THE Great Charter FOR THE INTERPRETATION OF ALL Prophecy of Scripture, AND OF The TIMES Defined by it: PLEADED, In Justification of what hath been Written thereupon, against the several Imputations of Curiosity, Groundless Presumption, Phantastry, or Enthusiasm.  2 PET. I. 20. Knowing this first, That no Prophecy of Scripture is of any private Interpretation. 
IT is very Notorious, there is nothing Learned, and good Men are more Scandalised at, or give slighter Regard to, throughout all that is offered to them from the Word of God, than the Interpretation of Scripture Prophecy; especially, if Any come to the Interpretation of those Prophecies that Define Time.  
Now this arises from a strong Pre-judgment or Pre-possession of Mind, That such Prophecies, and most particularly concerning Time, are not possible, or hardly Lawful to be Interpreted, and that it is presumption to offer at it; and that all that is drawn from such Interpretation, is no other than Groundless Phantastry.  
I have therefore Resolved, since the Lord, as I Trust, hath Himself engaged my Labours in this his Vineyard, to make it my Humble endeavour to Explorate, and to Find out by this Scripture, How far such Attempts of Interpretation are Justified, and the Success assured by the Word of God: Now, this Text, and the whole Context seem, even at the first sight, to give Highest Countenance and Favour hereunto; for it expressly affirms, No Prophecy of Scripture, not of Daniel, or of the Revelation, or any other Scripture Prophecy, nor of the Numbers, relating to Time in those Prophecies, and wherein the preciseness of Times is Deposited and Laid up, is of Private Interpretation.  
I begin therefore with the Consideration of the Direct Terms, or Words of this so Full Proposition of the Apostle:  
1. The Subject-Matter, concerning which the Apostle thus affirms, is not Scripture in general, but most particularly Prophecy of Scripture; If his Proposition had been upon Scripture in general, it had necessarily included Prophecy of Scripture in particular; Because Prophecy is so excellent a part of Scripture; but it is Greater, and more Emphatical, that He particularises upon Prophecy itself.  
2. The Care the Apostle hath Taken to show 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 itself; 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 Public, Free, Open, Accessible, Self-communicative Thing; or whether Private, Reserved, Uncommunicated, or under Any one's 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 Universality 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, Public, Free; a Common Good and Right.  
6. The Apostle lays it as a Foundation, as a first Principle, Knowing (saith He) this first, That All Prophecy of Scripture is not of a Private Interpretation. And it comes in as a strong Argument or Motive for what he had spoken, by way of Vehement Incitation to the Taking Heed to Prophecy; for saying That Every one did well, who Took Heed to the More sure Word of Prophecy. He goes on by way of Encouragement, and Assurance of Good Success, Knowing, That It is of an Open, Ftee Interpretation, or being well principled in that first, as is after to be urged.  
Now who that Considers these Words of the Apostle thus presented, and laid out before Him, and what The Spirit by his Holy Minister hath spoken thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so expressly 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 presumed upon, or to be meddled 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 jota, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and so may seem fair for admission; and a word that would be had, to signify Inspiration; or if that be not found so convenient to Change the word; yet it is Designed to Bring the Matter to the same Point by giving a sense to it foreign to this Point, viz by affixing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sense the same with Inspiration; viz. Dismission or sending out the Prophets; that so either way the Apostles Proposition might speak thus: Knowing this first, That no Prophecy of Scripture is of a private Illaps, or Inspiration; and so Interpretation should have no place, nor any thing to do here.  
I will therefore Argue, first against any other word, than that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then against any other sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that of Interpretation.  
The Arguments that the word Epilusis, and not Epelusis, was used by the Divine Spirit, are these two.  
1. There is an Universal Consent, and Agreement of All Copies in the word Epilusis, wherein that Providence watchful over All Scripture, hath particularly shown itself 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, Public 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 akin in sense to Super, or Preternatural Emotion, but at so great a distance, It can never be Divine Supernatural, nor like it, but most Contrary to it, and Abhorred of it: For it is a word of very ill Intention, and signifies the Force of Enchantment on the Enchanted Person; a sense that can by no means be suffered to Enter into the Tabernacle of the Holy Spirit, the Spirits of his Prophets; nor Agree to the Sacred scope and purpose of the Apostle.  
But I will yet further Argue against any other word, but Epilusis in Arguing against any other sense, but that sole and single sense of Interpretation; so that by Epilusis shall not, cannot be understood, as some would have it, any kind of Dismission, or sending out the Prophets to Prophecy. For,  
1. The very same word, differing only as a Noun and a Verb, that is used here by the Apostle Peter, is used in the very same Sense, and in the very same matter, and purpose, Mark 3. 34. Only what is denied here by this Apostle is affirmed in another Case there, viz. Our Lord Expounded his Parables but Apart or Privately to his Disciples: There Epelue, He Expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Apart; Here the Exposition or Interpretation of Prophecy is denied to be Apart.  
This Scripture in Mark therefore is, as if the Spirit of God had on purpose provided an Assurance, in what manner these same Words are to be understood in Peter, viz. by the Certain, Undoubted Sense of them in Mark: And it is the more to be Noted, if we give heed to the Ecclesiastic Memoir, that, the Apostle Peter super-intended the Evangelist Mark in his Writing that Gospel: Observe therefore, The same Divine Spirit by the very same Servant of his, the Penman of this Epistle, and the Supervisor of that Gospel, uses both Words; the word so much the same with Epilusis, so undoubtedly in the sense of Expounded; and of Privately, or Apart in the Word Idios; and that they are used 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 Daystar 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 Daystar of that had already shone; for they were Established in the present Truth; but that the Apostle intended, was to come; For He says, Until it shine, which could not be properly said of what is past: Besides, That could not be come, that was yet in Prophecy, and needed Prophecy to shine in the place of it; which Place had been altogether Dark, if it had not been for the Light of Prophecy: And the Darkness of it was, because that Day did not yet Dawn, nor the Daystar 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 surprise 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 than it would be as dark, as the dark place itself; A Prophecy of the Kingdom, that cannot be Interpreted, can no way enlighten the Dark State of the Non-appearance of the Kingdom: But the Apostle assuring, the Sure word of Prophecy is not Private, Secret, Apart, but of an Open, Ftee Interpretation, is full to the Purpose of Taking Heed, or Giving Attendance to it, as to such a Light.  
