of Christ in his Time and in the Time of the Apostles There was such Evident Matter of Fact it could not be denied by Sense in what pertain'd to Sense or by the Mind in what pertain'd to Mind Infrence 2. This Ponderous and Tremendous Consideration Rises from hence We ought to give the more Eaynest Heed to the things that have been spoken lest at any time we should let them slip For if the Word spoken by Angels was stedfast and Every Transgression and Disobedience received a Just Recompence of Reward How shall we escape if we neglect so Great Salvation c. If the Salvaâ—ion was so great and God brought it in and surrounded it on every side with Miracles or Miraculous Power Oh how shall we escape if we neglect so great Salvation so Almightily Testifyed I appeal to All whether we do not Think God dealt Righteously with Pharoah whether he had not a great deal of Patience with him to shew him Miracle after Miracle although he after Buried him in the Red Sea and whether he did not deal Righteously with Israel in the Wilderness that for Forty Years saw his Works and yet did alway Err in their Hearts and did not know the ways of God though their Carcases Fell in the VVilderness and whether seeing the Miracles of Christ and yet Rejecting him They Crucified him and were delivered up to the Romans not many Years after and are now scattered over the Face of the Earth because they sinn'd with so high a hand against a Miraculous Power so exalted before them Now if God bare so Great Witness to that very Gospel we have now confirm'd with Signs and VVonders and divers Gifts of the Holy Spirit How shall we escape if we neglect so great Salvation Oh therefore let us look to it continually If God hath been at so great Expence as I may call it in the manifestation of Himself as to give us the Gospel sealed with such a curious Needle-Work of Miracles with such a Rich Explication of the manifoid VVisdom of God Oh how shall we escape if the Gospel-Faith Repentance Holiness be not found in us which will convince us of Great Neglect of it If it be said what was Miracle undeniable to the Beholders hath lost the Force of Miracle to us to whom it is gone out of Matter of Fact into Htstorical Account Tradition and Discourse I answer to this in a Third Inference Infer 3. That which presses forward the Exhortation and Answers the Objection is Let us consider and deeply weigh that God sealing any Doctrine with Miracles declares the Intrinsick Value and worth of that Doctrine the Fitness of it to bring Souls into the Kingdom of Christ Miracles are only a sensible Declaration of the Intrinsick Excellency of the Doctrine whether They are present or absent The Excellency of Divine Truth is still the same For Miracles are never a Seal to a Blank The Writing hath the Essence of the matter whether the Seal be at every Line or not It is enough It is once set It needs not be set a new every Time It is Read The Fine of Miracles once pass'd the Gospel as a Deed of Uses imports the Sense and Virtue of All and carries it and the Fine of Miracles as I may call it along with it however but once pass'd Miracles are no more necessary continually than One Rising on all Occasions from the Dead But the Divine Excellency and Truth of the Doctrine is always the same Christ coming and speaking Things of so Supreme Excellency that never man spake like him did also the works that no man else ever did Hence it is alike Infer'd If I had not come and spoken they had had no Sin but now they have no Cloak for their sin and if I had not done among them the VVorks no man ever did they had had no sin Conversion therefore hath been without Miracles and with Miracles Not therefore by the Vertue of Miracles which of themselves raise no more than Wonder without the Spirit of God working with the Truth of the Gospel and that without Miracles is most Efficacious Miracle can do nothing without the principal Truth even the Divine Spirit never works by Miracles without the Divine Doctrine It continually works by that without Miracles many who themselves wrought Miracles shall yet have that dreadful Sentence upon them I know you not depart from me you that work Iniquity A man may have a Faith Removing mountains and yet be nothing Matt 7. 22. 23. 1 Cor. 13. 1. It is certain therefore Conveâ—sion follows not Miracles But Miracles have and shall indeed Follow the mighty Power of Converting Grace working with the Gospel as at the Time of Christs Appearance in the Offertures of his Kingdom when here upon Earth and by the Apostles so at the Glorious Appearance of his Kingdom Great and many workings of Miracles so great Conversions many Converts and therefore by the way let me give this very Serious and Practical Notion It may be we should look upon our Selves as Persons highly Favoured of God If we could Heal Diseases or do any thing that would look like Miracle But it is not so great a Thing as a Power to Touch Christ and Believe in him To Conquer the Lusts and Corruptions of our own Hearts and the Impurity of our own Spirits The Faith that Touches Christ and Draws Vertue from him is a far more Excellent Faith than that which can Remove Mountains or Heal Diseases If we had a Power of Miracles it would indeed amaze the World with the View and be a kind of Nine days Wonder But it would Flatten upon the Hearts of Men by being daily They would grow familiar with it