary it is for those that go down to this Prophetick Sea to steer 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 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 Apocalyptic Synchronisms in that Clavis.

Thus much for the Third General Means of Knowledge. I must be shorter in what follows.

IV. A Fourth means whereby he arrived at so great a measure of Knowledge was, His Freedom from Partiality, Prejudice and Prepossession, Pride, Passion and Self-love, Self-seeking, Flattery and covetous Ambition.

1. How free he was from all Partiality, there are many pregnant Proofs in his Writings. It is a common, yet a most true, observation, That with many men Maxima pars studiorum est studium partium; but with him it was otherwise. In some of his Epistles he complains that it was Partiality that undoes all, and that Studium partium together with Prejudice is an invincible mischief, while it leaves no place for admission of Truth that brings any disadvantage to the Side or party; that being the Rule which they examine all by. And therefore being sensible and aware of this evil, he professeth (in Ep. 96.) that he endeavor'd as much as possibly he could to subdue himself to such a Free temper of Mind as not to desire to find for this side rather than that, And his Endeavors herein being hearty and serious, they were consequently (through God's blessing) successful, insomuch that he judged himself highly obliged upon this account to return this grateful acknowledgment to Almighty God, (in Ep. 56.) I thank God (saith he) I never made anything hitherto the caster of my resolution but Reason and Evidence, on what side soever the advantage or disadvantage fell. The singular availableness of such free and unbiassed affections in the pursuit of Knowledge he hath excellently expressed in that clear profession of his (in Ep. 96.) If I have hit upon any Truth, it is wholly to be attributed to my indifferency in such searches, to embrace whatsoever I should find, without any regard whether it were for the advantage of one side or other. This and the forementioned passages are excellent words, the genuine language of a Son of Wisdom, the lively picture and true character of his and every generous Soul, every way becoming a right Virtuoso and member of the Philalethean Academy. From this Freespiritedness (together with the ingenuous effects thereof) were the Bera'ans styled 〈 in non-Latin alphabet 〉 a more noble sort of Christians. They that are short of this Excellency and Largeness of spirit, seldom attain 〈 in non-Latin alphabet 〉 to prove things that differ, or to approve things that are excellent, seldom rise to what is above mean and vulgar, slight and superficial, but are condemned to what is servile and Pedantick, and judge themselves unworthy of the noblest Truths, and withal are exposed to the same Falsehood and Mistakes that the Person or Party whom they have in admiration because of advantage, or the Vulgus in any rank of men (being of the same illiberal and contracted spirit with themselves) are liable to: For it is a Maxim equally true and generous, Suum est cuique Ordini vulgus, & optima semper paucissimis placuere. To which I may fitly adjoin that pertinent Observation of Seneca, Non tam been cum rebus humanis agitur, ut meliora pluribus placeant.

2. Nor was he less free from all Prejudice and Prepossession, with the attendants thereof, Pride, Passion and Self-love.

Men come to be prejudiced against Truth, either by their disgust and disaffection to the person that represents it: an argument this is of their little Judgment but great Passion: but from this he was secured by his Charity enlarged to all men, and by the cool and calm temper of his spirit; he could patiently endure the contradiction of others, and reply without passion; witness his sober and pacate Answer to Lawenus his hot Strictures.