And then the Apostles following words evince the same Thing; Prophecy came not of old Time by the will of Man; But Holy Men of God spoke, as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Carried, Moved, Inspired by the Holy Spirit, as is further to be Explained: 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 shown, from the Public Spirit, and not from a Private Spirit, as every Created Human Spirit is.  
But if we understand the word used for Interpretation, to signify either Illapse, or Inspiration, these following words would be only words of Amplification, and not of Proof; and to be Interpreted as the opposite to Private, by the Adversative But; and not Ratiocinative as the Causal Conjunction For, assures them to be. And the sense must run thus; No Prophecy of Scripture is of Private Interpretation; But Holy Men of God spoke, moved by the Holy Spirit; and if any one should put in For, after Inspiration; or Illapse supposed 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 public Inspiration, as shall be shown; 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 aught to be preferred which makes the Sacred Text more Sinewy and strong, and so does the word Interpretation here: And seeing there is so much for that word, and nothing against it, it ought to be acquiesced in by All, as offering so great a Truth; That we ought as in Hearing, so in Preaching, to give the sense of Prophecy; as it is said of Ezra and the other Levites, and the People under them, Nehem. 8. 7. They gave the sense of the Law, and Caused the People to understand, the Reading, or Preaching; that is, the inward sense of it, and not only the Syllabical Reading lost in Babylon; as some may suppose; For that is beneath the Holy Spirits notice: And thus ought Prophetical Scripture to be Administered; Because it is not of private Interpretation. It, and the Time of it, aught to be opened, and explained, All and every part in all its Divine senses.  
But that, further yet, This point of Interpretation may be settled, and secured, and not only so, but highly illustrated; I will endeavour to clear, that the Grand Importance of the Context, nay, of this whole Epistle, is Adjusted and Prepared to Assure, That Prophecy of Scripture is not of a Private Interpretation in that greatest Point of Prophecy, of the Kingdom of our Lord Jesus Christ, and the Time of it; That Mystery of God to be Fulfilled, Evangelized by All his Prophets, that Restitution of All Things in that Kingdom spoken of by All the Prophets, since the World began: Now of this Kingdom, and the Time of it, The Apostles Affirmation, The Prophecies of Scripture are not of any private Interpretation, when and in what they speak of it, hath the chief, and most eminent place; And therefore the Discourse upon so great a Scripture, so leveled, and prepared (as I may say) to all intents and purposes, for the Justification of search into Prophecy, concerning the Kingdom of Christ, and what, ot what manner of Time, the Spirit of God hath signified, is, indeed, a Magna Charta for Interpretation of it.  
Now then, the occasion of all the Context, is the mention of the Abundant Entrance into the Kingdom of our Lord and Saviour Jesus Christ, and That, an Everlasting Kingdom: Now of this Kingdom there is a Twofold state; That which is now at present and by way of preparation, or the Ministration of an Entrance; and concerning that, The Apostle says, They were established in the present Truth. 2. There is a Future State, and Glory of that Kingdom, which is that Everlasting Kingdom, and to which this present Kingdom of Grace Ministers an Entrance; and of this, saith the Apostle, I will not be negligent to put you in remembrance.  
Upon this Basis or Foundation laid then, I will first give great Arguments, That through the whole Epistle, and particularly in this Context, the Apostle hath very great Relation to this Kingdom, and most particularly to the Time of it. 2. That the Context having so great Relation to this Kingdom, and particularly to the Time of it also, there is great Reason the Apostle should speak concerning the Interpretation of Prophecy, as the principal Point, and that Inspiration should Attend upon it; In the first Part I will give Arguments, First, That the Kingdom is intended; And then in the second place, for the Time, as intended also.  
Argument 1. That which I have already said is most manifest; That the mention of the Kingdom of Christ, to which the Apostles Discourse before made haste, and to which the whole Epistle after issues, hath immediate Relation to this Context: For the Connexion and Coherence is so close and strict, that there is no dividing the one from the other; as will appear in the following Particulars. For,  
2. The Apostle gives notice what Kingdom of Christ He had regard to, when He Styles it in Remembrance of that Kingdom Promised in Daniel, the Everlasting Kingdom, as it is there Styled, C. 7. an Everlasting Dominion, and a Kingdom, that shall not be destroyed.  
3. In that so Emphatically, He gives the Title of Saviour to Christ; as the Apostle Paul joins the appearance of the Great God, and our Saviour Jesus Christ together: For therein above All Christ is seen, and will be known to be the Saviour, Restoring All that was Ruined by the sin of the First Adam.  
4. The great care the Apostle expresses, They should have that Kingdom in remembrance, although they were established in the present Truth, that Ministers but an entrance into that Kingdam; as was intimated before.  
5. The Apostle, as the New-Testament generally does, calling the Kingdom of Christ his coming, remembers the Admonition Christ gave him of hss dying, or putting off that Tabernacle before he should so come; whereas the Apostle had an expectation of that Kingdom immediately, as they said; Wilt thou at this time restore the Kingdom to Israel.  