and Resist it as the Jews did as Pharaoh did If the Power of Converting Grace did not go along with it But this Inward Power is all pure perfect Spirit and never fails Tho Christ will say to many that had Cast out Devils and did many wonderful works in his Name I never knew you depart from me you workers of Iniquity yet to them who have by Faith Deriv'd from him Righteousness Holiness Victory over Sin Vanity Lusts and Corruptions over the World that have Receiv'd Renovation Mortification Heavenliness of Heart Christ will never Profess I know you not depart from me you workers of Iniquity Agreeably therefore to this when the seventy Returned and gave Account of their Success and Christ gave them Power to Tread on Serpents and Scorpions c. Yet saith he In this Rejoyce not but Rejoyce that your Names are written in Heaven Oh! what an Admirable Thing is True Grace Faith Repentance Love Hope Obedience How curious is the Inlay and Variety the Curious Needle VVork like the Variety of Miracles in the Times of the Apostles or as Solomon speaks in his Song there are all Spices and Perfumes all the Richest Perfumes and Powders of the Merchant in the various Graces of the Spirit of which the
it Consider it every way and then give me an Answer is it Miracle or not And as it is thus concerning Creation so concerning Providence it is perfect Miracle for what is Miracle but an Effect rising from the immediate word of God now how does our Meat preserve our Life not by it self only but by every word that proceedeth out of the Mouth of God as our Lord hath declared to us So How do our Cloaths warm us How does the whole Course of Nature maintain its Circulation We are as ignorant in all these things even as the Jews were when Christ either Heal'd the Sick or the Lame or open'd the Eyes of the Blind or cast out Devils or whatever were the great things he did and yet still the things were evident Matters of Fact Even so it is in the Dayly Evidences of the Divine Power and Greatness and Goodness in the Creation and Dayly Providence How excellently does David speak upon this Subject Psalm 104. He goes through this whole Oeconomy of Creation and Providence and therefore he begins thus Oh Lord my God thou art very Great Thou art Cloathed with Honour und Majesty who coverest thy self with Light as with a Garment and so on Now if we do really believe that the whole World stands by Immediate Divine Power and that every day the Motions of it come fresh out of the Hand of God and that beyond all Natural Causes or Connexion of Causes then we must acknowledg Miracles every day The Prophet Jeremy tells us Lament 3. 23. It is of the Lords mercies we are not Consumed and because his compassions fail not they are new every Morning We are ready to think the Light and the Life and the mercy of this Day are the same they were Yesterday but if we believe the Spirit of God by that Prophet they are not the same though of the same for Kind yet not the same by any necessary Continuation or Natural Connexion with those of Yesterday but new new every Morning Now if the mercy of this Morning be new why then it is certainly a Miracle because no Power of a Creature could have produced it or brought it forth but an Immediate Act of the Power of the goodness of God And he had not done it so yesterday that he must needs do it to day yet if he did not generally do it and that anew our Life must cease for ever Oh if our Hearts did but Live under this Sense of God how Humble and Dependent would it make us We are ready to think it is the Suns Duty to Rise to Day because it Rose Yesterday and we are too ready to Build upon it that our Life shall be to Day as it was Yesterday but if we could consider that it is indeed a New Life every Day yea every Moment and that whatever Channel it runs through yet that God alone is the Giver immediately from Himself and it is continually a New Gift If a Man were Dead and Raised again from the Dead then every one would look about them and make a great wonder but if we went up to the Fountain Head we should find the very same Power that Raises the Dead giving Life every Moment and if we could see but into that we should see Miracle in the one even as in the other for both are immediately from Infinite Power Both are New Only one is out of the Ordinary Course of Gods Disposal the other not so I would only argue this further on one place of Scripture and so pass on It is said Rom. 1. 20. The Invisible Things of him from the Creation of the World are clearly understood by the Things that are made Even his Eternal Power and Godhead so that they are without Excuse The Apostle affirms The Eternal Power and Godhead are in themselves clearly to be seen round about us by the Works of Creation and Providence and so as to leave without Excuse Although therefore we see not thus clearly even the best of us and so many bruitish Atheistick Men not at all yet this cannot make the Apostle's Words of no Effect They continue Firm The Eternal Power and Godhead are so to be seen as to leave men without Excuse What now can Miracles do more They can only alarm or call us to closer Attendance They cannot more clearly inform inlighten or assure We may therefore justly say of Creation and Providence compar'd with Miracles as the Lord said of Moses and the Prophets compar'd with one rising from the Dead If they will not believe the