Soul an Offering for Sin This foreshewed the Dread of the Vengeance of God for sin burning upon the wicked to the Neithermost Hell setting on Fire the Foundation of the Mountains Burning up the Earth and the Works of it and the wicked becoming as Bryars and Thorns Burnt on that their own Earth For as Christ said in a Foresight of the Destruction of Jerusalem If these things were done in the Green Tree what shall be done in the Dry This ought to be carried to all Desolations and Destructions the Manifestation of the Righteous Judgment of God shall make in his Holy Indignation against the Posterity and World of the Apostate Adam not Reconciled by the Second Adam The Lord from Heaven and Father of the world to Come whereof we speak The Resurrection of the Lord Jesus Christ the great Miracle as all that speak of Miracle acknowledg is a Glorious Pledg of the World to Come and an entry into the very State of it This World knew no such thing before nor had any such Thing in all its Treasure Riches or Variety He was the First Born the First begotten from the Dead Such was his Ascention his Glorious Entrance into the Tabernacle made without hands not of this Building his sending down the Spirit as the Apostle hath said in the Context I am upon in divers Signs and Miracles and Gifts of the Holy Spirit according to his own will And all this in Connexion with the World to Come not in Subjection to Angels but the Kingdom of the Son of God All which comes home to this That Miracles are proper to the World to Come as the Reason and end of it Now there is nothing wherein I can more Humbly and earnestly Intreat you that Read these Things and wherein you can yeild a greater Acceptance to what I am now Discoursing than that you would Search these things and Compare them and Argue them to your selves For I know they will and must bear weight with you Argum. 2. The Second Argument I would give you is the Consideration of the way by which God will save All and every one of us whom he will save by the second Adam and fits them for that World to Come for that everlasting Kingdom of our Lord and Saviour Jesus Christ He saves them he does all for them in a way of Miracle This I will endeavour to make plain to you by considering That God would not save Men by the First Covenant the Covenant of Creation the Law of Creation They cannot be Saved by that They must be saved by a New Covenant a Covenant that is all Miracle This I will shew you in two Parts of it 1. When God Justifies Sinners by the Righteousness of another by the Obedience and by the Suffering and by the Death of another This is Miracle and it is as great Miracle as any of the Things that Men allow to be Miracle and indeed in Regard of the Internal Excellency the Intrinsick worth of the Thing It is far greater than any Miracle except what concerns the very Excellency and Glory of the Person of the Mediator Those Wonders of Miracle if I may so speak Oh therefore that we could consider it If we are Pardoned in Christ if we are Justified by Christ If we are Saved from Hell from Wrath to come by him or from the Curse of the Law This is all Miracle For I would Ask any Man I am sure None of the Men of Reason and that seem to understand Miracle Best can deny it Is not Miracle a Lifting up of the present State of the World above the first Law and Order of the Creation sure this cannot be Denied Now that Law of Righteousness that was given to Man at first Thâ—t Law Do this and Live Be thou Holy be thou Perfect and thou shalt have the Reward of it Thou shalt Live by it This was the First Law and Constitution of God upon Mankind Now if Men were saved any way by this Law of VVorks and Righteousness in themselves Let it be what way it will Here were nothing Answering to Miracle to the Powers of the world to come only God may have Moderated the Point Take a little in the place of a great Deal Sincerity in the place of Perfect Obedience But still that great Point of Doing of Doing that is the Thing For there lies the Point of Miracle of New Creation That it is of Grace and not of Works For the Apostle hath Fixed the Firmament as I may say between Works and Grace He hath Established the two Worlds the World of the Old Adam the World to come of the Second Adam in saying If it be of Wrk s It is no more of Grace otherwise Grace is no more Grace or work is no more work Now Work was the very Foundation of the First Creation Man made in Knowledge Righteousness and True Holiness and then working according to it acting from and by himself according to the Law of his Creation I doubt not indeed that Man was made with the Knowledge of Christ the Mediator of Amity and Conciliation and Sustentation in the state wherein he was made seeing all things were made by and for our Mediator and that Adam himself was the Type of him to come and the Tree of the Knowledge of Good and Evil and of the Tree of Life pointed to him and the very Image wherein Adam was made was Christ the Image of God But this being not of the present Intention I only intimate and stand not to prove it But Adam not keeping close to the Mediator was wholly upon his own Bottom of Creation and the Self Subsistence he chose out of a Mediator Whatever therefore God does in Grace through a Mediator to Man Fallen is Miracle of Grace and though it may seem in all Spiritual Concernments the Concernments of the Inward Man there is not Miracle because they do not at the present come into sense yet in regard of the present state they are of as Real Inward Deep Sense and Peace of Conscience and External Evidence in the Change of the Life and Conversation and shall in the Future State appear in Glory and illustrious Vâ—sibility and so are now by the Apostle call'd a being chang'd into the same Image from Glory to Glory as by that Spirit who is Jehovah I think This may be most justly called Miracle throughout and so great Miracle that all outward Miracles are but the Outside Case and Representations of them Now then if it come to Grace and to Faith to receive Righteousness by another it must needs be Miracle We are saved by Miracle in the pardon of sin and being accepted through the Righteousness of Jesus Christ I think the Apostle guides us to this very Apprehension For what saith he the Law could not do in that it was weak through the Flesh God sending his own Son and for sin condemned sin in the Flesh so that it might not be imputed
not Ceas'd However suspended is That Scripture Acts 2. 17. For there the Apostle Peter is giving an account of the same Things as in this Text Heb. 2. 4 Those Divers Signs and Wonders and Gifts of the Holy Spirit so says the Apostle out of Joel And it shall come to pass in those days I will powre out my Spirit on All Flesh and your Sons and Daughters shall Prophecy c. before that Emphatical that Illustrious day of the Lord come Indeed the Apostle does say This is that was spoken of It began then God gave a very bright show of it then It looked out upon the World with a great Glory at that Time But an Eclipse came upon it it is yet notwithstanding due to that great and Notable Day of the Lord that Day which he calls by a word that signifies Illustrious Apparent Glorious and so as we Translate Notable Day How Notable and so Illustrious but by many Wonderful Magnifyings of Divine Power upon it in so Immediate a way So indeed none can deny that Miraculous Powers must needs introduce that Day of Judgment according to the general Notion or Doctrine of it But saith the Apostle further Before that Notable and Illustrious Day of the Lord Come Now to have spoken this only of that Thing that was seventeen Hundred years ago already or very near it and we don't know how many more it may be if we have not a True Judgment upon Time by the Scripture Line of Time and the Exposition of the Sure word of Prophecy concerning the nearness of that Day we don't know how much longer how many years more it may be to it and yet to call this pouring out of the Spirit before it that was so long ago as if it were but just before it seeing God speaks to us as to Creatures of Time is a very unexpected way of speaking in any and not easy to be Allowed to be the way of the Divine Spirits speaking considering how often Scripture speaks of Great Things just upon that day and not so long before it This indeed seems so unreasonable to very sagacious Interpreters that they cannot acquiesce to before that Day so long before it and therefore have found this way to salve it to understand this Notable Day of the Destruction of Jerusalem and of the day of the Vengeance of God upon the State of the Jews I do not deny but that is made every where a Type of the very Day of Judgment But that Day of Desolation however on many accounts very great is not yet great enough to Answer as a Reason of so great a Thing as before that Day only nor will it be adjusted to the things spoken of in the Prophet Joel nor to the great Things every where spoken of in Scripture as coming near that day It cannot therefore in just Reason be understood only of that Day of the Judgment of God upon that City and Temple nor indeed at all of it but as of a Type and Symbol of that Day and yet if be not so understood except another powring out of the Spirit be understood before that day as near we make a wide breach and Gap of Inconsequence in the Apostles Discourse and yet still the general Opinion even of Christians and their usual way of Discourse makes that Notable Day of the Lord no nearer than it was a Thousand and more years ago So far are we from what the Apostle Requires of hastning on to that Day of God Argum. 3. I Argue from the great Truths that are yet to be Preached in Declaration of and order to this Kingdom of Christ For Miracles are to give Testimony to Truth when God hath great Truth to Communicate to the World and that Universally to be given As the great Things of the Gospel had such a Glory of Miracles to Seal them even so the Truths that are given proper to that Time shall be Witnessed and Sealed with mighty Power of Miracles The great Masters of Discourse concerning Miracles are herein Agreeing that one great Reason of Miracles is to recommend some Manifestations of God that had not been before made at least so far known or so plainly known or so convincingly known I doubt not therefore every One will be ready to say hath not God made known all Truth already In these last days hath he not spoken all Truth by his Son and by his Apostles that heard him hath he not Seal'd up as we say the Canon of his Word the Treasury and Standard of Truth What Truths therefore can there be expected that will need or require the presence of Miracles to give Honour and Assurance to them Is not this very thing a sufficient Argument against any Further Expectation of Miracles that there are no such New Discoveries of Truth to which they can be proper I will therefore give three Instances of the Truth that at least in the further more Glorious Manifestation of especially after the Time of the Apostasy God will grace with Miracles I. The first great Truth that shall be in a wonderful manner Preached is The Freeness of the Grace of God in Christ the riches of Redemption in his Blood I do acknowledg This is Preached now so that there is a very high measure as I may say of yea yea yea and Amen concerning it among the Servants of Christ both as to Conversion and Calling according to his purpose and as to the Justification of Sinners Freely by his Grace through the Redemption that is in Jesus Christ But it must needs be confess'd also there is a great deal of Cloud and Darkness concerning it It is much Contested and Encountred on all Sides This was the New Song that was Sung Revel 5. saying to the Lamb Thou art Worthy to take the Book of the Kingdom and to open the Seals thereof For thou wast slain and hast Redeemed us by thy Blood out of every Tongue People Kindred and Nation And this Redeeming by the Blood of the Lamb that was slain was the most especial Truth that Miracles at first gave Testimony unto in the Apolical Times Now in the Deep Times of the Apostacy this New Song was lost alltogether and tho at the Reformation it was in some measure Recovered yet even as â—he Reformation hath sunk as almost all Considering Men allow so hath the high and Lofty Ayres of this Song been Lowerd So that at the Time of the Witnesses coming out of their Sackcloth and when the Servants of God who have all this Time bore a Seal of Concealment on their Foreheads shall appear with the Fathers Name on their Foreheads in open legible Characters made so plain that he that Runs may read them This Song therefore shall be as it were a New Song I lay great stress on this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a New Song It is not a New Song For it was Sung in the Days and Times of the Apostles but yet it hath
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
