The Great Charter for the Interpretation of All Prophecy, Text

The Great Charter for the Interpretation of All Prophecy · Text

p. 1THE Great Charter FOR THE INTERPRETATION OF ALL Prophecy of Scripture, AND OF The TIMES Defined by it: PLEADED, In Juſtification of what hath been Written thereupon, againſt the ſeveral Imputations of Curioſity, Groundleſs Preſumption, Phantaſtry, or Enthuſiaſm.

2 PET. I. 20.

Knowing this firſt, That no Prophecy of Scripture is of any private Interpretation.

IT is very Notorious, there is nothing Learned, and good Men are more Scandalized at, or give ſlighter Regard to, throughout all that is offered to them from the Word of God, than the Interpretation of Scripture Prophecy; eſpecially, if Any come to the Interpretation of thoſe Prophecies that Define Time.

p. 2Now this ariſes from a ſtrong Pre-judgment or Pre-poſſeſſion of Mind, That ſuch Prophecies, and moſt particularly concerning Time, are not poſſible, or hardly Lawful to be Interpreted, and that it is preſumption to offer at it; and that all that is drawn from ſuch Interpretation, is no other than Groundleſs Phantaſtry.

I have therefore Reſolved, ſince the Lord, as I Truſt, hath Himſelf engaged my Labours in this his Vineyard, to make it my Humble endeavour to Explorate, and to Find out by this Scripture, How far ſuch Attempts of Interpretation are Juſtified, and the Succeſs aſſur'd by the Word of God: Now, this Text, and the whole Context ſeem, even at the firſt ſight, to give Higheſt Countenance and Favour hereunto; for it expreſly affirms, No Prophecy of Scripture, not of Daniel, or of the Revelation, or any other Scripture Prophecy, nor of the Numbers, relating to Time in thoſe Prophecies, and wherein the preciſeneſs of Times is Depoſited and Lay'd up, is of Private Interpretation.

I begin therefore with the Conſideration of the Direct Terms, or Words of this ſo Full Propoſition of the Apoſtle:

1. The Subject-Matter, concerning which the Apoſtle thus affirms, is not Scripture in general, but moſt particularly Prophecy of Scripture; If his Propoſition had been upon Scripture in general, it had neceſſarily included Prophecy of Scripture in particular; Becauſe Prophecy is ſo excellent a part of Scripture; but it is Greater, and more Emphatical, that He particulariſes upon Prophecy it ſelf.

2. The Care the Apoſtle hath Taken to ſhew it is the Univerſality of Scripture-Prophecy, He thus aſſerts concerning All Prophecy of Scripture, foreign; which imports, All Prophecy; and Every Prophecy. All Prophecy in general, and Every Prophecy in particular is the ſubject ſpoken of; and therefore a Word is choſen out by the Spirit of God, that may fully Anſwer thereunto in both regards.

3. That to which the Apoſtle directs his Speech, is not with Relation to the Excellency, or Certainty, or Divine Inſpiration of Scripture Prophecy it ſelf; although that He does alſo in the former Verſe, calling it the Sure Word of Prophecy; and by way of proof in the next Verſe, of what he affirms in this: But that which He is preciſe upon in this Verſe Relates to Interpretation of Scripture Prophecy.

p. 34. That which He fixes upon as to his Point, to conſider concerning Interpretation, is concerning the Privacy of it; Whether it is a Publick, Free, Open, Acceſſible, Self-communicative Thing; or whether Private, Reſerv'd, Uncommunicated, or under Any ones Propriety and Encloſure, ſo that no other may Preſume to Enter into the Interpretation of it, but under ſome Character for ſuch a Propriety?

5. The Form of the Apoſtle's Propoſition is a flat and downright Negative; Scripture-Prophecy, All Scripture-Prophecy, Every Scripture Prophecy is ſo Conſtituted, Framed, Deſcended, as not to be of Private Interpretation; and that the Negation may be the ſtronger, It is Kept, and Reſerved to be placed with the Full ſtrength of its Accent upon the Words, Is not private: The Apoſtle would not leſſen it by ſetting foreign in place of foreign, both for the Force of the Word of Ʋniverſality before Noted, as alſo, That the Negative might urge the more, being applied to Private; And ſo it amounts to a ſtrong Affirmation; on the other ſide, it is of an Interpretation, Open, Publick, Free; a Common Good and Right.

6. The Apoſtle lays it as a Foundation, as a firſt Principle, Knowing (ſaith He) this firſt, That All Prophecy of Scripture is not of a Private Interpretation. And it comes in as a ſtrong Argument or Motive for what he had ſpoken, by way of Vehement Incitation to the Taking Heed to Prophecy; for ſaying That Every one did well, who Took Heed to the More ſure Word of Prophecy. He goes on by way of Encouragement, and Aſſurance of Good Succeſs, Knowing, That It is of an Open, Ftee Interpretation, or being well principled in that firſt, as is after to be urged.

Now who that Conſiders theſe Words of the Apoſtle thus preſented, and lay'd out before Him, and what The Spirit by his Holy Miniſter hath ſpoken thus, foreign, ſo expreſly can have a prejudice againſt All utmoſt Endeavour to Interpret Any, Every Prophecy of Scripture, and contradict the Holy Ghoſt; ſaying, It is a Dark, Retired, Reſerved Thing; not to be preſum'd upon, or to be medled with.

But before I proceed upon the main Points ariſing from this Propoſition of the Apoſtle, in Juſtification of Interpretation of Scripture-Prophecy; I am very ſenſible, the very Foundation is endeavoured to be ſhaken by ſuppoſiting, or ſhifting in another word for foreign or Interpretation, viz. foreign, a word differing but an Iota, an foreign for foreign; and ſo may ſeem fair for admiſſion; p. 4and a word that would be had, to ſignify Inſpiration; or if that be not found ſo convenient to Change the word; yet it is Deſigned to Bring the Matter to the ſame Point by giving a ſenſe to it foreign to this Point, viz by affixing to foreign a ſenſe the ſame with Inſpiration; viz. Diſmiſſion or ſending out the Prophets; that ſo either way the Apoſtles Propoſition might ſpeak thus: Knowing this firſt, That no Prophecy of Scripture is of a private Illaps, or Inſpiration; and ſo Interpretation ſhould have no place, nor any thing to do here.

I will therefore Argue, firſt againſt any other word, than that of foreign, and then againſt any other ſenſe of the word foreign, but that of Interpretation.

The Arguments that the word Epiluſis, and not Epeluſis, was uſed by the Divine Spirit, are theſe two.

1. There is an Univerſal Conſent, and Agreement of All Coppies in the word Epiluſis, wherein that Providence watchfull over All Scripture, hath particularly ſhewn it ſelf in care over this; ſo that there is no occaſion for any one to Change it, except He Himſelf were Given to Change, or would make an Intereſt againſt it, becauſe He would not own the Prophecy (at leaſt) of Scripture, to be of a Free, Open, Publick Interpretation; nor to be Approached unto.

2. It is obſerved by the Learned, The word Epeluſis is not the proper word to ſignify Illaps, or Inſpiration, or any thing like it; But the word foreign, as it comes ſomething near the word foreign, and yet can never be it, or the ſame; ſo it ſeems ſomewhat a-kin in ſenſe to Super, or Preternatural Emotion, but at ſo great a diſtance, It can never be Divine Supernatural, nor like it, but moſt Contrary to it, and Abhorred of it: For it is a word of very ill Intention, and ſignifies the Force of Enchantment on the Enchanted Perſon; a ſenſe that can by no means be ſuffered to Enter into the Tabernacle of the Holy Spirit, the Spirits of his Prophets; nor Agree to the Sacred ſcope and purpoſe of the Apoſtle.

But I will yet further Argue againſt any other word, but Epiluſis in Arguing againſt any other ſenſe, but that ſole and ſingle ſenſe of Interpretation; ſo that by Epiluſis ſhall not, cannot be underſtood, as ſome would have it, any kind of Diſmiſſion, or ſending out the Prophets to Prophecy. For,

1. The very ſame word, differing only as a Noun and a Verb, that is uſed here by the Apoſtle Peter, is uſed in the very p. 5ſame Senſe, and in the very ſame matter, and purpoſe, Mark 3. 34. Only what is denied here by this Apoſtle is affirmed in another Caſe there, viz. Our Lord Expounded his Parables but Apart or Privately to his Diſciples: There Epelue, He Expounded foreign, or Apart; Here the Expoſition or Interpretation of Prophecy is denied to be Apart.

This Scripture in Mark therefore is, as if the Spirit of God had on purpoſe provided an Aſſurance, in what manner theſe ſame Words are to be underſtood in Peter, viz. by the Certain, Undoubted Senſe of them in Mark: And it is the more to be Noted, if we give heed to the Eccleſiaſtic Memoir, that, the Apoſtle Peter ſuper-intended the Evangeliſt Mark in his Writing that Goſpel: Obſerve therefore, The ſame Divine Spirit by the very ſame Servant of his, the Penman of this Epiſtle, and the Superviſor of that Goſpel, uſes both Words; the word ſo much the ſame with Epiluſis, ſo undoubtedly in the ſenſe of Expounded; and of Privately, or Apart in the Word Idios; and that they are us'd both Affirmatively, and Negatively in the ſame ſenſe: For what the Evangeliſt ſpoke Affirmatively, viz. Chriſt did Expound or Interpret but Apart, that the Apoſtle in this Text lays down in the Negative, or denies concerning the ſame Expoſition or Interpretation, viz. That it is not Apart or Private.

This is ſo full in this kind of Argument, that it ſeems unneceſſary to add; It is the word uſed by the Septuagint, for the Interpretation of the Dreams of Pharaohs Officers by Joſeph, Gen. 41. 82.

2. But that which is indeed above All, is, The Reaſon, and Scope of the Apoſtles Diſcourſe, require the word, Interpretation, and no other; For the Apoſtle was not Preſſing, that the word of Prophecy is a ſure Word; That He knew, was Agreed, and moſt acknowledged between Him, and the Hebrew Strangers ſcattered Abroad, to whom He wrote, and ſo the Apoſtle takes that for a moſt confeſſed Thing, and that they gave heed to it, as ſuch; but that which required immediately to be further ſpoken to, was, That the ſure Word of Prophecy ſhines, as a Light in the dark place, in which the Churches of Chriſt are, till the Day of the Kingdom of Chriſt dawn, and He the Phoſphor, and Day-Star of it ſhine into the Hearts All His; For that is every where the Character of that Kingdom, it firſt dawns, and then it ſhines, and it ſhines into All Hearts, poſſeſſes All Minds; The Day of Goſpel-Light, and the Day-ſtar of that had already ſhone; for they were Eſtabliſhed in the preſent Truth; but that the Apoſtle intended, p. 6was to come; For He ſays, Ʋntil it ſhine, which could not be properly ſaid of what is paſt: Beſides, That could not be come, that was yet in Prophecy, and needed Prophecy to ſhine in the place of it; which Place had been altogether Dark, if it had not been for the Light of Prophecy: And the Darkneſs of it was, becauſe that Day did not yet Dawn, nor the Day-Star Ariſe.

Now to this Light of Prophecy, ſaith the Apoſtle, You do well to Take Heed, you do well, as it is your Duty ſo to do; and as it is honourably well; So it is ſaid; Bleſſed is He that Readeth, and They that Hear.

But to this, This Objection might well be made; It is a great difficulty to underſtand Prophecy; who, or how few are agreed about the Senſe and Interpretation of it? and eſpecially in what relates to the Time of it, and thoſe Numbers relating to Time ſo particularly in Daniel. This therefore the Apoſtle would prevent, and ſurprize before hand, and He does it by laying this, as a firſt Principle, That All, and every Prophecy of Scripture is not of Private Interpretation; If it were ſo, it were indeed vain to Take Heed to it, as to a Light ſhining in a dark place, for then it would be as dark, as the dark place it ſelf; A Prophecy of the Kingdom, that cannot be Interpreted, can no way enlighten the Dark State of the Non-appearance of the Kingdom: But the Apoſtle aſſuring, the Sure word of Prophecy is not Private, Secret, Apart, but of an Open, Ftee Interpretation, is full to the Purpoſe of Taking Heed, or Giving Attendance to it, as to ſuch a Light.

And then the Apoſtles following words evince the ſame Thing; Prophecy came not of old Time by the will of Man; But Holy Men of God ſpake, as they were foreign, Carried, Moved, Inſpired by the Holy Spirit, as is further to be Explain'd: Now this comes as a Reaſon of what had been ſaid before, as is manifeſt by the Particle For; And it is, indeed, a great Reaſon, why no Prophecy of Sceipture ſhould be of a private Interpretation; becauſe it was given, as ſhall be ſhewn, from the Publick Spirit, and not from a Private Spirit, as every Created Human Spirit is.

But if we underſtand the word us'd for Interpretation, to ſignify either Illapſe, or Inſpiration, theſe following words would be only words of Amplification, and not of Proof; and to be Interpreted as the oppoſite to Private, by the Adverſative But; and not Ratiocinative as the Cauſal Conjunction For, aſſures them to be. And the ſenſe muſt run thus; No Prophecy of Scripture is of Private Interpretation; But Holy Men of God ſpake, moved by the Holy Spirit; and if any one ſhould put in For, after Inſpiration; or Illapſe p. 7ſuppos'd in place of Interpretation; It is as if the Apoſtle had ſaid, It is not of private Inſpiration, and therefore of Divine; For there can be no oppoſite to Private, but Divine in the Apoſtles ſenſe, and therefore it is not of private Inſpiration; Becauſe, or, For, Holy men were not Privately, but Divinely Inſpired; which is Amplification, and not Probation: But if we take, as on all Accounts we ought, the word to be Interpretation, the For, comes in moſt juſtly, as introducing a Great Reaſon, Why Prophecy cannot be of private Interpretation, becauſe it is of publick Inſpiration, as ſhall be ſhewn; How ſtrong a Reaſon is this!

Now ſeeing Probation, or Proof, makes a Diſcourſe ſtronger than Amplification only; If there be any doubt concerning a word, Whether This or That? That ought to be preferred which makes the Sacred Text more Sinewy and ſtrong, and ſo does the word Interpretation here: And ſeeing there is ſo much for that word, and nothing againſt it, it ought to be acquieſced in by All, as offering ſo great a Truth; That we ought as in Hearing, ſo in Preaching, to give the ſenſe of Prophecy; as it is ſaid of Ezra and the other Levites, and the People under them, Nehem. 8. 7. They gave the ſenſe of the Law, and Cauſed the People to underſtand, the Reading, or Preaching; that is, the inward ſenſe of it, and not only the Syllabical Reading loſt in Babylon; as ſome may ſuppoſe; For that is beneath the Holy Spirits notice: And thus ought Prophetical Scripture to be Adminiſtred; Becauſe it is not of private Interpretation. It, and the Time of it, ought to be opened, and explained, All and every part in all its Divine ſenſes.

But that, further yet, This point of Interpretation may be ſettled, and ſecured, and not only ſo, but highly illuſtrated; I will endeavour to clear, that the Grand Importance of the Context, nay, of this whole Epiſtle, is Adjuſted and Prepared to Aſſure, That Prophecy of Scripture is not of a Private Interpretation in that greateſt Point of Prophecy, of the Kingdom of our Lord Jeſus Chriſt, and the Time of it; That Myſtery of God to be Fulfilled, Evangelized by All his Prophets, that Reſtitution of All Things in that Kingdom ſpoken of by All the Prophets, ſince the World began: Now of this Kingdom, and the Time of it, The Apoſtles Affirmation, The Prophecies of Scripture are not of any private Interpretation, when and in what they ſpeak of it, hath the chief, and moſt eminent place; And therefore the Diſcourſe upon ſo great a Scripture, ſo levelled, and prepared (as I may ſay) to all intents and purpoſes, for the Juſtification of ſearch into Prophecy, concerning p. 8the Kingdom of Chriſt, and what, ot what manner of Time, the Spirit of God hath ſignified, is, indeed, a Magna Charta for Interpretation of it.

Now then, the occaſion of all the Context, is the mention of the Abundant Entrance into the Kingdom of our Lord and Saviour Jeſus Chriſt, and That, an Everlaſting Kingdom: Now of this Kingdom there is a Twofold ſtate; That which is now at preſent and by way of preparation, or the Miniſtration of an Entrance; and concerning that, The Apoſtle ſays, They were eſtabliſhed in the preſent Truth. 2. There is a Future State, and Glory of that Kingdom, which is that Everlaſting Kingdom, and to which this preſent Kingdom of Grace Miniſters an Entrance; and of this, ſaith the Apoſtle, I will not be negligent to put you in remembrance.

Upon this Baſis or Foundation laid then, I will firſt give great Arguments, That through the whole Epiſtle, and particularly in this Context, the Apoſtle hath very great Relation to this Kingdom, and moſt particularly to the Time of it. 2. That the Context having ſo great Relation to this Kingdom, and particularly to the Time of it alſo, there is great Reaſon the Apoſtle ſhould ſpeak concerning the Interpretation of Prophecy, as the principal Point, and that Inſpiration ſhould Attend upon it; In the firſt Part I will give Arguments, Firſt, That the Kingdom is intended; And then in the ſecond place, for the Time, as intended alſo.