one they will not be perswaded by the other If not by Creation and Providence no not by Miracles I would therefore consider what is said by the Men of Wit and Reason as they are ready to Esteem themselves They would suppose that Matter and Motion being either Eternal as some would have it or Created by God as others would at least seem to allow and then either by themselves or by a General Concourse of the Supreme Being they could together according to a sort of Mechanick Law do every thing But we see how soon not only the Works of Art but even of Nature Run out of Order or wear out themselves It is True if all things could have produced themselves there were an End of the Miracle of Creation Or if when made they could Govern themselves There were then indeed no Miracle of Providence but what turned Nature wholly out of its Course But to us instructed by the Word of God the whole Frame of Creation is like a well Tuned Instrument every String wound up to its due Tenor but in evèry single String and the whole Harmony the Divine Hand was immediately even wherein any Second Cause had the least Activity Every Wheel in this curious Machine was plac'd by his Finger And when all was put together and so Tun'd All had for ever notwithstanding lain still like an Instrument on which the Musicians Hand never came or was removed Or as a Clock or Watch whose Weights or Spring were never wound up or quite down or taken off And to this Frame and this Motion no Vicarious Hand but the Creator's alone can suffâ—ce He is every moment even a-new the Fountain of Life Being and Motion as the Apostle saith In him we live move and have our Being So that Creation and Providence are still Miracles The Sun and so all other of the Works of Creation in their proportion is prepared as a Bridegroom coming out â—f his Chamber and rejoyces as a strong man to run a Race But in all this the Sun declares the Glory of God alone Oh that therefore our souls could Bless the Lord while we have our Being and all that is within us praise his Holy Name that the meditation of Him and his Works could be sweet to us and that we could say we need not Miracles as further Evidences of his Creating Power or Preserving Goodness but for the Displays thereof to other
Daniel there were very Resplendent Signatures of the Mighty Power of God in Nebuchadnezzar's Dream and Image both Retrieved by Daniel when He had lost all Lines of it as also Expounded to him which both satisfied and convinced that Insolent Monarch into an acknowledgment of God the Miraculous Chaining up the power of the Fire upon the Three Servants of God in that so over-heated Furnace while yet it had Full Force to Fly out and Ravage upon the Servants of the Idolatrous Furious Prince that doted upon that very Image of Vast Arbitrary Dominion most probably which being so Miraculously Represented and Expounded had Extorted from him the Confession of the one True God That immediate Hand of the most High upon him in such a Deliration and Phrensy which turn'd him to Grass with the Beasts and as wonderfully Restor'd him with a Mouth so full of acknowledgments of the God of Heaven The Dreadful and Astonishing Starting of the Hand and Fingers out of the wall to that Intemperate Sacrilegious and Idolatrous King Belshazzar with the Affrightful Comment of Daniel upon the writing of them The preserving Daniel in the Den of Lyons when their Rage was yet so quick upon the men that gave him as a prey to their intended Ravenous Teeth All these very stupendious and Mighty Works of God were undoubtedly on purpose provided for that very Time wherein These most Admirable and Truly more Miraculous Visions of the Kingdom of Christ were in Giving and as most Connatural to them so for a Confirmation of them They lasted therefore so long and were succeeded by not so many Miracles as very wonderful and Mighty Providences in the Restoring Judah and Jerusalem by such Signal and almost miraculously moved and Ingaged services of so many Princes of Persia together with the Glorious Prophecy of Haggai and Zechary which lasted till Judah and Jerusalem were Restor'd and so long continued the Spirit of Prophecy Then immediately came on those Strait Cramped Times both as to the Prophecy the Miraculous Power and all Appearances of the Kingdom of Christ One Rising and Setting with the other as by the strongest Sympathy and Configuration or most Wise Disposals to for and with one another For when those Straits of Time under the Power of Heathen Princes and the more settled Times of the Gentiles came in the Spirit of Prophecy Retired in Malachies Prophecy and took as it were its Leave and gave its Fare-well in those Words ending it Remember ye the Law of Moses my Servant in Horeb for All Israel with the Statutes and the Judgments viz. As Enlarg'd upon by the Prophets Let my Written Word be your Rule Thus there was a Sealing up Prophecy till the sending of Elijah the Prophet which Elijah the Prophet our Lord Assures was John the Baptist in One Degree but not in the Highest For another Elijah like Ministry and of an Higher Elevation or exaltation shall yet Arise as our Lord hath Intimated also in saying Elijah truly Cometh and shall Restore All Things even before that Notably Great and Terrible Day of the Lord And when the mighty Converting Power the Power of Miracles being also Joyn'd with it shall be abundantly given out For John did no Miracle to shew the Prophecy was not in him Fullfill'd to the utmost then shall indeed the Heart of the Fathers be Turn'd to the Children and the Heart of the Children to the Fathers or of the Disobedient to the Wisdom of the Just However in the mean time The Beginning of the Gospel in every Evangelist is plac'd in John to whom says Luke The Word of God by immediate Mission came and he was a Man sent from God as the Evangelist John says And the very Beginning of the Gospel of Jesus Christ the Son of God is Fix'd in Him by Mark cap. 1. 