so they cannot a tend 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 ownway 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 â—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 Interpretations may know himself he hath given 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 diligâ—â—tly 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 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 things after 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 Prâ—science 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
this be the not Receiving the Truth in the Love of it on which God gives up the â—postacy to strong Delusions and to believe a Lye and because of the Few and Small Things he hath against his Suffering Churches of Pergamus and Thyatyra and the Sardian State of the Reformation that hath a Name to Live and yet is dead Upon all these Accounts Prophecy is so little understood saving the Glimmerings of Light given by a very Few and those very Little Acceptable Interpreters that do inlighten and shew by a Little how this dark place would be inlightned by taking heed to the Sure Word of Prophecy But I am about to say if Prophecy were as Fully and Truly Interpreted as the Publickness of its Constitution for Interpretation would give Leave to it would especially now so near the End foâ— inlâ—gâ—ten the dark place that there would be no Room found for the Darkness of the Apostacy but it would fly away like Shades of the Night at the Morning Appearance But as the Apostle says God hath concluded All under Sin so under the Apostacy either in Full as in the Antichristian World or in Part as in the Reformation-Part that in his own Time he might have mercy upon All. Oh the Heighth and Depth of the Riches of both the Wisdom and Knowledge of Goâ— How unsearchable are his paths and hù ways past finding out For of him and by him are all things to him be glory for ever 2. The Disagreement among the Interpreters of Prophecy and more particularly the Great Mistakes they have fallen into in â—oint of Time seems a more formidable Objection against the Freeness and Publickness of the Interpretation of Prophecy and most as to Time For when Wise Learned Sagacious and very Diligent Zealous and Holy Persons have set themselves to inquire and find out the Mind of the Spirit and have not found it but have disagreed among themselves and so some must be in mistakes For they cannot differ and all be in the Right This is much more against the Interpretation of Prophecy being not privâ—te than if none had attempted For were it not under Reserve why have they not been more successful in finding that have so tryed and put themselves forth to the utmost therein Answ 1 We ought to be very wary to urge either Mistakes or Differences of Interpreters in interpreting Prophecy of Scripture left we shut our selves out of all Interpretation of Scripture in General yea even out of Great Points of Faith and Trnth of the Gospel Because in all these there are Great Differences of Explication and therefore Mistakes on some side Should we therefore Reason These are so Dark and Reserv'd as not to be medled with This would be an high Dishonour to our Chrâ—stian Profession Let us much rather make our Attendances to Reading and Meditation more Inward Constant Sâ—rious Deep Humble with more earnest Supplications for Divine Assistance and Free Communications of his Spâ—rit the Author of all Knowledg in the Truths making wise to Salvation and so in Interpretation of Prophecy Answ 2 Whensoever Any have fallen short or are mistaken in the Interpretation of Prophecy we must conclude there was a want of Due Attendance and God Left even Good Men and his Servants so to themselves that they have miss'd in what they have seem'd to themselves or even to others to have attain'd But in the mean time nothing is to be charg'd upon Prophecy of Scripture or the Nature and Constitution of it as to Interpretation as if it were dark and incertain and we could ne're be sure whether we had it aright or not so contrary to the Apostles Doctrine concerning it For as no Weakness or Indisposition of the Eye or Disadvantage in Avenues or Entrances of Light are to be charg'd on the Light it self so none of the Hallucinations or over sights or Stumbles of the Interpreters of Prophecy are to be imputed so much to the Difficulty of Interpretation of it as in it self but to our Dullnefs of sight or hearing what the Spirit hath therein said to the Churches Nor is any one therefore to be discouraged but only cantioned not to be high minded but to fear Even as the many Miscarriages in persons seeking Eternal Happiness should not deter us from walking in the way of Life but oblige us to do it with an holy fear and trembling lest we should so much as seem to fall short Object 3 It will be said It is true Nothing is to be laid to the charge of Prophecy it self or to the Constitution of it for such Interpretation as God intended for it But it may hence be collected God intended Prophecies should be kept secret until either they shall be opened in such a glorious state of the Church as is signified by the Kingdom of Christ or till each Prophecy shall be fullfilled or at least till as near the Time of fullfilling as it was when Daniel by Beoks understood concerning the End of the Seventy Years Captivity Answ 1 Nothing of what is mentioned in this Objection will satisfy what the Apostle Peter hath here affirmed For that Prophecy should be a Light shining in a dark place can by no means be accommodated to the state of the Kingdom of Christ That could ne'r be styl'd by the Apostle a dark place although it is most True Prophecy shall lye open as a Volume most clearly and fully understood in the Hall as I may say of that Palace of the Kingdom but not as in a dark place but as Light uniting with Light unto perfect Brightness Then it is the Day shall dawn and the Day-star shine in the very Hearts of all the Servants of Christ and the Light of one Day be as the Light of seven Nor can the Apostles sense be made good by Prophecy being understood when fullfilled For indeed the Disputes are as Great concerning the Time at which Prophecies that undoubtedly have been long ago fullfilled were fullfilled as concerning Prophecies yet to be fullfilled And though it may well be allowed that there have been some Bruits and Noises of the Things foretold by Prophecy that they were coming to pass at the time they did come to pass yet there are Two Things evidently intended by the Apostle as the Great Scope and End of his Discourse much to be considered by all that would find the Purpose of the Holy Spirit by him 1. That there is one Glorious Day and Day-Star to break out and shine in the World which is the Great Point at which Prophecy aims and into which it shall uniâ—e 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 throughoâ—t 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
nearer to their End yet the Time of his understanding was undoubtedly earlyer The Time of his Prophecy was designed to be close upon the very end of the Seventy Years and that so sollemn Prayer for else it is Evident The Time of his praying was every Day towards the Desolations of Jerusalem with his Windows open'd Three Times with foresight of the very time Seeing then the very Time of Ninety Seven I have now for some years pitch'd upon as the very Time when the Desolations of the Sanctuary shall be Accomplished and the Kingdom of Christ be in Succession of which I find dayly new Confirmations and Assurances as the Time Approacheth Therefore I hope I shall be Enabled and many Servants of God with me to set our selves dayly by Supplication and Prayer and so much the more as we see the Day approaching Obj. 1 It may be said what is the Good or Advantage of Knowing the Secrets of Prophecy or the Times more especially Defined by it have we not such plain Doctrines and Rules of Scripture that are every way sufficient to take up our Time and Thoughts that are more sure and certain in their tendency to God and have less of Scruple and Dispute in their Sense and Importance Ans 1 Whatsoever is vouchsafed to us by God as a Manifestation of and Revelation from himself to us in his Word not to regard receive and improve it is in the Scripture Phrase a wearying of God Isa 7. Ahaz made a fair and plausible Pretence of Trusting God without a Sign when God so Gratiously offered it to him he said He would not Tempt God and yet this his Refusal was called a wearying of God God understanding much better what is necessary for us and to our advantage than we do our selves and if he hath given us a Rule of Times it will be found to be our great Sin and Neglect if we do not search and enquire every one in our places What of the Night and also how near the Morning is Comming Esay 21. 11. Ans 2 Let us ask what Good it was to Noah that God told him The Old World should have only the Reprieve of an hundred and Twenty years before the Flood What Good was it to Abraham when God told him It should be Four Hundred years ere his Seed should be brought back What Good was it to the Church of the Jews to be assured the Babylonish captivity should be but Seventy VVeeks and that there should be but Seventy weeks of years from the full Restoring Jerusalem to the comming of Messiah Such as was the Good of these Manifestations to the Servants of God such is the good that arises from the Knowledg of Time Times and Half Time the 1260 1290 and 1335 days of years given as the measure of the Antichristian Times as the Measure of the Preparation for the Kingdom of Christ till the Glory of it such is the Knowledg of the 2300 Eves Morns from the Babylonish Captivity ending to the Justification of the Sanctuary in the New Jerusalem according to the Vision of Ezekiels Temple And Lastly such is the Good of the Knowledg of the 1000 years Glory of Christs Kingdom manifested to us and then of the Kingdom Delivered up to God and the Father the Last end and Consummation of All. I have thus far argued the Grand Assertion that All and every Prophecy of Scripture is not of private Interpretation and therefore not prophetick Numbers of Time but that there are Standards of Interpretation inlaid into Prophecy it self and such Assistances from that publick Spirit vouchsafed to All that wait for them that it is justly to be stiled not private but publick Interpretation I have also counter-argued all the Objections I could discover I come now to the Third Head Head 3d. The Third Head shall be to consider What Standards according to Scripture-Reason and the Ballance of the Sanctuary there are by which the Interpretation of prophecy may be judg'd to be a True Interpretation when it is offered us by any one that hath made it or whereby the person that hath himself made it may know it to be Just and according to the Sense of the Holy Spirit of prophecy and his Conduct into that Sense The Standards of Tryal for the True Interpretation of prophecy I would lay down are These 1. When the Types and Symbols of prophecy in the Old and New Testament are taken All as under One intire View and Consideration and so Analogized and shewn in their Agreement one with another as to make up a Full and perfect Portraicture and Table each Part appearing in its proper Symetry and Proportion in its own Scituation in its Lively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beauty and Lively Air of prophecy This is like a philosophick System of the Creation solving All Phenomena But if we take some single Parts only though there may be handsome and fine plausible and probable Descants upon them as they stand by themselves and if they alone were to be answered for Yet when they come to be examined by the rest of prophecy and it be considered how one part answers another in the whole Frame of prophecy and one single part under such or such a Descant Those Descants will be discovered to be only worthy of Rejection This therefore I have endeavoured and most closely and diligently attended to in the Scheme of prophecy I have given viz. to make a Just and Full Agreement and Correspondency between All parts of it and a Conciliated Harmony in the whole Frame of prophecy 2. In the point of prophetick Numbers the Standard is 1. That All the Prophetick Numbers are made to meet also in One full and intire Consideration and Computation of them one with another and not any of them single and by themselves only And that they be so both distinguished and yet so joyned and so concerted that they stand fair one with another Else the application of them will be precarious incertain and contingent only 2. That when they are thus both Distinguished and Harmonized they can be applied and ascertained by that Application to such Events as are witnessed to and acknowledged by the most known agreed and general Records of History and Chronology providentially prepared by God to Gibeonite as it were to Sacred Prophecy to give both Testimony to the Truth of Prophecy as also to be Helps to the Interpretation of it if Interpreters take care to compare one with the other or would be perswaded to do so Furthermore these being so sâ—ttled by Compare and so Testified enable the Interpreter himself and those to whom his Interpretation is offered to Judge whether the Interpretation be True and whether it be Just and Right Whereas if either there be no Concord of Supporting History or that if it be not as a City on an Hill History universally Known and agreed the Interpretation will be but Dark and Lubricous and the standing upon it not firm