Or else they are prejudiced by their scornful disesteem of others: an effect this is of their high Self-conceit and surely Pride: and from this he was secured by his great Humility and Modesty, whereof there are many clear Proofs in his Writings. Accordingly when he had to do with Mr. Hayns about some Tenets of his in reference to several passages in Daniel and the Apocalypse, he plainly tells him, I profess to you, I contemn not your discourses, but do diligently and apud conscientiam meam weigh your arguments, howsoever it comes to pass I am not persuaded by them: and farther, so far he was from slighting what was done by those that were eager for the same Tenets, that he assures him he had read the most that had or could be said for those Opinions either by the chief Patrons thereof or their followers, and so had used all that Diligence that was due in the search of Truth. And herein he was Exemplary to every ingenuous lover of Knowledge, and contrary to the proud and passionate man that is conceited and resolved upon his Opinion, ( 〈 in non-Latin alphabet 〉 ) and is therefore impatient to hear or consider anything that opposes it. But Humility affords a very considerable advantage for the clearer discerning what is True and Right, while it prepares men to receive any better information from others. This effect it had in Mr. Mede, and upon this score how heartily does he thank Lud. de Dieu for suggesting to him an easier explication of [ 〈 in non-Latin alphabet 〉 , Apocal. 4. 6.] and for acquainting him with his notion about 〈 in non-Latin alphabet 〉 Cherub signifying an Ox, from the Chaldee 〈 in non-Latin alphabet 〉 Cherab, which is Aravit, whereby his observation upon the 4 Animalia in Apocal. 4. 7. was confirmed? And with the like affection he acknowledges Mr. Haydock 's ingenious conjecture about the form of the Seven-sealed Book, (Apocal. 5. ) as also his being better informed about the Number of the Beast [666] by Mr. Potter 's Discourse concerning it, with which Discovery he was so highly pleased, that (not without some 〈 in non-Latin alphabet 〉 ) he affirmed it to be one of the happiest Tracts that had come into the world, and such as could not be read without much admiration. In short, He did not take himself to be Infallible, and therefore was not Unalterable, where the change was for the better, (and the change is ever such, where we part with a plausible Mistake or with a specious Probability for solid Truth and clear Demonstration) but he was always ready to hear another's Reason, and to yield himself a willing Captive to the Evidence of Truth. For to be overcome by Truth and Reason, makes the conquered a gainer, and puts him into a better state than he was in before; nor will he fail (if he know his own happiness) to make one in that joyous acclamation, Great is Truth, and mighty above all things: She is the Strength, Power and Majesty of all ages. Blessed be the God of Truth.

Or else men come to be prejudiced by an undue affection to their Idola specus, (as the L. Verulam calls them) their peculiar Conceits, some Notions and Speculations of their own, by which they either are or would be known; being fondly persuaded that things are so as they imagine them, or vehemently desirous that they should be so: and therefore it is no wonder if, being thus prepossess'd, they have lost their taste, and wronged their 〈 in non-Latin alphabet 〉 , that they cannot readily discern between Good and Evil, but (as the Prophet Isaiah speaks) put bitter for sweet and sweet for bitter, and are easily brought to fancy that to be True and Right which they passionately will to be such, in order to some corrupt design and interest eagerly pursued by them, or to the gratifying of those several Lusts wherewith they are led away, (as the Apostle speaks) and are therefore unable to come to the knowledge of the Truth. And if they that are thus affected do sometimes for a pretence consult the Holy Scriptures, they come so fully possessed that this or that Opinion and Practice of theirs is True and Right, or so strongly resolved to find it so, that even the Divine Oracles seem to them to return such an Answer as they promised themselves they should receive and most impetuously lusted after. And so it fares with them herein as in another case it did with the Romans, who having taken Veii, (a famous City in Hetruria ) went into Juno 's Temple, and there with great ceremony and affectionateness asking Juno, Velletne cum illis Romam ire? to some the Image seemed annuere, to others etiam id ipsum affirmare. Upon which story in Livy there is this observation of Machiavel in his Discurs. de Repub.—Cum tanta veneratione interrogassent, visum est ipsis tale responsum audivisse quale se audituros prius pollicebantur, The application is obvious.