1 2 As if he would have Joyn'd the last words of Malachi and the first of his own together and in a Continuation as one and the same Holy Scripture But notwithstanding all this tho John was so great a Prophet Yet he saith Christ that is Least in the Kingdom of God is Greater than he His Greatness above all that were Born of Women stood in this That he prepar'd the way to Christ and to that great Power with which the Son of God came He was so Great in his being so near the Kingdom of God yet because he was so near and not in that very Kingdom It was not fit for him to do any Miracle That was a Glory Proper only to the Kingdom of God it self Now it was just in its Appearance And thus I have brought Time down to its Fullness just to that very point wherein our Lord Jesus Christ Appearing there were so great Reasons of Expectation that his Kingdom should also have then Appear'd Immediately and all Miracles have been summ'd up in its Coming with Power But tho in the Days of those Kingdoms I mean of those Four Monarchies in Daniel that were so Determin'd by God and by Christ a Room was reserv'd That the God of Heaven should set up a Kingdom and a Dominion never to End yet it was in Infinite Wisdom and Counsel so Determin'd that it should shew it self and its right and so withdraw again because the last of the Four Monarchies even the Roman Monarchy had that large Stage of Time allow'd to it to run over and concerning the last State or Part of which Christ had Sworn There should be Time Times and half a Time e're the Wonders or Miracles proper to the Introducing his Kingdom should be Finished Dan. 12. 6. However for that very Appearance of that Kingdom set up so great a Power of Miracles as were wrought in the Days of Christ and of the Apostles of our Lord and Saviour Jesus Christ was so shewn both in regard of that Kingdom of Faith and Holiness that did then actually show it self and which indeed can never suffer a Total so much as Interruption much less an End But yet an Apostasy from it even a General Apostasy the Apostasy of a Generation the Antichristian Generation express'd by the Apostle 1 Tim. 4. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to come as the Apostle does with so great an Earnestness and Zeal Assert 2 Thes 2. And by the same degrees the Mystery of Iniquity wrought in order to that and to bring it forth by the very same the Kingdom of Christ withdrew and Retired in the Spiritual Vertue and Power of it and also in the Miraculous Power that comes along with it This stop to its present glorious Appearance is very Forcibly Express'd by Daniel in these words Dan. 9 24. The Sealing Vision and Prophecy at the very Time of making an End of Sin and Finishing Transgression shewing that whereas the Glory of the Kingdom was in strict Justice due to Christ at the very Time of the Sacrifice offered and Reconciliation made and the great Assurance God gave of his Acceptance of it
by the Rising of our Lord from the Dead for our Justification which was in Daniels Phrase bringing in Everlasting Righteousness That then immediately sollows the Sealing Vision and Prophecy viz. The Vision and Prophecy of the Glorious Temple and Kingdom of Christ even to Ezekiel 40. c. Indeed there was a Gradual Unsealing that first Sealing in the Opening the Seven first Seals which produc'd the Appearance of the Kingdom of Christ in the Christian Empire of Constantine and his Successors but because under it the Antichristian State of the Empire made up every day nearer and nearer to Antichrist's 2 Thes 2. own Time wherein he was to be Revealed therefore there was a second sâ—aling of the Servants of God in their Forehead which sealing being contemporary with the Witnesses in Sackcloath and that contemporary with the Forty Two Months of the Gentiles and of the Beast and of the Woman in the Wilderness is by construction a Time of 1260 Days of Years So that the Glory of their State was indeed secur'd but Conceal'd also and Reserv'd Upon which the Kingdom of Christ could not be Reveal'd during that sealing also and this as I shall argue was the True Cause of the cessation of the power of Miracles And when there was a Challenge of the Kingdom of Christ Rev. 10. by the Roar of the Lyon and Seven Thunders uttering their Voices there was yet which shall be the last a sealing up the Voices of the Thunders So that there coald not be the mighty Works of Miracles shewing forth themselves notwithstanding the Reformation I have thus far now shewn the close connexion of Miracles and the Kingdom of Christ all along from the Promise of the Seed of the Woman breakiag the Head of the Serpent unto the very Kingdom of Christ appearing in far Greater Glory than ever yet it hath done and no Time excepted but the Time of Straits from the Restoring Jerusalem to Messiah and the Time of the 1260 Days of the Apostasy not expiring at the Reformation nor yet expired That I may then give what I account the True Reason of the Suspension rather than Cessation of Miracles I will lay down my sense of it in these Following Particulars 1. There is a solemn Oath of Christ That the Potentacy of the Beast would have Time Times and half a Time 42 months or 1260 Days 2. This Potentacy of the Beast was to attain its power by doing Great Wonders and working Miracles For that which is called The other Beast Rev. 13. 