6. The Apostle giving so full a Representation of the Transfiguration, which was itself an admirable Landscape, and a Model of i●, gives it on purpose to foreshow it; the Apostle therefore gives it in Terms most expressive of the Kingdom of Christ, v. 16. to v. 19  
1. It is called the Power and Coming of Christ, and the word Masesty imports Royal Greatness, v. 16.  
2. The solemn Inauguration of Christ by the Voice from the excellent glory; This is the beloved Son, in whom I am well pleased; like unto that other so great Declaration of him. Thou art my son, this day have I begotten thee, when he set his Kingdom on his holy hill of Zion, v. 18.  
3. As the New-Jerusalem, the Palace of the Kingdom of Christ is an exceeding high and holy Mountain, so all this glory was on the holy Mountain.  
4. In that the Apostle is so apprehensive, it might be suspected to be a cunningly devised Table, which Caution of the Apostle is indeed a great Key of this whole Discourse; and will lead us into the reason of this Context, as shall appear after.  
5. In that the Apostle passes so immediately from the Transfiguration, to the sure Word of Prophecy, and to prophesy shining as a light in a dark place; by which two Characters put together, it manifestly appears the Kingdom of Christ intended is neither the Kingdom of Grace, the Spiritual Kingdom, the Gospel of Grace, as we generally speak; nor the Kingdom of Eternity; not the Kingdom of Grace: because not only Prophecy looks to things to come, if still in Prophecy, and to be fulfilled; but also if it should be supposed: That Prophecy shined in that Kingdom of Grace, and of the Gospel by the Apostles so Illustrious Ministry; that could be by no means called a dark, or squalid or foul place: For it was the Gloriousest State of the Kingdom; and of Prophecy fulfilled in it, that had been ever before, or hath been since, or that shall be, till that very Everlasting Kingdom of Christ come into its succession; than it could not be the Kingdom of Eternity, For the Kingdom of Eternity is not the manifestation of Prophecy, but one of the plainest and most Fundamental Doctrines of the Gospel, and of Christianity.  
I come therefore to the second thing; that this Epistle of the Apostle Peter is adjusted to, and that is, to the showing the time of the Kingdom; for which I give these Arguments.  
1. That the Apostle calls it the Everlasting Kingdom; by which; as was before intimated, he refers to Daniel's Prophecy of that Everlasting Kingdom and Dominion, Dan. 7. 27. which is postponed to four Kingdoms and Monarchies, the last of which was then in course, when the Apostle wrote this; and to the last state of which, viz. the Feet of Iron and Clay, and the ten Horns, and a little one chief of the Ten, there was an allowance of Time, Times and Half a Time, before the Kingdom of Christ could come into its Succession.  
2. The Apostle by saying, The sure word of prophecy shines as a light in a dark place, intimates, it foretells the time of that glorious Kingdom; how could it shine so effectually, as to enlighten the dark place, if it gave no Knowledge, when Prophecy should be fulfilled. For that Prophecy does not pass immediately into effect, made the space between the appearance of Christ in Flesh and in Glory dark: and therefore the light of Prophecy gives us a direction upon the Time, when the eflect of Prophecy shall be, the hope and assurance of which Enlightens.  
3. The Apostle according to other Scriptures, distinguishes between the day dawning, and the Daystar 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 Apostasy 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 Heresy. 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 gins 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 Judgement, and that Sabbath Day; in which Saying of the Apostle, That a Thousand Years is as one Day; there is a manifest foresight of the Divine Spirit, what it would make known by John, even that numbered, exactly Numbered Time of a Thousand years; which the Apostle Peter affirmed 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 Prophecies of Scripture: This even the Unbelieving Jews were all in highest expectation of at that very time; and the Believing Jews also were earnestly at that time in expectation of.  
To these the Apostle therefore cannot be supposed to direct the force of his Discourse.  
But that Jesus Christ was not to be owned as the true Messiah, the Son of God, and the King of Israel; notwithstanding his Kingdom did not immediately appear; was a Point the Unbelieving Jews are to this day scandalised at, even to their rejection of Christ the True Messiah; and the Christian Hebrews were very tender in. Therefore that Jesus Christ was the True Messiah, and that great Prince, the Apostle gave first the proof of the Transfiguration, as hath been shown: And that he with James and John were Eye and Ear-Witnesses; Three Witnesses; in the Mouths of whom it was established, and not 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 Prophecies 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 determined 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 fullness, viz. at the Death, Resurrection, and Ascension 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 prophesy 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 fullness of times, or all Times.  
Now all this is very evidently to a great and admirable end, purpose and effect in the Apostle's Discourse in this Context and whole Epistle, viz. to settle the hearts of the Believing Hebrews, and of all Christians in the comfortable Expectations of that Kingdom, in the midst of the greatest Darkness of the worst Times; and it is with the greatest Wisdom of the Divine Spirit of Prophecy, that at this very Advantage the Apostle goes on to set out this Apostasy, at this very Joint of Discourse of the dark place, which that very Apostasy was to create; and at naming of prophecy; and tells them, that there shall be false Prophets among Christians, as there were among the People of Israel of old: (So the Apostle John in the Revelations joins the Antichristian Beast, and False Prophet) in several Particulars opposite to the Apostles Doctrine, concerning Prophecy and Interpretation of Scripture, wherein they have Antichristianized, as the Pharises at that time had Prevaricated.  
1. In that insolent Pretence to Infallibility of Interpretation by a Pope and Council; and their Clergy would engross Interpretation, and the Power of Interpreting Scripture, as their own Propriety, Right and Dominion.  
2. In their Locking up Scripture from the people, under this very Pretence; They cannot interpret, nor have right to interpret it; so they cannot attend to the sure word of prophecy, as they are commended here for doing.  
3. In their peculiar Enmity to the searching the Prophecy of Scripture, and denying even to the most Learned to intermeddle with it, seeing their own Condemnation in it; contrary to the Apostle's most peculiar Commendation of those, who give heed to Prophecy.  