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
to all Holiness and Heavenly Conversation are Recollected and Presented p. 94 THE CONTENTS OF THE Charter for the Interpretation of Prophesy THE clearing of the Text for the Founding the Discourse from page 1. to page 8. The great Relation this whole second Epistle of the Apostle Peter hath to the Apostasy and to the Kingdom of Christ after it p. 8. to pag. 14. The Heads of the Discourse laid down p. 14. 15. The Arguments Proving Interpretation of Prophecy is of Free and Open and not of Reserv'd Access from p. 15. to p. 23. The Objections against these Arguments Answered from p. 23. to p. 32. The Standards or Rules to be Observ'd in the Interpretation of Prophecy for giving Assurance to the Interpreter himself and to others his Interpretation of Prophecy is Just and Right and worthy to be Considered from p. 32. to p. 37. The Application of these Standards to the Interpretation of Prophecy in several Treatises by the Author briefly given from p. 37 to 42. The particular Reason of Fixing the Epoch or beginning of the 1260 Days at 437 so as to End at 1697. by way of Answer of an Objection that that year is not remarkable enough to bear such an Epoch From p. 42. to 47. An Humble Enquiry into and Prognosticks upon any Representation Prophecy may have given of the State of Things near the Time of the Succession of the Kingdom of Christ as Now from 1694 and the two last Years before to 1697. by way of Removal of a fear'd mistake in Former Hopes from p. 47. to p. 56. The Table of Prophetick Time presented from p. 56. to p. 67. The consideration of a Prophecy found near 100 years ago in the Study of Justus Lipsius and Transcribed by Dr. Mayer in his Preface before the Prophets above 40 years ago Of great Consent with the Authors Expectation at 97. given as an Appendix to this Discourse from p. 67 to the End A DISCOURSE UPON THE Powers of the World to come OR The Miraculous Powers of the Gospel and Kingdom of our Lord Jesus Christ Heb. II. 4 5. God also bearing them Witness with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost according to his own Will For unto the Angels hath he not put in subjection the World to come whereof we speak CHAP. I. The Opening of the Text and the Heads of the Discourse given THE Apostle had said in the First Verse Therefore we ought to give the more that is the most Earnest Heed that can be given to the Things which we have Heard lest at any Time we let them slip Lest by any means they should Escape or miss our Duest and Deepest Consideration For saith he if the Word spoken by Angels was stedfast and every Disobedience received a Just Recompence of Reward how much more shall we not Escape if we neglect so Great Salvation That is the Great Salvation revealed in the Gospel with so great Lustre of Truth and Power of Miracles For This Great Salvation hath a double Evidence and Assurance of its Truth 1. That It began to be spoken by the Lord who so spake that if he had not come and spoken to Them They had had no sin For He was mighty in Word as well as Deed He spoke as never man spake and It was confirmed by them that Heard Him even by the Apostles who went forth in the same Spirit and Power of Truth 2. God bare witness to them with Signs and Wonders and divers Miracles and Gifts of the Holy Ghost in the greatest Variety and Manifoldness That is God gave Them All the Letters Patents all the Credentials from Heaven that could be desired That Our Lord came from God and that his Apostles were sent by God and by Christ Himself the Lord of All. And in all Thâ—s it is diligently to be observed as having great Influence upon all the After Discourse That as the Works of Christ were Great Evidences of Truth and Testimonies to it so the Words or Doctrine of Christ carry'd their own Evidence For if this be not observed the Doctrine of Miracles will never be rightly not truly understood 3. These Divers Miracles Signs and Wonders were subject to the Wise and Holy Cousel of the Will of God and of the Blessed Spirit So that only where when on whom and by whom This Miraculous Power should be dispens'd was as on many Accounts is after to be observ'd wholly after the Counsel of his own Will 4. The Apostle gives the Reason of these Miraculous Powers being thus dispens'd by his own Immediate Increated Will and Pleasure Because they Closely Appertain to and are Connected with the World to come whereof saith the Apostle we speak That is do now and ought to speak continually and only as of that World so incomparably Great that God will neither trust Holy Angels to have any Administration of but as Commissioned as the Apostles were at any time by a Power given immediately to them and not the Power Resident in and Connatural to their own Beings under the General Divine Concourse and Command or Permission For Miraculous Power truly so God never can Give out of his own Hand much less therefore will he permit Bad Angels to use it and when this World shall appear in Glory they shall be sealed up in their own Abyss That therefore which I propose by the Grace and Assistance of God to discourse on so great a Point shall consist of several Heads whereby our Understandings may be Enlightned and our Hearts Affected with many Truths of Exceeding Moment 1. I would closely enquire into and endeavour to Explain the Nature of Miracles in general and what place there is for any such Appearances of God even peculiarly and as on purpose prepared or left for them 2. I would search after the Great Ends and Reasons why God hath at any Time Appear'd by Miraculous Powers in the World 3. I shall endeavour to make out That though there are indeed other Great Reasons and Ends of Miracles yet there is none so Supream and Soveraign as that they are design'd by God to be not only Pawns and Pledges but Pieces and Portions or Parcels of that World to come And that this will be found to be the most Adequate Reason or End of Miracles upon True and Impartial Enquiry and separation from prejudice and pre-possession of other more Received Opinions 4. I shall consider what Times we read of in Scripture which God hath been pleas'd most of all to illustrate and make Remarkable by Miracles and what Times have been a Dark Place as the Apostle speaks on occasion most agreeable herewith if not absolutely the same viz. in regard of the powers of the World to come not appearing in it and on what Accounts upon a Ballance of one with the other there have been such Differences and so great a Non Appearance of Miracles these Twelve Hundred and Sixty Years 5. I will endeavour to
hereunto also may be reduced the many Policies and curious Designs of Men of Power and great Motion in the World that amuse ordinary Beholders but all these with the Artifices of men of lower Figure are no moâ—e than greater or lesser Puppet play moving things by Wires unseen and unobserv'd but God does indeed thâ—ngs truly great and New and puts thereby a New Song of Praise into the mouths of his Servants for they are indeed Signs and Wonders and mighty Acts. And they are indeed New because as I have said they are all Peices Parcels Portions of that New Creation the New Heaven and New Earth that New World the World to come the Restitution of All things whereof we speak as is further to be shewn But at the present I rest upon that which hath been already nam'd as the steaddy Representation of a Miracle in strict speaking to us it is the Lords Creating a New Thing in the Earth I only add that proportionably to the New Heaven and the New Earth â—od makes in the Souls of his what he calls A new Creation a new Heart and a New Spâ—rit Old things passing away all becomes New 3. The more proper and Adequate Character of Miracles is that they are Pâ—rtions and Parcels Pledges and assurances of the World to come and of the Kingdom of our Lord Jesus Christ of the New Heaven and of the New Earth of the New Creation of God whoever looks closely and Intentively into them shall find that because the Old Creation as under the Curse through Sin and Apostasy of the First Adam will not cannot serve the Ends of the Glory of God of the Creator and of Jesus Christ the Lord and Heir of All by whom and for whom they were all made and of his Body the Church the fulness of him that filleth All in All. Therefore a new Creation is to be brought in and it is to be brought in by a Dissolution of the Old a Total Dissolution of the Old Creation the World of the First Adam and a Restitution of all things and even an Exaltation into a far Higher and more excellent State than the first Now this is to be done by Immediate Power in both Parts of Mercy and Judgment else neither Could be done No Hand but that which put together this Frame can Dissolve it no Hand but that which holds it together can either let it go or stir up those Tumults and Combustions that shall bring it to its End which is a further Argument that Creation and dayly Sustentation are Miracle Effects of immediate Power for else some however unknown to us Disorders and Crâ—ss and Counter Motions of Second Causes had Defeated the Frst Creation or long since brought this Frame to Ruine if there had been none to Guide or Sustain them but themselves And hereby it is also Evident the low State in which the Creation is is Miracle or Immediate Power of Justice for else the Goodness of the Creator had undoubtedly kept it up to its first Being in all things Good and very Good Infinite Immediate Power hath let it down so low and no lower Again on the side of Mercy and Grace so far and so much as the Creation is gone down and fallen from it self through Divine Justice Retiring the Omnipotâ—nt Conserving Hand of Power that would have kept it up or suffering thosâ— Destructive Counter-Motions in the Parts of it or in the Principles of Motion Omnipotency alone can Repair and Fill uâ— those Gaps and Hollows in the Present State and effect a Restitution of All Things and Deliver the Creation now in Bondage from that Servitude under which it hath so long and yet Grones and much more That Almighty Hand alone can Raise it above what it was at First so that Miracle runs through all Now seeing such a Boâ—h Dissolution and Restitution and Exaltation of the Creation is Decreed by God It becomes him by whom are All Things and for whom are All Things and by whom and for whom this very Dissolution and Restitution is to give warning to make Credit and Assurance of These even of Both and therefore as I have already Argued and shall much further Argue in the Part of this Discourse allotted to it That Miracles are Powers of the World to come every way proper and peculiar to it 4. Miracles are therefore Conjoyned with some Eminent and Notable Appearance of the World to Come As at the bringing of the People of Israel out of Egypt and into the Land of Canaan the Promised Land and so when Christ was here in the World and the Apostles so Preaching the Gospel of the Kingdom as if it had been immediately to appear and so much more when that Kingdom shall indeed appear For else Miracles would be as Seals to a Blanck This therefore Detects all False Miracles and Lying Wonders that they are not in pursuance of the Kingdom of Christ And this is most Evident as was said before by our Saviours Inference from the Truth of that mighty work of Casting out the Deaf and Dumb Devil and that is was done by the Finger of God that no doubt the Kingdom of God was come upon them as he shews Luke 11. For Miracles cannot be without the Kingdom of God in Eminent Appearance 5. Miracles must being Parts and Peices of the World to come give greatest Assurance of themselves to be the mighty works of God this Assurance must be given to the whole man to the Mind Understanding inward and outward Senses for this is Assurance to the whole Man The Understanding is oft under Error and mistake wherein it is not Serv'd and Ministred to by Sense Sense is oft deluded when the mind does not make a Judgment When both make a full Judgment This is as great Assurance as the Intellectual sensible Being of Man is capable of and therefore Resistance to such Light is Blasphemy against the Holy Spirit which is Blaspheming against full Conviction of Divine Power and Appearance Mat. 12. 31. Mark 3 18. Luke 12. 10. The Miracles therefore proper to the Kingdom of Christ are Armed at all Points by Infallible Proofs as that grand Miracle of the Resurrection of Christ was Acts 1. 3. And thus they ought to be from their Relation to the Kingdom of Christ which shall give all assurance of it self to the whole Man and for ever remove all possibility of doubt from Saints who shall see then Eye to Eye and from wicked Men who would not see but shall see in that day CHAP. IV. Of the Reasons or ends of Miracles as they are generally Assign'd by those who have Writ upon them I Come now to shew the Ends and great Uses and Purposes of God in Miracles what he intends towards the Children of men by them And I will Argue the thing Freely both on the one side and the other because I know the generality of Christians and of the Interpreters and Teachers of the Doctrine of