But against this other Instance of Pride expressing itself in an over-dear regard that such men have to their own Sentiments, and oftentimes for some self-ends and undue advantage to themselves, against this, I say, Mr. Mede was secured by that Universal Alexipharmacum, his truly-Christian Humility, as also by that Generosum honestum which dwelt and ruled in him, the noble Integrity of his spirit, that which the Scripture calls the Good and Honest Heart, a Principle not less (yea more) necessary to the right discerning of Divine Truth than the Subtile Head: And from this Principle he thus expresseth himself in some of his Diatribae, That we should be more willing to take a Sense from Scripture than bring one to it. Agreeable to which is that Maxim of his, worthy to be written in letters of Gold, (it was mentioned once before, but cannot be too often inculcated) that Maxim which (he said) was deeply impressed upon his own Soul, That rashly to be the Author of a false Interpretation of Scripture, is to take God's name in vain in an high degree. How then shall they escape, and where shall they appear, who, being resolved to walk after their own lusts, pervert and distort the Scriptures (as of old the Prophets complained of some that did violence to the Law ) and wrest them to their own destruction, which were designed by God to make men wise unto Salvation?

There are others that are prejudiced through a servile regard to those Idola fori, as the forenamed Lord styles Popular Opinions and Vulgar Perswasions, the Opinions of the Many, or of such a Party among the Many whose Persons first, and consequently their Perswasions, they have in admiration; (for generally these two go together, They that do 〈 in non-Latin alphabet 〉 (in S. Jude 's language,) go on also 〈 in non-Latin alphabet 〉 , the respecting of Persons introducing also the respecting of Opinions:) And herein they show themselves a kind of Servum pecus, receiving for Doctrines the Traditions or Customary Notions of such men without any serious consideration; (which yet is no other than a blind, implicit, stupid and irrational respect to persons and Opinions, as not being founded upon Knowledge and Judgment:) But withal they do hereby oftentimes design to serve their own ends by this 〈 in non-Latin alphabet 〉 , all this being done (as S. Jude observes) 〈 in non-Latin alphabet 〉 for advantage sake. And against such Prejudices as these what could better secure the Author than his 〈 in non-Latin alphabet 〉 , (to use S. Peter 's expression) his clear and sincere Mind, his 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , his Largeness of Heart, his Vast Understanding, his Free and Ingenuous Spirit, those Intellectual and Moral Endowments of his, whereof I have already given a brief account in the Second Head of Advertisements?

3. As free he was from all Self-seeking, Flattery and covetous Ambition, as from Partiality and Prejudice: each of which has a very inauspicious influence upon any growth in Knowledge and Understanding. Accordingly he does more than once observe in his Epistles, That Mundus ama • decipi magis quam doceri: and that by constant observation he had found, That no man loved, any Speculations but such as he thought would advance his profitable Ends, or advantage his Side and Faction. But for his own part, he thus opens his heart in one of his Epistles to a Friend, and plainly professeth, That he had not made the Bent of the Times the Rule of his Opinion. For, being free from any aspiring after Applause, Wealth and Honor, and from seeking Great things for himself, he was consequently secured from Flattery and Temporizing, the usual artifice of the 〈 in non-Latin alphabet 〉 , those that will be rich, that are resolved to make it their chief design and business to be great and wealthy in the world, their heart is wholly upon it, they are dead to the World to come, and relish not the things above, and are alive only to this present world, being as eagerly intent and active about earthly things, as if their portion were to be only in this life.

But such was the excellency of his spirit, that he could not but abhor all Servile obsequiousness whatsoever; as accounting it a certain argument of a Poorness of spirit either to flatter, or to invite and receive Flatteries; and withal considering that if those of Power and high degree were men of inward worth and excellent spirits, they would show themselves such in their valuing him not the less, but rather more, for his not applying himself to those ignoble arts and course policies proper to Parasites and ambitious men, who speak not their own words nor seem to think their own thoughts, but wholly enslave themselves to the thoughts and words, the lusts and humors of those by whom (for this pretended doing honor to them) they seek to be advantaged. Besides, he might well think that he should rather undervalue and lessen them, if he supposed they would regard him the more for those or the like Instances of an officious flattery: as if they were not able to discern that Frankness and Openness of Spirit and Conversation, Singleness of Heart and a Cordial readiness to serve others in love out of a pure heart, is truly Christian, Generous and Manly; and, on the contrary, that Flattery and Fawning is Dog-like, Base and Mercenary, and lasts not long: for though Parasites pretend to serve their Masters with great devotion, (a devotion so great, as if they thought themselves rather their Creatures than God's) yet in truth 〈 in non-Latin alphabet 〉 , they rather serve their own belly; and when their Masters cease to be in a capacity of serving them, these men also cease to regard them, and value them no more than an useless Tool, (or to use the Prophet's expression) a broken Vessel, wherein there is no pleasure.