13. while he says to them that dwell on the Earth that they should worship the Beast and make an Image to the Beast that is give him in the Image of Spiritual Supremacy Imperial Power He works miracles tho false ones And thus it was to be because as hath been said the Kingdom of the Beast is the Counterfeit of the Kingdom of Christ and so must Appear with Miracles 3. The Kingdom of Christ cannot appear while â—he Beâ—st's Term lasts For those Two Kingdoms can no more stand together in Manifestation and Appearance than the Ark and Dagon 4. In the Kingdom of Christ then Miracles come when his Name in his Kingdom comes For where his Name is near in any Outward Lustre and Visible Glory of his Kingdom in that Psalm of his Kingdom Psal 75. 1. There his wondrous works must and shall declare it 5. Where True Miracles come False Miracles cannot Abide but Vanish as those of Simon Magus Acts 10. of Elymas the Sorcerer Chap. 13. 8. of the Exorcists Chap. 19. 13. as those of Jannes and Jambres before Moses 2 Tim. 3. 8. as the Priests of Baal whose God could not Answer by Fire before the True God by Elijah 1 Kings 18. 28. 38. When God indeed appears All Counterfeits are forced to cry out This is the Finger of God God cannot be out-shot in his own Bow 5. Where the Miracles proper to the Evangelical Kingdom and Glory of Christ come there is also a pouring out of the Divine Spirit in the Hearts of Men by mighty Operations of Grace according to his own Will and in proportion to the Appearance his Kingdom is to make at that time And this must prevail over All that stands in the way of it Lay then these together They make Demonstrative Proof There could be There can be no Miracles while the Antichristian Times last that is no open visible sensible Miracles For if the Beast must by the Oath tf Christ last 1260 Years If it must begin and be sustain'd by Lying Signs and Wonders And if where Christ's Kingdom comes in Glory Miracles come and his Spirit also If the False Miracles of Antichrist's Kingdom cannot stand before the True Miracles of Christ's Kingdom much more with his Spirit Then it necessarily follows there can be no Miracles no Divine Visible Miracles while the Kingdom of the Beast is by the Oath of Christ to continue It would presently break All in pieces over-throw All The Beast's Kingdom cannot stand before them His Kingdom having been so near to 1260 Years so long Miracles must have been suspended and the Miraculous Power have lain still and been quiet as in its Scabbard For what can such Lying VVonders as are done by the Dead Bones of Martyrs Relicks of this or that Saint the Virgin Mary or even pertaining to Christ's Garments VVood of his Cross before the mighty Power of Truly Evangelical Doctrine seal'd with Miracles such as were done by Christ and his Apostles together with the Inward Power and Grace of the Divine Spirit making obedient by Word and Deed What could All the Legendary Miracles of Transubstantiation do in Resistance to Divine Truth so armed or Brutish Excommunications effect before that True Apostolical Power of casting to Sathan The One True Fire from Heaven the other Brutum Fulmen False Fire though pretended to be brought down from Heaven where by the way I cannot but observe how Prophecy hath guided common Language For as Lightnings or Fulminations are Fire from Heaven so common Language hath styled Excommunications Fire as from Heaven though indeed only from the Magical Heaven of the Pope and most truly from the sulpâ—ureous smoak of the bottrmless Pit Revel 9. 1. Falling in with Revel 13. 13. to Great Exactness Now a due Consideration of what I have now Represented makes Full Solution to Two Objections that may arise from an overly Reflection upon it Object 1 It may be asked Why had the Apostasy of the Ten Tribes so Great a Type of the Antichristian Apostasy so many and so great Miracles by Elijah and Elisha Ans The Answer is already given because the Kingdom and Apostasy of Antichrist was sworn by Christ and therefore could not be broken till the End of the 1260 days but it would have been broken by Miracle whereas the Kingdom of the Ten Tribes being Israelitish and Appointed by God was not Touch'd by the Miracles of Elijah and Elisha altho their Paganiz'd Apostasy was