move us and reclaim us but you see what he says that Knew all Men and that knew what was in Man and needed not that any one should Testify to him of Man what he would do in such a Case he Assures us This would not perswade Now the very same thing by all proportion of Sense Reason Experience may be said concerning the Works of God the Providence of God the Word of God If Men are not perswaded by these neither would they be perswaded by Miracles werâ— they never so great and many this thereâ—ore Argues to me To move Men to Conversion and Repentance is not the proper and Adequate Reason of Miracles 2. I would further strengthen this by the observation of the Behaviour of those to whom Miracles were more immediately Directed and we may find how they stood up like Rock against the Force of them as we see in Pharoh Would any one think God should send upon him Ten Miraculous Plagues one after another to take him down and bring him into Subjection to God and that at last we should find him Driving into the Heart of the Sea after the People of God and then overwhelmed the sin God had so often warn'd him of and Plagued him for and yet thus it was I acknowledg God magnified his Power and got himself a great Name in his Destruction but we may see there was a further Relation to the World to come by the Recalling the Song of Moses at the Red Sea the place of his Perishing and Joyning it with the Song of the Lamb and by the paralel Course of the seven Vials destroying Spiritual Egypt as was before intimated Rev. 15. In the same manner the Miracles of Christ and of the Apostles were Directed first and immediately on the Jews of That time But how little they Avail'd to Conversion we know beyond Doubt I do not deny God Justified himself more abundantly thereby in their utter Destruction by the Romans about forty years after But the Interest the Kingdom of Christ prevail'd beyond that End of Conversion For It Faild But when that was first Proposed How Proper it was to make so glorious an appearance of that Kingdom that shall fully appear in its own time tho not then that not being the proper Time in a like but much greater and more Illustrious Efficacy of Miracles 3. The moving men home to God cannot be the adequate end of Miracles God hath been pleased to bring some Home suddenly without Miracle as Matthew the Publican Matt. 9. 9. and the Apostle prefers 1 Cor. 14. 23. Prophecy or Powerful Preaching the Gospel as above Miracles for the End of Conversion or a more Spiritual Inward Miraculous Power above a Miracle that seems more wonderful to sense viz. a Speaking with all manner of Tongues or â—anguages And indeed That great and mighty Work of Conversion whatever service it may receive from Miracles yet is much more to be acknowledged to the Spirit of God powr'd out and laying hold on those Ordain'd to Eternal Life than to Miracles which much assures This working upon the Hearts of Men to a sense of God is not the End of Miracles in a full direct Adequation to it 2. It is assigned as a much more Agreable and Commensurate end of Miracles that they are Given as a Testimony from Heaven of the truth of any Divine Revelation from Heaven of the will and mind of God Touching any Law or Rule of Faith worship and Life in order to Eternal Life especially when the Points of that Revelation are above over and super-added to the Law and Light which we Call of Nature or to any former Manifestation and Declaration of the Will of God that had been fixed and setled in the Church and among the People of God throughout their Generations such Miraculous Power is therefore given into the Hand of such Ministers of Divine Pleasure as he hath Chosen for it Thus a great Presence of Divine Power was with Moses the Servant of God in the fixing that whole Frame of the Ceremonial Law Thus the Tabernacle and Service of it was fill'd with the glorious coming down of God into it so Solomons Temple was as we may say Consecrated by God himself And thus Especially and much more That supreme Revelation of the Gospel for the Excellency of the Declaration it self for the Glory of the Lord by whom it began to be spoken for the sake of so great and Antient a Sanction as that of the Mosaick Law which it gave a Cessation to not so much by Abrogation as fulfiling it was so Seal'd in all these Regards God bare Witness to Christ and to the Apostles by Divers Signs Wonders Miracles and gifts of the Holy Spirit according to his Will In the assured Knowledg hereof Châ—ist said The Works which the Father hath given me to do bear Witness of me Believe me for the Works sake John 5. 36 c. 14. 11. The Apostle Peter signifies the Boldness in speaking the word of God arising from the signs and wonders that were done by the Name of the Holy Child Jesus Acts 4. 30. Paul and Barnabas spake the word of God boldly the Lord giving Testimony to that word of his Grace and granting Signs and Wonders to be done by their Hands Acts 14. 3. These moved men to Believe This beginning of Miracles did Jesus in Cana of Galilee and manifested forth his Glory and his Disciples believed on him John 2. 11. Christ makes it the great Aggravation of the unbelief of the Jews that he did the Works among them that no man else ever did John 15. 24. Now from all these Scriptures Joyn'd with the Reason of the thing it self It is undeniable The Confirmation of the Truth of the Gospel was a principal end of Miracles and that hereby men might be made obedient by Word and Deed through mighty Signs and Wonders by the Power of the Spirit of God Rom. 15. 19. But all thiâ— notwithstanding which I most Fully and Humbly Acknâ—wledg I have yet many things to observe upon by which it may Appear This is not the Adequate end of Miracles Now that wherein It appears The confirmation of the Doctrine of the Gospel is not the chief end or Reason of Miracles is That Miracles need a Confirmation from the Doctrine Preached with which they go along and are Joyn'd as well as the Doctrine needs a Confirmation from Miracles Nay Doctrine may Prove it self by it self when Miracles cannot prove themselves without the Doctrine This appears from many Great Scriptures as Deuteronomy 13. 1. If there Arise among you a Prophet and He giveth thee a sign or a wonder and the sign or wonder come to pass whereof he spake unto thee saying Let us go after other Gods which Thou hast not Known and let us serve them Thou shalt not Hearken to the words of that Prophet c. For the Lord your God proveth you c. You shall therefore walk after the Lord your God
Nicodemus How can these things be Thou speakest of impossible things How can a man be born again Can he enter the Second Time into his Mothers Womb and be born We see this great Acknowledger of Miracles when he came to a Point of Miraculous Power indeed that is the Renovation of Man the giving a New Heart and a New Spirit He is Puzzled He is Posed He do's not know what to say I cannot forbear to take notice That the great Men of Free-will are the greatest Arguers of the Truth of Christianity by Miracles and yet notwithstanding they are as much puzzl'd and Blunder as much concerning the very Miracles of Regenerating Grace the Regenerating Spirit as this great Man Nicodemus did It is true to hear them speaking of it as it is not Miracle but according to the Law of the First Creation or very little Differing They may speak more Tollerably of it But saith our Lord to him That which is Born of the Flesh is Flesh According to the Law of the First Creation Let Flesh be your Spring and Well-Head you shall never rise above it do what you can Therefore marvel not saith Christ I said you must be Born again This Regeneration is by the Spirit alone no man can Beget himself but he must needs beget himself the very same He was before The New Birth is as Isaac was the Child of Promise It is as the Birth of our Lord and several of his Progenitors was by Miracle He can Communicate no New principle to himself And just as the Apostle says here Divers Miracles and Gifts of the Holy Spirit according to his own will So in this Miracle of Regeneration saith Christ The Spirit bloweoh where it Listeth To shew It is all immediate power that is Miracle Thus also the Apost Discourses 2 Cor. 5. If any Man be in Christ he is a new Creature or a new Creation All Old Things are past away behold all Things are become New I would ask any one whether this is Miracle or not If it be only according to the Law of the First Creation It is not Miracle but if it be entirely and perfectly a new Creation It must needs be Miracle Argum. 3. The Resurrection is agreed to be Perfect Miracle The Kingdom of Christ is the Kingdom of the Resurrection From hence appears the strong and close Connexion between the Kingdom of Châ—ist and Miracle I could Heartily Pray the Threed and Train of the principles Arguing from the Râ—surrection as Miracle were closely pursued and followed Home The Apostle says Acts 17. 31. God hath appointed a Day in which he will Judg the World by that man He hath Ordain'd whereof he hath given Assurance unto All men whereof saith he God hath made Credit He hath offered greatest Reasons of being assured of what he had so Ordained by Raising the Lord Jesus from the Dead and therefore he is so often called He that is Risen from the Dead and the First Born the First Begotten from the Dead God says to him Thou art my Son this day of the Resurrection have I Begotten Thee and so Royal Power is more solemnly settled upon Him I was Dead and am Alive and behold I Live for evermore I have the Keyes of Hell and Death the Prince of the Kings of the Earth Now this Resurrection is the very Finger of God and therefore It iâ— justly acknowledged the Principal Miracle It is indeed the Center Miracle in which all Lines meet as all the greatest Reasoners on Miracles do also Fix in it as so Now that the Kingdom of Christ is the Kingdom of the Resurrection of all his Servants is plain For he Rose First His Saints Rise at his Coming 1 Cor. 15. 23 His Coming and his Kingdom are Conjoyn'd 2 Tim 4. 1. So it is the Kingdom of the Resurrection But I would expresly Establish it on that Revel 20. 4. I saw Thrones and they sate upon them And I saw the Souls that is the whole Persons of Saints Souls Re-united to their Bodies of them who were Beheaded for the Word of God c. Now these Lived They Lived and they Reign'd with Christ a Thousand years And the rest of the Dead That is all those who were not in a State of Blessed Life but under the Condemnation of Christ during the Thousand Years They Lived not again after the Thousand Years were fulfilled This is the first Resurrection the Kingdom of the Resurrection Blessed and Holy is he who hath his Part in this First Resurrection as all the Living Remaining Saints have Over them the Second Death shall have no Power For they in a Paradisiac State on the New Earth chang'd into Bodies of Paradise are Priests of God and Christ for the Thousand Years Fitted to be Caught up and to be together with the Saints Dead in Christ Raised to Enjoy the Kingdom of the Resurrection as the Children of the Resurrection the Principals of the First Resurrection in the New Heaven I have often Heard and Read the Discourses of the Men of Reason Magnifying the Resurrection as is most Due As the Hand of God stretched out in the Highest manner as the Greatest of Miracles But oh why should they not follow on to the Kingdom of the Resurrection the World to Come of the Resurrection during its Thousand Years the New Creation the New Heaven the New Earth the Kingdom of all Miracle and then All delivered up to God and the Father that he may be All in All. For from all this I conclude the Kingdom of Christ is the Kingdom of all Miracle Every Miracle therefore that hath been in this World is but a Peice a Parcel a Portion of that so vast and entire Sum. Argum. 4. I have now Argued The New Creation The New Heaven and the New Earth are certainly Miracle because above the Constitution and Law of the First Creation and that therefore all Miracle is but part and parcel a peice and portion of the Great State of the Kingdom of Christ For he that is upon the Throne says Behold I Create all New And he adds Write For these Words are True and Faithful Why did he say so But because he knew very well what an Opposition what a contrary Sentiment even Christians would be of to this Truth Be assur'd therefore saith the Great Prince upon the Throne These Things are Faithful and True and shall have their full Accomplishment in their own proper Times But now as there is in The Kingdom of Christ so Miraculous a State of Mercy and of Grace to his Servants so there is a Miraculous State of Judgment Desolating and Dissolving the Present State of this World even as it is upheld now by the Grace of the Mediator and that in the Introducing the World to Come whereof we speak and also to settle such a Counter-state of Wrath and Judgment wherein all the Wicked that have been in the World shall be in a most Visible State of Contempt