4. In their setting up Tradition, a thing dependent wholly on Human Will above Scripture; whereas the Apostle commends Scripture and its Prophecy, that it came not by the Will of man, but by the Spirit.  
5. In their allowing to their own Votaries the Credit and Honour of their pretended Inspirations above the Close attendance to Scripture Prophecy, and its Interpretation; which the Apostle hath here so recommended to every Christian, and without the least signification of Inspiration Given to All; and his plain making former Scripture the Test of All following.  
6. By exalting their Fabulous Legendary Miracles above Scripture, or the Prophecies; notwithstanding even to the Transfiguration, The Apostle prefers the sure Word of Prophecy; Although That was no Cunning devised Fable, and of so great an Excellency; by which the Apostle seems prophetically to Glance most severely upon those Cunningly Devised Fables, that should arise in the Christian Profession.  
7. The Apostle, Foretelling those Scoffers in the last days, who should set up the Mock Fifth Monarchy; so earnestly recommends the Words of the Prophets, and the Commandments of the Apostles of the Lord and Saviour, the Great Messiah, and Jesus; whereby he hath also given a very damning Predictory Admonition of the Grand Antichristian Apostasy.  
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 Prophecies of Scripture in their own way, they not understanding the Voices of the Prophets, are most justly condemned in fulfilling them. For thus ought the Antichristian Apostasy 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 Apostasy, 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 Enclosed, Impropriated, or Appropriated Interpretation.  
For the more clear and illustrious arguing the Grand Proposition; That all, and every Prophecy of Scripture is not of a private or secret, but of an open, free, and public 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 proved.  
I will in the Third Place consider what Standards according to Reason and Scripture-understanding may be given, whereby we may judge whether any one hath given a true Interpretation of Scripture Prophecy, viz. whereby the person giving such true Interpretation, and whereby Any other may judge of it, and find it so.  
In the Fourth Place, I will draw out in most public view, the Evidences I myself have within myself, 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 Superadd a Judgement upon the state of Time Intermedious from hence to the Kingdom of Christ; and show, 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 erred 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 Judgement 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 Topics.  
1. I argue from the Infinite Ability of the Divine Spirit, so to give Prophecy, that the Interpretation may be Free and Public.  
2. I argue from the necessity; That whatever is written with sense, and coherence of the things written, and with the Harmony of Truth, if the parts of such Discourses are diligently compared, and sagaciously intermeddled 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, showing 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 lest Circumstance; and therefore he can foretell all things, as clearly as he pleases; and so that they may be interpreted and understood.  
He searcheth all things, even the deep things of God, whose Counsels of old are faithfulness and truth; who calleth the End from the Beginning, and can declare it; For he worketh all thingsafter the Counsel of his own Will, which Will he knew from Eternity within himself.  
This Prescience of the Divine Spirit is acknowledged by All Christians, except some few who least deserve the Name of Christians, who deny the Actual Determinations of Free, or what we call Fortuitous Agents, to be Scibilia, or Knowable.  
I make not therefore here any dispute concerning the High Mystery of the Supreme Prescience; how, or in what manner God foreknew, when the things fore known depend on causes acting so freely, that what they will choose, seems impossible to be known before hand; or so fortuitously, that if it could be foreseen how they would be cast, the Fortuitousness seems destroyed: But that God does foreknow, I take for granted, even as it is much the more generally agreed; and in several greatest Instances of each kind, it is most evident and undeniable in Scripture, God hath foretold the Events of each sort; God magnifies his own Divinity; and challenges all False Names of Deity upon this very Point: For thus he says, Declare to us things to come, that we may know you are Gods, Isa. 43. 23. And as he foresees, and fore-knows with infinite clearness and perspicuity; even so he is able, according to the nature of Prophetic Language, which he hath constituted and framed, taking the Example from none, but giving it to all.  
— to Express all things Prophetically.  
He employs the true Laws of speaking Prophetically, and showing things to come; he knows by his own Wisdom, so to govern the speaking of his Servants the Prophets, that prophetical things may be compared 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 shows at large, 1 Cor. c. 2. That they may be so expressed, that Spiritual things may be compared with Spiritual; Even so that Prophetical Emblems, Figures, Iconisms, Types, Numbers of Time in the Old and New-Testament may be compared 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 searched 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 ratify 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 pleased to make any Allusion to it, it is of singular use to the Explication and assurance of Prophetical Time, and whereabout in Time we are, by concerting one with another, viz. One such Note in History, and Event with such its correspondent Note in Prophecy; many particulars in each sort of these shall after be remarked, and they'll plainly show, that Prophecy was not intended, nor designed for secrecy, and reserve from All Interpretation.  
Now in all these Particulars I use the Word Foreknew, or Foresaw; to avoid any dispute on the Word Fore-ordered, which else I altogether prefer.  
God therefore in scorn to the Dark Oracles of the Devil, as well as to the Black Dens and Caves, out of which he gave them, says thus; Esay 45. 19 I have not spoken in secret, in a dark place of the earth; I said not unto the seed of Jacob, seek ye my face in vain, viz. my Counsel and Will in Prophecy, as they that seek to the Idols of the Heathen; For I the Lord speak Righteousness, I declare the things that are Right; Right in Regard of Infinite Understanding and Foreknowledge of all Events; I speak Things That are All plain to him that Understands, and Right to them that find Knowledge.  
It cannot be supposed, that the Divine Spirit can have any necessity upon him to speak Darkly, or Ambiguously concerning things to come, if he please to speak at all of them; as undoubtedly he hath been pleased to speak of them; or that in that Regard Prophecy of Scripture should be of any reserved, 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 Knowledge, either, as they do, who know not Themselves, nor Understand; and so cannot beget Knowledge 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 coming to pass; and therefore, how long soever he speaks of them before hand, yet he needs not so to speak, as to hid himself in his Prophecy concerning Them, or seek Subterfuges, 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 Shadow of Turning.  