Other particulars might be added, but these may suffice to show how Free he was from that which is apt to tempt men to judge amiss: For it appears from the nature of the things themselves, that Partiality, Prejudice, Pride and Passion, Self-love, Love of the World, Flattery and Covetous Ambition do importunely solicit men to make a false judgment, corrupt their Affections, wrong their Understandings, enfeeble their Faculties, unhappily dwarf their growth in useful Learning, and keep them back from such an excellent improvement in Knowledge, especially Divine Knowledge, as otherwise they might attain. And therefore had not Mr. Mede been free from the power of these Lusts, he could never have performed so well as he hath done in any of his Tracts or Discourses, especially upon the more abstruse and mysterious passages of H. Scripture. Those therefore that are not of such a free and enlarged spirit, but are fondly addicted either to themselves or Parties, and are enslaved to Honor, Wealth and particular narrow Interests, and are under the power of Pride & Passion, serving divers Lusts and Pleasures, they must needs be less excellent, less improved in their studies, less succesful in their Intellectual adventures than otherwise they might have been, had they been established with a Free spirit. Nor had some Authors of great reading and fame for Learning ever fallen into such mistakes, but their Writings had been freer from imperfections, and a greater respect they had secured to their Memories, had they been less Passionate, less Envious, Proud and Self-conceited, more Free and unbiassed, more Humble and Modest, as also more faithful to that excellent Rule of S. Paul, 〈 in non-Latin alphabet 〉 .

This is somewhat of that great deal more which might be observed of the Author's Largeness and Freedom of spirit; which yet in him was not accompanied with any unbecoming reflections upon others, (as if he designed to lessen the due esteem of what was laudable in their performances) much less with any irreverence and opposition to the established Articles of Religion, and prejudice to the Peace of the Church or State; but on the contrary was an innocent, ingenuous, peaceable Freedom of enquiring into such Theories only as do not at all clash with the Doctrine established, and was ever attended with a sweet Modesty, a singular Sedateness and Sobriety of spirit, and a due regard to Authority. And whosoever would read the Author with most profit and judgment, must read him also with a free, unpassionate and unprejudiced spirit: That Saying, Omnis Liber eo spiritu legi debet, quo scriptus est, is true as well of every useful Book as of the Divinely-inspired Books of Holy Scripture.

Thus much of the Fourth Help or Instrument of Knowledge. I shall mention but one particular more, but it is a very weighty and important one, of singular use and absolute necessity for the gaining the Best Knowledge; wherein I might be as large as in the foregoing, but because I would hasten to conclude the Preface, I shall dispatch it in fewer lines.

V. The Fifth and Last Means whereby the Author arrived at such an Eminency of Knowledge was, His faithful endeavor after such a Purity of Soul as is requisite to fit it for the fuller and clearer discerning of Divine Mysteries.

The necessity of such a Purity of Heart and Life in order to this End appears by several express places of Scripture: as where it is said, The Secret of the Lord is with them that fear him, Psalm 25. The Fear of the Lord is the beginning of Wisdom, and 〈 in non-Latin alphabet 〉 the knowledge of the holy ones is Understanding, Prov. 9. (their way of knowing is Knowledge and Understanding indeed) and again, The pure in heart shall see God, (Matth. 5.) But none of the wicked shall understand, (says the Angel to Daniel concerning the Mysteries mentioned in Chap. 12.) And agreeable to these and many such passages of H. Scripture is that in the Book of Wisdom, chap. 1. Into a malicious Soul Wisdom shall not enter, nor dwell in the Body that is subject unto sin.