brought forth as you know so many great Instances of the Redemption of Mankind in Carrying our Sorrows and bearing our Sicknesses till there be that perfect Restitution of All Things named before and the Creatures or Creation it self be Delivered from the Bondage of Corruption into the Manifestation of the Glorious Liberty of the Children of God Now these things joyn'd together seem to me so full of Evidence that my heart is while I speak of them so satiated with them that I cannot but hope they will be also most Acceptable and satisfactory to them that read them so as to conclude how close Miracle and the Kingdom of Christ are Related one to another and that the Chief and Adequate End and Reason of Miracle is that they are Portions and Parcels Peices and Pledges of the Kingdom of Christ or of the World to come and shall bring it in at last CHAP. VI. A Discussion of the Times wherein Miracles have been most Illustrious and when there hath been greatest Darkness among the People of God in Relation to them Preparatory to the Asserting That Miracles are not ceas'd but a Return of Them is to be Expected SEeing from All I have Discours'd it appears very undoubted that a Return of Miracles is and ought to be expected because the Great and Adequate End of Miracles is a Connexion with and even an Introduction of the Kingdom of our Lord Jesus Christ and the World to come which Kingdom and World to come is not yet come and when it shall indeed come it shall have a mighty Power of Signs Wonders Miracles and Gifts of the Holy Spirit according to his own Will to appear with it to introduce settle and establish it in the Order and Glory of the New Creation I shall therefore before I come to the down-right Proof endeavour to anticipate or to be before hand with the greatest Objection I meet with to it Object The Great Objection I find in my own Thoughts and which Raises and Confirms I doubt not in others a Resolved Pre-judgment that Miracles shall not Return is Because that now for a Thousand Two Hundred and Sixty Years or near about Miracles except the Lying and Legendary ones the Antichristian Apostasy hath pretended to there hath been a going off and a Cessation of the True Power of Miracles and the Reason to be assign'd for it hath been thought Because the Doctrine of Salvation in the Gospel and the Canon of Scripture and particularly of the New Testnment hath been so summ'd up finish'd setled and sealed so confirm'd and assur'd by undoubted Power of Miracles that brought it into that Settlement and gave it so large a spread in the World that any further use or service of Miracles seems wholly superfluous and unnecessary For if it were not so it looks very strange and there seems no Reason to be given why God should be pleased to order so long a Parenthesis so Long and Dark an Interval such a long space and as I may call it Gap between the Power of Miracles in the Days of Christ and the Apostles and some space after and the present Time And indeed I would add To give the Objection all the strength I can That the Papists or the Antichristians both pretending Themselves to Miracles and finding among the Protestants and Reformed Churches no such Power nor so much as Pretension to it have been Loud and Clamorous upon it and have hereby assum'd it as a Good Reason to Damn the Reformation because it hath come Naked and Unarm'd of Miracles From whence the Reformed not having considered enough the True Reason of Miracles nor of their Cessaâ—ion have been under a Necessity to Defend Themselves by asserting Miracles are wholly ceas'd and no Return to be expected and that the Popish Pretences have been but so much Counterfeit and Falshdod In which Last Part they have spoken most Evident and undoubted Truth and this Defence hath also in the First Part seem'd so necessary that it could not be but it must sink Deep into the Minds of All the Most Holy Sober Serious Wife Protestants as well as the more General Profession of the Reformation and hath brought All Discourses of a Return of Miracles under Great Disrepute as Wild and Fanatical Altho indeed this part â—f the Defence arose from a not due consideration of the Reasons of the Cessation and of the certain Return of Miracles when the Force of those Reasons shâ—ll expire And I cannot but acknowledge It may seem strange according to the very Reason I am to lay down why there hath been such a Cessation of Miracles And there does arise a Difficulty upon it That there was not any Return of the Power of Miracles with the Reformation But I hope to give Fairest Solution to it In the mean time I cannot but take nâ—tice that the Popish Pretensions to a constant Power of Miracles does very notably not only agree with the Character of Prophecy in their Lying VVonders but also that they make indeed a Counterfeit Kingdom to the True Kingdom of our Lord Jesus Christ both in Prophecy and in their own Pretences and so far Counterfeit proves what ought to be in the Truth and the Life of That It is the counterfeit of and by Prophecy It was to counterfeit They give a Proof by the By That Miracles do indeed appertain to the Kingdom of Ghrist But to come to the main Answer to this Objection I propose upon it First To observe the State of Miracles or Miraculous Power in all the several Ages or Times Recorded to Us in Scripture and to collect the Light that may from thence be received to shew that Miracles shall certainly Return and Introduce the Kingdom of Christ 2. I will lay down what upon Great Reason I Esteem to be the True Cause of the Cessation of Miracles these Last Twelve Hundred and Sixty Years and why especially since the Reformation Miracles have not return'd seeing as Miracles pertain to the Kingdom of Christ so the Reformation it self was an appearance of that Kingdom Wherein I will consider any Collateral Objections that may spring up from any Discourse in this Answer That therefore which in general I pitch upon is that when we look upon the several Varieties of Appearances of Miraculous Emanations or Flowings out from the Divine Gloâ—y and Power in Miracles according to the Records of Scripture there have been no Times wholly without them of which Any Records of Scripture have given us the Memorials Because there was always a certainty of that Kingdom Coming and the moâ—e Notable and Remarkable Manifestations have been prepared for those more Noble and Remarkable Manifestations of the Kingdom of Christ. The History of Scripture is indeed very short in the Time before the Flood yet we have an Eminent Instance of a Miraculous Power of Grace in the Translating Enoch to Heaven without any sight of Death Enoch walked with God so many years and was not For
the Kingdom therefore continued notwithstanding those Miracles so long as God intended But after he Removed it as he saw good But if the Antichristian Apostasy had or should Fall before the Time the Papal Kingdom must fall with it Now the Power of Gospel Doctrine of Miracles of Powring out the Spirit must needs have Broken it without Remedy which had been contrary to the Oath of Christ There were yet Spiritual Miracles as is to be shewn together with the Doctrine of the Witnesses But they being not visible and so not Forcible on the Sense nor Joyn'd with the Spirit powr'd out as it shall be in the Succession of the Kingdom of Christ the Antichristian both Kingdom and Apostasy have stood notwithstanding Object Why had not the Reformation a proportionable appearance of Miracles with the Revival of the Doctrine of the Gospel and the Retrenchment of the Papal Kingdom in so many States and Kingdoms Ans It hath been already Intimated The Antichristian Potentacy and Apostasy were to continue not only Time and Times but the Half Time also the 180 as well as the 1080 Days of years Now at the beginning of Half Time the Reformation appear'd yet the Beasts Half Time was Remaining due Christ therefore Seales the Thunders Rev. 10. 4. Gives out no Miraculous Power nor Gifts of the Spirit in Extraordinary or according to his Kingdom but stays till the Expiration of Half Time also For if the Revival of the Doctrine only with ordinary Gifts of the Spirit hath so far prevail'd without these Mighty Powers How much more must These Joyn'd with Miracle and extraordinary Effusions of the Spirit have prevail'd even to the Ruine of the Papal Kingdom and taking away the Apostasy before the Time sworn by Christ And so I have settled what I had to say on the Various Times and the various appearances of Miracles in all Times CHAP. VII The Direct Proof of the Power of Miracles Returning by the following Arguments for it I Now Address my self to the Immediate proof That Miracles are not so Ceas'd notwithstanding an Interruption of 1260 years but that they shall yet Return when the Succession of the Kingdom of Christ and the service of that Kingdom shall Require it Argum. 1. The general Argument I give for it is this That Miracles have not perfected the End and Intention of God in that whereunto they are appointed Now all the Works of God are Perfect and shall attain their End If then they have not done it it is certain they must return to do it For God cannot be Disappointed or Frustrated in what he Designs There are two great Ends of Miracles which have not yet been Answered by them which are Assurances to us Miracles shall and must Return Partic. 1. Miracles are Appointed by God to Attend the Gospel in its motion to the Ends of the Earth as the Gospel is the Rod of Christ's Strength by which he is to Rule so Extensively to the Ends of the Earth That hath not yet been Done Therefore Miracles must Return to do it as I shall now Argue First I say the Gospel was and is to prevail to the very Ends of the Earth This we see is not yet done The Gospel is to Establish the Glory of Christ the Glory of his Sacrifice of his Righteousness of his Intercession the Greatness of his Kingdom These Things we know how Imperfect they are as yet both in the Clearness of their Knowledg in the Extensiveness of them and in the Vniversal Communication of the Gospel to all the World Now if any one will say why may not a mighty Pouring out of the Spirit of Christ together with greater Light and more Abundant Evidences of the Gospel and of the Truths of it serve in the place of Miracles seeing it is an Affirmation almost General God works no Miracles except upon Necessity I Answer It is True If it pleased God It might be so but then so It might have been in the Days of Christ and of the Apostles Do we not certainly know that the Power of Christ could in the Days of his Flesh and by the Preaching of his Servants with the Presence of his Spirit have done all He and they Did without Miracles and wrought yet even to the utmost Effect If he had not pleased and thought fit to make Miracles the Convoy and as it were the Triumphant Chariot in which That Power should Ride For when the Apostle saith God bare them Witness with Signs and Wonders and Divers Miracles and Gifts of the Holy Spirit He yet adds According to his own Will He saw no such Necessity of Miracles but all was according to his own Will his own pleasure It is most certain If he had not Freely chosen to Work by Miracles his Spirit would have immediately Reach'd any Heart without them we find it did so If Christ spake to any Person In the very moment he Rose up immediately and Followed him As Matt. 9 9. He saw Matthew sitting at the Receipt of Custom and he saith unto him Follow me and Immediately he made no more words of it but Rose up and â—ollowed Him He Conferr'd not with Flesh and Blood He was in a Profession that required much Intention He was in the Very Business of it and warm as we say in it and it was in such a Kind of Profession as Men do not use easily to be call'd off from to mind Things of a Religious Concernment For Publicans and Sinners often in the Gospel Joyn'd together were Men of no Tender or Scrupulous Consciences Yet when Christ Commanded and no Miracle was wrought he was Obeyed If a Man among us were waiting upon his main Business his way of Gain and Profit and one should come to him without such a Power as the Spirit of Christ Acts by and say to him suppose on any Gospel Account when the Man was a Stranger to it Leave that you are waiting upon tho it be your Office and your Interest and attend the Gospel of Christ what a Scorn would such a one make of such a Proposal But the Power of Christ can where he pleases Touch a Heart Bow a Heart without the outward conveyance of a Miracle But even a Miracle tho It may Amuse and Startle yet if the Power of Christ come not along with it it could not do more than amuse and possibly move for a while In Zaccheus it was the very like Case To Andrew and Peter Christ first gave his Commands and his Promise to make them Fishers of Men and they left their Nets and Follewed him without any Miracle at first because his Spirit wrought Effectually in all things But then on the other side as I have shew'd abundantly Miracles did not prevail when the Spirit came not For how many saw the Miracles of Christ and yet Believed not Indeed in the Conversion of the Apostle Paul Jesus Christ saw fit for the great purposes for the Honour and for the Manifestation