All these Things are so undoubtedly certain, so Universally Agreed, and Acknowledged, that although they themselves make a High Argument in this point; yet They need no Proof, but Require only to be Magnified, Displayed, and Illustrated.  
Argum. 2. Any Author, or Writer that can Write Sense, and who does indeed Writ Sense, and Writes with some Largeness, and Diffusiveness of that his Sense, and does declare He would be Herd, 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 public 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 Involved 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 Writ Highest Truth, and of Stupendious Significancy, and Coherence; and yet Veil, and Hid 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 Inclined and stirred up, to separate Themselves to Intermiddle with this Wisdom, it cannot be, but they must make great Discoveries; If they faithfully attend and lay the parts one to another, and it be the will of that Holy Spirit of Prophecy, they should do so.  
Now that it is his Pleasure, They should do so, is made known by the very Writing, and Publication of Prophecy, and no Prohibition of Searching it; as also by the obligation, that lies upon all, when he Writes to observe, and understand. (This is due in Measure to every Intelligent, and Worthy Writer, but without Measure to his, the Spirits Writing) It is known to be his pleasure; Because there is a General Command to Search the Scripture; Because All Scripture is given by Inspiration of God, and is Profitable, and there is no Interdict upon Prophecy as to the search, nor Limitation, as to the Profitableness; It is known to be his pleasure concerning Prophecy, because it is said by our Lord with Relation to the Prophecy of Daniel; Let him that readeth Understand; Because the Apostle Peter hath said of the more sure word of Prophecy, ye do well in Taking heed to it; because it is written, as in Golden Letters on the Portal of the Revelation; Blessed is he that Readeth, and they that hear the words of the Prophecy of this Book; which must needs imply with Understanding; Because it is the Epiphonema, the Burden of every Epistle of it; He that hath an Ear, let him hear.  
And if it be thus, than 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 Prophetic Word; and that they may whet up the sharpest Exercise of their Powers of Understanding to find the Golden Taches, and Couple; and one Part of Prophecy may be joined to Another, and the whole piece be under view in all its Frame, and Contexture.  
As soon as ever therefore, the Holy Spirit hath once Published, and Exposed his Prophetic Writings, and thereby, and therein Affixed 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 Revealed, become those that Belong to us, and to our Children; we enter into that Privilege 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 Sacrilege, 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 Public; 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 Knowledge, so he would not give any part of Scripture, as a Torment of wise Inquisitive Persons, but give the Key of Knowledge to Them; and that he will, as the Spirit of Truth so Led into All Truth, and show his Servants Things to Come, with such Uprightness, Faithfulness, and Sincerity; that there shall be no more Secrecy, or privacy in the Interpretation of Prophecy, than is necessary according to the Laws, He knows Just, and Due; and which he hath himself weighed out, as so Just, and Due to Prophetic Oracles; even as in All other parts of Scripture, he hath in Infinite Wisdom, as he weighed out the Mountains in Scales, and the Hill's in a Balance, so proportioned 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 Quickened, and Awakened 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 Holily Given out his Oracles in a most Righteous Scale, between the Excellency of the Truth he Reveals, and the Exercise he knows necessary to the Mind of Man in Searching out the Interpretation; and so hath made the Manifestation more Ligtsome, or Requiring Closer Attendance; And thus in Prophecy according to the Vehemency of Search and Enquiry he hath thought fit, he hath Dispensed. This doth not make it yet Private Interpretation; because there are such Lines of Communication between part, and part, Emblem and Emblem, number of Time, and number of Time; between words in Prophecy, and words used in the Time of Prophecy Fullfilled; between Rules of Time in Prophecy and celebrated Rules of Time among Men in Prophecy Fulfilled; between Prophecy, and Universal History, that all may be made Plain.  
But beyond All this, Interpretation of Prophecy is not Private, because The Spirit of Prophecy, who Knows it, because he gave it; Even that Blessed Public Spirit of Wisdom, Truth, Scripture, is present to Assist his Servants, Searching into Prophecy; Leading them into the Treasures of it; Springing Thoughts into them all of the Sudden; Bringing Things to their Remembrance, that else would not have come there; and so Enabling them to Match, and Enterweave All those Forementioned Indenting 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, aught to be freely Communicated, and in the Reasons and Grounds of it, It lies open to All: And they who are thus Assisted, are not Assisted for Themselves only, but as Lights set on an hill, that they may not be Hid.  
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 Inquiries, 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 Privilege, and Ground of Hope to All, who set Themselves by Prayer, Desire and Humble Endeavours to Search, and so seek out the Mysteries 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 Knowledge should be vouchsafed to such a one, when so gracious Assistances are Promised from and by the Divine Spirit, the Public Spirit of Prophecy, and its Interpretation?  
Now All this I have Discoursed in General, I would particularly Argue concerning Prophetic 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, than 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, than 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 Prophetic 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 Intercourse; Now therefore when Scripture takes Number and Measures of Time into itself; if these are not well understood, how can they be such Standards of Intercourse? Seeing then Prophecy hath so many Numbers 2300 Eves, Morn's; Time, Times, Half a Time; 1290 Days; 1335 Days in Daniel; 1260 Days with Time, Times, Half a Time, Three Days and an Half; and 42 Months 2 Times mentioned in the Revel. if these Numbers, that so evidently speak a Fitness for Calculation of Time with greatest Exactness; If these by a due Search and Compare one with another cannot be understood; what spaces of Time they Define, when they begin, and when they End; They of all the Points of Prophecy, though 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 Prophetic 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 Levied against this Proposition, viz. That All, and every Prophecy of Scripture is not of Private, or Reserved, but Public, Free and open Interpretation.  