Argument 1. That which I have already ſaid is moſt manifeſt; That the mention of the Kingdom of Chriſt, to which the Apoſtles Diſcourſe before made haſte, and to which the whole Epiſtle after iſſues, hath immediate Relation to this Context: For the Connexion and Coherence is ſo cloſe and ſtrict, that there is no dividing the one from the other; as will appear in the following Particulars. For,

2. The Apoſtle gives notice what Kingdom of Chriſt He had regard to, when He Styles it in Remembrance of that Kingdom Promiſed in Daniel, the Everlaſting Kingdom, as it is there Styl'd, C. 7. an Everlaſting Dominion, and a Kingdom, that ſhall not be deſtroyed.

3. In that ſo Emphatically, He gives the Title of Saviour to Chriſt; as the Apoſtle Paul joyns the appearance of the Great God, and our Saviour Jeſus Chriſt together: For therein above All Chriſt is ſeen, and will be known to be the Saviour, Reſtoring All that was Ruined by the ſin of the Firſt Adam.

p. 94. The great care the Apoſtle expreſſes, They ſhould have that Kingdom in remembrance, although they were eſtabliſh'd in the preſent Truth, that Miniſters but an entrance into that Kingdam; as was intimated before.

5. The Apoſtle, as the New-Teſtament generally does, calling the Kingdom of Chriſt his coming, remembers the Admonition Chriſt gave him of hss dying, or putting off that Tabernacle before he ſhould ſo come; whereas the Apoſtle had an expectation of that Kingdom immediately, as they ſaid; Wilt thou at this time restore the Kingdom to Iſrael.

6. The Apoſtle giving ſo full a Repreſentation of the Transfiguration, which was it ſelf an admirable Landſkip, and a Model of i…, gives it on purpoſe to foreſhew it; the Apoſtle therefore gives it in Terms moſt expreſſive of the Kingdom of Chriſt, v. 16. to v. 19.

1. It is called the Power and Coming of Chriſt, and the word Maſeſty imports Royal Greatneſs, v. 16.

2. The ſollemn Inauguration of Chriſt by the Voice from the excellent glory; This is the beloved Son, in whom I am well pleaſed; like unto that other ſo great Declaration of him. Thou art my ſon, this day have I begotten thee, when he ſet his Kingdom on his holy hill of Sion, v. 18.

3. As the New-Jeruſalem, the Palace of the Kingdom of Chriſt is an exceeding high and holy Mountain, ſo all this glory was on the holy Mountain.

4. In that the Apoſtle is ſo apprehenſive, it might be ſuſpected to be a cunningly deviſed Table, which Caution of the Apoſtle is indeed a great Key of this whole Diſcourſe; and will lead us into the reaſon of this Context, as ſhall appear after.

5. In that the Apoſtle paſſes ſo immediately from the Transfiguration, to the ſure Word of Prophecy, and to prophecy ſhining as a light in a dark place; by which two Characters put together, it manifeſtly appears the Kingdom of Chriſt intended is neither the Kingdom of Grace, the Spiritual Kingdom, the Goſpel of Grace, as we generally ſpeak; nor the Kingdom of Eternity; not the Kingdom of Grace: becauſe not only Prophecy looks to things to come, if ſtill in Prophecy, and to be fulfilled; but alſo if it ſhould be ſuppos'd: That Prophecy ſhin'd in that Kingdom of Grace, and of the Goſpel by the Apoſtles ſo Illuſtrious Miniſtry; that could be by no means called a dark, or ſqualid or foul place: For it was the Gloriouſeſt State of the Kingdom; and of Prophecy fulfill'd in p. 10it, that had been ever before, or hath been ſince, or that ſhall be, till that very Everlaſting Kingdom of Chriſt come into its ſucceſſion; then it could not be the Kingdom of Eternity, For the Kingdom of Eternity is not the manifeſtation of Prophecy, but one of the plaineſt and moſt Fundamental Doctrines of the Goſpel, and of Chriſtianity.

I come therefore to the ſecond thing; that this Epiſtle of the Apoſtle Peter is adjuſted to, and that is, to the ſhewing the time of the Kingdom; for which I give theſe Arguments.

1. That the Apoſtle calls it the Everlaſting Kingdom; by which; as was before intimated, he refers to Daniel's Prophecy of that Everlaſting Kingdom and Dominion, Dan. 7. 27. which is poſtpon'd to four Kingdoms and Monarchies, the laſt of which was then in courſe, when the Apoſtle wrote this; and to the laſt ſtate of which, viz. the Feet of Iron and Clay, and the ten Horns, and a little one chief of the Ten, there was an allowance of Time, Times and Half a Time, before the Kingdom of Chriſt could come into its Succeſſion.

2. The Apostle by ſaying, The ſure word of prophecy ſhines as a light in a dark place, intimates, it foretels the time of that glorious Kingdom; how could it ſhine ſo effectually, as to enlighten the dark place, if it gave no Knowledge, when Prophecy ſhould be fulfill'd. For that Prophecy does not paſs immediately into effect, made the ſpace between the appearance of Chriſt in Fleſh and in Glory dark: and therefore the light of Prophecy gives us a direction upon the Time, when the eflect of Prophecy ſhall be, the hope and aſſurance of which Enlightens.

3. The Apoſtle according to other Scriptures, diſtinguiſhes between the day dawning, and the Day-Star ariſing; one ſignifying the ſucceſſion of the Kingdom of Chriſt; the other the glory of that Kingdom. So the Myſtery of God is to be fulfilled in the days of the Seventh Angel, and then Chriſt appears in his Glory. So the Apostle diſtinguiſhes between Chriſt blaſting the man of ſin with the Breath of his Mouth; which is by the mighty power of the Everlaſting Goſpel, and then utterly conſuming and annihilating Him, with the Brightneſs of his Coming, or Appearanee.

4. The Apoſtle deſcribes the Apoſtacy that ſhould ſo long delay the Kingdom of Chriſt in myſtical Terms, under the ſhade of Nicolaianiſm, and Gnoſtiſciſm, ſo fit to type out the Idolatry, impurity of p. 11Manners, and all the Abominableneſſes of the Antichriſtian State; of which Antichriſt, the little Horn in Daniel, whoſe repreſentation Daniel gave, as thinking to change Times and Laws, until the time of the Kingdom of Chriſt; Now of this very changing Times and Laws, is the Second Chapter of this Epiſtle a delineation and moſt prophetically, and at greateſt advantage after the mention of Prophecy, it is given.

5. His Third Chapfer moſt plainly and exprſly refers to Time; for he anſwers not as ſome think, the Atheiſts, but the Antichriſtians Objection, thoſe great Burleſquers of Chriſtianity into Fables; called therefore Scoffers; who ſay, That all things from the Flood having continued as they were, there is no ſuch change as of the Kingdom of Chriſt to be expected; and ſo all that which concerns the Kingdom of Chriſt hath paſſed with them for Millenarian Hereſie. The Apoſtle hath therefore laid down the Rule and Standard of Time, accounting the Six-days of Creation, each as at a Thouſand Years; and in the Evening, or as between the two Evenings of the ſixth Millenary begins the Sabbatical Milenary, or the Seventh Thouſand; which is with the Lord; that is, with relation to the Lord, or the Lord Jeſus Chriſt, in relation to his Kingdom; but as one day, often called the Day of Judgment, and that Sabbath Day; in which Saying of the Apoſtle, That a Thouſand Years is as one Day; there is a manifeſt foreſight of the Divine Spirit, what it would make known by John, even that number'd, exactly Numbered Time of a Thouſand years; which the Apoſtle Peter affirm'd to be with the Lord, viz. as Time deſigned, and ſet out to the Lord as his own Times That one Day.

Now as this view of this Epiſtle gives us a clear apprehenſion, how full to the purpoſe of Prophetical Scripture, this Epiſtle is written, how it ſimpathizes, and is contemporate with the whole Scope and Spirit of it; ſo the Words and Senſe of Interpretation is exactly fitted to all, and no other can fit it.

For there were two things, all the Hebrews, both unbelieving, and believers, were fully agreed in.

1. That the Prophecies of Scripture were of Divine Inſpiratien; that Prophecy of Scripture came not by the will of man, but was from the Holy Spirit: This the Believing, and Unbelieving Jews were both moſt zealous of.

p. 122. That Meſſiah had a Kingdom aſſured to him in the Propheſies of Scripture: This even the Unbelieving Jews were all in higheſt expectation of at that very time; and the Believing Jews alſo were earneſtly at that time in expectation of.

To theſe the Apoſtle therefore cannot be ſuppoſed to direct the force of his Diſcourſe.

But that Jeſus Chriſt was not to be owned as the true Meſſiah, the Son of God, and the King of Iſrael; notwithſtanding his Kingdom did not immediately appear; was a Point the Unbelieving Jews are to this day ſcandalized at, even to their rejection of Chriſt the True Meſſiah; and the Chriſtian Hebrews were very tender in. Therefore that Jeſus Chriſt was the True Meſſiah, and that great Prince, the Apoſtle gave firſt the proof of the Transfiguration, as hath been ſhewn: And that he with James and John were Eye and Ear-Witneſſes; Three Witneſſes; in the Mouths of whom it was eſtabliſh'd, and no Cunningly deviſed Fable, to ſhift off the Scandal of the mean Appearance of our Lord, in the days of his Fleſh. But, ſaith the Apoſtle, We have a more ſure word of Prophecy, as hath been opened; to which you do well to take heed.

But the Objection ſtill remains; That the Prophecys run all upon a Glorious Kingdom of Meſſiah at that time to appear, as the Unbelieving Jews thought; and therefore the Scribes, Phariſees, Chief-Prieſts, Elders, their whole Sanhedrim determin'd againſt him with a high hand, that he was a Deceiver. The aſſerting therefore the Divine Inſpiration of Prophecy could not be to the main purpoſe; but that it is not of Private Interpretation, but that ſerious Chriſtians may find the ſenſe and meaning of it, and that it is not within the Encloſure or Embaraſſe of any Sanhedrim, Council, or Infallible Breaſt; This is indeed highly to the purpoſe; and that according to the Senſe and Meaning of the Divine Spirit in it; one part compared with another, by the Aſſiſtances of the ſame Spirit; it would appear, that as Daniel's Seventy Weeks brought down Time to its fulneſs, viz. at the Death, Reſurrection, and Aſcention of Chriſt, that a dark place, or Interval of delay and patience, for that Kingdom muſt needs be for a long ſpace, but that yet that all Takers heed to prophecy Prophecy leads through the dark place, with the Illumination of that Courſe of Time, and how long it ſhall be until the dawning of the day, and the ſhining of the day Star into the hearts of p. 13all his Saints, by the glorious appearance of Chriſt, and in the fulneſs of times, or all Times.

Now all this is very evidently to a great and admirable end, purpoſe and effect in the Apoſtle's Diſcourſe in this Context and whole Epiſtle, viz. to ſettle the hearts of the Believing Hebrews, and of all Chriſtians in the comfortable Expectations of that Kingdom, in the midſt of the greateſt Darkneſs of the worſt Times; and it is with the greateſt Wiſdom of the Divine Spirit of Prophecy, that at this very Advantage the Apoſtle goes on to ſet out this Apoſtacy, at this very Joint of Diſcourſe of the dark place, which that very Apoſtacy was to create; and at naming of prophecy; and tells them, that there ſhall be falſe Prophets among Chriſtians, as there were among the People of Iſrael of old: (So the Apoſtle John in the Revelations joins the Antichriſtian Beaſt, and Falſe Prophet) in ſeveral Particulars oppoſite to the Apoſtles Doctrine, concerning Prophecy and Interpretation of Scripture, wherein they have Antichriſtianiz'd, as the Phariſes at that time had Prevaricated.

1. In that inſolent Pretence to Infallibility of Interpretation by a Pope and Council; and their Clergy would engroſs Interpretation, and the Power of Interpreting Scripture, as their own Propriety, Right and Dominion.

2. In their Locking up Scripture from the people, under this very Pretence; They cannot interpret, nor have right to interpret it; ſo they cannot attend to the ſure word of prophecy, as they are commended here for doing.

3. In their peculiar Enmity to the ſearching the Prophecy of Scripture, and denying even to the moſt Learned to intermeddle with it, ſeeing their own Condemnation in it; contrary to the Apoſtle's moſt peculiar Commendation of thoſe, who give heed to Prophecy.

4. In their ſetting up Tradition, a thing dependent wholly on Human Will above Scripture; whereas the Apoſtle commends Scripture and its Prophecy, that it came not by the Will of man, but by the Spirit.

5. In their allowing to their own Votaries the Credit and Honour of their pretended Inſpirations above the Cloſe attendance to Scripture Prophecy, and its Interpretation; which the Apoſtle hath here ſo recommended to every Chriſtian, and without the leaſt ſignification of Inſpiration Given to All; and his plain making former Scripture the Teſt of All following.

p. 146. By exalting their Fabulous Legendary Miracles above Scripture, or the Prophecies; notwithſtanding even to the Transfiguration, The Apoſtle prefers the ſure Word of Prophecy; Although That was no Cunning deviſed Fable, and of ſo great an Excellency; by which the Apoſtle ſeems prophetically to Glance moſt ſeverely upon thoſe Cunningly Deviſed Fables, that ſhould ariſe in the Chriſtian Profeſſion.

7. The Apoſtle, Foretelling thoſe Scoffers in the laſt days, who ſhould ſet up the Mock Fifth Monarchy; ſo earneſtly recommends the Words of the Prophets, and the Commandments of the Apoſtles of the Lord and Saviour, the Great Meſſiah, and Jeſus; whereby he hath alſo given a very damning Predictory Admonition of the Grand Antichriſtian Apoſtacy.

Now in all theſe, it may be ſaid to thoſe Antichriſtians, as it was to the Jews, and their Rulers of old; while they read theſe Scriptures, and the Prophecys of Scripture in their own way, they not underſtanding the Voices of the Prophets, are moſt juſtly condemned in fulfilling them. For thus ought the Antichriſtian Apoſtacy to do, though moſt wickedly they do ſo, that theſe Scripture Prophecys may be fulfilled.

All that hath now been ſpoken being by way of premiſal and preparation, I lay down theſe Propoſitions;

1. That Scripture Prophecy is given by God, for a Light that muſt ſhine in the dark place of the Antichriſtian Apoſtacy, till the end of which the Kingdom of Chriſt is in delay.

2. Chriſtians do well to take heed to it as ſo ſhining, and giving the time, when the day of that Kingdom ſhall dawn, and the day Star of it ſhine into the hearts of all Saints.

3. Such heed cannot be given, except there be a Right given to Chriſtians, and a power of interpreting Scripture Prophecies.

4. It is a Firſt Principle to Chriſtians, of the Apoſtle's ſetting and fixing, that all and every Prophecy of Scripture, and particularly of Time relating to the Kingdom of Chriſt is Open and Free, and not a Private Record, or of any way an Enclos'd, Impropriated, or Appropriated Interpretation.

For the more clear and illuſtrious arguing the Grand Propoſition; That all, and every Prophecy of Scripture is not of a private p. 15or ſecret, but of an open, free, and publick Interpretation; I will firſt proceed by direct and down right proof and Argument, that of all Scripture, except that which lays down the Truths, preciſely, and abſolutely neceſſary to Salvarion: The Prophecy of Scripture is in its Interpretation, moſt Free, open, and moſt certain.

I will in the ſecond place give Anſwers to the great Objections againſt this Propoſition ſo prov'd.

I will in the Third Place conſider what Standards according to Reaſon and Scripture-underſtanding may be given, whereby we may judge whether any one hath given a true Interpretation of Scripture Prophecy, viz. whereby the perſon giving ſuch true Interpretation, and whereby Any other may judge of it, and find it ſo.

In the Fourth Place, I will draw out in moſt publick view, the Evidences I my ſelf have within my ſelf, and have offered to others, that I have given a True Interpretation of Scripture Prophecy.

All this I will do with moſt particular relation to prophetical numbers of Time.

I will Super-add a Judgment upon the ſtate of Time Intermedious from hence to the Kingdom of Chriſt; and ſhew, that the Kingdom of Chriſt ſhall be very ſudden, and as Lightning: And this I ſhall do by way of retractation, and correction of Any thing wherein I have err'd in this matter; and what will be as an Anſwer of an Objection, that Glories in the preſent appearance of Things to Senſe, as if no ſuch Kingdom were near.

I will recollect the whole in ſome very Brief Reflections for the ſettlement of the Judgment and practice, in relation to Scripture Prophecy, concerning Time.

I begin with the Firſt; The arguing the Propoſition, which ſhall inſiſt upon theſe Four Heads, or Topicks.

1. I argue from the Infinite Ability of the Divine Spirit, ſo to give Prophecy, that the Interpretation may be Free and Publick.

2. I argue from the neceſſity; That whatever is written with ſenſe, and coherence of the things written, and with the Harmony of Truth, if the parts of ſuch Diſcourſes are diligently compar'd, and ſagaciouſly intermedled with by perſons ſeparating p. 16themſelves thereunto, a certain Interpretation muſt needs fly out to them.

3. I argue from the gracious Aſſiſtances and Promiſes that the Holy Spirit will as the Spirit of Truth lead into all Truth, ſhewing things that are to come; and give the key of knowledge, leading into the Sectets of Prophecy; even wherein our Dulneſs and Slowneſs of Heart makes them ſo, notwithſtanding the Proviſion of the Spirit for their Interpretation.

Argument I. The Divine Spirit hath an Infinite and Infallible Preſcience of things that are to come to paſs; Known to him are the Works of God from the very Foundation of the World to the end of it, with every particular Accident to the very leaſt Circumſtance; and therefore he can foretell all things, as clearly as he pleaſes; and ſo that they may be interpreted and underſtood.