to that last making known which is therefore great Proof the Power of Miracles is not so ceas'd but that it shall Return Argum. 5. Another Argument I would give for the return of Miracles is that Prayer Acts 4. 29 30. Lord grant unto thy Servants that with all boldness they may speak thy word and that Signs and Wonders may be done by the Name of thy Holy Child Jesus I desire to know what words of Limitation are to be found in this Prayer or where any place of Scripture can be found where the Servants of God are Discharg'd from expecting Miraclâ—s any more Where is it said Hitherto shall Miracles go and no further Where is it said they shall cease here or here They are ceased here are the Bounds I have given Leave They shall reach unto this Point but no further There was a Sealing up Scripture from the Day of Malachy the Prophet until John the Baptist his Times With him Scripture began again by the Evangelists There is a sealing up Scripture again by the Apostle John in the end of his Gospel c. 20. 39. c. 21. 25. These things are written that ye might Beleive and if All things were written the World could not contain them It seems order'd by Peculiar Disposes of Providence that the Books of Scripture should be clasp'd up with that End of the Revelation c. 22. 18 19. But there is no bound set to Miracles or Miraculous Power It is true it hath ceased but by no Act cutting off as I may say the Entail tho there is a suspension This Prayer therefore altho it hath had a long Interruption in its effect yet it hath no cessation put upon it but It shall prevail unto the Kingdom of Christ from the Promise of which Psal 2. it was taken The Hand of God we know is not shortned that it should work no more Miracles but the Apostasy fallen upon the Profession of Christianity hath brought forth this long Interval yet the Lords Hand shall be again stretched out and shall not be called back till he hath accomplished the thoughts of his Heart and whatever he hath spoken concerning the Glory and Kingdom of Christ and of that World to Come whereof saith the Apostle we speak when we speak of the various Miracles and Gifts of the Holy Spirit according to his own will there being so close a Connexion between the one and the other CHAP. VIII Of that Power of Miracles that always Accompanies the Gospel of our Lord Jesus Christ and hath Rested upon the Witnesses and yet Rests upon them During the whole Time past and to the end of the Twelve Hundred and Sixty Days of the Woman in the Wilderness and the Witnesses in Sackcloath and the Forty two Months of the Antichristian Apostasy IT may seem that by giving such Accounts of the Cessation of Miracles and such Arguments for the Return of Miracles that it is the Intention of this Discourse to deny all Miraculous Presence of our Lord Jesus Christ now with his Gospel I shall therefore to clear that Part spend this Chapter in the Stating and Vindicating so weighty a point in these following Particulars shewing the Constancy of Spiritual Miracles 1. Those Mighty Miraculous Spiritual Powers of the Gospel never remove from it wherever the Gospel comes they come wherever the Gospel-Styl'd the Kingdom of God Removes being taken from any they Remove also And tho these are not accounted Miracles because they do not assure themselves to sense yet the Intrinsick Inward excellency of them is such that they are indeed the true Miraculous Nature if I may so speak both as they are Effects and Emanations of Immediate Power from Heaven and as they are so many essential Parts and peices of the World to come And First The Gospel is its own Miracle so rich a Manifestation of Truth that had been Hid from Ages and Generations and now manifested in these last Times But besides It is Truly Miraculous in its Effects 2. The Acceptance of Believers in Jesus Christ to Righteousness before and with God through Free Pardon and Justification by the Blood and Obedience of Jesus Christ. 3. The Renovation and change of the Whole man and of the Action and Conversation by the Spirit of Jesus Christ mortifying the corrupt Lusts Inordinate Affections and filling the Soul with every Grace to Newness of Life and Obedience 4. Dying or Sleeping in and by Jesus Christ when Saints Spirits call'd out of the Body go up to God and Christ 5. When any one is Assured in his own mind hath full Evidence when he Finds all he ever did is brought under Conviction and Confession as in the Woman of Samaria and that the Heart and Life are chang'd why should Miracles be narrowed so much to sense while thus there is surmounting Evidence to the whole man Now altho the Working and Actings hereof are Invisible and Indiscernible by Sense yet they are as Spiritual greatest Realities every way above the Power of Nature or its Comprehension Asserted in all Scripture to be the mighty Power of God and giving a Rich or abundant Entrance into the Kingdom of our Lord und Saviâ—ur Jesus Christ and therefore wanting only the Externe Appearance and Assurance but giving greatest Inward Assurance For they are Acknowledged and Comprehended by All Saints even this Heighth Depth Breadth and Length of which the Apostle speaks Ephes 3. 18. As if he hereby intended Mathematical Assurance They are Inwardly Seen Heard Tasted and Felt and they have the Odours the Flavours of the Kingdom of Christ causing the Triumphs of his Servants the certain Observation of all by standers who cannot but acknowledg their good Conversation the Holy Lives and Comfortable Dying of the Saints of Christ and many have been wrought upon hereby to Faith in Jesus Christ the acknowledged Principal End of Miracles But besides these which are always Inseparable from the Gospel There are those the Spirit of God hath told us are proper to the very Time of the Apostasy as a Counterpoison to it manifested in and by the Witnesses of that Time I would therefore open as I have before shewn Miracles are to be Divided into Miracles of Mercy and of Judgment How far Miracles continue even all the Time of the Antichristian Apostasy in each way or manner of Exercise But it is Heedfully to be Remembred They were not Represented and Counterparted with those open and sensible Miracles which are indeed the Miracles that more properly we are now in Discourse of such as force the Sense and call upon men Universally to say Here is the Finger of God For the Witnesses and their Miracles were under the Seal of the Living God as I have already Reason'd and so were not seen and acknowledged but by comparing Spiritual Things with Spiritual and therefore not by Natural Men even Men of Sense great Reasoners as they are Reputed without the help of the Divine Spirit 1. It was truly a Miracle to
the Blood as of a Dead man They hang out the Scarlet Thread of Christs Blood They set up Christ and Christ Alone and so there is none Barren among them They are blessed with doing Good to Souls made Wise to Win Souls and to turn many to Righteousness 4. The last Miraculous Power they Exercise is They smite the Earth with all Plagues as often as they will That is they may as Freely as They Desire Declare the Judgments of God even those seven last Plagues that shall make an end of the Antichristian State and of all the Enemies of Christ yea the whole Corrupted State of this Earth and all they say shall certainly be made good and Fulfill'd even as the Plagues Moses was Commanded by God to Smite the Land or Earth of Egypt with and which had their full effect are Recorded as Miracles of Judgment even so shall the smiting of Spiritual Egypt and its Earth be found to be when the Seal in their Forheads is Removed and all they have spoken and done fully understood in the Light of that Day But this as often as they will tho it seem altogether a word of Concession and Leaving the Matter to their Freedom and Choice yet it indeed gives the Faulty Reason on the part of the Witnesses why Popery has not been more prevail'd against even throughout the whole Time Times and Half Time of the Apostasy For the Wise and Holy Counsels of God do not Remove the Faultiness of Mens Actions which bring those very Counsels to pass as we see throughout Scripture in the greatest Instances as in Judas and all the Powers that Joyn'd in Crucifying the Son of God They were never the less wicked Hands because they did what God had determined in his Counsel and Fore-knowledg should be done And while the Jews heard the Voices of the Prophets they did notwithstanding most Evilly Fuâ—fill them Even so the Vâ—itnesses not having a Will to smite so much and so often as they should and ought have fallen under Blame by our Lord And this helps us to understand what Christ says to those Two Churches even the two Candlesticks slanding before the God of the whole Earth in the Time of the Apostasy Pergamus and Thyatyra To one it is said I have a few Things against Thee That thou hast them who hold the Doctrin of Balam c. To the other it is said I have a few Things against thee That thou sufferest the Woman Jezebel c. Now these small Things may be very well Interpreted They did not will so much as they should have willed However they are called small or Little Things because they were indeed under an Over-powering as well as an Under-willing But surely Sardis the Symbol of the Churches under the Reformation except in the Few and Small undefiled Names and yet more especially the They on the part of the Synagogue of Satan are under much severer Censure that they have not Will'd more to smite the Antichristian Earth with the Predictions of Divine Judgment upon them who have a Name to Live and yet are Dead who have not strengthen'd the Things that Remain but are ready to Dye in order to the Kingdom of Christ nor Fill'd up their Works before God who have not stamp'd with their Foot and with all possible Zeal Prophecyed Prophecyed as God Commanded Ezekiel the Ruin of Babylon the Great who as Jehoahaz have smote only Thrice and Staid when they should have smitten Six or seven Times till they had Consumed Babylon and cut it off Root and Branch For the Reformation was the Arrow of the Lord's Deliverance but not pursued to the utmost as 2 Kings c. 13 15. And this is signified by the Thunders that opened in the Reformation then Sealed and so it hath sunk and gone backward and not forward and so it will be to the End of the 1260 days we have rather been Giving back to Egypt this should stir up our Zeal to smite to the utmost now with the Arrows of the Lord's Deliverance and tho many who have gone further than others have been Laugh'd at Despis'd Persecuted by them Them especially of the Synagogue of Satan as Rash Heady Hot Fanatical Persons yet at Last it shall be found to be under a Divine Commission to smite as often as they would and all they have said shall have the full Effect even as greatest Miracles and Justified as true Interpretation of Prophecy Neglected too much by the Learned under pretence of a Sealed Book And thus far I have shewn That Miracles have not in the Inward Spiritual Part been cut off but have run along the whole Apostasy tho underground and Invisibly But they shall now within short Time appear in their Glory CHAP. IX An Enquiry upon some late Miraculous Appearances of God according to his own Will that look like a Beginning of Miracles Returning and how far they give Encouragement to wait upon God in any Case of Extremity to do for us above his ordinary Course of Providence or Government of the World TOuching the late Miraculous Appearances I will not say The Fr. maid Mrs. Salvage The Shepherd near Hitchin Hertfordshire Sir D. C. of Glocestershire more than we generally know of them that such things then were 1. Because the particular Instances altho an Atheist does not know I Believe what well to say to them yet they do not Rise to so great a Heighth as to Argue upon them alone 2. Because I do not observe God is pleas'd to go on and joyn them with others in a continued Series or Course that should strengthen one by the other and make All together more considerable remarkable and demonstrative of Divine Power 3. Because altho I see no more Reason to doubt of them than of any Miraculous Appearances of God that Rest on Human Testimony only yet I cannot but put a great difference between all Human Judgment on Miracles and those which the Holy Spirit hath Recorded as such I shall therefore Place no other sense upon them than this only that they are Providential Awaknings and Alarms of such a Returning Power of Miracles as upon all the fore-going Discourse and the Arguments of it we have Reason to expect As to the Question therefore propos'd I will give an Answer in Four Assertions how far we may in any Case ground Expectation of a Miraculous Power 1. The Time of the Return of Miracles is not yet because the Days of the Four Monarchies and particularly the Time Times and Half Time of the last State of the Fourth Monarchy or Roman Papal Apostasy are not yet expir'd nor the Kingdom of Christ yet in its Succession So that though our Time as the Lord speaks is always ready we have great need in all regards of the Miracles of Mercy But his Time is not always It is not yet If that Time be not yet we cannot look for any Miracle in our particular case with any certain Assurance we