Object. 1. If Prophecy of Scripture be of so Free, Public and Unreserved Interpretation, how comes it to pass, that so few have so much, as Attempted the Books of Prophecy, that Foretell Great Events, and the Times of Them? Yea, that Most judge it so Unpresumable and Undertaking, as to Reject all Interpretations of Daniel, and the Revelation, that Debate Things throughly to their utmost point and issue; and that search what, or what manner of Time is signified by the Spirit in them; or is more, than by way of ordinary Comment; as if they were the Performances of only Fanatical, and Imaginative Men; and upon the Evidence but of such an Endeavour, condemn them immediately as such.  
Ans. Let God be True, and every Man a Liar; 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 Enlightening it; if then it were Dark itself, how should it enlighten a Dark Place; for it would be Dark to Dark, which increases Darkness still; whatsoever enlightens, must be itself 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 Lion in the way. It is as the Sons of Anak to them, that cannot be Encountered, 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 itself? 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 shadow of Death; The Aspect of Prophecy upon both the Civil and Ecclesiastic 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, etc. Esay 28. that they cannot endure it, and so hate the Light, and will not come to it, lest 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 Reserved; and thus that his Wise, and Just purpose purpose should be fulfilled; that the dark place should be a dark place still, while the Apostasy should, according to the Oath of Christ for Time, Times and half Time continue; and till the Day down, and the Daystar arise in men's hearts; and yet no Encouragement, or Boldness ministered to it, that it might continue so Dark without Great Sin. And indeed, though the faulty Cause of all this be the not Receiving the Truth in the Love of it; (on which God gives up the Apostasy to strong Delusions, and to believe a Lie;) and because of the Few, and Small Things he hath against his Suffering Churches of Pergamus and Thyatyra; and the Sardian State of the Reformation, that hath a Name to Live, and yet is dead; Upon all these Accounts Prophccy is so little understood; saying the Glimmerings of Light given by a very Few, and those very Little Acceptable Interpreters, that do enlighten, and show by a Little, how this dark place would be enlightened by taking heed to the Sure Word of Prophecy. But I am about to say, if Prophecy were as Fully and Truly Interpreted, as the Publickness of its Constitution for Interpretation, would give Leave to; it would especially now so near the End, so enlighten the dark place, that there would be no Room found for the Darkness of the Apostasy, 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 Apostasy, either in Full, as in the Antichristian World; or in Part, as in the Reformation-Part, that in his own Time he might have mercy upon All. On the Height and Depth of the Riches of both the Wisdom and Knowledge of God How unsearchable are his paths, and his ways past finding out! For of him and by him are all things, to him be glory for ever.  
2. The Disagreement among the Interpreters of Prophecy, and more particularly, the Great Mistakes they have fallen into in point of Time, seems a more formidable Objection against the Freeness and Publickness of the Interpretation of Prophecy; and most as to Time; For when Wise, Learned, Sagacious, and very Diligent, Zealous, and Holy Persons have set themselves to inquire, and find out the Mind of the Spirit, and have not found it, but have disagreed among themselves; and so some must be in mistakes; For they cannot differ, and all be in the Right; This is much more against the Interpretation of Prophecy, being not private, than if none had attempted: For were it not under Reserve, why have they not been more successful in finding, that have so tried, 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, lest we shut ourselves out of all Interpretation of Scripture in General; yea, even out of Great Points of Faith, and Truth of the Gospel; Because in all these there are Great Differences of Explication; and therefore Mistakes on some side: Should we therefore Reason, These are so Dark and Reserved as not to be meddled with? This would be an high Dishonour to our Christian Profession; Let us much rather make our Attendances to Reading and Meditation, more Inward, Constant, Serious, Deep, Humble, with more earnest Supplications for Divine Assistance, and Free Communications of his Spirit, the Author of all Knowledge in the Truth's 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 missed in what they have seemed to themselves, or even to others, to have attained. But in the mean time nothing is to be charged 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'er 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 charged on the Light itself; so none of the Hallucinations, or oversights, or Stumbles of the Interpreters of Prophecy, are to be imputed so much to the Difficulty of Interpretation of it, as in itself; but to our Dullness of sight, or hearing, what the Spirit hath therein said to the Churches. Nor is any one therefore to be discouraged, but only cautioned, not to be high minded, but to fear; Even as the many Miscarriages in persons seeking Eternal Happiness, should not deter us from walking in the way of Life, but oblige us to do it with an holy fear and trembling, lest we should so much as seem to fall short.  
Object. 3. It will be said, It is true, Nothing is to be laid to the charge of Prophecy itself, 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 fulfiled; 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'er be styled by the Apostle a dark place; although it is most True, Prophecy shall lie 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 Daystar 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 fulfiled: For indeed the Disputes are as Great concerning the Time, at which Prophecies, that undoubtedly have been long ago fulfiled, were fulfiled as concerning Prophecies yet to be fulfiled. 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 Daystar to break out and shine in the World; which is the Great Point at which Prophecy aims, and into which it shall unite, as a Lesser Light with a Greater, and more Glorious: which is indeed the Kingdom of Christ, and to which the Apostle had respect, as is to be shown throughout this Epistle. This is that Time of the Restitution of All Things, of which all the Prophets have spoken, since the World began, as that same Apostle Peter spoke, Acts 3. 21. This is the Mpstery to be fulfilled, as he hath spoken, or Evangelized, as Happiest Tidings, by All his Servants the Prophets: Rev. 10. 7. Prophecy is therefore a Light shining till then, and guiding to the Time when it is to begin, and then falls in One with it, as the forenamed Scriptures show.  