He ſearcheth all things, even the deep things of God, whoſe Counſels of old are faithfulneſs and truth; who calleth the End from the Beginning, and can declare it; For he worketh all thingsafter the Counſel of his own Will, which Will he knew from Eternity within himſelf.

This Preſcience of the Divine Spirit is acknowledg'd by All Chriſtians, except ſome few who leaſt deſerve the Name of Chriſtians, who deny the Actual Determinations of Free, or what we call Fortuitous Agents, to be Scibilia, or Knowable.

I make not therefore here any diſpute concerning the High Myſtery of the Supreme Preſcience; how, or in what manner God foreknew, when the things fore known depend on cauſes acting ſo freely, that what they will chooſe, ſeems impoſſible to be known before hand; or ſo fortuitouſly, that if it could be foreſeen how they would be caſt, the Fortuitouſneſs ſeems deſtroyed: But that God does foreknow, I take for granted, even as it is much the more generally agreed; and in ſeveral greateſt Inſtances of each kind, it is moſt evident and undeniable in Scripture, God hath foretold the Events of each ſort; God magnifies his own Divinity; and challenges all Falſe Names of Deity upon this very Point: For thus he ſays, Declare to us things to come, that we may know you are Gods, Iſa. 43. 23. And as he foreſees, and fore-knows with infinite clearneſs and perſpicuity; even ſo he is able, according to the nature of Prophetick Language, which he hath conſtituted and fram'd, taking the Example from none, but giving it to all.

p. 17—to Expreſs all things Prophetically.

He employs the true Laws of ſpeaking Prophetically, and ſhewing things to come; he knows by his own Wiſdom, ſo to govern the ſpeaking of his Servants the Prophets, that prophetical things may be compar'd with prophetical: Prophetical things in the Old-Teſtament, with prophetical things in the New: Even as he hath taken care in all Spiritual Things in General, as the Apoſtle ſhews at large, 1 Cor. c. 2. That they may be ſo expreſs'd, that Spiritual things may be compar'd with Spiritual; Even ſo that Prophetical Emblems, Figures, Iconiſms, Types, Numbers of Time in the Old and New-Teſtament may be compar'd and co-ordinated one with another; that They as face to face, or as Tally to Tally may anſwer and agree, the one to the other; and may not be of any ſuch private Interpretation, as not to be ſearch'd into, or underſtood. He alſo foreſaw there would be, and took care there ſhould be Monuments of clear, undoubted, and Univerſal Hiſtory, to correſpond with Prophecy, as Teſtimonies of a mighty and powerful providence, that ſhould ratifie it by event; and that there ſhould be among all Nations in their Hiſtorical Records witneſſes thereunto.

Nay, beyond this, by the Infiniteneſs of the Divine Foreſight, the Holy Spirit hath choſen out ſuch Words, as ſhould themſelves give great Light and Confirmation in the Explanation of Prophecy by their own Light; by falling in with the Words, made uſe of in the time of Events coming to paſs. For the Holy Spirit having a certain Foreſight of the Words that ſhould be at any time in general uſe, could point to them many Ages before, for his own ſervice in Prophecy; and being ſo pointed to, and coming ſo into uſe, they make a very conſiderable Character to diſtinguiſh both Times, and their juſt place in Prophecy. In the ſame manner the Holy Spirit foreknew, what celebrated Rule or Number there would be found neceſſary in any Age for the Adjuſtment and Menſuration of time to ſuch purpoſes, as he had to remark upon in his Prophetical Frame; and when he is pleas'd to make any Alluſion to it, it is of ſingular uſe to the Explication and aſſurance of Prophetical Time, and whereabout in Time we are, by concerting one with another, viz. One ſuch Note in Hiſtory, and Event with ſuch its correſpondent Note in Prophecy; many particulars in each ſort of theſe ſhall after be remarked, and they'll plainly ſhew, that Prophecy was not intended, nor deſign'd for ſecrecy, and reſerve from All Interpretation.

p. 18Now in all theſe Particulars I uſe the Word Foreknew, or Foreſaw; to avoid any diſpute on the Word Fore-ordered, which elſe I altogether prefer.

God therefore in ſcorn to the Dark Oracles of the Devil, as well as to the Black Dens and Caves, out of which he gave them, ſays thus; Eſay 45. 19. I have not ſpoken in ſecret, in a dark place of the earth; I ſaid not unto the ſeed of Jacob, ſeek ye my face in vain, viz. my Counſel and Will in Prophecy, as they that ſeek to the Idols of the Heathen; For I the Lord ſpeak Righteouſneſs, I declare the things that are Right; Right in Regard of Infinite Underſtanding and Fore-knowledg of all Events; I ſpeak Things That are All plain to him that Ʋnderſtandeth, and Right to them that find Knowledg.

It cannot be ſupoſed, that the Divine Spirit can have any neceſſity upon him to ſpeak Darkly, or Ambiguouſly concerning things to come, if he pleaſe to ſpeak at all of them; as undoubtedly he hath been pleaſed to ſpeak of them; or that in that Regard Prophecy of Scripture ſhould be of any reſerv'd, or ſecret Interpretation; For all things, however to come, are ſo Open and Naked before him, with whom we have to do, that he need not Darken Counſel by words without Knowledg, either, as they do, who know not Themſelves, nor Ʋnderſtand; and ſo cannot beget Knowledg in others; Or that would deceive; For he knows All, ſo as to ſpeak plainly, clearly, certainly, concerning Them; He underſtands them fully, the certainty of their coming to paſs: He is neither Neſcient, nor Doubtful concerning any Thing, or the Manner, or the Time of its comming to paſs; and therefore, how long ſoever he ſpeaks of them before hand, yet he needs not ſo to ſpeak, as to hide himſelf in his Prophecy concerning Them, or ſeek Subter-fuges, or Ambi Dextrous expreſſions concerning Them any more, nor ſo much as any Other He, that looks moſt downright on things preſent; For as Darkneſs and Light are all one to the Father of Lights, ſo Yeſterday and to Day are all one to him, who Inhabits Eternity, and who is without any Variation, or Shaddow of Turning.

All theſe Things are ſo undoubtedly certain, ſo Univerſally Agreed, and Acknowledg'd, that altho they themſelves make a High Argument in this point; yet They need no Proof, but Require only to be Magnified, Diſplayed, and Illuſtrated.

Argum. 2. Any Author, or Writer that can Write Senſe, and who does indeed Write Senſe, and Writes with ſome p. 19Largeneſs, and Diffuſiveneſs of that his Senſe, and does declare He would be Heard, and Read; and would have the Minds that have Wiſdom, Exerciſe themſelves upon what is Written; let him wrap up his Mind, and Senſe in ſuch Figures, that none but the Wiſe, and Conſidering ſhould find out his meaning, and let it but be, that he accordingly hath Framed his Diſcourſe; whenever ſuch a Writer gives out, and makes publick ſuch a Writing; he thereby puts it under the Dominion of every One, that is Wiſe and Sagacious, and who will allow the Time, and Thought, that is neceſſary to make ſuch Obſervation and Compare of the Hints, and Remarks that cannot be Avoided in Rational and Coherent Diſcourſe; however Involv'd in Symbols and Figures; by which the Senſe and Meaning may be Underſtood, and Found out.

But now it is on one ſide moſt True, that None, as the Divine Spirit can Write Higheſt Truth, and of Stupendious Significancy, and Coherence; and yet Veil, and Hide it ſo, as that it ſhould be impoſſible to find it out, but remain perfect Myſtery, till the time of Revealing it ſhould come; if he pleaſed ſo to have it; But then on the other hand, none, as he can Write in Figures, and under Veils, and yet ſo mix the Lights, and the Shades, if he pleaſe to have it ſo; that the Minds, that have Wiſdom ſhall find Light Ariſing, and Springing out in Taking heed to the ſure Word of Prophecy: And if They are Inclin'd and ſtirr'd up, to ſeparate Themſelves to Intermiddle with this Wiſdom, it cannot be, but they muſt make great Diſcoveries; If they faithfully attend and lay the parts one to another, and it be the will of that Holy Spirit of Prophecy, they ſhould do ſo.

Now that it is his Pleaſure, They ſhould do ſo, is made known by the very Writing, and Publication of Prophecy, and no Prohibition of Searching it; as alſo by the obligation, that lies upon all, when he Writes to obſerve, and underſtand. (This is due in Meaſure to every Intelligent, and Worthy Writer, but without Meaſure to his, the Spirits Writing) It is known to be his pleaſure; Becauſe there is a General Command to Search the Scripture; Becauſe All Scripture is given by Inſpiration of God, and is Profitable, and there is no Interdict upon Prophecy as to the ſearch, nor Limitation, as to the Profitableneſs; It is known to be his pleaſure concerning Prophecy, becauſe it is ſaid by our Lord with Relation to the Prophecy of Daniel; Let him that readeth Ʋnderſtand; Becauſe the Apoſtle Peter hath ſaid of the more ſure word of Prophecy, yee do well in Taking heed to it; becauſe it is p. 20written, as in Golden Letters on the Portal of the Revelation; Bleſſed is he that Readeth, and they that hear the words of the Prophecy of this Book; which muſt needs imply with Underſtanding; Becauſe it is the Epiphonema, the Burden of every Epiſtle of it; He that hath an Ear, let him hear.

And if it be thus, then all the Locking up the Mind of the Holy Spirit of Prophecy is, that he may reſerve the Secrets of it for the peculiar Friends (I ſay not of his word in general) but of his Prophetick Word; and that they may whet up the ſharpeſt Exerciſe of their Powers of Underſtanding to find the Golden Taches, and Couplings; and one Part of Prophecy may be joyn'd to Another, and the whole peice be under view in all its Frame, and Contexture.

As ſoon as ever therefore, the Holy Spirit hath once Publiſh'd, and Expos'd his Prophetic Writings, and thereby, and therein Affix'd them to the Pillars of the Temple; They are by his Grace made the Right of his Servants to ſearch into, and to Underſtand; For they then ceaſe to be the Secret Things that Belong to God; But they being Reveal'd, become thoſe that Belong to us, and to our Children; we enter into that Priviledg of the Iſrael of God, To us belong the Oracles of God; every ſervant of God, that hath his Heart ſtirred up, hath very good Right to ſearch, and his ſearch is no Sacriledg, nor ſhall be imputed to him, as Curioſity, or preſumption; It is his Right to Search, even as among Men, it is no Violation to Inquire into the Senſe of any Author, offering himſelf to the Publick; and there is greater Encouragement in Searching the ſure Word of Prophecy than in Searching any other Author, or Writing, as is next to be ſpoken.

Argum. 3. I Argue from the Infinite Grace of the Divine Spirit, that as he hath Given to Man a ſearching Mind after all Knowledg, ſo he would not give any part of Scripture, as a Torment of wiſe Inquiſitive Perſons, but give the Key of Knowledg to Them; and that he will, as the Spirit of Truth ſo Lead into All Truth, and ſhew his Servants Things to Come, with ſuch Uprightneſs, Faithfulneſs, and Sincerity; that there ſhall be no more Secreſy, or privacy in the Interpretation of Prophecy, than is neceſſary according to the Laws, He knows Juſt, and Due; and which he hath himſelf weigh'd out, as ſo Juſt, and Due to Prophetick Oracles; even as in All other parts of Scripture, he hath in Infinite Wiſdom, as he weighed out the Mountains in Scales, and the HIlls in a Ballance, ſo proportion'd to every point of p. 21Scripture-Truth its Exact meaſure of clearneſs of Revelation, and ſo conſequently of Interpretation; the moſt neceſſary are the moſt plain; and yet there are Truths of the Grace of God freely Juſtifying, and Accepting ſinners in Chriſt, that call for the moſt Quicken'd, and Awaken'd Faculties, for the Interpretation of them; as alſo concerning the inward Operations of the Grace of God in the Hearts of Men; and yet in all Theſe, and ſuch as Theſe, The Holy Spirit hath Wiſely, and Holyly Given out his Oracles in a moſt Righteous Scale, between the Excellency of the Truth he Reveals, and the Exerciſe he knows neceſſary to the Mind of Man in Searching out the Interpretation; and ſo hath made the Manifeſtation more Ligtſome, or Requiring Cloſer Attendance; And thus in Prophecy according to the Vehemency of Search and Enquiry he hath thought fit, he hath Diſpenſed. This doth not make it yet Private Interpretation; becauſe there are ſuch Lines of Communication between part, and part, Emblem and Emblem, number of Time, and number of Time; between words in Prophecy, and words uſed in the Time of Prophecy Fullfill'd; between Rules of Time in Prophecy and celebrated Rules of Time among Men in Prophecy Fulfill'd; between Prophecy, and Ʋniverſal Hiſtory, that all may be made Plain.

But beyond All this, Interpretation of Prophecy is not Private, becauſe The Spirit of Prophecy, who Knowes it, becauſe he gave it; Even that Bleſſed Publick Spirit of Wiſdom, Truth, Scripture, is preſent to Aſſiſt his Servants, Searching into Prophecy; Leading them into the Treaſures of it; Springing Thoughts into them all of the Sudden; Bringing Things to their Remembrance, that elſe would not have come there; and ſo Enabling them to Match, and Enterweave All thoſe Foremention'd Indentings one with another; and thereby raiſing in them Aſſurances, equal to Demonſtration.

He alſo foreſaw, what Humble Enquirers into theſe Things he would ſtir up and Aſſiſt in every Time, and what meaſures of Aſſiſtance he would Allow them; And yet, this does not make Interpretation Private to ſuch perſons apart, becauſe ſuch Acceſſes to All the Means of Interpretation, and to thoſe Aſſiſtances of the Spirit are free and open to one, as well as another; and what is given in Interpretation to any one, ought to be freely Communicated, and in the Reaſons and Grounds of it, It lies open to All: And they who are thus Aſſiſted, are not Aſſiſted for Themſelves only, but as Lights ſet on an hill, that they may not be Hid.

p. 22Now this Aſſiſtance of that Bleſſed Spirit, as a Spirit Graciouſly preſent to the Searchers into Prophecy, is an Encouragement beyond what any Author in the World can give to them, who ſearch into their Writings; For who as he, can be ſo always preſent to the Minds, and Underſtandings of Thoſe, who Read, and Meditate upon them? Who, as he can Recompenſe the Love Reverence and Diligence of thoſe, who wait upon Him? Who can, as he Prompt to Them, ſummon to their Memory; keep them in Doubt, and ſo urge them to further Enquiries, refreſh their Reſearches, and ſo make Things further known to Them? ſo ſettle, confirm, and aſſure Them, that they may know the Certainty of the Words of Truth?

This is an undeniable Priviledg, and Ground of Hope to All, who ſet Themſelves by Prayer, Deſire and Humble Endeavours to Search, and ſo ſeek out the Miſteries of Wiſdom to be found out in the Book of Prophecy; why then ſhould it be Thought a Hopeleſs Undertaking, or an Incredible Thing that any one ſhould be ſo Aſſiſted, that doth Humbly Profeſs, he hath ſo waited upon God in his Word? Or that That Key of Prophetical Knowledg ſhould be vouchſafed to ſuch a one, when ſo gracious Aſſiſtances are Promiſed from and by the Divine Spirit, the Publick Spirit of Prophecy, and its Interpretation?

Now All this I have Diſcourſed in General, I would particularly Argue concerning Prophetick Time, and by an Argument moſt peculiar to it:

For not only in general, If All and Every Prophecy be Conſtituted of a not private Interpretation, then not Prophecies by Numbers defining Time to the Kingdom of Chriſt; For as hath been ſaid, if All Scripture, as the Apoſtle Paul ſays, be of Divine Inſpiration, Then Prophecy; So if All Prophecy be not of Private Interpretation, then not that very particular Part of Prophecy, which Defines Time; And as Prophecy is ſo excellent a part of Scripture, ſo the Numbers Defining Time are an excellent part of Prophecy, and therefore cannot be of private Interpretation, if Prophecy be not ſo; For every General includes all, eſpecially chiefeſt Particulars.

But I ſhall further Argue with a Peculiar Reſpect to the Prophetick Numbers of Time, that they of any cannot be of Private Interpretation; For Number, Weight and Meaſure are Things of ſo great Exactneſs, that the whole Communication of the World Depends upon them; and Scripture puts upon them great Honour alſo, requiring above all, that they be Exact; p. 23as the Rules of all Enter-Courſe; Now therefore when Scripture takes Number and Meaſures of Time into it ſelf; if theſe are not well underſtood, how can they be ſuch Standards of Enter-courſe? Seeing then Prophecy hath ſo many Numbers 2300 Eves, Morns; Time, Times, Half a Time; 1290 Days; 1335 Days in Daniel; 1260 Days with Time, Times, Half a Time, Three Days and an Half; and 42 Months 2 Times mentioned in the Revel. if theſe Numbers, that ſo evidently ſpeak a Fitneſs for Calculation of Time with greateſt Exactneſs; If theſe by a due Search and Compare one with another cannot be underſtood; what ſpaces of Time they Define, when they begin, and when they End; They of all the Points of Prophecy, tho they carry the Face, and Appearance of Greateſt Significancy, yet would be indeed of all the moſt Inſignificant. Now ſeeing an Inſignificancy in the Higheſt Points of Signification can by no means be imputed to the Wiſe, and Holy Spirit of Prophecy; I conclude, that even theſe Prophetick Numbers in a peculiar, and Eminent Manner, may be underſtood, both what ſpace of Time they Emenſurate, or Line out to us, and alſo when they Begin, and when they End; and ſo I have finiſhed the Firſt Head of Diſcourſe I propoſed.