shall receive it This is a Rule in all Cases not to measure Christ's Time God's Time by ours John 7th v. 6. 2. The Time of Miracles Returning may be very near and yet no Miracles till that very Time be wrought John the Baptist was the immediate Forerunner of Christ and yet it is expresly recorded to us John did no Miracle That was no Argument the Miracles of Christ and of the Apostles were at a distance No more is it that the Return of Miracles is far off Because we may at the present be without Ground or Encouragement that any should be wrought for us as yet 3. That Great Admonition of our Lord's concerning Miracles should be alway on our Thoughts Luke 4. 25. I say unto you there were many Widows in the Time of Elijah the Prophet but to none of them was Elijah sent but to her in Sarepta a City of Zidon And there were many Lepers in the days of Elisha the Prophet but unto none of them was he sent but unto Naman the Syrian This Christ spake as the Answer that the Great Physician gave when call'd upon Physician heal thy self Whatsoever thou hast done any where else do in thy own Countrey and City We may not think on any Account to oblige this Miraculous Power of Christ to us because he hath pleas'd to extend it to any other yea though it be of a Time of Miraâ—les 3. Even in a Time of Miracles Christ in doing great Things for his Servants will not be Limited to Miracles He expressed some Dislike when he says John 4. 48. Except you see Miracles you will not Believe To Thomas Desiring sensible Assurance He said with Insinuation of Reproof Because thou hast seen thou hast Believed blessed are they who have not seen and yet have Believed Christ as I have observed before drew many Souls to himself without any Miracle Epaphrodotus was not when sick and Nigh to Death Healed Miraculously by Paul from whose Body Aprons and Handkercheifs were carryed and had Healing Virtue in them and yet God had mercy on Epaphroditus and on Paul also in him and Healed him God does great and Wonderful things for his Servants and yet without Miracles This is our great Consolation he Works Miracles and saves He Works not Miracles and yet saves according to his own Will he does All. 4. When all ordinary Means Fail and the thing looks Desperate in Relation to all such Ordinary means when the Fig-tree does not blossom c. yet we may Trust in the Lord and Glory in the God of our Salvation even at such a Time our Feet should be Like Hinds Feet and walk on our high places In the Mount of the Lord it shall be seen we may then come unto God Oh thou that hearest Prayers unto thee shall all Flesh come And tho we cannot Find by Sense we have the Petitions we have asked of him yet by Faith we may know it and he will give us outward Testimony of his hearing for rather than his Servants should not find him a God Hearing Prayers he will either put the working of Second Causes so together that such putting together shall be next to Miracle or rather than these Things should not be done for them he will step out of the way of his present Ordinary Government of the World and work a Miracle for them CHAP. X. Wherein a Representation of the Excellency of the State of Miracles in the Days of Christ and of the Apostles is given That we may thereby Judg of the Return of such a State of Miracles excelling even that in Vniversality and reaching the utmost effects THat I may now draw this Discourse of Miracles to its Conclusion I will Briefly draw up the State of the Miraculous Powers of the Holy Spirit that were so Visibly and Gloriously Acting in the Days of Christ and of the Apostles of our Lord and Saviour Jesus Christ that none may say Lo here and Lo there a Power of Miracles or this or that is the Time of them but that the Time of them may be known to be like the Lightning For as the Lightning Lightneth from the East and shineth to the West or as the very day and the Brightness of it is known from all the Deceptions and Mistakes of the Day when it is not so shall the True Time of the Return of Miracles be known by a Compare with the Standard and Exemplar of them in the Fore-nam'd Time For it was a Standard and Exemplar above all other Times All therefore must be measured by this altho indeed in some Things the Return of Miracles shall exceed as the fullness of Times or of All Times in the Second Coming of Christ exceeds the fulness of Time Singular only or of that First Coming of our Lord Jesus in the Flesh Yet then there was an Offer of the Kingdom to the Jews and it should have been Propagated to the Gentiles but the Kingdom being refus'd the Wonders could not be Finished nor Miracles consequently Consummate 1. The State of Miracles at the Time I am speaking of was Illustrious above any Time before or since it for the variety of Miracles various Signs and Miracles and Gifts of the Holy Spirit as we find in 1 Cor. 12. To one The Gift of Healing to another of Knowledg to another of Tonues c. So one hath an Exhortation a Psalm a Prophecy yea Then was Raising of the Dead This was the First Fruits the beginning of what was spoken by the Prophet Joel Now by such a Variety of Miracles how great is the Confirmation One or Two might be Attributed to some unknown Cause but such a Consort and Harmony could be only Divine even the Atheist would be puzzled to Sacrifice to his Occult Causes decently for such a Variety God saw in the whole Creation where Miracles were fit to be Planted Then Behold and look Judg and Distinguish of the Return of Miracles hereby They shall Return in such a Variety as may Testify their Relation to that Original Exemplar-Variety in the First Appearance of Christ and his Apostles in them and that together they may make up that one however Interrupted in regard of Visible Miracles pouring out of the Spirit before the great and Illustrious Day of the Lord spoken of by the Prophet Joel as aforesaid 2. There were Commission'd Ministers of the Power of Miracles the Twelve Apsstles of our Lord Jesus and some that were as Gifted Brethren sharing in the Communication of these Miraculous Powers as we may perceive by the Seventy sent out by the same Power in some Regard as the Apostles and those Christians to whom the Apostle Writes among the Corinths 1 Cor. 12. To One To Another such Power was given c. For hereby the whole Power became of greater Notoriety of greater Authority as in a Sanhedrim as our Lord says to the Pharisees accusing him of Acting by Belzebub By whom do your Children Cast out Devils Therefore they
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
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
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
they may know the Certainty of the Words of Truth This is an undeniable Priviledg and Ground of Hope to All who set Themselves by Prayer Desire and Humble Endeavours to Search and so seek out the Misteries of Wisdom to be found out in the Book of Prophecy why then should it be Thought a Hopeless Undertaking or an Incredible Thing that any one should be so Assisted that doth Humbly Profess he hath so waited upon God in his Word Or that That Key of Prophetical Knowledg should be vouchsafed to such a one when so gracious Assistances are Promised from and by the Divine Spirit the Publick Spirit of Prophecy and its Interpretation Now All this I have Discoursed in General I would particularly Argue concerning Prophetick Time and by an Argument most peculiar to it For not only in general If All and Every Prophecy be Constituted of a not private Interpretation then not Prophecies by Numbers defining Time to the Kingdom of Christ For as hath been said if All Scripture as the Apostle Paul says be of Divine Inspiration Then Prophecy So if All Prophecy be not of Private Interpretation then not that very particular Part of Prophecy which Defines Time And as Prophecy is so excellent a part of Scripture so the Numbers Defining Time are an excellent part of Prophecy and therefore cannot be of private Interpretation if Prophecy be not so For every General includes all especially chiefest Particulars But I shall further Argue with a Peculiar Respect to the Prophetick Numbers of Time that they of any cannot be of Private Interpretation For Number Weight and Measure are Things of so great Exactness that the whole Communication of the World Depends upon them and Scripture puts upon them great Honour also requiring above all that they be Exact as the Rules of all Enter-Course Now therefore when Scripture takes Number and Measures of Time into it self if these are not well understood how can they be such Standards of Enter-course Seeing then Prophecy hath so many Numbers 2300 Eves Morns Time Times Half a Time 12â—0 Days 1335 Days in Daniel 1260 Days with Time Times Half a Time Three Days and an Half and 42 Months 2 Times mentioned in the Revel if these Numbers that so evidently speak a Fitness for Calculation of Time with greatest Exactness If these by a due Search and Compare one with another cannot be understood what spaces of Time they Dâ—fine when they begin and when they End They of all the Points of Prophecy tho they carry the Face and Appearance of Greatest Significancy yet would be indeed of all the most Insignificant Now seeing an Insignificancy in the Highest Points of Signification can by no means be imputed to the Wise and Holy Spirit of Prophecy I conclude that even these Prophetick Numbers in a peculiar and Eminent Manner may be understood both what space of Time they Emensurate or Line out to us and also when they Begin and when they End and so I have finished the First Head of Discourse I proposed I come now therefore to the Second Head proposed to give Answers to the great Objections that are Levyed against this Proposition viz. That All and every Prophecy of Scripture is not of Private or Reserv'd but Publick Free and open Interpretation Object 1 If Prophecy of Scripture be of so Free Publick and Unreserv'd Interpretation how comes it to pass that so few have so much as Attempted the Books of Prophecy that Fore-tell Great Events and the Times of Them Yea that Most judg it so Unpresumable an Undertaking as to Reject all Interpretations of Daniel and the Revelation that Debate Things throughly to their utmost point and issue and that search what or what manner of Time is signified by the Spirit in them or is more than by way of ordinary Comment as if they were the Performances of only Fanatical and Imaginative Men and upon the Evidence but of such an Endeavour condemn them immediately as such Ans Let God be True and every Man a Lyar Now God hath said Every Prophecy of Scripture is so Descended that it is not of Private Interpretation that they do well who attend to the Light of it shining as in a Dark place and so Enlightning it if then it were Dark it self how should it enlighten a Dark Place for it would be Dark to Dark which increases Darkness still whatsoever enlightens must be it self Light This main Truth ought therefore at all times to remain Stable and Firm. The immediate Cause therefore of this so general prejudice against search into Prophecy however Coloured over with Modesty and Reverence of Divine Mysteries and secrets into which Men pretend they would not Pry are these 1. There is so great a Darkness upon the present state that though the Light Shines in it yet it as Darkness comprehends not the Light of Prophecy shining upon it 2. Hence as Men in the Dark they are Afraid of every appearance of Difficulty They say concerning All Interpretation of Prophecy There is a Lyon in the way It is as the Sons of Anak to them that cannot be Encounter'd and as the Walls that cannot be Scaled so difficult and unintelligible is Prophecy that it cannot be Interpreted It is as a Sealed Book the Learned cannot Read because Sealed nor the unlearned because not Learned 3. How many are they who are afraid of the very Light it self what Prophecy Reveals is so contrary to the State they are in that they are as the Expression is in Job upon all appearance of such Light as it were in the Terrors of the shaddow of Death The Aspect of Prophecy upon both the Civil and Ecclesiastick State of the present World is most Terrible especially when it comes to the Determination of Time as near Thus the Lord makes Foolish the Wisdom of the Wise c. Esay 28. that they cannot endure it and so hate the Light and will not come to it least their State should be Reproved and Shaken and are Angry that such a Light should be flashed in their Faces But these are only the next or second Causes there is a higher judiciary Cause that sways Righteously and Holily and yet so as Permitting and leaving Men to themselves even this That Because men do not like to attend to the sure Word of Prophecy God gives them up to this Culpable Cause and Reason of all the Injudiciousnesses concerning the meaning of Prophecy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepossessions against the Interpretation of it as if it were private and Reserv'd and thus that his Wise and Just purpose purpose should be fulfilled that the dark place should be a dark place still while the Apostacy should according to the Oath of Christ for Time Times and half Time continue and till the Day dawn and the Day-Star arise in mens hearts and yet no Encouragement or Boldness ministred to it that it might continue so Dark without Great Sin And indeed though the faulty Cause of all