indeed a Bringing down Fire from Heaven Now what was this but a denouncing the Judgments of God upon Antichristianism that shall so surely be Fullfill'd in their Season And of this there are many great Witnesses and Monuments In the Darkest Times there were those that let Fly as we speak against the Papacy who spared not to call the Pope Antichrist to his Face to Affirm Christianity was Turn'd into Paganism among them Fire went out of their mouths to this very purpose to Threaten that Antichristian Monarch and his so call'd Catholick Church with all the Vials of the Revelation the Plagues and the Curses of it to say God abhorr'd it and would Bring it into Judgment And tho the Witnesses were Slain before men as Witnesses of Lyes only by the Anathemas Excommunications Brands of Heresy Pour'd out upon them yet that Antichristian State These Witnesses of Christ had Power to Kill Ten Thousand Times more For all that they have spoken shall certainly and everlastingly be Fullfiâ—l'd upon it and it is condemn'd already by the Mouths of so many Servants of Christ of which each Particular Soul of that Antichristian Union going out of this World hath Found the dreadful effects of which the Reformation hath been the effect and stands a Monument of which many severe Judgments by Mahometans and others Many strokes from Heaven have been the Evidences and in Regard of which Threatned and Executed The Witnesses aâ—e and were accounted by the Antichristian World their Tormentors But the Illustrious Fullfilling is yet to come when that wicked one shall be Consum'd or carried off by the Breath of Christs Mouth in the Preaching the Everlasting Gospâ—l and utterly Abolished by the Brightness of his coming 2. The Second Thing in which the Spirit of God sets out the judiciary Miraculous Power of the Witnesses is They had Power to shut Heaven that it should not Rain in the Days of their Prophecy Now what was this It is taken from Elijah's swearing in the Name of the Living God There should be no Rain no Dew for three years and an half 1 Kings 17. A Symbol of these Three years and an Half of years or 1260 years For so I understand them Yet with Relation to a deâ—per Time like that of our Lord 's Lying in the Grave a part of Three Days For which Reason they are call'd Days and signify the Three Times and an Half as Days in all Languages Import Seasons Now the Doctrine of the Gospel and indeed all Instruction is Compar'd to Rain and Dew in Scripture My Doctrine shall drop as the Rain and Distil aâ— the Dew The Doctrine of the Gospel after the Ascention of Christ is expressed by Gods sending a plentiful Rain whereby he Confirm'd Strengthen'd or Refresh'd his Inheritance when It was weary Psal 68. 9. So in the Prophet the People are Call'd to to Break up their Fallow Ground Till God come and Rain Righteousness upon Them Hos 10. 12. The Shutting up of Heaven therefore in the Days of their Prophecy that It should not Rain shews 1. That there should be as is very well known was a very Dark and Barbarous Time as to all Learning and Knowledg in the Moons of the Apostasy that Chill Fruitless Planets of the Night from which the very Borrowed Beams of the Sun Fall Cold and Languid and without Vigor or Pregnancy 2. That there should be an exceeding Drought and Barrenness as to all Gospel Doctrines in their Life Purity Sweetness And how Remarkable this was all Protestants are I hope Sensible except they themselves Love still those Corrupted Pits and Cisternes of Popery or what hath the brackish Tast thereof 3. That there should be a very sad and woful Turning of the Earth or the Hearts of Men under the Name and Profession of Christianity into Iron and Brass as to all Gospel Softness and Fructification 3. And this will be yet clearer in the Third Particular They have Power to turn Water into Blood into the Blood of a Dead man as another Expression of the Revelation gives it us that is that hath no Motion Circulation Spirits Activity shewing the utter Ineptitude nay Impossibility of Popish Dâ—ctrines as of Justification by Works Transubstantiaâ—ion Pardons Indulgences Pennances Pilgrimages Worship of Saints Angels Virgin Mary Saints to be the Instruments of Conveying Life to Souls any more than the Stagnated Blood of a Dead Man to give Life or Motion to the Body in which it is so Arrested and Congeal'd But as Elijah said As the Lord Liveth there shall not be Rain nor Dew but at my word So the Witnesses may say but at our word at our Doctrine according to the Plainness Purity Sincerity of Gospel Preaching If they had stood in my Counsels They should have turned Sinners from their evil ways When men cull out the Morality of the Gospel only and our own Workings as many even of the Styled Reformed do little else Neglecting the Holding out of Christ in his Blood in the mighty Grace of his Spirit Hence the Doctrine of the Gospel becomes as the Blood of a Dead Man without Power of Conversion But it may be said would the Witnesses or should they ought they to shut Heaven or to turn VVaters into Blood I Answer The Preaching God hath given them to Preach the VVord he hath given them they must speak they must Preach If God hath given them to declare the rare and Seldom Conversions the Lowness and Penury of True Gospel Doctrine the Heavens shut during the days of the Apostasy they must Declare it their Declaring it done is the doing it what the Prophets Declare They Do as God says to Jeremy I have set thee to Build and to Plant to pull down and to Destroy So God Set these Witnesses to shut Heaven to turn Waters into Bood Again as Christ Taking to himself the Instruments of a good Shepherd condemned the Instruments of the Foolish Shepherd and so turn'd all the Preaching of the Scribes and Pharisees into Folly by Preaching himself with Authority and not as the Scribes So the Witnesses shut up Heaven and no Rain falls but at or by their Word and they turn waters into blood by Preaching Plainly and Powerfully and Sincerely the Truths of our Lord Jesus Christ And even many Souls perceive it of them as they did of Christs Preaching They find the Dullness and Deadness of other Preaching by that Thus God hath given Power to the Witnesses It is given to them to turn Waters into Blood and to shut Heaven that is to Preach sincerely themselves And to shew other Doctrines Poisonous Ruinous to the Souls of Men. Thus at this Day all the Doctrines that turn from Christ and Free Grace that is from the Spirit and Power of Christianity They are Discover'd by the Witnesses to be Destructive The Sheep that come up from the washing have Teeth white as Milk washed with the sincere Milk of the Word purified from this blood between their Teeth