The same Truth is plainly acknowledged by the Best and more Divine Philosophers; and accordingly they frequently discourse of their 〈 in non-Latin alphabet 〉 Purgative Virtues as necessary to prepare the Soul for the knowledge of the most Excellent and Highest Truths, (as the Mystical or Contemplative Divines speaking of the way to Divine knowledge place the Via Purgativa before the Via Illuminativa: ) and it is a known Maxim of Plato in his Phaed • , 〈 in non-Latin alphabet 〉 , implying that Impure Souls are not admitted to any inward converse with God most Pure and Holy. That Wickedness is destructive of Principles, is also Aristotle 's observation, 〈 in non-Latin alphabet 〉 . Immorality or a Vicious life unfits men for the noblest Speculations, so that they can neither know Divine nor Moral Truths 〈 in non-Latin alphabet 〉 as they ought to know, and as they might have known, had they had a true resentment of Morality, and an inward esteem of the 〈 in non-Latin alphabet 〉 , the things that are just, pure, and lovely, and of good report. And though such men may sometimes hit upon some Philosophical Notions; yet even in the discovering the Mysteries of Nature they had done far better, and had excel'd themselves, had they been more purged from brutish Sensuality and all filthiness of flesh and spirit. I will only add this, That for a most clear and undeniable proof of this Assertion, [ That Morality and a Good life affords the greatest advantages to a more excellent knowledge of not only Divine, but Philosophical Truths ] we have in this Age the unparalleled Works of some eminently-learned and nobly-accomplished Writers, who really are Virtuosi according to the ancient Latin importance of the word, and not merely in the Italian sense, which applies only to the Wits and such as are any way Ingenious, be they or be they not morally Virtuous.

But that which I chiefly intended under this last Particular was, to acquaint the Reader how deeply sensible Mr. Mede was of the indispensable necessity of a Purified Mind and Holy Life in order to the fuller and clearer discerning of Divine Mysteries. This was his firm belief, and it obliged him to endeavors worthy of it. To which purpose I shall here produce a very observable passage out of a Letter of his to an ancient Friend in Lincolnshire, who having received, and with great satisfaction read, some Papers from Mr. Mede containing his first Essays upon part of the Apocalypse, and thereupon writing to him with all serious importunity, That he would earnestly pray for and endeavor after a great measure of Holiness, to the mortification of Sin more and more, that thereby he might be prepared to receive a greater measure of Divine Illumination, and be as a Vessel of honor chosen by God to bear and convey his Truth to others, with much more of the like import, concluding with this request, You see how bold I am with you, but let love bury that Exorbitancy, &c. To this his Christian advice Mr. Mede returned this excellent Answer.

Sir, I thank you heartily for your good Admonitions, and am so far from interpreting your Love Exorbitancy, that I confess myself to have much need of this and more; and therefore desire you to second this your Love with Prayer to God for me, that he would vouchsafe me that his Sanctifying Spirit, and that measure of Grace which may make me capable of such things as he shall be pleased to reveal, and hath in some sort (praised be his Name) already revealed unto me; in the contemplation whereof I find more true Contentment than the greatest Dignities, which Ambition so hunteth after, could ever have afforded me. I have considered what S. Paul saith , The Natural and Carnal man is altogether uncapable of the things of God's Spirit, neither can he know them, &c. and what our Savior saith , If any man will do his Father's will, he shall (then) know of the doctrine whether it be of God: and I give thanks to Almighty God, who hath made the Light of these his wonderful Mysteries to kindle that Warmth in my Heart, which I felt not till I began to see them, and which have made me that which they found me not—

This passage out of Mr. Mede 's original Letter I thought very worthy to be made public and inserted here upon so fit an occasion, both for that excelcellent and genuine relish of an humble and serious Piety in every line thereof, as also because it is an illustrious Attestation to the forementioned Truth, That an Holy Heart and Life is a necessary Qualification to the right discerning of Divine Mysteries; agreeable whereunto is that in the Greek Version of Prov. 1. 7. (which yet is rather a Paraphrase than a bare Translation, there being more in the Greek than in the Original Hebrew ) 〈 in non-Latin alphabet 〉 .