I come now therefore to the Second Head propoſed, to give Anſwers to the great Objections, that are Levyed againſt this Propoſition, viz. That All, and every Prophecy of Scripture is not of Private, or Reſerv'd, but Publick, Free and open Interpretation.

Object. 1. If Prophecy of Scripture be of ſo Free, Publick and Unreſerv'd Interpretation, how comes it to paſs, that ſo few have ſo much, as Attempted the Books of Prophecy, that Fore-tell Great Events, and the Times of Them? Yea, that Moſt judg it ſo Unpreſumable and Undertaking, as to Reject all Interpretations of Daniel, and the Revelation, that Debate Things throughly to their utmoſt point and iſſue; and that ſearch what, or what manner of Time is ſignified by the Spirit in them; or is more, than by way of ordinary Comment; as if they were the Performances of only Fanatical, and Imaginative Men; and upon the Evidence but of ſuch an Endeavour, condemn them immediately as ſuch.

p. 24Anſ. Let God be True, and every Man a Lyar; Now God hath ſaid Every Prophecy of Scripture is ſo Deſcended, that it is not of Private Interpretation; that they do well, who attend to the Light of it, ſhining as in a Dark place, and ſo Enlightning it; if then it were Dark it ſelf, how ſhould it enlighten a Dark Place; for it would be Dark to Dark, which increaſes Darkneſs ſtill; whatſoever enlightens, muſt be it ſelf Light. This main Truth ought therefore at all times to remain Stable, and Firm.

The immediate Cauſe therefore of this ſo general prejudice againſt ſearch into Prophecy, however Coloured over with Modeſty and Reverence of Divine Myſteries, and ſecrets, into which Men pretend they would not Pry, are theſe.

1. There is ſo great a Darkneſs upon the preſent ſtate, that though the Light Shines in it, yet it, as Darkneſs, comprehends not the Light of Prophecy ſhining upon it.

2. Hence, as Men in the Dark, they are Afraid of every appearance of Difficulty; They ſay concerning All Interpretation of Prophecy, There is a Lyon in the way. It is as the Sons of Anak to them, that cannot be Encounter'd, and as the Walls that cannot be Scaled; ſo difficult and unintelligible is Prophecy, that it cannot be Interpreted; It is as a Sealed Book, the Learned cannot Read, becauſe Sealed; nor the unlearned, becauſe not Learned:

3. How many are they, who are afraid of the very Light it ſelf? what Prophecy Reveals, is ſo contrary to the State they are in, that they are, as the Expreſſion is in Job, upon all appearance of ſuch Light, as it were in the Terrors of the ſhaddow of Death; The Aſpect of Prophecy upon both the Civil and Eccleſiaſtick State of the preſent World is moſt Terrible, eſpecially, when it comes to the Determination of Time, as near: Thus the Lord makes Fooliſh the Wiſdom of the Wiſe, &c. Eſay 28. that they cannot endure it, and ſo hate the Light, and will not come to it, leaſt their State ſhould be Reproved and Shaken; and are Angry, that ſuch a Light ſhould be flaſhed in their Faces.

But theſe are only the next, or ſecond Cauſes, there is a higher judiciary Cauſe, that ſways Righteouſly, and Holily; and yet ſo, as Permitting, and leaving Men to themſelves; even this; That Becauſe men do not like to attend to the ſure Word of Prophecy, God gives them up to this Culpable Cauſe, and Reaſon, of all the Injudiciouſneſſes concerning the meaning of Prophecy and foreignPrepoſſeſſions againſt the Interpretation of it, as if it were private, and Reſerv'd; and thus that his Wiſe, and Juſt purpoſe p. 25purpoſe ſhould be fulfilled; that the dark place ſhould be a dark place ſtill, while the Apoſtacy ſhould, according to the Oath of Chriſt for Time, Times and half Time continue; and till the Day down, and the Day-Star ariſe in mens hearts; and yet no Encouragement, or Boldneſs miniſtred to it, that it might continue ſo Dark without Great Sin. And indeed, though the faulty Cauſe of all this be the not Receiving the Truth in the Love of it; (on which God gives up the Apoſtacy to ſtrong Deluſions, and to believe a Lye;) and becauſe of the Few, and Small Things he hath againſt his Suffering Churches of Pergamus and Thyatyra; and the Sardian State of the Reformation, that hath a Name to Live, and yet is dead; Upon all theſe Accounts Prophccy is ſo little underſtood; ſaying the Glimmerings of Light given by a very Few, and thoſe very Little Acceptable Interpreters, that do inlighten, and ſhew by a Little, how this dark place would be inlightned by taking heed to the Sure Word of Prophecy. But I am about to ſay, if Prophecy were as Fully and Truly Interpreted, as the Publickneſs of its Conſtitution for Interpretation, would give Leave to; it would eſpecially now ſo near the End, ſo inlighten the dark place, that there would be no Room found for the Darkneſs of the Apoſtacy, but it would fly away like Shades of the Night at the Morning Appearance. But as the Apoſtle ſays, God hath concluded All under Sin, ſo under the Apoſtacy, either in Full, as in the Antichriſtian World; or in Part, as in the Reformation-Part, that in his own Time he might have mercy upon All. On the Heighth and Depth of the Riches of both the Wiſdom and Knowledge of God! How unſearchable are his paths, and his ways paſt finding out! For of him and by him are all things, to him be glory for ever.

2. The Diſagreement among the Interpreters of Prophecy, and more particularly, the Great Miſtakes they have fallen into in point of Time, ſeems a more formidable Objection againſt the Freeneſs and Publickneſs of the Interpretation of Prophecy; and moſt as to Time; For when Wiſe, Learned, Sagacious, and very Diligent, Zealous, and Holy Perſons have ſet themſelves to inquire, and find out the Mind of the Spirit, and have not found it, but have diſagreed among themſelves; and ſo ſome muſt be in miſtakes; For they cannot differ, and all be in the Right; This is much more againſt the Interpretation of Prophecy, being not private, than if none had attempted: For were it not under Reſerve, why have they not been more ſucceſsful in finding, that have ſo tryed, and put themſelves forth to the utmoſt therein.

p. 26Anſw. 1. We ought to be very wary to urge either Miſtakes or Differences of Interpreters, in interpreting Prophecy of Scripture, leſt we ſhut our ſelves out of all Interpretation of Scripture in General; yea, even out of Great Points of Faith, and Truth of the Goſpel; Becauſe in all theſe there are Great Differences of Explication; and therefore Miſtakes on ſome ſide: Should we therefore Reaſon, Theſe are ſo Dark and Reſerv'd as not to be medled with? This would be an high Diſhonour to our Chriſtian Profeſſion; Let us much rather make our Attendances to Reading and Meditation, more Inward, Conſtant, Serious, Deep, Humble, with more earneſt Supplications for Divine Aſſiſtance, and Free Communications of his Spirit, the Author of all Knowledg in the Truths making wiſe to Salvation, and ſo in Interpretation of Prophecy.

Anſw. 2. Whenſoever Any have fallen ſhort, or are miſtaken in the Interpretation of Prophecy, we muſt conclude there was a want of Due Attendance; and God Left even Good Men and his Servants ſo to themſelves, that they have miſs'd in what they have ſeem'd to themſelves, or even to others, to have attain'd. But in the mean time nothing is to be charg'd upon Prophecy of Scripture, or the Nature and Conſtitution of it as to Interpretation; as if it were dark and incertain, and we could ne're be ſure whether we had it aright or not, ſo contrary to the Apoſtles Doctrine concerning it; For as no Weakneſs or Indiſpoſition of the Eye, or Diſadvantage in Avenues, or Entrances of Light, are to be charg'd on the Light it ſelf; ſo none of the Hallucinations, or over-ſights, or Stumbles of the Interpreters of Prophecy, are to be imputed ſo much to the Difficulty of Interpretation of it, as in it ſelf; but to our Dullneſs of ſight, or hearing, what the Spirit hath therein ſaid to the Churches. Nor is any one therefore to be diſcouraged, but only cautioned, not to be high minded, but to fear; Even as the many Miſcarriages in perſons ſeeking Eternal Happineſs, ſhould not deter us from walking in the way of Life, but oblige us to do it with an holy fear and trembling, leſt we ſhould ſo much as ſeem to fall ſhort.

Object. 3. It will be ſaid, It is true, Nothing is to be laid to the charge of Prophecy it ſelf, or to the Conſtitution of it for ſuch Interpretation, as God intended for it. But it may hence be collected, God intended Prophecies ſhould be kept ſecret, until either they ſhall be opened in ſuch a glorious ſtate of the Church, as is ſignified p. 27by the Kingdom of Chriſt, or till each Prophecy ſhall be fullfilled; or, at leaſt, till as near the Time of fullfilling, as it was when Daniel by Beoks underſtood concerning the End of the Seventy Years Captivity.

Anſw. 1. Nothing of what is mentioned in this Objection will ſatisfy what the Apoſtle Peter hath here affirmed; For that Prophecy ſhould be a Light ſhining in a dark place, can by no means be accommodated to the ſtate of the Kingdom of Chriſt: That could ne'r be ſtyl'd by the Apostle a dark place; although it is moſt True, Prophecy ſhall lye open, as a Volume, moſt clearly and fully underſtood, in the Hall (as I may ſay) of that Palace of the Kingdom; but not as in a dark place, but as Light uniting with Light, unto perfect Brightneſs; Then it is the Day ſhall dawn, and the Day-ſtar ſhine in the very Hearts of all the Servants of Chriſt, and the Light of one Day be as the Light of ſeven.

Nor can the Apoſtles ſenſe be made good by Prophecy being underſtood, when fullfilled: For indeed the Diſputes are as Great concerning the Time, at which Prophecies, that undoubtedly have been long ago fullfilled, were fullfilled as concerning Prophecies yet to be fullfilled. And though it may well be allowed, that there have been ſome Bruits and Noiſes of the Things foretold by Prophecy, that they were coming to paſs at the time they did come to paſs; yet there are Two Things evidently intended by the Apoſtle as the Great Scope and End of his Diſcourſe, much to be conſidered by all that would find the Purpoſe of the Holy Spirit by him.

1. That there is one Glorious Day, and Day-Star to break out and ſhine in the World; which is the Great Point at which Prophecy aims, and into which it ſhall unite, as a Leſſer Light with a Greater, and more Glorious: which is indeed the Kingdom of Chriſt, and to which the Apoſtle had reſpect, as is to be ſhewn throughout this Epiſtle. This is that Time of the Reſtitution of All Things, of which all the Prophets have ſpoken, ſince the World began, as that ſame Apoſtle Peter ſpoke, Acts 3. 21. This is the Mpſtery to be fulfilled, as he hath ſpoken, or Evangelized, as Happieſt Tydings, by All his Sevants the Prophets: Rev. 10. 7. Prophecy is therefore a Light ſhining till then, and guiding to the Time when it is to begin, and then falls in One with it, as the forenam'd Scriptures ſhew.

p. 282. There is a very particular dark place, that Prophecy ſhines as a Light in, till then; and it is indeed the whole Time from the Delay of the Kingdom of Chriſt at his Reſurrestion and Aſcenſion, till it dawns and riſes as a Day-ſtar; but it is yet more particularly the Time and State of the Apoſtacy, which is as a Smoak darkning the Air, even the whole State of Chriſtianity in the very Heavens of it. Prophecy ſhines therefore as a Light in a dark place, giving Aſſurance of, and ſhewing the Time of that Day; and Day-Star dawning upon the World; till it ſhall Illuminate into the very Heart, with its mighty Influences and Beams of Glory.

Object. 4. It is to be further urg'd, If the Time of this Kingdom and Glory be not generally known, and agreed upon, it can do but little Service for the Inlightning the dark place of the Apoſtacy; and that we do not find it hath been; and if Prophecy be not in its own Conſtitution of private Interpretation, yet if it hath Eventually proved ſo, how is the Light of it ſeen?

Anſw. 1. It is very agreeable to the Wiſdom and Glory of God, that the Fountains of Truth ſhould be running, and the Lights of it ſhining, though the Streams and Rays are not received, nor have their kindly Effect; as the Evangeliſt John ſays, The Light ſhineth in darkneſs, though the darkneſs comprehend it not. God left not himſelf without Witneſs among the Heathen, though we know of Few who received the Teſtimony, Acts 14. 17. How many have the Goſpel-Light without its proper ſaving Effect!

Anſw. 2. There hath been a ſtrange Collineation, or Levelling, and Aiming of the Servants of God upon the Years of this Laſt Part of this Seventeenth Century, for the Glory of Chriſt's Kingdom; and beſides ſome Later, a Prophecy found in the Study of Juſtus Lipſius tranſcrib'd into the Preface of Dr. Mayer, to the Volume of his Interpretation on the Prophets Great and Small, is perpendicular on the Year Ninety Eight, in ſuch a Language as ſpeaks Effects begun, and in their Courſe as at Ninety Seven, as ſhall Appear in a ſhort Appendix to this Treatiſe.

But to All that hath been ſaid, it may be added, in ſatiſfaction of the Principal Objection; that ſuppoſes Prophecy hath not been underſtood till fullfilled. It is very plain, we cannot give a certain Account what Light God may have given his Servants into Prophecy in any Times. He gave Noah the Exact Time of an Hundred and Twenty Years before the Flood; to Abraham Four p. 29Hundred years from the Time of that Oracle to his ſeed Returning from the Egyptian Nation, after God had Judg'd them; Till which time They were under that oppreſſion; According to which Moſes very Probably thought, His brethren would have underſtood, God would deliver his people by his hand; Becauſe it grew ſo near the time, and Moſes was a perſon ſo ſignalized by God in his miraculous preſervation, and his having the offer of being called the Son of Pharoahs daughter, and yet Refuſing that Glittering Honour, as mark'd out by God for much Higher, viz. In the deliverance of his People, with whom he Choſe to ſuffer Affliction rather then to enjoy the pleaſures of ſin for a ſeaſon. Of all which I have no doubt, He had the notices from the four hundred years, He knew were Given to Abraham; The Children of Iſſachar were men, that had Knowledge, and underſtanding of Times, and Knew what Iſrael ought to Do; 1 Chron. 12. 32. And undoubtedly ſome Oracular Inſtructions they had Joyn'd with Jacobs Prophecy, by which they knew, Judahs being a Royal Tribe, and that the Lyon of the Tribe was the Emblem of it, even till Chriſt, the Lyon indeed of it; and they Collected Davids Royalty ſhould then begin; Daniel underſtood by Books, not onelyonly the Book of the Prophet Jeremy; But (as we may very Reaſonably ſuppoſe) by the Books of other Servants of God, that Kept, or Searched Records of Times, according to Jeremies Prophecy; I doubt not, Simeon Waited for the Conſolation of Iſrael according to Daniels Seventy Weeks. What Light God gave to his ſervants in the Firſt times of Chriſtianity, we have not ſuch certain accounts as might be deſired: But as it is reported to us by Eccleſiaſtick Hiſtory, It was foretold of Julian, he was Nubecula cito Tranſitura, a Cloud tbat would ſoon vaniſh. But this I am ſure was according to Prophecy, that Sathan being caſt down by the change of the Pagan Empire into the Chriſtian Empire, After Conſtantine there could be in the Roman Empire no place found for him any more, of continuance in its Heaven (though ſome ſhort Attempts there might be, as of Julian, Eugenius, Argobaſtes, Maximus) in his Pagan Supremacy; altho under the Name of Chriſt, as it were in his Right, and as the Vicar of the Fifth Monarchy of him the Manly Birth on the Throne, Satan crept in as an underminer, and in the Anti-Chriſtian Supremacy He hath a Throne as on Earth; whether therefore the Speaker had his Ground it ſelf in Prophecy, The thing it ſelf had; and it could not be otherwiſe, but that the Empire of an Apoſtate to Paganiſm muſt be very Short, even as of a Prince relapſing to Popery in theſe Nations.

p. 30It was the buſineſs of Anti-Chriſtianiſm to ſuppreſs the Interpretation of Prophecy; that had ſo dreadful an Aſpect upon it ſelf, as much as it could; yet the common Fame and Bruit of Anti-Chriſts coming was ſpread far and near, when the Chriſtian Empire, which was the Let, according to Theſ. 2. c. 2. was taken out of the way; the joynt being ſo Natural between the Chriſtian Ceaſing, and the Anti-Chriſtian Begïnning to ſupplant, having ſo much of the Name Chriſtian.

The Voicing the Papacy to be that Antichriſt lifting up himſelf above what ever was called Sebaſt or Auguſt; as he did about that Time; was heard all along from the time of Petrus Waldo, till the Reformation; and ſince the Reformation how many Eminent Servants of Chriſt have Labour'd with ſucceſs in the Interpretation of Prophecy, notwithſtanding ſome particular miſtakes; with whom I humbly joyn my ſelf a Fellow Labourer, and one that hath taken part of their Labour; and now the Fields are white unto the Harveſt, when many others ſhall enter into our Labours; according to that ſaying, One ſoweth, and another Reapeth; and yet he that Reapeth, ſhall yet receive wages unto Life Eternal; ſo that they who have ſown, and they that reap, may Rejoyce together.