shall be your Judges as in a Conneel The Miraculous Efficacies were also of greater Disposition and freer Distribution Accordingly we may suppose The 144000 with the Fathers Name writ on their Foreheads who learn the New Song First and those who are In structed by Them in it shall very Universally yet according to his Wisdom and Will who is the Supreme Donor be Endued with Power from above as Ministers of State in the Kingdom of Christ and Receiving Gifts for it 3. These Miraculous Powers were Dispens'd in a Frequency in a Continued Dayliness in an universality we find our Lord on all occasions dispens'd these Largesses of Heavenly Bounty and Compassion He never denyed any He extended them to his very Enemies the High Priests Servant onely he was as it were Repuls'd in his Grace by the Vnbelief of some He could do no mighty Works because of their Vnbelief that is he declar'd himself so that he might leave a Testimony against that Sin and Warn all of it Else He went about doing good He Healed all manner of Sickness and diseases And so by the Apostles This Miraculous Power was carried throughout the several Circuits of their Ministry as the Apostle Paul Witnesses concerning his own round about from Jerusalem to Illyricum He Preached the Gospel with mighty Signs and Wonders and Gifts of the Holy Spirit Rom. 15. And without doubt in the same manner shall this Miraculous Power Compass Sea and Land in the Preaching the Everlasting Gospel to every Tongue Nation and Lauguage And till this be I would Require none to believe Miracles are Return'd and then indeed it will be undeniable 4. As there was thus a Power of Miracles given to the Commission'd Officers of Christ and to his Gifted Servants So there was a Faith of both doing Miracles and a Faith of Receiving the Benefit of those Miraculous Efficacies For as the Apostle speaks of All Faith 1 Cor. 13. 1. Viz. Miraculous or Wonder working Faith So that I could saith he remove Mountains c so there is a Faith of Receiving the Benefit of Miracles For Peter and John and Paul are said Acts 2. c. 14 To perceive a Faith to be Healed a Faith of Receiving And our Lord took notice of the Faith of the Centurion and others altho it is True In many Acts of Grace there was no Regard we can Find to the Faith of the Receiver but the mighty Power and Mercy of God Sallyed out upon Persons by the Faith of the Ministers of the Miraculous Power Having Mercy because he would have Mercy And it gives us an Emblem of the Grace and Power of Christ in Conversion and bringing home to himself sometimes as it seems in a way of Preparation sometimes wholly without but however it seems it is certain Divine Power and Grace Drawing near did Erect that Faith that is in the Wise Ordination necessary to Receive Christ Grace Pardon Justification Sanctification even as the Miraculous Power of Christ being abroad and Drawing Nigh Raised so generally a Faith in that Miraculous Power so general and the particular Dtawing Nigh of Christ excited it in the particular Persons on whom the Benefits were bestowed And thus in the Return of Miracles the Servants of Christ both in Ordinary and Extraordinary Commission'd to Work Miracles shall be Cloath'd with a Faith to that End that those who can by no means Believe now such a Power shall Return will by Feeling that very Power comming upon them and the Hand-writing of the Fathers Name by the Spirit on their Foreheads will be fully perswaded of his wondrous works being as near as his Name to Declare it and these effects flowing out from it upon others There will be a Rousing the Senseless sleepy World that knows not yet the Blessings near it to wait for the Graces to be bestowed by this Power Till these things are No Opinions or best Fram'd Discourses No Essays Beginnings or Scatterings of such a Power can perswade I know none would have it so that Miracles are Returned But when these are none will be able to perswade the contrary and in the mean time the Hopes Expectations and Prayers of Christians are hereby rais'd 5. There arose then and there will arise at the Return of Miracles such full Assurance such Plerophory of Persuasion concerning the Truth of Things that they can be no more doubted than the Assurances of the Light and of the Day and indeed as Cartes Argues Rational Intellectual Assurance surmounts all Sensible even so Spiritual Surmounts both Sensible and Intellectual and this both as to matter of Fact that indeed such things are wrought and that they are wrought by God by a Divine Power and that herein is the Finger of God 6. Herewith a mighty Stream and Torrent of Truth pass'd along and Fill'd the World with