and stable 3. When the Prophetical Numbers being by Fair and Just Commissures Joyn'd to and United with the Plain Historical first Part of the Scripture-Line of Time Run on together in a strait even progressive Motion from the Creation and first Sabbatism so as to Run upon a Last Issue and Event Great enough to be that Last and to constitute a Fullness of Times or of All Times the New Creation and its Sabbatism the Apocatastasis or Restitution of All Things to the First State and much above it the Anacephalaiosis or Bringing All under Christ as the Head And all This as I said in a Strait Even Progressive Motion Taking in at their Just and Proper Seasons All other Great and Cardinal Events Embossing the Line of Time and principally that Great and Soveraign One the Coming Dying Rising and Ascension of our Lord Jesus into Heaven styl'd by the Apostle the Fullness of Time the greatest Honour of Time except the Forenamed Fullness of All Times These Two The Fullness of Time and the Fullness of Times or of All Times stand thus Distinguished Gal. 4. 4. and Eph. 1. 10. and Fix all Time Now This Constant Even Progression of Time keeps All Interpretation at a Gauge and at a Certainty from a Fugitive or Arbitrarious wandring hither and thither and is the greatest security for the Truth of it both to the Interpreter himself and to All that would put his Interpretation to the Test that can be For thus Nothing can be taken in nor thrust out at pleasure nor can there be Any Other Events shuffled in but what are found in that very Just and Natural Order of Time according to all History Thus Interpretation comes to the same Certainty as the Progresses of Time it self from Day to Day Month to Month Year to Year and Century to Century or as the parts of the Body in their True Situation one to another Whereas any other way of Interpretation hath its Starts and Leaps its Subterfuges and Evasions without Certainty or Fixedness 3. Another Standard of Interpretation of Prophecy is when there are found in the Interpretation some surprizing Transcendencâ—es in the Contrivances and as one may humbly say Artifices which the Spirit of Prophecy hath inlaid the Prophetical Frame with and engraven upon it as upon the Stone that hath seven Eyes throughout Perspicuous as well as Perspicacious And these falling in with the more Essential and Substantial Parts of Prophecy and the Events Answering in not only those Substantials but those Extraordinaries as it were Peices of Art in the Frame of Prophecy They must needs give sometimes even Ravishing Transports of Satisfaction and Assurance That one hath the True Key of Interpretation of Prophecy by the Becomingness of the Work to the Great Artist when Materiam fuperat Opus The Curiousness of the Work excells the very Materials wrought upon Even as besides the main Pillars and Rafters of the Creation and the more Bulky Parts of the Animal Creatures such Exquisite Curiosities are found herein They as much as is possible give Scientific Proofs of the Supreme and Divine Workman and when any one hath found them he cannot but break out into a Kind of Ecstatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Galen I have Found into an Hymn to the Creator upon beholding the Admirablenesses of his Divine Hand in the Animal Contextures For both in the Works of God and in his Prophetick Word such Wonders plainly discovered give greatest pleasure both in regard of the Beauties of the Hand of God and in regard of the Joy that we have receiv'd the Key of Natural or Prophetick Knowledge For these are Great Things we looked not for and meeting with them unexpectedly we become more than Assured even Triumphantly Assured For thus it becomes him whose Vnderstanding is Infinite both in Creation and Prophecy to abound to us beyond All we could Ask or Think and though our Assurance might be solid without these yet it would not be vivid and so high 4. A Fourth Standard of True Interpretation of Prophecy is When there is Found in All Parts of the Interpretation of Prophecy a perfect Agreement between Prophecy Interpreted and the Grand Principles of Scripture which the Apostle calls Prophecying according to the Analogy of Faith When Prophecy is so Interpreted concerning the Kingdom of Christ that it be not Represented as a Carnal Sensual Kingdom but like it self Holy and Spiritual That it Agree with the Apostles and our Lord's Doctrine concerning the Resurrection both as to the Saints dead and sleeping in and by Jesus Incorruptibly Raised and the Living Remaining Saints Changed and as to the wicked Rising to Condemnation to Shame and Contempt that Prophecy is not made to call the Proud happy or to make sad the Souls whom God would not have made sad that Darkness is not put for Light nor Light for Darkness That those Black Names in Scripture-Prophecy as Beast False Prophet Whore Horns Giving their Power to the Beast be applied to such Persons and Things as the Constant and most Avowed Doctrine of Scripture makes worthy to be so Character'd however call'd by Great and Glorious Names in this Dark place of the Apostasy And on the other side that Persons and Things be Cloathed with the Honourable Names Prophecy hath put upon them as the Woman Cloathed with the Sun Witnesses Martyrs of Jesus to whom the same Constant and Allowed Doctrine of Scripture will Allow them although in this Thick and Gross Atmosphere 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 Littteral 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 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
not come to his End so soon but must do at last as is intimated concerning the Turkish King of the North Dan. 11. ult Now to keep France so within its own Figure is a Service so considerable to Providence according to Prophecy that it should make Princes and Nations Patient under the inconveniency of War to such an End And it may Answâ—r for a Confederacy of Protestants with Popish Powers so far as that it may be made use of by Providence to such an End as Restraining France Agreeably to Divine Determination And it may justly call us to the Observation of Providence in Ballancing Things so as this Last and former Years it has done so that while as with one hand God is pleased to keep the French Power at such a Height with the other he so Ballances that it should not exceed its Figure So we see it in all the Disposes of Things to this Day So in the Wonderful Preservation of the Kings Person when danger was so every way about and Death so near him Because he hath raised Him up as so peculiar an Instrument to that purpose to give a stop to the Exorbitant Power of France as also to be an Interposer against the Return of Papal Power on these Protestant Nations of England Scotland and Ireland 3. As it was said to Barak This Journey or Expedition shall not be for thy Honour because God would fell Sisera into the Hands of a Woman Judges 4 9 So the great Success of Finishing the War upon France in Conjunction with the Turks God hath reserv'd for the Stone cut oâ—t of the Mountains who is not in any Human Hand No Greater nor more Victorious Atchievements have been therefore Granted to the Confederate Armies nor any gradual Appearances of the Kingdom of Christ because the Glory is reserv'd to Christ so that all shall be done by him in an instant on the sudden at the very Time Appointed by God viz. in the year 97. so near Approaching These things shall be done The French Grandieur as it now stands in opposition to the Kingdom of Christ shall be ground to Powder The Witnesses both the Vaudois and the French Protestants at this Time under his Power and Tyranny shall see the Morning Star Dawning They shall be with Christ when he Breaks the Nations with a Rod of Iron They shall feel a Spirit of Life Entring into them and Causing them to stand on their Feet and they shall hear a Voice from Heaven saying Come up hither The Turkish Woe shall be clear Remov'd But then together with this The Confederate Princes as giving their Kingdom yet to the Beast or Papacy and even the Protestant Princes so Far as they enter into the Constitution of a Nebuchadnezzars Image the Papal Hierarchic Clay where ever it is Found with iâ—s 7000 Names shall all be Ground to Powder also 5. The Supreme Sovereign Event of Events shall then come to paâ—s The Kingdoms of this World shall become the Kingdoms of the Lord and of his Christ He shall Reign in his own Name take to himself his Great Power and send out his Everlasting Gospel as on the Wings of Angels and Blessed is he who is not offended at these Things but Loves and Waits for them But indeed if God should please any way to bring down the French Power or Cause it but so much as to Lye still and to Dissolve the League between him and the Turkish Potentacy sooner my Hopes and Expectations might be that God were sooner also working by such Beginnings to much greater Things for the Change of the World In the mean Time I cannot but Represent things as Prophecy Represents them and I presume no further And that I find not to be till 97. Another Prophetical Note The Lord hath been pleas'd much to imprint upon my Spirit is that Habac. 2. 13 14. where the Prophet beholds in Litteral Babylon the Mystical Babilon the Town Built â—ith Blood the Intoxicating Soreeress Enchanting the Nations to the Exposing their Nakedness and Shame through Inebriating them with the Golden Cup of Fornication she holds in her hand and makes the Kings of the Earth Drunk with that they may commit the Whoredoms of Idolatry with her and in the beholding of this and the Foresight of the End and Destruction of it The Prophet is made to see in Spirit by the mighty Influence of that upon him while That bore and carried him alought and moved him and not any Created VVill but the Holy Spirit alone He speaks the State and Posture of Things that shall Confine and Border upon the Ruin and Destruction of that Babylon and the Manifestation of the Glory of the Lord Immediately Consequent upon it And this State he declares shall be by the peculiar Ordination and Constitution of the Lord of Hosts of him who has the Government of the whole Host of Heaven and Earth so that nothing shall be able to move to the Contrary The People shall Labour as in the very Fire the pure perfect Fire and shall weary themselves for very Vanity pure and perfect Vanity For so is it ordain'd by God that thus he may prepare for that great change of the World The very Reason why he orders it so is Because the Knowledg of the Glory of the Lord shall cover the Earth The Glory shall cover the Earth that the knowledg of the Glory of God may so cover it also even as the Waters the Sea that even as in the Sea there is nothing to be seen for Water even so in the Earth There shall be nothing to be seen for the Glory of the Lord it shall so take up the whole View througout all the Earth From hence therefore I Argue All kinds of Disappointment and Frustrations of All the Labour Undertakings Enterprizings that are in the World the Expectations from Princes Councels Governments From Trade and Commerce at Home and Abroad From Armies and Navies From Generals and Commanders of them and their whole Force and this not only in one part of the World but in the Nations and People taken together and in the Gross Such Labouring in the very Fire and wearying themselves for very vanity are no Argument against such a Glory of God being near and the Knowledg of such a Glory covering the Earth as the Waters do the Sea Such a Glorious Revolution and Change of the World being very nigh and at the doors so that they are rather an Argument for the nighness of it to us For God hath given us this as a Prognostick In the very same manner This Divine Prophet beholding that Great Vision of the Kingdom of Christ in its last Accomplishment when all his Enemies shall be under the Invasion with his Troops Intimates That even in the Labour and Service of Nature it self There shall be great Fâ—ustrations and Disappointments that the Fig Tree may not Blossom the Labour of the Olive may fail there may be no Fruit in the Vine