And indeed, the Time is now ſo near, that whatever Influence, That nearneſs may be hop'd to have upon Interpretation of Prophecy according to Truth I may humbly hope for; For tho the Time of Daniels public Interpretation upon the Seventy Years, was nearer to their End; yet the Time of his underſtanding was undoubtedly earlyer; The Time of his Prophecy was deſigned to be cloſe upon the very end of the Seventy Years, and that ſo ſollemn Prayer; for elſe it is Evident, The Time of his praying was every Day, towards the Deſolations of Jeruſalem, with his Windows open'd Three Times, with foreſight of the very time.

Seeing then the very Time of Ninety Seven, I have now for ſome years pitch'd upon, as the very Time, when the Deſolations of the Sanctuary ſhall be Accompliſhed, and the Kingdom of Chriſt be in Succeſſion; of which I find dayly new Confirmations, and Aſſurances, as the Time Approacheth; Therefore I hope I ſhall be Enabled, and many Servants of God with me, to ſet our ſelves dayly by Supplication, and Prayer, and ſo much the more, as we ſee the Day approaching.

Obj. 1. It may be ſaid, what is the Good, or Advantage of Knowing the Secrets of Prophecy. or the Times more eſpecially Defined by it; have we not ſuch plain Doctrines and Rules of p. 31Scripture, that are every way ſufficient to take up our Time, and Thoughts, that are more ſure, and certain in their tendency to God, and have leſs of Scruple and Diſpute in their Senſe, and Importance?

Anſ. 1. Whatſoever is vouchſafed to us by God, as a Manifeſtation of, and Revelation from himſelf to us in his Word; not to regard, receive, and improve it, is in the Scripture Phraſe, a wearying of God, Iſa. 7. Ahaz made a fair and plauſible Pretence of Truſting God without a Sign, when God ſo Gratiouſly offered it to him; he ſaid, He would not Tempt God, and yet this his Refuſal was called a wearying of God; God underſtanding much better what is neceſſary for us, and to our advantage, than we do our ſelves; and if he hath given us a Rule of Times, it will be found to be our great Sin, and Neglect, if we do not ſearch, and enquire, every one in our places, What of the Night, and alſo how near the Morning is Comming. Eſay. 21. 11.

Anſ. 2. Let us ask what Good it was to Noah, that God told him, The Old World ſhould have only the Reprieve of an hundred and Twenty years before the Flood? What Good was it to Abraham, when God told him, It ſhould be Four Hundred years, ere his Seed ſhould be brought back? What Good was it to the Church of the Jews to be aſſured, the Babyloniſh captivity ſhould be but Seventy VVeeks; and that there ſhould be but Seventy weeks of years from the full Reſtoring Jeruſalem, to the comming of Meſſiah? Such as was the Good of theſe Manifeſtations to the Servants of God; ſuch is the good, that ariſes from the Knowledg of Time, Times, and Half Time, the 1260, 1290, and 1335 days of years, given as the meaſure of the Antichriſtian Times; as the Meaſure of the Preparation for the Kingdom of Chriſt, till the Glory of it; ſuch is the Knowledg of the 2300 Eves, Morns from the Babyloniſh Captivity ending, to the Juſtification of the Sanctuary in the New Jeruſalem, according to the Viſion of Ezekiels Temple: And Laſtly, ſuch is the Good of the Knowledg of the 1000 years Glory of Chriſts Kingdom manifeſted to us; and then of the Kingdom Delivered up to God and the Father, the Laſt end, and Conſummation of All.

I have thus far argued the Grand Aſſertion, that All, and every Prophecy of Scripture is not of private Interpretation, and therefore not prophetick Numbers of Time, but that there are Standards p. 32of Interpretation in laid into Prophecy it ſelf; and ſuch Aſſiſtances from that publick Spirit vouchſafed to All that wait for them; that it is juſtly to be ſtiled not private but publick Interpretation; I have alſo counter-argued all the Objections I could diſcover; I come now to the Third Head.

Head 3d. The Third Head ſhall be to conſider, What Standards, according to Scripture-Reaſon, and the Ballance of the Sanctuary, there are, by which the Interpretation of prophecy may be judg'd to be a True Interpretation, when it is offered us by any one that hath made it; or whereby the perſon that hath himſelf made it, may know it to be Juſt, and according to the Senſe of the Holy Spirit of prophecy, and his Conduct into that Senſe.

The Standards of Tryal for the True Interpretation of prophecy, I would lay down, are Theſe:

1. When the Types and Symbols of prophecy in the Old and New Teſtament, are taken, All, as under One intire View and Conſideration, and ſo Analogized, and ſhewn in their Agreement one with another, as to make up a Full and perfect Portraicture and Table, each Part appearing in its proper Symetry and Proportion, in its own Scituation, in its Lively foreign, the Beauty, and Lively Air of prophecy. This is like a philoſophick Syſtem of the Creation, ſolving All Phenomena. But if we take ſome ſingle Parts only, though there may be handſome and fine plauſible and probable Deſcants upon them, as they ſtand by themſelves, and if they alone were to be anſwered for; Yet when they come to be examined by the reſt of prophecy, and it be conſidered, how one part anſwers another, in the whole Frame of prophecy, and one ſingle part under ſuch or ſuch a Deſcant; Thoſe Deſcants will be diſcovered to be only worthy of Rejection This therefore I have endeavoured, and moſt cloſely and diligently attended to in the Scheme of prophecy I have given, viz. to make a Juſt and Full Agreement and Correſpondency between All parts of it, and a Conciliated Harmony in the whole Frame of prophecy.

2. In the point of prophetick Numbers the Standard is,

1. That All the Prophetick Numbers are made to meet alſo in One full and intire Conſideration and Computation of them one with another, and not any of them ſingle, and by themſelves p. 33only. And that they be ſo both diſtinguiſhed, and yet ſo joyned, and ſo concerted, that they ſtand fair one with another: Elſe the application of them will be precarious, incertain and contingent only.

2. That when they are thus both Diſtinguiſhed and Harmonized; they can be applied and aſcertained by that Application to ſuch Events, as are witneſſed to, and acknowledged by the moſt known, agreed and general Records of Hiſtory and Chronology; providentially prepared by God to Gibeonite, as it were, to Sacred Prophecy; to give both Teſtimony to the Truth of Prophecy, as alſo to be Helps to the Interpretation of it; if Interpreters take care to compare one with the other, or would be perſwaded to do ſo. Furthermore, theſe being ſo ſettled by Compare, and ſo Teſtified, enable the Interpreter himſelf, and thoſe to whom his Interpretation is offered, to Judge whether the Interpretation be True, and whether it be Just and Right: Whereas, if either there be no Concord of Supporting Hiſtory; or that if it be not as a City on an Hill, Hiſtory univerſally Known, and agreed; the Interpretation will be but Dark and Lubricous, and the ſtanding upon it not firm and ſtable.

3. When the Prophetical Numbers being by Fair and Juſt Commiſſures, Joyn'd to, and United with the Plain Hiſtorical firſt Part of the Scripture-Line of Time, Run on together in a ſtrait, even, progreſſive Motion, from the Creation and first Sabbatiſm, ſo as to Run upon a Laſt Iſſue and Event; Great enough to be that Laſt, and to conſtitute a Fullneſs of Times, or of All Times; the New Creation and its Sabbatiſm, the Apocataſtaſis, or Reſtitution of All Things to the Firſt State, and much above it; the Anacephalaioſis, or Bringing All under Chriſt, as the Head: And all This, as I ſaid, in a Strait, Even, Progreſſive Motion, Taking in at their Juſt and Proper Seaſons All other Great and Cardinal Events, Emboſſing the Line of Time; and principally that Great and Soveraign One, the Coming, Dying, Riſing and Aſcenſion of our Lord Jeſus into Heaven, ſtyl'd by the Apoſtle, the Fullneſs of Time; the greateſt Honour of Time, except the Forenamed Fullneſs of All Times. Theſe Two, The Fullneſs of Time; and the Fullneſs of Times, or of All Times, ſtand thus Diſtinguiſhed, Gal. 4. 4. and Eph. 1. 10. and Fix all Time.

Now This Conſtant, Even Progreſſion of Time, keeps All Interpretation at a Gauge, and at a Certainty, from a Fugitive, p. 34or Arbitrarious wandring hither and thither; and is the greateſt ſecurity for the Truth of it; both to the Interpreter himſelf, and to All that would put his Interpretation to the Teſt, that can be; For thus Nothing can be taken in, nor thruſt out at pleaſure; nor can there be Any Other Events ſhuffled in, but what are found in that very Juſt and Natural Order of Time, according to all Hiſtory. Thus Interpretation comes to the ſame Certainty as the Progreſſes of Time it ſelf; from Day to Day, Month to Month, Year to Year, and Century to Century; or as the parts of the Body in their True Situation one to another. Whereas any other way of Interpretation hath its Starts and Leaps, its Subterfuges and Evaſions, without Certainty or Fixedneſs.

3. Another Standard of Interpretation of Prophecy, is, when there are found in the Interpretation, ſome ſurprizing Tranſcendencies in the Contrivances and, as one may humbly ſay, Artifices which the Spirit of Prophecy hath inlaid the Prophetical Frame with, and engraven upon it, as upon the Stone that hath ſeven Eyes, throughout Perſpicuous, as well as Perſpicacious. And theſe falling in with the more Eſſential, and Subſtantial Parts of Prophecy, and the Events Anſwering in not only thoſe Subſtantials, but thoſe Extraordinaries, as it were, Peices of Art, in the Frame of Prophecy; They muſt needs give ſometimes even Raviſhing Tranſports of Satisfaction, and Aſſurance; That one hath the True Key of Interpretation of Prophecy, by the Becomingneſs of the Work to the Great Artiſt, when Materiam fuperat Opus; The Curiouſneſs of the Work excells the very Materials wrought upon.

Even as beſides the main Pillars and Rafters of the Creation, and the more Bulky Parts of the Animal Creatures; ſuch Exquiſite Curioſities are found herein; They, as much as is poſſible, give Scientific Proofs of the Supreme and Divine Workman: and when any one hath found them, he cannot but break out into a Kind of Ecstatical foreign; or, as Galen, I have Found.into an Hymn to the Creator, upon beholding the Admirableneſſes of his Divine Hand, in the Animal Contextures; For both in the Works of God, and in his Prophetick Word, ſuch Wonders plainly diſcovered give greateſt pleaſure, both in regard of the Beauties of the Hand of God, and in regard of the Joy, that we have receiv'd the Key of Natural, or Prophetick Knowledge.

p. 35For theſe are Great Things, we looked not for, and meeting with them unexpectedly, we become more than Aſſured, even Triumphantly Aſſured; For thus it becomes him, whoſe Ʋnderſtanding is Infinite, both in Creation, and Prophecy, to abound to us beyond All we could Ask or Think; and though our Aſſurance might be ſolid without theſe, yet it would not be vivid, and ſo high.

4. A Fourth Standard of True Interpretation of Prophecy, is, When there is Found in All Parts of the Interpretation of Prophecy, a perfect Agreement between Prophecy Interpreted, and the Grand Principles of Scripture, which the Apoſtle calls Prophecying according to the Analogy of Faith: When Prophecy is ſo Interpreted concerning the Kingdom of Chriſt, that it be not Repreſented as a Carnal, Senſual Kingdom, but like it ſelf, Holy and Spiritual; That it Agree with the Apoſtles, and our Lord's Doctrine, concerning the Reſurrection, both as to the Saints dead and ſleeping in and by Jeſus Incorruptibly Raiſed, and the Living Remaining Saints Changed, and as to the wicked Riſing to Condemnation, to Shame and Contempt; that Prophecy is not made to call the Proud happy, or to make ſad the Souls, whom God would not have made ſad; that Darkneſs is not put for Light, nor Light for Darkneſs; That thoſe Black Names in Scripture-Prophecy, as Beaſt, Falſe Prophet, Whore, Horns Giving their Power to the Beaſt, be applied to ſuch Perſons, and Things, as the Conſtant and moſt Avowed Doctrine of Scripture makes worthy to be ſo Character'd; however call'd by Great and Glorious Names in this Dark place of the Apoſtaſy. And on the other ſide, that Perſons and Things be Cloathed with the Honourable Names, Prophecy hath put upon them; as the Woman Cloathed with the Sun, Witneſſes, Martyrs of Jeſus; to whom the ſame Constant and Allowed Doctrine of Scripture will Allow them; although in this Thick and Groſs Atmospher, they are Bandenitoe'd with other Names, as Hereticks, Schiſmaticks, Factious, or Fanaticks.

5. The Crowning, and Topping, and moſt Aſſuring Standard for the Interpretation of Prophecy is, when a Thread and Line is Laid from ſome Plain, and Litteral Interpretation of Prophecy by the Holy Spirit of Prophecy it ſelf in one Place, to ſuch Litteral Interpretation in another place; till we come at laſt to that Iſſuing Point of All Prophecy, The Glory of the Kingdom of Christ: p. 36We have the Beginning of the Four Monarchies in Nebuchadnezzars Image by very Litteral Interpretation, ſettled in Nebuchadnezzar himſelf; For Daniel ſaid to him, Thou art this Head of Gold, Dan. 2. The Perſian and Grecian Monarchies are in the ſame manner by Litteral Interpretation of Prophecy, aſſured, Dan. 8. In the ſame manner the Epoch of the Revelation is Aſſured by the Apoſtles being in the Spirit on the Lords Day of the Reſurrection, Rev. 1. c. 5. By the Mention of the Lamb Newly Slain. The Fourth Monarchy is Aſſured to be Current in the Time of the New Teſtament by Auguſtus Caeſar Cenſing all the World, Luke 2. By the Litteral Interpretation of the Great Whore to be the City Reigning then, or that at that preſent was Holding the Kingdom over the Kings of the Earth, which could be no other than Rome; For no other had then the Kingdom: beſides the Seven Mountains, on which ſhe Sate, is Litteral; The Seven Succeſſions of Government are given Litterally; And that under the Beaſt, is Affirm'd to be the Seventh Succeſſion, as Head, and the Eighth as King; The Sixth Succeſſion is Litterally Affirm'd to be then in Being, or now is: that the Seventh King, being the Chriſtian Emperours, was no Head; It is Litterally Aſſur'd, the Eighth King, but Seventh Head, call'd The Beaſt, goes into Perdition, and the Kingdom of Christ immediately Succeeds; Now all theſe do ſo lead us in the True Line, and Courſe of Time, that we cannot be ſurer of the Courſe of the Seaſons, and Months, that run along, and fall out between Seaſon, and Seaſon; then we are of the Things, which in Event or Matter of Fact, and Hiſtory run along all this Time, from the Reſurrection of our Lord, and Anſwer the Symbols, and Images of Prophecy; Hereby then the Seals, the Trumpets, with the grand Events Compriz'd under Them are made moſt certain to Run along the Time of the Roman Empire from the Appearance of Chriſt in the Fleſh, at the Fullneſs of Time, to his Appearance in the Fullneſs of Times, or of All Time at the Kingdom of Chriſt.

Now if any one ſhould ſay, Theſe Standards of Interpretation of Prophecy of Scripture are not ſufficient to ſecure Interpretation according to them, to be alſo according to the Mind, and Senſe of the Holy Spirit of Prophecy; I ſhould be Bold to ſay, he either Contradicts, what the Apoſtle hath ſaid, That Prophecy of Scripture is not of private Interpretation; or he muſt ſuppoſe the Senſe of the Apoſtle in theſe very words, All, Every Prophecy of Scripture is not of p. 37private Interpretation, are, as, or more Dark, and more Hard to be Underſtood, than the Darkeſt Prophecy of Scripture it ſelf; and Further, That things may be made by Art. or by Chance to fall into an Exact Harmony with the Word of Prophecy; or that even a Serious, well grounded Reſearch of Scripture, according to all the Commands, and Encouragements of the Word of God, and a keeping cloſe to all the Rules of Scripture, and Reaſon in ſuch a Search, may be all to no End, or purpoſe; we are never the Nearer to the Truth and Mind of the Holy Spirit of Prophecy, than if we had never ſearch'd at all; which how Opprobrious and how near to Blaſphemy againſt the Holy Spirit, It is ſo to ſay, I leave to every ſerious Conſiderer to Judg.

Now as to what I have my ſelf done, I cannot without Tranſcribing a Conſiderable Part, of what I have already Written, and made Publick, ſhew; How cloſe I have kept to theſe Rules, and Standards, given by my ſelf for Interpretation of Prophecy; Nor will I preſume to ſay any thing in the groſs concerning it; I will only firſt make my Humble Petition to any Perſon, able to Weigh, and to Conſider, and to Compare one part of Things with another; that if I have been wanting in any one, he would pleaſe by Free Entercourſes to Remonſtrate it to me, and to allow Liberty of Debate upon it, that ſo a due Care may be Taken to Vindicate, Enlarge, Strengthen, or if neceſſity ſhould ſo Require, to Retract or Reform.

I will therefore here ſubjoyn but ſome of the grounds I have reſted upon in the Interpretation of Prophecy according to a few Notes on theſe Standards, as the Next Head of Diſcourſe Propoſed.

I Firſt, according to our General Scripture Account, Fix Hiſtorical Time.