the Light and Glory of it in very wonderful manner then and shall much more do so at the Return of Miracles that the Isles shall wait for the Law of Christ his Name shall be great from the Rising of the Sun to the going down of the same The Knowledg of the Lord and of his Glory shall Cover the Earth as the VVaters do the Sea The Light of one Day shall be as the Light of Seven For so hath the mouth of the Lord spoken He hath spoken and he will do it He will VVork and none shall let it He the Lord will hasten it in his own Time No one of these things shall want it's Mate and tho it be wonderful in our Eyes yet shall it be so in his 7. There was a mighty Power of Converting Grace a change of the Hearts Tempers purpose manner of Life and Conversation of men as appears by the 3000 Converted at one Sermon of the Apostle Peters Acts 2. a Real and Sincere and Sound Conversion as the Spirit of God Implies to us saying the Lord Added to that Number then of his Church and to his Church Daily such as should be saved The Five first Chapters of the Acts plainly shew us what the State of Christianity and of the Churches of Christ was before the Apostasy made some Inroads upon it c. 6. How they walk'd in singleness of heart all Spiritual Joy and Gladness of Heart in the Fear of the Lord and had all things Common a Heavenly Spirit and Temper prevailed in them And so shall it be at the return of Miracles a Spirit of Holiness Heavenly Mindedness Love Charity Singleness of Heart and all Purity shall come back with them For these inward Powers of Grace and Divine Presence are the Life and Spirit to Miracles when the one returns so shall the other also and nothing will indeed so convince the World of a Divine Power and Presence as to find it self thus Chang'd and quite other than as now it Criminates and recriminates upon it self as it now perpetually complains of Accuses and Condemns it self 8. As in the Miracles of Christ and of the Apostles there
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 fitst 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 â— for â— and so may seem fair for admâ—ssion 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 ptoperly 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 Free 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 Illipse 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 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 preâ—erred 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
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 Diâ—ine 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 Propheâ—ies of Scripture This even the Unbelieving Jews were all in â—ighest expectatâ—on 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 pâ—oof 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 â—ffect 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 wheâ—ein 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
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 â—â— plainly shew that Prophecy was not intended nor design d for secrecy and reseâ—ve 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 Regaâ—d 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 Argnm. 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 uâ—derstand This is due in Measure to every Intelligâ—nt and Worthy Writer but without Measure to his the Spirits Writing It is known to be hiâ— pleasure Because there is a General Coâ—mand to Search the Scripture Because All Scripture is given by Inspiration of God and is Profitable and there iâ— no Interdict upon Prophecy as to the search nor Limitation as to the Profitableness It iâ— 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 â—eed to it because it is written as in Golden Letters on the Porâ—al 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 Lightsome 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 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 theâ—e 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 thuâ— Assisted are not Assisted for Themselves only but as Lights set on an hill that they may not be Hid. Now 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
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 Leading 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 east 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 Vniversal 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 Haâ—mony beâ—wen 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 Antichristian 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
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 thâ—n 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 Considâ—ration 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 Grindâ—ng 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 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 Part 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
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 Sâ—ows 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 Regioâ—ontanus 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 with in 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 Foreâ—elling if it had born so Aloft and at a Distance from the Time of the Former Prediction would have hardly miss'd of the Câ—imâ— 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 6â— 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