2. There is a very particular dark place, that Prophecy shines as a Light in, till then; and it is indeed the whole Time from the Delay of the Kingdom of Christ at his Resurrection and Ascension, till it dawns and rises as a Daystar; but it is yet more particularly the Time and State of the Apostasy, which is as a Smoke darkening the Air, even the whole State of Christianity in the very Heavens of it. Prophecy shines therefore as a Light in a dark place, giving Assurance of, and showing the Time of that Day; and Daystar dawning upon the World; till it shall Illuminate into the very Heart, with its mighty Influences and Beams of Glory.  
Object. 4. It is to be further urged, If the Time of this Kingdom and Glory be not generally known, and agreed upon, it can do but little Service for the Enlightening the dark place of the Apostasy; and that we do not find it hath been; and if Prophecy be not in its own Constitution of private Interpretation, yet if it hath Eventually proved so, how is the Light of it seen?  
Answ. 1. It is very agreeable to the Wisdom and Glory of God, that the Fountains of Truth should be running, and the Lights of it shining, though the Streams and Rays are not received, nor have their kindly Effect; as the Evangelist John says, The Light shineth in darkness, though the darkness comprehend it not. God left not himself without Witness among the Heathen, though we know of Few who received the Testimony, Acts 14. 17. How many have the Gospel-Light without its proper saving Effect!  
Answ. 2. There hath been a strange Collineation, or Levelling, and Aiming of the Servants of God upon the Years of this Last Part of this Seventeenth Century, for the Glory of Christ's Kingdom; and besides some Later, a Prophecy found in the Study of Justus Lipsius transcribed into the Preface of Dr. Mayer, to the Volume of his Interpretation on the Prophet's Great and Small, is perpendicular on the Year Ninety Eight, in such a Language as speaks Effects begun, and in their Course as at Ninety Seven, as shall Appear in a short Appendix to this Treatise.  
But to All that hath been said, it may be added, in satisfaction of the Principal Objection; that supposes Prophecy hath not been understood till fulfiled. It is very plain, we cannot give a certain Account what Light God may have given his Servants into Prophecy in any Times. He gave Noah the Exact Time of an Hundred and Twenty Years before the Flood; to Abraham Four Hundred years from the Time of that Oracle to his seed Returning from the Egyptian Nation, after God had Judged them; Till which time They were under that oppression; According to which Moses very Probably thought, His brethren would have understood, God would deliver his people by his hand; Because it grew so near the time, and Moses was a person so signalised by God in his miraculous preservation, and his having the offer of being called the Son of Pharoahs' daughter, and yet Refusing that Glittering Honour, as marked out by God for much Higher, viz. In the deliverance of his People, with whom he Chose to suffer Affliction rather than to enjoy the pleasures of sin for a season. Of all which I have no doubt, He had the notices from the four hundred years, He knew were Given to Abraham; The Children of Issachar were men, that had Knowledge, and understanding of Times, and Knew what Israel ought to Do; 1 Chron. 12. 32. And undoubtedly some Oracular Instructions they had Joined with jacob's Prophecy, by which they knew, Judah's being a Royal Tribe, and that the Lion of the Tribe was the Emblem of it, even till Christ, the Lion indeed of it; and they Collected David's Royalty should then begin; Daniel understood by Books, not only the Book of the Prophet Jeremy; But (as we may very Reasonably suppose) by the Books of other Servants of God, that Kept, or Searched Records of Times, according to Jeremy's Prophecy; I doubt not, Simeon Waited for the Consolation of Israel according to daniel's Seventy Weeks. What Light God gave to his servants in the First times of Christianity, we have not such certain accounts as might be desired: But as it is reported to us by Ecclesiastic History, It was foretold of Julian, he was Nubecula cito Transitura, a Cloud tbat would soon vanish. But this I am sure was according to Prophecy, that Satan being cast down by the change of the Pagan Empire into the Christian Empire, After Constantine there could be in the Roman Empire no place found for him any more, of continuance in its Heaven (though some short Attempts there might be, as of Julian, Eugenius, Argobastes, Maximus) in his Pagan Supremacy; although under the Name of Christ, as it were in his Right, and as the Vicar of the Fifth Monarchy of him the Manly Birth on the Throne, Satan crept in as an underminer, and in the Antichristian Supremacy He hath a Throne as on Earth; whether therefore the Speaker had his Ground itself in Prophecy, The thing itself had; and it could not be otherwise, but that the Empire of an Apostate to Paganism must be very Short, even as of a Prince relapsing to Popery in these Nations.  
It was the business of Anti-Christianism to suppress the Interpretation of Prophecy; that had so dreadful an Aspect upon itself, as much as it could; yet the common Fame and Bruit of Anti-christs' coming was spread far and near, when the Christian Empire, which was the Let, according to Thes. 2. c. 2. was taken out of the way; the joint being so Natural between the Christian Ceasing, and the Antichristian Begïnning to supplant, having so much of the Name Christian.  
The Voicing the Papacy to be that Antichrist lifting up himself above what ever was called Sebast or August; as he did about that Time; was heard all along from the time of Petrus Waldo, till the Reformation; and since the Reformation how many Eminent Servants of Christ have Laboured with success in the Interpretation of Prophecy, notwithstanding some particular mistakes; with whom I humbly join myself a Fellow Labourer, and one that hath taken part of their Labour; and now the Fields are white unto the Harvest, when many others shall enter into our Labours; according to that saying, One soweth, and another Reapeth; and yet he that Reapeth, shall yet receive wages unto Life Eternal; so that they who have sown, and they that reap, may Rejoice together.  
And indeed, the Time is now so near, that whatever Influence, That nearness may be hoped to have upon Interpretation of Prophecy according to Truth I may humbly hope for; For though the Time of daniel's public Interpretation upon the Seventy Years, was nearer to their End; yet the Time of his understanding was undoubtedly earlyer; The Time of his Prophecy was designed to be close upon the very end of the Seventy Years, and that so solemn Prayer; for else it is Evident, The Time of his praying was every Day, towards the Desolations of Jerusalem, with his Windows opened Three Times, with foresight of the very time.  