For the drawing then into one View the Types and Symbols of Prophecy, from the Time the Spirit of Prophecy was pleas'd to Compoſe it into a Scheme, and had prepar'd ſo to do; I have conſider'd the Archetypal Viſion of Ezekiel's Temple, and City, c. 40. to the End: Repreſenting the Kingdom of Chriſt in its Glory, and the New Jeruſalem alſo, having the Glory of God: Now when this was once given, it becomes a Standard; gives Types to the State of the Church of god from that Time among the Jews before Chriſt, and in the Days of our Lord in the Fleſh: then of the Jewiſh and Gentile Christian Church in all the States of it; either in the Dartings out of the Glory of it; or the Stops, Stays and Darknings of its Glory; becauſe, as is Evident both p. 38by Scripture, and Experience, that Glory hath been, and yet is under ſo long a Delay, from the Time of that Viſion given to this Day.

Now this I have all along obſerv'd, from Prophetick Viſion to Prophetick Viſion, through the Prophecy of Daniel, and of the Revelation, in thoſe Expreſs References to that, as I juſtly call it, Archetypal Viſion, from the very giving it to the End; And I Account it as a Pole-ſtar; like the Star that Led the Wiſe men to Christ; ſo this Viſion ſhapes an Unerring Courſe to the Kingdom of Chriſt.

And becauſe, one Principal Point in that Viſion of Ezekiel, was the Throne, …eading to the Throne of God, and of the Lamb in the New Jeruſalem, Ezek. 4. 3. 7. and Rev. 22. 3. And that there was to be, as I have ſaid, ſo long a Delay; Soon after the Viſion of Ezekiel given, There is a Viſion given to Daniel, c. 2 in Nebuchadnezzars Image, and of Four Beaſts, c. 7. deſcribing Four Monarchies, as Four Thrones, which ſhould ſucceſſively reach to the Kingdom and Throne of Chriſt; And then, as it is expreſly ſaid, the Thrones were caſt down; theſe Counter Thrones to the Throne of Chriſt; and the Throne of the Son of Man Eſtabliſhed alone, Dan. 7. v. 9

This therefore I lay before me, as another Archetypal Viſion; relating to the Powers of the Gentiles, and the Enemies of the Kingdom of Chriſt.

And having to do with the Roman Monarchy, the laſt of the Four from the Times of the New Teſtament; I moſt particularly conſider that; and Finding, that the Evangeliſt Luke gives an Early Notice of it as an Ʋniverſal Monarchy in Auguſtus Caeſar Commanding a Cenſe of the whole World, as his own Dominion, Luke 2. 1. Even before the Birth of our Lord: I conclude this muſt be the Fourth of Daniels Monarchies; For though ſome would have it the Macedonian, as Divided after the Death of Alexander the Great; I find, That cannot be; both becauſe the God of Heaven would not have ſet up a Kingdom in the Days of thoſe Kings, as is expreſly ſaid, Dan. 2. v 44. And alſo becauſe, The Kingdom of Chriſt, Even yet, is not that Univerſal Dominion, it was Foretold, it ſhould be: And Laſtly, Becauſe I find ſo Admirable an Harmony betwen the Prophetick Figures in the Revelation, and the plain Hiſtorical Accounts of that Monarchy; and that the Spirit of God hath even to plain Litteralneſs, or more than ſo, Interpreted it to be Rome and its Empire; I lay therefore before me this Roman Monarchy in the Pagan Empire; in the p. 39Antichriſtian Empire, viz. The Papacy; which to give publick Notice, it is a Throne, Aſſumes ſo Solemnly, and Notoriouſly Enthroniczation to it ſelf; and the European Kings given as Horns of Strength to it; as alſo the Mahometan Saracens, and Turks, coming as two Woes upon it, are adjuſted in Time.

Now finding the Iconiſmes, or Images of Prophecy every way Agreeing herewith, both in the Freeſt Analogical, and even Litteral Interpretation, as I have ſhewn, all parts ſquaring one with Another; I cannot but be thus far aſſur'd, The Interpretation of the ſure word of Phropheſy muſt needs be Fair, Juſt and Right; or ſeeing no other Interpretation can be Found thus to Square, Prophecy muſt be indeed of Private Interpretation, altho the Apoſtle aſſures it is not ſo.

More particularly with Relation to the Prophetical Numbers of Time, I Found the purely prophetical Time on that Baſis, or Ground of it, the Three Hundred Ninety Days of Years of Ezekiel his Bearing the Iniquity of the Houſe of Iſrael. Theſe I make Sevenfold, according to the Standard of Seven God ſo often fixes in the punniſhment of Iniquity, Levit. 26. And ſo they comprehend in that Sevenfoldneſs, (which makes the 390, 2730,) the Forty Days of Years of Ezekiels Bearing the Iniquity of the Houſe of Judah, and the Twenty Three Hundred Eves, Morns of the Sanctuary Troden under Foot, until the Sanctuary Cleanſed, or Justified, according to Ezekiels Viſion, in the Glorious Kingdom of Chriſt.

Theſe Twenty Seven Hundred Thirty Years, making Seven Times Three Hundred and Ninety, is one of the Tranſcendents I find in the Scripture-Line of Time, according to my Computation of it, and the Third Standard now given.

In this Grand Portion of the Line, viz. Of the Twenty Three Hundred Eves, Morns; Fall Evenly and Juſtly All the Numbers of Time given after in Daniel, and the Revelation; or that can be ſuppoſed neceſſary to fill up any Spaces according to Hiſtory; or that are neceſſary to make up the 2300. although the Numbers are not, in Leſſer or Collatteral Lines to the 2300, Named in Prophecy, which Yet muſt be, and are Seventy Five before the Weeks, and Four Hundred Years after the Weeks; For all others are expreſly named in Scripture-Prophecy; But however, as I have often ſhewn, All Agree in their Juſt Order, and Agree among themſelves, and Agree with the Notes of Diſcerning them, Scripture hath given; and laſtly, Agree with Hiſtory and General Chronology. All p. 40which make as great Aſſurance, as can be of a True Computation and Account; ſeeing neither Chance, nor Art can Tune Things to ſuch a Manifold Agreement; For, as They ſay, Res nolunt Decipi, Things will not be deceived, nor impoſed upon; ſo they cannot be Forc'd, Compell'd, nor Flatter'd into an Agreement, and ſo manifold an Agreement; when the Natural, Mutual Reſpect, they have one to another, does not incline them.

That particular Portion of the Line of Time, given to meaſure the Time of the Apoſtaſy by, ſo often, and ſo variouſly given; viz Time, Times, Half a Time; Twice Forty Two Months; Twice Twelve Hundred Sixty Days; and Three Days and an half; and ſo the Laſt Thirty, and Forty Five, moſt Evenly and Juſtly, according to the Line of Time, take hold of, and ſucceed one another in their Juſt Places, The 1260 concert with the Ten Kings Receiving Power at one hour with the Beaſt; The Beaſts Supremacy, the Mahometan Times; (So as to give all the Aſſurance that can be) Fall in One with Another; All according to the Juſteſt Configurations of Prophetical Images, and Hiſtorical Events. And herein I obſerve Four Tranſcendencies, which moſt unexpectedly and ſurprizingly meet the Conſiderer herein, according to the Third Standard here given; and would make the Meditative upon them cry out, I have found, I have found.

1. That as Scripture-Prophecy gives the Time by Moons to the Gentiles, and to the Beaſt; and Days of the Sun, to the Witneſſes, and the Woman; and that theſe Days of the Sun and Moons, are to Agree one with another, as Lunar and Solar Time do; I find, according to my Calculation, they do Agree according to the ſo celebrated Rule of the Golden Number; and that thereby the Succeſſion of the Beaſt, or the Antichriſtian Papacy, according to the Exact Laws of Succeſſion, to the Chriſtian Emperor, as Seventh Head, and Eighth King, Revel. 17. 10, 11. is fix'd at 475, or 6. as it ought, according to all Hiſtory, to be; and determin'd to its End, or Going into perdition at 1697. Lunar Time and Solar Falling in Exactly according to all Chronology with this Prophecy.

2. According to my Calculation, by the Time, the ſo known Character of Time, Indiction, or accounting by Fifteens of Years, was well known and ſettled after Conſtantine; the Spirit of Poophecy hath Adopted it to Enter into its Own p. 41Computation of Time; For the Time, Times and half Time, beginning accordingly at 437. are in the whole, and in each Diviſion, caſt into Indictions, or Fifteens of Years; viz. the Three Times, or Thrice Three Hundreds and Sixties; and the Half Time, or the One Hundred Eighty; and for their ſakes the Thirty, making 1260 1290, by Two Fifteens; and the Forty Five making 1290 to be 1335. Dan. 12. 11. 12. is evidently by Three Indictions, or Fifteens.

And to All this may be added the Obſervation, that the Words choſen out by the Spirit of God in the Chaldee, Hebrew, and Greek, to expreſs Time, Times and Half Time, ſo Sworn by Chriſt, as to be Determinate Time, may be Emphatically Tranſlated Indiction, or Indicted Time.

Now what can this mean? but that, Over-Ruling Providence ſo Diſpoſes All, that ſuch Notations of Time ſhould be found out, and come into Uſe, as when it ſelf hath Occaſion for them to Aſcertain its own Calendar of Prophetick Time; and who alſo would Direct, and Guide his Servants into the Obſervation of, and moſt Aſſured Diſtinction of Prophetick Time by Them; according to the fit Seaſons appointed by himſelf, to make them ſo known to them; ſo that it is no wonder they have not been known before; or that they are made known to ſome, and not to others, when they are made known.

3. It is even of Tranſcendent Remark, that the Reformation, at that ſo Agreed Epoch of it, ſhould be at 1517. as the juſt Point of Half Time beginning; that neceſſarily caſts the beginning of the Time and Times upon 437. according to my Fixation of it; before (I can Truely Appeal) I had made a Reflection upon the Wonderful Service it does to aſſure the Line of Time, and the beginning of thoſe 1260 days, at 437; but according to the Natural Progreſs of the 2300 Eves, Morns, in the Aſſignation of Each to their Proper Points of Time Adorn'd with their Suitable Events; Each, I ſay, of the Collatteral Lines ſo Aſſign'd Led me to 97.

Now all theſe Tranſcendencies of Evidence concerning the juſt Interpretation of Prophecy, I have from Time to Time fully opened, declar'd, and argued in their Proper Treatiſes, according to further and further Light, Euidence and Aſſurance, given in by the Father of Lights; and which are in many Hands.

4. That which it hath pleaſed the Lord further to open and manifeſt to his Unworthy Servant, by way of Tranſeendency, p. 42is; That whereas I was led to fix upon 437. as the Beginning of the Times given to the Apoſtaſy, as I ſaid by the moſt Free, and Natural Progreſs upon the Line of the 2300 Eves, Morns; Diſtributed into the Particular, Leſſer and Collatteral Lines: The very Year 437. lay only amongſt the Years of Great Events, moſt Agreeable to all the Prophetical Characters of that Time; But it ſelf was unadorn'd, and lay bare from any Notable Event, or Events to guard it; and it hath been charg'd by ſeveral, as an Objection againſt my Fixing ſo poſitively upon it. But by Further Search, and particularly help'd by that Worthy Annotator on the **Annotat. on the Revelation.Revelation, I find that Year very Notably Remark'd, with Events ſuitable to ſuch an Epoch, or Year, Beginning the 1260 Years, as it does. And that this may be Fully underſtood, I will ſomewhat more at Large Diſcourſe it; Becauſe I have not in any Treatiſe upon Prophetical Subjects, had the ſo Attent Conſideration of it, as it requires; eſpecially being charg'd as an Objection againſt it, that there are no Reaſons in Hiſtory to reſt ſo upon it.

Now then firſt, I muſt premiſe, that there is not the ſame Reaſon to expect ſo particular an Illuſtration of it by any pecuculiar Event, as in ſome Caſes in the Line of Time, For the Line of Time it ſelf muſt Umpire, and Determine which ſhall be ſuch, or ſuch an Epoch, or Point of Beginning; when a Great Likeneſs or Similarity of Euents gives a Likelyhood to One Point of Time, as much as to another.

Thus when the Seventy Years of the Captivity of the People of God in Babylon began, (becauſe there were ſeveral Captivations) cannot be Judg'd, but by very ſtrict Attention to the Line of Time; as I have endeavour'd to make appear in Diſcourſes proper thereunto.

In like manner, where we ſhould Fix the Seventy Weeks beginning, Dated from that Word given forth for Reſtoring Jeruſalem; which went forth firſt by Cyrus, then by Darius, and by Artaxerxes in Full; muſt be Judged by deep Intuition into the Line of Time; And to bring this to our purpoſe, The Epoch of Time, Times, and Half a Time, muſt be cheifly aſſured by the Line of Time, and Evidences thence ariſing; becauſe if we would Judg of it either by the Barbarous Nations Invading the Roman Weſtern Empire; the Deſign of the Four first Trumpets; whoſe Impreſſion upon the Univerſal Roman Territories, was the often taking the City Rome; p. 43Removing out of the midſt the very Name, and Thing of Weſtern Emperor; the taking away all Conſular Power from it.

Now here is ſuch a Similarity of Events, no certain Judgment can be made; but as Samuel was deceived in the Sons of Jeſſe, concerning the Lord's Anointed, by the Fairer Appearance of ſome of them, than of David, whom God had alone Choſen; So ſhall we be miſtaken in the Fairer Appearance of ſome Events to give the Epoch of the Time, Times, and Half a Time, than that which is indeed ſo; ſuch another Concatenated Similarity of Events was Ceremonialneſs; preparing to Superſtition; Superſtition to Idolatry; So Love of Pre-eminence preparing to Hierarchy, Hierarchy to Papacy; and this from the very working of the myſtery of Iniquity in the Apoſtles days, until the Beast, or that Papacy entring into its Succeſſion; when the Roman Empire ceaſing, viz. at 476. That Name of Biſhop then, and to this Day by an Eſpecial Ordination of Providence was the Sole Title of a Single Perſon over that great City Rome (tho in Spirituals) who thence Roſe to Supremacy over all Biſhops. Thence he came to his Number in having an Image made to himſelf in the Worſhip of Images, ſettled by the 2d Councel of Nice; and Aſſuming Power over Emperors, from that Time, to the Exalting himſelf above All Styled, Auguſt.

Now in ſuch Chain ſhot Events, as theſe may be Juſtly Denominated, No ſingle Event either ought or can expreſs the Epoch; For neither in Nature can a Chain of Events ſuffer it ſelf to be engroſs'd by any One, nor can one be Comprehenſive of All, tho it be a very grand, and principal one; indeed when any Epoch is wholly, and fully Comprehended in one Event, then the Time is Fixed, and ſolely Determined by it; as the Ceſſation of the Chriſtian Empire in the Weſt, as in one Indiviſible Point, fixes the very Succeſſion of the Seventh Head, and Eighth King, call'd the Beaſt; together with the Ten Kings Receiving Power, at the ſame Time with him. In the Reformation, tho the Event indeed did not conſiſt in an Indiviſible Point; yet in that it began the Retrenchment of the Papal Power, that had ſo long been Intire; It was as in an Indiviſible Point of one ſtraight, or Right Line Drawn out.

But indeed in the very whole Courſe of Events, the Plumbing by the Line of Time, and comparing every part of the Line with the Event, and of the Event with the Line is the moſt Stable, and Satisfactory Aſſurance that can be Given; and in ſuch a Multiplicity of Events Frees from Diſtraction, and Perplexity: p. 44And this hath given me Plerophory of Aſſurance, as from the Bright Shining of the ſure Word of Prophecy in the midſt of ſo many Miſtakes, and ſo much Incertainty thereupon.

But altho Any ſingle Event among ſo many, and in a Conjunction one with another, ought not without the Peculiar Diſtinction of the Line of Time to ſeparate it ſelf from all the Reſt, and Claim to it ſelf the Right of Giving the Epoch; yet it was moſt Condecent to the Wiſdom of that Providence, that looks to the bringing to paſs All, that hath been declared by the ſure word of Prophecy; to take care, that there ſhould be a ſufficiency of Events to Type out the whole Chain, having a Concentring and Reſt upon that year as the Epoch of Time, Times and Half a Time; as I ſhall very briefly preſent to View.

When then God had been pleas'd to make known by the Types of Prophecy; that ſoon after the Empire in Conſtantine became Chriſtian, the Apostaſy was preparing to Enter; in that the Hundred Forty, and Four Thouſand were Sealed; that the Worſhipers were taken, as it were, in their laſt Appearance in the Outward Court, and Retired into the Inner-Temple; and the Church Flying into the Wilderneſs; and the Trumpets in preparation to Sound. Thus All being in Readineſs, God gives Types of thoſe Four great Events, to which Time, Times, Half a Time, Three Days and an Half, Twice Forty two Months, and Twice Twelve Hundred Sixty Days as hath been often obſerved, are allowed; and which Receiv'd their Epoch here; Types I ſay; For I have not, I declare, dar'd to Rely upon them, as events Determining the Epoch, of theſe Great Times, but fair Types, and Repreſentations of Each.

