THE 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 Now 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 4. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the Force of the Word of Vniversality 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Interpretation viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word differing but an Iota an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so may seem fair for admission and 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then against any other sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it comes something near the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 same 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 was to come For He says Vntil 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suppos'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
Kingdom and of Prophecy fulfill'd in it 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 Manners 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 2. 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 all 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 6. 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 or 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 themselves 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
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 We 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 private 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 by 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 â—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
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 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 Now 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 Vnderstandeth 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 Vnderstand 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 Largeness 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 Vnderstand Because the Apostle Peter hath said of the more sure word of Prophecy yee do well in Taking heed to it because it is written 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 Scripture-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 Vniversal 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
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 2. 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 Hundred 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 onely 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
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 1. 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 through 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 putting on Sackcloath and the Church flying into the Wilderness 3. Africk was a very fit place
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 given 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 Attend 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 2. 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
but if it was so It Argues There was some Observation Defer'd to it by him that he gave that Paper a place in his Study which Foretold Rome as the Catholick Church should become one of the most notorious Fables in the World and be exposed as one of the greatest Cheats upon it Altho he seem'd to adhere to it I say He seem'd for of so great a Wit I question it However bigotted he appear'd in Writing the Virgo Hallensis But that which is enough to me and will be I suppose to others in this Kind is That it hath undoubtedly been extant in Print above Forty years and so in the Hands of many persons and that any one may see it at any Time that Pleases Now it must needs be Dr. Mayer knew it a Prediction of some Age in his Time in Assigning it to Lipsius his Study who Died near Fifty years before and how long before it came into Lipsius his Study it cannot be said Yet indeed Forty years in this matter is as much as an Hundred and Dr Mayers Preface in this Case as much as Lipsius his Study For the whole stress lies here that such Events were Foretold so long before that there was no Train of Causes leading probably to that Ninety Eight more than any other year and that there be sufficient Assurance of this by the Predictions being in well known Hands Now both these are uncontestable concerning this Prediction by being so long ago in Print in Dr. Mayer and Dr. Mayer's Works in many Hands The Sum of the matter is This Prediction was so long before 98 an undeniable matter of Fact in Print and known to be so But I must not conceale There is a Prediction in Stows Annals p 749. According to which This I am Discoursing most probably was Form'd as appears by several Allusions of the one to the other so plain as not to be Denied It is a Prediction upon that famous year 1588 running thus Post Mille Expletos a partu Virginis Annos Et post Quingentos Rursus ab orbe Datos Octagesimus Octavus Mirabilis Annus Ingruet Is secum Tristia Fata Feret Si non hoc Anno Totus Malus Occidet Orbis Si non in Nihilum Terra Fretumque Ruant Cuncta Tamen Mundi sursum Ibuntque Retrorsum Imperia Luctus undique Grandis Erit There Englished thus When after Christs Birth there shall be expir'd Of Hundreds Fifteen years Eeighty and Eight Then comes the Time of Danger to be fear'd And all mankind with Dolors it shall fright For if the World that year shall not fall If Sea and Land then Perish ne decay Yet States and Kingdoms then alter shall And men to ease themselves shall have no way Now this last Recited Prediction is said to be written by Regiomontanus that most Famous Astronomer of his Time in the year 1475. the year before he died at Rome And the Prediction I now Recommend may seem to be a meer Imitation of it and so to be the Diversion of a Fanciful Poetical and Adventrous Pen wantonizing upon a Former Prediction and Running Counter to it and that therefore there is no Regard to be had to it But I shall argue the contrary and that upon Due Compare of the one with the other That in Dr. Mayer will be much advanced in Repute I do grant That it was written by one that had laid the Prediction of Regiomontanus before him Nay I make no doubt he writ it after the year 1588. when the Remarkable Events of that Famous Year had given Reputation to the Prediction upon it Whoever therefore writ the Prediction before us Coasted and Glanced along upon that of Regiomontanus grown into Esteem by Things Answering it and grafts a far greater Prediction upon so much as would serve his main purpose and Leaves the Rest And this he did to give it some Remarkableness by appearing in some of the Garb of what had obtain'd a Degree of Honor by the Effect Following it But it indeed far exceeds its Copy and since I know it is so Truly according to the Sure Word of Prophecy I am assur'd whoever writ it writ it either from a Judgment enlightned by deep Enquiry into Scripture Prophecy or by some Divine Impulse and far above the Copy And as Reasons of my Assurance herein I make these Observations upon it 1. In the other Prediction there is nothing but what falls within an ordinary Human imagination supposing the world in an Hurly-Burly and Confusion but such a Series of Events known only to Scripture and its Prophecy not to be Read in the Stars nor in the Book of Nature but the Book of God only shews a much higher Original than Human Imagination taking Copy from one much lower than it self but either a mind Divinely Taught by Scripture Prophecy or at least Providentially Impell'd as Caiaphas's was John 11. 51. and not speaking of it self 2. Whereas in the other Prediction The Events though signified to be great yet are but General and Confused and no one Express In this Prophecy all is very great each Event is of the greatest that can be Thought of within the state of the whole present World each is Distinct Firmly declared Like one that knew he spake on great ground this Poetry and Fancy do not use to do 3. Whereas a mere Fancy or Humor of Foretelling would have chosen some nearer Time than above a Century beyond that 1588 to raise a quicker Expectation and thereby a greater Amuse this Prediction carries steddily to 1698 so far off 4. A Naked Fancy or Incertainly guided Arrogancy of Foretelling if it had born so Aloft and at a Distance from the Time of the Former Prediction would have hardly miss'd of the Crime of 1688 Answering 1588. For we see common Expectation hath of it self run upon that year and has not been greatly mistaken in Regard of the Revolution in this Nation wherein All the European World hath been so much concern'd also to carry therefore the Prediction as from one 88 and not to stop and quarry as one may say upon the next 88. but to fall Perpendicularly upon 98. is a higher flight than of a Fancy 5. The words chosen out by whoever was the Predictor so susceptible of so ready to Fall into and to Cope with the words and Images of Scripture Prophecy are a very great Argument and Assurance He either from Great Acquaintance with Scripture Prophecy and Assistance from it in that mediate way or some more immediate Inspirings of that Holy Spirit of Prophecy or at least from a Providential Impulse or Motion of Mind was Enabled to use words which the Holy Spirit Teacheth comparing Spiritual Things with Spiritual 6r That which above All Assures me there was a Divine Extraordinary either Explorating and searching out of the Testimony of Jesus in the Written word or from some Emotion of the Spirit of Prophecy in some Holy and Sanctified Person or at least from some Providential Impulse of that Spirit upon the Person that writ the Prediction is that he hath fallen upon that very time I have by exact Calculation found to be the very Time for the Coming of these great Events to pass in a settlement in 98 after their beginning 97. FINIS