AND now I have passed over the Three long Stages of this Preface. In the last Head of Advertisements I have acquainted the Reader by what Methods and Helps the Author arrived at so great a measure of skill in the Scripture, particularly in the more abstruse and mysterious parts thereof. And thus may others also attain to a considerable Knowledge, and purchase this goodly Pearl, this Treasure hid in the field of Prophetical Scriptures, if they are willing to be at the same cost and bid to the worth of it, and not ignorantly nor sordidly undervalue it: For Wisdom, and particularly this kind of Wisdom and Knowledge, is not to be had at a cheaper rate; it is 〈 in non-Latin alphabet 〉 ; a Pearl of great price, and worthy of all that we have to bestow, to purchase it. They that look as little into the Apocalypse as some do into the Apocrypha, and mind the Book of Daniel no more than they do the Apocryphal Story of Bell and the Dragon, and therefore exercise not their good parts nor bestow that serious diligence about the 〈 in non-Latin alphabet 〉 in Scripture as they use to do about other kind of difficulties, whether in Philosophy or other parts of Learning, it's no wonder they complain the Jewel is too dear, when they have no mind to give the full price for it; and that all Labor after such knowledge is either excessively hard or useless, whenas yet through their delicateness and love of their own ease, or for some other reason, they never made any due trial. But in other things Difficulty is no argument, it rather whets and animates men of brave spirits: and that all Excellent things are hard, is so confessed a Truth, that it has passed into a vulgar Proverb. The first and least therefore that is to be done by such as are of another spirit, and are minded to search these as well as the other Scriptures, is by a frequent attentive reading of the Prophetical Visions to fix the main passages thereof in their minds: (otherwise both the style and matter, the great things of the Prophets (as Hosea speaks of the 〈 in non-Latin alphabet 〉 the great things of the Law ) will be always counted as a strange thing. ) This being done, they must (if they would succeed in their search) apply themselves to those Five Means and Instruments of Knowledge, as Mr. Mede did, and prospered, and by his Writings hath lessened the difficulty of these Studies, and made the way plainer for others than he found it for himself. And as the study of the Prophetick Scriptures would by an heedful attending to those Five Directions and Helps prove a succesful labor, and therefore far from being excessively hard or encumbered with invincible difficulties; so would it likewise be far from vain and useless: for these Scriptures, as well as the other, being written for our learning and use, (as I have briefly and (I think) clearly proved in this Preface under the Second Head of Advertisements, ) there would accrue to us this peculiar Advantage, (besides many others) That by a right understanding of the genuine meaning of these Prophetick Visions, we should be the better enabled to vindicate the Prophecies from those corrupt Glosses which unlearned and unstable Souls (ill-willers also to the stability and peace of Christian States and Kingdoms) would force upon them, perverting these Scriptures for their own Self-ends to the favoring of their unquiet humors and unpeaceable practices, which being rightly understood are the grand Interest and Concernment of Christendom, and certainly make for the Support and Encouragement of the Reformed part thereof, of which through God's mercy we are Members.