1. The Firſt Event, I would obſerve, is; That, which I find moſt agreed in All Chronology; that this very year; Cyril, Biſhop of Alexandria, brought forth his Cyclus Paſchalis for ſetling the Due Time of Eaſter; Adjuſting Lunar years to Solar, according to the Golden Number. Now this is very Wonderful, that juſt at the Time, when the Lord, for the Interpretation of Prophetical Time ſhould, (to Allude to the Need Chriſt had of the Aſſe in the Goſpel,) have need of ſuch an Adjuſtment to be ſollemnly brought in, and Avowed in the profeſſion of Chriſtianity Antichriſtianized; which is the Outward Court given to the Gentiles, viz. the Antichriſtian Gentiles to Tread under Foot, it was ſo done: For then Forty two Months of the Gentiles Precalated to the Forty two Months of the Beaſt, This was very obſervable.

p. 451. Becauſe hereby Providence gave notice; that this was the very year, that by Prophecy, according to the Foundations, upon which a ſetled Time of Eaſter is Found, viz. by Conforming Lunar, and Solar Time one to another; The Moons of the Gentiles, and the Beasts Moons are together made juſt even to the 1260 Solar Years; And which is very wonderful, juſt ſo many years, as the Beaſts Moons want to make them equal to 1260 Solar years of the Witneſſes, and the Woman according to that Golden Number; (the very Ground of any Cyclus Paſchalis;) viz. 38 years, and ſomething more; Juſt ſo many are Found between 437, (when the Paſchal Cycle was, as I ſay, firſt brought forth,) and the Ceſſation of the Chriſtian Empire; when the Beaſts Succeſſion, and ſo Time Dated from him, as the Supreme or Seventh Head, and Eighth King (for ſo it ought to be) began, viz. at 475 ending, or 476.

2. It is very obſervable, Becauſe as hath been alſo more Fully ſpoken of elſewhere, and as is very well known; The Apoſtaſy hath in regard of Shrivings, or Confeſſions, Pennances, Indulgences, Pardons; the ſo ſuperſtitious Sollemnities of its Good Friday; the Idolatry of its High Eaſter Day Maſs; ſuch deep Intereſts in Eaſter, and the Moveable Feaſts dependent upon it.

But altho I cannot but think this very Remarkable, when I find 437, the very year Determin'd upon by the Line of Time; yet I could not dare to reſt upon it without that; For ſome Attempt the Predeceſſor of Cyril, Theophilus Biſhop of Alexandria had made this way; and Dionyſius, Sirnam'd Exiguus, perfected upon what Cyril had done; But when the Line of Time concurs with ſuch a Note of Lunar Time, proper to Moons, Equated to Solar Time; It appears to me very great.

Event 2 The Barbarians or Goths this year made an Excurſion upon the People of the Empire, call'd the Arverni, with all manner of Calamities; This was a Type of the Hail mingled with Fire in the First Trumpet; yet ſo that this is not to be taken, but in Conjunction, as hath been already ſaid, with what went before, and followed after; For it could not be in one year, that the whole third part of Trees, and of Green Graſs; that is; the Territories of ſo great an Empire, (of which Empire Third part is made by this Prophecy as a Hieroglyphic,) ſhould be deſtroyed. But a Reſemblance of this, Any part of the Empire, and at what diſtance ſoever from Rome (the Further, the more Lively the Emblem) might be of the Hail Diſhevelling it ſelf year after year, p. 46through the whole Empire; Yet on this neither dare I rely alone; For as great Events of this Kind, and much Greater before and after There were; yet this, however a ſmall Figure coming in its juſt Place after ſo great a Figure, as the Line of Time, Directing perpendicularly upon 437, as the Epoch of the Time, Times, Half Time, is very puiſſant Aſſurance of that very year.

Event 3. As a Reſemblance of the Gentiles Entring into the Outward-Court, this very year; Genſericus, the King of the Vandals, ſet himſelf to Extirpate for the ſake of Arrianiſm, the Faith of Jeſus Chriſt, the Eternal Son of God; and Raiſed in Africk, where he had planted himſelf within the Roman Empire, a Cruel Perſecution upon it.

Now, as in the Former, I do not Lay ſtreſs upon this without that principal Figure, Teſtimony and Evidence from the Line of Time: But that lying in the Foundation, I Reflect in theſe Obſervations upon this, as Agreeing to this Epoch of this Time.

1. That taking the Arrian denial of Jeſus Chriſt the Son of God, it was in two Regards a moſt fit Type to give notice by of the Antichriſtian Apoſtaſy.

1. That tho it be not a plain Point of that Roman Antichriſtian Apoſtaſy; yet in that it is a Denial of Chriſt being come in the Eleſh, which the Apoſtle John ſaith is the very Spirit of Antichriſt; It is moſt Fit, as a Type to Repreſent that, which in many grand Inſtances has overthrown Chriſts coming in the Fleſh, in the Scripture ſenſe of him, as the One Mediator; a Point as Fundamental in Chriſtianity, as the one God is in Natural Religion.

2. It was Fit in this Regard, that it might give notice of Antichriſt in that Antichriſtianiz'd Age, in a Point wherein they were very Zealous; that is; the Eternal Godhead of Chriſt; in other points of Antichriſtianiſm found in Themſelves, they could not diſcern it.

2. There could not be a fitter Type of the Witneſſes putting on Sackcloath, than the Spread of the perſecution, and ſeveral Excellent Perſons Eccleſiaſtical Hiſtory makes mention of, who ſuffered even to Death in that perſecution, though I own it but a Type; And this gives alſo the Fourth Event, viz. of the Witneſſes p. 47putting on Sackcloath, and the Church flying into the Wilderneſs.

3. Africk was a very fit place to be uſed in ſuch a Type, both as it was one of the Three Parts of the Known World; and as it was a worthy, and excellent part of the Chriſtian Church; where God had ſetled ſo great a Light in the Miniſtry of Auguſtine Biſhop of Hippo; who had in his Epiſtle to Januarius, Remonſtrated againſt that Throng of Ceremonies, Crowding in upon Chriſtianity in that Time; and in that, a place was moſt Fit to be Choſen, that ſhould not it ſelf be the Seat of either pretenders of Rome, or Conſtantinople.

4. Genſericus being King of the Vandals was a fit Type of the Gentiles coming into the Outer Court, and Holy City; as he was one of thoſe that came in upon the Chriſtian Empire, that had been made an Emblem of the Kingdom of Chriſt; and as thoſe Irruptions Cauſed great Mourning of all the Servants of Chriſt from a Sympathy with thoſe Calamities upon their own Country, and the Profeſſion of Chriſtianity.

2. As the People he brought in were to Coaleſce, and become Incorporated with the People of the Roman Empire; and ſo to be the Beaſts People, and to Conſtitute the ten Kingdoms under the ten Kings, that ſhould receive Power with the Beaſt.

And tho all theſe are thus very Worthy to be Conſider'd; and It Appears, when once the Line of Time hath pointed upon them; They fall in with great Conformity to the ſhewing the Epoch of the Time, Times Half a Time, the Forty two Months and the 1260 days of years, to be 437.

Having then an undoubted Aſſurance of 97, as the Period of the 1260 years It lies with ſome Preſſure upon my Thoughts, to make a Judgment according to the greateſt Light, I can Obtain from Prophecy, upon theſe Three Years, or till 97; what we may humbly Expect, and eſpecially under the great Phenomenon, the Blazing Star, as I may call it, of the French Power; here the Doubt Hangs between two Points, which ſhould caſt the Scale.

1. Whether the Progreſſion of Providence in Preparation to the Kingdom of Chriſt, may be expected to be Gradual; or whether the Motion may be expected to be ſudden; whether things may continue much at a Ballance till upon that Time, and that then the Divine Power may, as all on the Sudden, p. 48manifeſt it ſelf; and like it ſelf work in an Inſtant, and as it were in one Day.

I muſt Acknowledg, as I have alſo publickly Declared; I have been much more inclined to Hope (tho not without, as Freely, Profeſſed Fears, and Doubts for Reaſons, as openly given) that we ſhould in theſe years have ſeen much greater Works of God; becauſe I eſtimated the Pace, I thought Providence would chooſe, and the ſteps, it would take, according to what hath been generally hitherto in the World.

But it Pleaſed the Wiſe, and Holy, and Gracious Governour of All things, ſo to Direct; that One peculiar Advertiſement of Prophecy ſhould even ſtart out to me; that tho I do not profeſs the ſame Confidence upon it, as upon the Scripture Line of Time, I have given; yet I am Reduced by it to another kind of Expectation, till 97. than I have had; For in place of the wonderful Progreſs of Providence, for the Pulling down the French Power, the Change of the ten Kings, and other the great Effects I expect at 97. I have now far greater Reaſon to Beleive; There ſhall at preſent be only a Divine Interpoſition for the ſtaying things much where they are, and that there ſhall be neither a Remarkable going forward, or backward. VIZ.

1. That none of the Eminent Kingdoms, that have Revers'd their Power from the Beaſt, ſhall ever be Re-Enthrall'd under that Power; or ſhall Re-exchange their Proteſtant, and, as we ſtile it, Reform'd State for a Papal Government; which I now find to be the great Account of theſe ſo many late Extraordinary Revolutions within the Nations of England, Scotland and Ireland; and yet the Dawns, Appearances, and the very, ſo much, as Apprehenſions of the Kingdom of Chriſt are ſo Reſerv'd, and make ſo ſmall Offertures to the World, or ſo much as to theſe Nations.

2. That no one of the Ten Kings ſhall ſo much Exceed his Figure, as to be more than one of Ten; However ſome one may ſtretch himſelf every way to Graſp at Ʋniverſal Monarchy; and be ſo far ſuccſsful, as to draw great Powers to himſelf, that he may anſwer one Peculiar Note in Prophecy, preſently to be given in Memorial.

And this is that moſt Acquieſcible and Satisfactory Reſolution of the Myſterious Providence in Twiſting a Confederacy betwixt Proteſtant Nations and ſo many of the Vowed Tributaries of the Antichriſtian Supremacy of the Beaſt; whoſe Intereſt Lies, as p. 49Deep, in the Extirpation of Proteſtancy, which they call, Hereſy, as that of France; and in Pure Bigottry to Rome much deeper; and have been, and now are, as great, tho more ſilent Oppreſſors of the Reformation within their own Territories, and Perſecutors of it, if any appear for it: But thus Infinite Wiſdom hath Harmonized this State of the European Nations for his own Wiſe and Holy Ends, according to Prophecy; that the French Aſpirings to Univerſal Monarchy may be Embarraſs'd.

Theſe things then being Premis'd, I have very great Reaſon to Doubt, and Fear; The Proteſtant Princes, and the Reformation under them ſhall Advance little higher, till the Period it ſelf 97; which I ground upon ſingular Remarks in that Propheſy of the Viſion of Nebachadnezzars Image, Dan. 2.

Firſt, I obſerve in that grand Calendar of Time for the Kingdom of Chriſt; The Deſcent of Time is by the parts of the Image, and ſo by the Metals Aſſigned to the ſeveral, as I may call them Regions or Parts; the Firſt, or Beginning Point of Time is in the Gold of the Head, or the Babyloniſh Empire; Thence it goes down to the Breaſt, and Arms of Silver the Perſian Kingdom; and from thence to the Belly, and Thighs of Braſs, the Kingdom of Greece, and ſo comes down to the Legs of Iron, the Firſt part of the Roman Pagan Empire, and laſtly, To the Feet and Ten Toes, part of Iron, and part of Clay; that is, the Ten European Kingdoms, into which that Pagan Empire was Divided; when joyn'd with the Papacy, and Hierarchy, the Clay proper to each of thoſe Kingdoms.

Now the Order, and Diſtinction of the Parts, and of the Metals of the Image is ſo Eſſential to the Viſion, and Prophecy is ſo exact; there can be no change without great Reafon, and even great ſignification Deſigned by that Change, and no chance in it.

The Order of the Parts, and the Metals, is given firſt Synthetically, or Conſtitutively, v. 32. 33. The Image's Head was of Fine Gold; his Breast and Arms were of Silver; His Belly and his Thighs of Braſs; his Legs of Iron; his Feet part of Iron, part of Clay; The Conjunction therefore between the Iron, and the Clay; tho they did not mix one with the other, muſt needs be very cloſe in the Conſtituting the Feet; and yet to make more clear this conjunction, and order; It is ſaid, when the Stone cut of the Mountain came to ſmite the Image, the ſtroke was upon the Feet, that were of Iron, and of Clay. Again, v. 35. when the Method is p. 50given, as they ſay, Analytically, or the Image in the Breaking is Reſolv'd from its Bottom to its Top, from the Foundation to the Neck. It is ſaid, Then was the Iron, the Clay, the Braſs, the Silver, and the Gold Broken to Peices together, and became like the chaff of the Summer Threſhing Floor. Before the Image was given from Head to Foot; Here from Foot to Head; But the Conjunction is kept moſt Inviolate, and the Order, conſidering forward Firſt, and then backward, is the very ſame.

Now this Conjunction, and order are ſo Eſſentially, and Subſtantially Fix'd, They can never be unfix'd any more; This muſt be the Conjunction, this muſt be the Order, and nothing that Comes after it, can Diſannul it.

And yet when it comes to the laſt Cataſtrophe in the Interpretation of the Dream; and ſo when the Event is ſuppos'd to come to its Complement, that the Stone cut out of the Mountain without Hands Falls upon All, and Grinds them to powder. Then the Iron and the Clay are ſeparated by the Braſs; that has nothing to do in the Feet, but with the Belly, and the Thighes only; For they only were of Braſs.

This is the very Order given by the Spirit of God in this laſt part of the Viſion, I Find upon ſearch no Reaſon to doubt in the leaſt; there appearing no demurr on a Different Reading, as it ſtands in the Chaldee Verity, or the Syriac Verſion, as may be ſeen in B. Walton's Polyglot Bible: And yet it is, as if the Feet of Iron were joyn'd immediately with the Thighs of Braſs, and the Clay removed out of their place; and, as if the ſtroke were on the Braſs, before it was on the Clay; whereas it was made again and again, and a third Time Certain, The ſtroke is on the Feet of Iron and Clay, before the Braſs ſhould feel the Force of it; Now all theſe are ſo great Points of the Viſion, that nothing can unſettle them without ſubverting the whole Frame: For then the Dream could not, as he hath ſaid, be Certain, nor the Interpretation be ſure, nor what is grounded upon it be unſhaken.

It muſt needs therefore be; That for the Truth of the Conjunction, the Order of the Metals, and of the Parts, and the Order of the Stroke, were all given before, as they are, were and ſhall be; And that the Spirit of Prophecy preſumes, that none would think; It either on purpoſe, or Caſually, would Deſtroy its own Frame.

I offer therefore to deep ſearch of others, and the Conſideration of All, who have Regard for the ſure word of Prophecy to p. 51Attend to the Reaſon, He hath Aſſiſted me, the Unworthieſt of all his Servants to give: and I am Humbly perſwaded, he Foreſaw, He would ſo Aſſiſt me, to give it in ſo publick a Miniſtry to his Servants in general.

And the Reaſon is this, That God might make known to the King, and in him to after Ages, what ſhould be hereafter, As Daniel aſſures us. Now the very utmoſt of that Hereafter is very near Come, Even, as Near, as Ninety Seven, as I have fully ſet out; By comparing therefore the ſtate of Things now with this Change in the Viſion, we may arrive to ſome good degree of Underſtanding in the Reaſon of the Change; I ſay, comparing it with the preſent State.

I look then upon the preſent ſtate of the Ten Horns, as Prophecy calls them, or Kings, and their Kingdoms, I conſider, which of them, of All others bears the Metal; Iron; at the greateſt Luſtre of Appearance at this Time; and by plain matter of Fact that is the French Power, and Kingdom; Then I conſider where that, which was heretofore, call'd the Braſs in the Image of the Four Kingdoms now Reſides; and the Braſs being the Grecian Kindom, as All Interpreters agree; The Grecian Empire is beyond all Conteſt, known to be in the Hands of the Turk, whoſe Port is known to be at Conſtantinople.

There are then two things, God makes known to us by this Change in the Viſion, concerning that laſt State of this Image, when the Stone ſhall fall upon it.

1. That the Stroke ſhall be ſtruck, and the Fall of the Stone Grinding the Image to Powder, ſhall be, when the Iron in the moſt Illuſtrious Appearance of it, near the very End ſhall be joyn'd to the Braſs, and in League with it; So that tho the Iron, even the whole Iron together with the Clay ſhall be broken before the Braſs; yet the Braſs is Transferred out of its proper, both Conjunction, and Order; not indeed ſo, but as in a Figure to give a Watchword, that when the Iron in an Eminency ſhall be ſignally Conjoyn'd with the Braſs, viz. That Turco-Grecian Power; Then the Blow ſhall be given; and the Braſs, not before the Clay, but in its own Order ſhall be Broken, viz. The Feet of Iron and Clay Firſt, and in their own Conjunction; then the Braſs, and the Silver, and Gold immediately upon it; Now therefore obſerving the Iron in ſo Illuſtrious Appearance, joyn'd with the Braſs, at a Time, we know by the Line of Time the Blow is ſo near to be given, It is a Concurrent Aſſurance, It is very near.

p. 522. The Spirit of Prophecy is pleas'd hereby to Brand the Unnaturalneſs of the Conjunction of France with the Turkiſh Power; a Kingdom belonging to the Feet, and Toes, mixed with the Hierarchic, Antichristian Clay, and giving Power to it; and yet Uniting with the Braſs or Mahometan Power, a Woe upon that Antichriſtian State; A thing, as Monſtrous, as if the moſt Eminent Toe ſhould ſeparate it ſelf from the Feet to joyn it ſelf immediately with the Belly, and Thighs; ſo is the Papacies moſt Chriſtian King Leagued with the Mahometan Enemy of Chriſtianity, as in the Antichriſtian State.

Rem. 2. The ſecond Remark I make on that Viſion is from yet more undeniable, if poſſible, Letter of Prophecy; that the management of the laſt Stroke, when the Stone, by its own Direction of it ſelf, ſhall fall on the Image, and Smite it; It ſhall be not by Humane, but by Immediate Divine Power; that tho it will Raiſe, and Fit what Inſtruments it pleaſes; Seven Shephards, and Eight Principal Men; yet the Stone it ſelf will be Viſibly ſeen Illuſtrious above All; altho there ſhall be with the Lamb the Faithful, and Called, and Choſen; yet the Lamb himſelf, as by his Immediate Power, ſhall be ſeen above All: For the Stone that is Cut out of the Mountains is ſaid to be in no Hand, or which is not in Hands, (according to the Strictneſs of Tranſlation) or in any Hand of Man; And when he comes to work, it ſhall be as on the ſudden, and at an Inſtant. For when Divine Power works, Nullum Tempus Occurrit Regi, Nothing can Lett Divine Power.

Altho then I moſt Sincerely, and Earneſtly Pray, that the Lord of Hoſts would Pleaſe to give Succeſs to the Arms of the Protestant Princes and States, and moſt particularly to our own; So far as may poſſibly conſiſt with his own Wiſe, and Holy Determinations; Yet I am Bold to make theſe Prognoſticks from this Light of Prophecy, I have firſt Receiv'd, and now Offer'd; Partly to Arm with Patience, and Submiſſion to the Delay of ſuch an Iſſue, as we Naturally Deſire; partly to Encourage, and Aſſure, as to ſome great Points at the Preſent; and Eſpecially to Aſcertain that Grand Iſſue of the Kingdom of Chriſt in the End.

Prog. 1. Seeing the Time of the Fall and Stroke of the Stone is not upon the Iron and Braſs till 97. and that it is to be upon them in Conjunction, and upon the Iron, as it ſhall in any p. 53Part in an Eminency be Conjoyn'd: Therefore neither the Eminency of France as the Iron, and ſo in League with the Turk, nor the Potentacy of the Turk, who is ſo to continue a Woe upon the Antichriſtian State; ſhall be brought down, till 97. Let therefore no Impatience at the Diſappointment of an Expectation herein ſeize us; For thus it is Determin'd by the ſure word of Prophecy, They muſt both continue in a Conjunction till that Time, and the Stroke with it ſo fall upon Them ſo far as can be Found by Prophecy.

Prognoſ. 2. Notwithſtanding this; Let what can be done, France ſhall be kept within his own Bounds, to be, but one of Ten; and the Turk ſhall be but in a Low, Tottering Condition, to be Supported only upon the Aides, and Help of France; that he may not come to his End ſo ſoon, but muſt do at laſt; as is intimated concerning the Turkiſh King of the North, Dan. 11. ult. Now to keep France ſo within its own Figure, is a Service ſo conſiderable to Providence according to Prophecy; that it ſhould make Princes, and Nations Patient under the inconveniency of War to ſuch an End; And it may Anſwer for a Confederacy of Protestants with Popiſh Powers ſo far; as that it may be made uſe of by Providence to ſuch an End as Reſtraining France, Agreeably to Divine Determination; And it may juſtly call us to the Obſervation of Providence, in Ballancing Things ſo, as this Laſt and former Years it has done; ſo that while, as with one hand, God is pleaſed to keep the French Power at ſuch a Height; with the other he ſo Ballances, that it ſhould not exceed its Figure; So we ſee it in all the Diſpoſes of Things to this Day; So in the Wonderful Preſervation of the Kings Perſon, when danger was ſo every way about, and Death ſo near him: Becauſe he hath raiſed Him up, as ſo peculiar an Inſtrument to that purpoſe, to give a ſtop to the Exorbitant Power of France; as alſo to be an Interpoſer againſt the Return of Papal Power on theſe Proteſtant Nations, of England, Scotland and Ireland.

3. As it was ſaid to Barak; This Journey, or Expedition ſhall not be for thy Honour, becauſe God would ſell Siſera into the Hands of a Woman; Judges 4. 9 So the great Succeſs of Finiſhing the War upon France in Conjunction with the Turks, God hath reſerv'd for the Stone cut out of the Mountains, who is not in any Human Hand; No Greater, nor more Victorious Atchievements have been therefore Granted to the Confederate Armies, nor any gradual Appearances of the Kingdom of Chriſt, becauſe the Glory p. 54is reſerv'd to Chriſt; ſo that all ſhall be done by him in an inſtant, on the ſudden, at the very Time Appointed by God, viz. in the year 97. ſo near Approaching, Theſe things ſhall be done; The French Grandieur, as it now ſtands in oppoſition to the Kingdom of Chriſt, ſhall be ground to Powder; The Witneſſes, both the Vaudois, and the French Protestants at this Time under his Power, and Tyranny, ſhall ſee the Morning Star Dawning; They ſhall be with Chriſt, when he Breaks the Nations with a Rod of Iron; They ſhall feel a Spirit of Life Entring into them, and Cauſing them to ſtand on their Feet, and they ſhall hear a Voice from Heaven, ſaying, Come up hither. The Turkiſh Woe ſhall be clear Remov'd; But then together with this, The Confederate Princes as giving their Kingdom yet to the Beaſt, or Bapacy; and even the Protestant Princes ſo Far, as they enter into the Conſtitution of a Nebuchadnezzars Image; the Papal Hierarchic Clay; where ever it is Found; with its 7000 Names, ſhall all be Ground to Powder alſo.

5. The Supreme Sovereign Event of Events ſhall then come to paſs; The Kingdoms of this World ſhall become the Kingdoms of the Lord, and of his Chriſt; He ſhall Reign in his own Name, take to himſelf his Great Power, and ſend out his Everlaſting Goſpel, as on the Wings of Angels; and Bleſſed is he, who is not offended at theſe Things, but Loves, and Waits for them.

But indeed, if God ſhould pleaſe any way to bring down the French Power, or Cauſe it, but ſo much as to Lye ſtill; and to Diſſolve the League between him, and the Turkiſh Potentacy ſooner; my Hopes, and Expectations might be, that God were ſooner alſo working by ſuch Beginnings to much greater Things for the Change of the World. In the mean Time I cannot but Repreſent things as Prophecy Repreſents them, and I preſume no further, And that I find not to be till 97.

Another Prophetical Note, The Lord hath been pleas'd much to imprint upon my Spirit, is that Habac. 2. 13, 14. where the Prophet beholds in Litteral Babylon, the Mystical Babilon; the Town Built with Blood; the Intoxicating Sorcereſs, Enchanting the Nations to the Expoſing their Nakedneſs, and Shame, through Inebriating them with the Golden Cup of Fornication, ſhe holds in her hand; and makes the Kings of the Earth Drunk with, that they may commit the Whoredoms of Idolatry with her; and in the beholding of this, and the Foreſight of the End, and Deſtruction of it; The Prophet is made to ſee in Spirit, by the mighty Influence of that upon him; while That bore, and carried him p. 55alought; and moved him; and not any Created VVill, but the Holy Spirit alone: He ſpeaks the State and Poſture of Things, that ſhall Confine, and Border upon the Ruin, and Deſtruction of that Babylon; and the Manifeſtation of the Glory of the Lord, Immediately Conſequent upon it; And this State he declares, ſhall be by the peculiar Ordination, and Conſtitution of the Lord of Hoſts; of him, who has the Government of the whole Hoſt of Heaven and Earth; ſo that nothing ſhall be able to move to the Contrary. The People ſhall Labour, as in the very Fire, the pure perfect Fire, and ſhall weary themſelves for very Vanity, pure and perfect Vanity; For ſo is it ordain'd by God, that thus he may prepare for that great change of the World; The very Reaſon, why he orders it ſo, is, Becauſe the Knowledg of the Glory of the Lord ſhall cover the Earth; The Glory ſhall cover the Earth, that the knowledg of the Glory of God may ſo cover it alſo; even as the Waters the Sea; that even as in the Sea, there is nothfng to be ſeen for Water; even ſo in the Earth, There ſhall be nothing to be ſeen for the Glory of the Lord, it ſhall ſo take up the whole View, througout all the Earth. From hence therefore, I Argue, All kinds of Diſappointment, and Fruſtrations of All the Labour, Undertakings, Enterprizings, that are in the World; the Expectations from Princes, Councels, Governments; From Trade and Commerce at Home, and Abroad; From Armies, and Navies; From Generals and Commanders of them, and their whole Force; and this not only in one part of the World, but in the Nations, and People taken together, and in the Groſs; Such Labouring in the very Fire and wearying themſelves for very vanity, are no Argument againſt ſuch a Glory of God being near, and the Knowledg of ſuch a Glory covering the Earth as the Waters do the Sea. Such a Glorious Revolution, and Change of the World, being very nigh, and at the doors; ſo that they are rather an Argument for the nighneſs of it to us. For God hath given us this, as a Prognoſtick.

In the very ſame manner, This Divine Prophet beholding that Great Viſion of the Kingdom of Chriſt in its laſt Accompliſhment; when all his Enemies ſhall be under the Invaſion with his Troops; Intimates That even in the Labour and Service of Nature it ſelf; There ſhall be great Fruſtrations, and Diſappointments, that the Fig-Tree may not Bloſſom, the Labour of the Olive may fail; there may be no Fruit in the Vine; the Flock may be cut off from the Fold, and the Heard from the Stall; And yet, p. 56ſaith he, will I Rejoyce in the Lord, and Glory in the God of our Salvation; For tho I do Acknowledg, the World is always ſo full of Diſappointments in, all theſe Kinds, that what the Prophet ſpeaks; is moſt ſuitable to all Times; All is full of Labour and Vanity, as Solomon ſpeaks; Vanity of Vanities, All is Vanity, and Vexation of Spirit; All is made ſubject to Vanity, and to Corruption; yet as if God would wind up the whole Web of Vanity, before the Time of the Salvation, of the Restitution of All Things. The Prophet thus ſpeaks, and goes on, That the Lord will make his Feet like Hinds feet, and ſet them upon the high places, the Mountain of Spices; and that then the Time of Songs ſhall indeed come in, and of Singing to the Stringed Inſtruments Like David; at the Kingdom of the True David, the Root and Off-ſpring of David together; in compariſon of which, All ſongs are but Howling, and Lamentation now.

Now if we were to Judg of Things by the preſent Aſpect of Things, and of what is in Proſpect; we may have Reaſon to hope, That the Change of the World is near; and I ſhould Rejoice to be ſo happily Miſtaken; that it is indeed nearer, than, according to the Line of Time, I can conclude it; There is every where ſuch Labouring in the very Fire, and Wearying our ſelves for very Vanity

In the laſt place, to conclude the whole Argument from the ſure Word of Prophecy, I would in brief preſent the whole Table of Time.

The whole ground Plot of Prophecy is the State of Things from the Firſt Creation, and Sabbatiſm under the Firſt Adam, to the New Creation and Sabbatiſm of the Second Adam; Firſt Deſign'd, but Remaining to be Accompliſhed; even from the Foundation of the World; even when God on the Seventh Day Reſted from the Works, which He had made, according to Heb. 4 5, 7. It began to Remain to be Accompliſhed.

This Sabbatiſm Comprehends the Higheſt and moſt excellent Temple State, or a State of Enjoyment of God; and alſo a Dominion, Lordſhip, Throne and Kingdom of the Second Adam, and of his Seed over the Creation of God; All things being put under the Feet of him, and of his Seed, in the Sabbatiſm which remains to the People of God.

God the Lord of Time, , hath made, and given in his word an exact Line of Time, from Sabbatiſm to Sabbatiſm; of near, or to the Evening, or between the two Evenings of the Sixth and p. 57Laſt Milenary, and allotted a Juſt Cubical Thouſand years, the perfection of Time to that Sabbatiſm it ſelf, or Kingdom of Chriſt;

This Line is at this Day to be Found in Scripture, made up of Hiſtorical Time; reaching as far, as it was neceſſary to Reach, to make up ſuch a ſpace of Time; Till by Fair Commiſſures Prophetic Time came in, and joyn'd it, and made up the Reſt even 5759 years, to the great Sabbath.

To the two great Types of this Temple, and Kingdom expiring, viz. The Reigns of David and Solomon, at Solomons Death, This Line of Time is given plainly and Hiſtorically; Emboſs'd only with ſome Ornamental Reſemblances of that Kingdom and Temple-State: All which I have made out according to the very Letter of Scripture, and Fortified our Hebrew Copy, as truly the Word of God, by great Evidence (as I hope) of Argument from Scripture, and Scripture-Reaſon; And thoſe ſeveral Hiſtorical Lines to Solomons Death make 3029 years; Theſe I do not particularize, becauſe they do not ſo properly fall under the ſure word of Prophecy, but the ſure word of Scripture-Hiſtory.

From thence, even at Solomons Death, begins Prophetical Time, however Hiſtorically Supported in many great Branches of it; yet the Miniſtration, and Repreſentation of it is All Prophetical, and Myſtical: All and Each of theſe are of great Conſideration to him, whoever he be, that would underſtand Prophecy.

This general Plat-form being now laid according to, and in my Line of Time, I here preſent it in brief to View together.

p. 58THE Prophetical Scripture Line of Time, As it is Given from the Death of Solomon to the Temple, New Jeruſalem, and Throne of the great Solomon, Son of David, in purely Prophetical Numbers.

p. 65I am now come to the laſt Head of this Diſcourſe I propoſed; Some Brief Reflections, by way of Inference upon the whole.

Infer. 1. This ſhews the great Price God hath put into our Hands, in the Profeſſion of Chriſtianity, of giving mighty Evidence to the Truth of the Scriptures; if the Apoſtacy that hath come upon our Profeſſion, had not Robbed us of the Hearts, to make uſe of it.

For God hath given us a Sure word of Prophecy, that cannot Fail, nor deceive us in any of the great Futurities, the things to Come, It hath Foretold; They ſhall certainly be Fulfill'd, each in their Seaſon; For Infinite Wiſdom, hath deſigned, and contrived them, that cannot upon any Emergent Unconſidered, Change its Counſel; For it calls the End at the very beginning; Infinite Veracity or Truth hath Declared them, which cannot deceive, it is a ſure word; and Allmighty Power will bring them to paſs.

Now Prophecy, or Declaring things to Come is by God inſiſted upon, as the greateſt Aſſurance of the Divine Being; Declare to us, ſays God, Things to Come, that we may know, you are Gods: Yea, do good, or evil; viz. When you have Foretold them; Let the Things Foretold come to paſs by your power: Now ſeeing our Scriptures are full of Prophecies, on which theſe Evidences muſt be Founded; There wants nothing but Interpretation; Adjuſting what is paſt, to its Juſt Times of Coming to paſs, according to Prophecy, and History; and thereby laying aſſured Grounds of Interpreting Prophecy concerning what is to come: Oh, why do we not then concerning Things to Come, which Chriſt hath Promiſed, the Spirit ſhall lead us into and ſhew us; engage our ſelves in Interpretation? Seeing the Apoſtle Peter hath aſſur'd, No Prophecy is of Private Interpretation, or Reſerv'd; even as in things paſt, Relating to Chriſt, which we ſo vehernently Argue upon againſt the Jews, and with ſo great Reaſon, why not in things to come concerning his Kingdom?

Infer. 2. We have hence Authority to Joyn Interpretation of Prophecy, and the Expectation of the Return of Miracles together, that when in Daniel, c. 12. 6. It is Enquired, How long ſhall it be to the End, or to the Perfecting of Wonders? Thoſe great Numbers of Time leading to the Bleſſed Time of the 1335 Days, that ſhall make every one Bleſſed, that p. 66Comes to them are Given; Certainly therefore Wonders ſhall be, or Miracles Return, when the Time of Finiſhing is. And thoſe numbers muſt Lead to that Time.

Infer. 3. How Earneſt, and Diligent ſhould we be to be Found of him in Peace, without Spot, and Blameleſs; not in a ſtate of War, when that Prince Comes, with his Name written on his Veſture, and on his Thigh, King of Kings, Lord of Lords; who in Righteouſneſs Judges, and makes VVar, and ſlays with the Sword, that proceeds out of his mouth: Oh, Let us therefore be Diligent, we may be found of him in Peace, and not in the Army of Armageddon, in that Battel with God Almighty; this is the coming to the 1335 Days, A Bleſſedneſs is pronounced upon in Daniel; A Coming with Chriſt, with the Armies of Heaven, in white Linen, on white Horſes, as his Called, Faithful, and Choſen; with him, on his ſide. How looking, and conſiderate ſhould we be upon this Concernment! That we be found truly Fix'd in the Firmament of Chriſtianity, that neither in Regard of the fowl Antichriſtian Errors, nor the inward Impurities of Heart, and Life, we are as mandring, and Falling Stars, for whom is reſerv'd the blackneſs of Darkneſs for ever; but may ſhine, as the Stars, and as the Firmament, Fix'd in that Firmament of Chriſtianity; by the light of which Holy Men are now wiſe to win Souls, and to turn many to Righteouſneſs; from which Antichriſt by Tranſgreſſion Fell, as a Star from Heaven upon Earth, and went down to Open that bottomleſs Pit, and fill'd the World with Darkneſs and Smoke; and ſhall be caſt into his own place at that day, the Lake that Burns Rev. 9. 1.Rev 9:1with Fire and Brimſtone; But the Righteous ſhall ſhine forth as the Sun in the Kingdom of their Father, in the New Jeruſalem with God and the Lamb; and for Ever.

If theſe Things ſeem hard to be underſtood, let us therefore grow in Grace, and in the Knowledg of our Lord and Saviour Jeſus Chriſt. To him be Glory for Ever.

THE END.