In the Second sort of Advertisements I have observed some few things of the Author and his Writings, and shall not need here to superadd anything to court the Reader to a due esteem of them; His own works will praise him (I say not, in the Gates, as the phrase is Prov. 31. ult. but) in the private Closets and quiet Retirements of the studious inquirers after Truth, if read there with serious attention (which is most necessary in the perusing of his Labors upon the Prophetical Scriptures) and with a mind as free from prejudice as from distractions. It is not to be doubted but that some parts of these Writings may generally please and (as the Author of the Book of Wisdom observes of Manna) agree to every taste; nor is it unlikely but that some other parts, though highly pleasing to some, may be less grateful to others of a different persuasion, as Manna itself was loathsome to some murmuring Israelites. But for the better disposing of them to what is fair and ingenuous, this may be fit to be added, That the Author in his life-time did not affect any dominion over the faith of others, (as if he were Infallible ) nor was he ambitious after his death to be Idoliz'd; but this was clearly his disposition, (as he expresseth himself in a Letter to Dr. T.) not to be affected how much or how little others differed from him; and this disposition (he said) did so much the more increase in him as he took the liberty to examine either his own or other men's persuasions: so desirous he was that the Apostle's Rule should in this case prevail, Try all things, hold fast that which is good. And therefore such men would show themselves very ill-natured and ill-bred as well as indiscreet, and unmindful of the Fallibility of Human nature, as also unacquainted with ingenuous Learning, (of which the old Verse is most true,

if they should unwisely disvalue and peevishly reject the whole for some passages not agreeing to their particular Sentiments; or prove so rigid and tenacious, as not to afford that Candor and Charity which is but a just respect, as well easy, as fit to be paid to the Labors of Worthy men highly meriting de Republica literaria. And their Rudeness and Incivility would be the greater, because Mr. Mede doth propound his sense not with any either magisterial or provoking language, but with such modesty, calmness and sobriety, as may deserve rather a fair reception than any churlish and unkind usage in the world.

In the First Head of Advertisements I have given the Reader (for his fuller satisfaction) some account of those long and toilsome labors which I could not think too hard and grievous to undergo both for the honor of the Author's memory and the Reader's greater benefit; choosing (though at an humble distance) to follow that great Labourer in God's Vineyard, Blessed S. Paul, who was 〈 in non-Latin alphabet 〉 , rather than to do this work of the Lord negligently. May the Reader with ease and delight, with profit and advantage peruse these Writings thus prepared for him with a diligence and industry not very ordinary nor over-easy, and therefore not over-hasty, and yet not more leisurely or slow than the labor and weightiness of the undertaking (together with the urgency of other intercurrent cares) did exact.

HE who is the Father of mercies and the God of all grace, that giveth power to the faint, and reneweth their strength who wait upon him, who worketh both to will and to do, and to continue patiently in so doing unto the end; to his Name alone (not unto me, not unto me) be the Glory and Praise for his Mercy and for his Power sake—The same Father of lights, who commanded the light to shine out of darkness, shine into our Hearts, unveil our Eyes, that we may behold wondrous things out of his Law; purify our Souls from Prejudice and Passion, from every false Principle and corrupt Affection, that we may receive the love of the Truth, and know the Mysteries of the Kingdom of God; that being filled with all wisdom and spiritual understanding, we may walk worthy of the Lord unto all pleasing: To whom be Blessing and Glory, and Wisdom, and Thanksgiving, and Honor and Power, forever and ever.

I. W.

Discourses, Tracts, Epistles, enlarged out of the Author's Manuscripts, with several Additions.

IN Book I. Discourse 11, 31, 32, 33.

In Book II. The Christian Sacrifice, and Disc. upon Ezra 6. 10. pag. 379.

In Book III. In Comment. Apocalypt. are several marginal Notes added by the Author since the first Edition. In the Remains upon the Apocal. Chap. 3. Chap. 6. Chap. 9. Paraphrase on S. Peter, 2 Ep. Chap. 3.

In Book IV. Epist. 43, 54, 58. whereof almost all in the first and last pages is added, Epist. 61. besides several other Epistles with large additions.

In Book V. Chap. II. Besides the smaller additions of some Words or a few lines in several other parts of these Volumes, too many to be here particularly mentioned.

The Discourses, Tracts, or Epistles, whereof there wanted the Original Manuscript to examine them by, are in Book I. Discourse 40, 41, 42, 43, 44, 45, 47, 48, 49. In Book IV. Epist. 4, 6, 10, 12, 29, 34, 93, 97.