Seeing then the very Time of Ninety Seven, I have now for some years pitched 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 daily new Confirmations, and Assurances, as the Time Approacheth; Therefore I hope I shall be Enabled, and many Servants of God with me, to set ourselves daily 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 Graciously 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 ourselves; 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 inquire, every one in our places, What of the Night, and also how near the Morning is Coming. 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 Weeks; and that there should be but Seventy weeks of years from the full Restoring Jerusalem, to the coming of Messiah? Such as was the Good of these Manifestations to the Servants of God; such is the good, that arises from the Knowledge 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 Knowledge of the 2300 Eves, Morn's from the Babylonish Captivity ending, to the Justification of the Sanctuary in the New Jerusalem, according to the Vision of ezekiel's Temple: And Lastly, such is the Good of the Knowledge of the 1000 years' Glory of Christ's 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 prophetic Numbers of Time, but that there are Standards of Interpretation in laid into Prophecy itself; and such Assistances from that public Spirit vouchsafed to All that wait for them; that it is justly to be styled not private but public Interpretation; I have also counter-argued all the Objections I could discover; I come now to the Third Head.  
Head 3 d. The Third Head shall be to consider, What Standards, according to Scripture-Reason, and the Balance of the Sanctuary, there are, by which the Interpretation of prophecy may be judged 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 Trial 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 entire View and Consideration, and so Analogized, and shown in their Agreement one with another, as to make up a Full and perfect Portraiture and Table, each Part appearing in its proper Symmetry and Proportion, in its own Situation, in its Lively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Beauty, and Lively Air of prophecy. This is like a philosophic 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 prophetic Numbers the Standard is,  
1. That All the Prophetic Numbers are made to meet also in One full and entire 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 joined, 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 persuaded to do so. Furthermore, these being so settled by Compare, and so Testified, enable the Interpreter himself, and those to whom his Interpretation is offered, to Judge whether the Interpretation be True, and whether it be Just and Right: Whereas, if either there be no Concord of Supporting History; or that if it be not as a City on an Hill, History universally Known, and agreed; the Interpretation will be but Dark and Lubricous, and the standing upon it not firm and stable.  
3. When the Prophetical Numbers being by Fair and Just Commissures, Joined to, and United with the Plain Historical first Part of the Scripture-Line of Time, Run on together in a straight, 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 Straight, 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 Sovereign One, the Coming, Dying, Rising and Ascension of our Lord Jesus into Heaven, styled 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 Gage, and at a Certainty, from a Fugitive, or Arbitrarious wand'ring 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 itself; 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 surprising Transcendencies in the Contrivances and, as one may humbly say, Artifices which the Spirit of Prophecy hath inlaid the Prophetical Frame with, and engraven upon it, as upon the Stone that hath seven Eyes, throughout Perspicuous, as well as Perspicacious. And these falling in with the more Essential, and Substantial Parts of Prophecy, and the Events Answering in not only those Substantials, but those Extraordinaries, as it were, Pieces 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 excels 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 Prophetic 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 received the Key of Natural, or Prophetic 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 Understanding 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 Prophesying 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 itself, 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 Charactered; however called by Great and Glorious Names in this Dark place of the Apostasy. And on the other side, that Persons and Things be Clothed with the Honourable Names, Prophecy hath put upon them; as the Woman Clothed 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 Bandenitoeed with other Names, as Heretics, Schismatics, Factious, or fanatics.  
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 itself 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 Nebuchadnezars Image by very Litteral Interpretation, settled in Nabuchadnezzar himself; For Daniel said to him, Thou art this Head of Gold, Dan. 2. The Persian and Grecian Monarchies are in the same manner by Litteral Interpretation of Prophecy, assured, Dan. 8. In the same manner the Epoch of the Revelation is Assured by the Apostles being in the Spirit on the Lord's 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 Sat, is Litteral; The Seven Successions of Government are given Literally; And that under the Beast, is Affirmed to be the Seventh Succession, as Head, and the Eighth as King; The Sixth Succession is Literally Affirmed to be then in Being, or now is: that the Seventh King, being the Christian Emperors, was no Head; It is Literally Assured, the Eighth King, but Seventh Head, called 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 than the Seals, the Trumpets, with the grand Events Comprised 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 itself; 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 searched 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 myself done, I cannot without Transcribing a Considerable Part, of what I have already Written, and made Public, show; How close I have kept to these Rules, and Standards, given by myself 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 Intercourses 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 subjoin 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 pleased to Compose it into a Scheme, and had prepared so to do; I have considered 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 Darting out of the Glory of it; or the Stops, Stays and Darken 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 observed, from Prophetic Vision to Prophetic 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 Polestar; like the Star that Led the Wise men to Christ; so this Vision shapes an Unerring Course to the Kingdom of Christ.  
And because, one Principal Point in that Vision of Ezekiel, was the Throne, ●eading to the Throne of God, and of the Lamb in the New Jerusalem, Ezek. 4. 3. 7. and Rev. 22. 3. And that there was to be, as I have said, so long a Delay; Soon after the Vision of Ezekiel given, There is a Vision given to Daniel, c. 2 in Nebuchadnezars 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 expressly said, the Thrones were cast down; these Counter Thrones to the Throne of Christ; and the Throne of the Son of Man Established alone, Dan. 7. v. 9  
This therefore I lay before me, as another Archetypal Vision; relating to the Powers of the Gentiles, and the Enemies of the Kingdom of Christ.  
And having to do with the Roman Monarchy, the last of the Four from the Times of the New Testament; I most particularly consider that; and Finding, that the Evangelist Luke gives an Early Notice of it as an Universal 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 daniel's 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 expressly said, Dan. 2. v 44. And also because, The Kingdom of Christ, Even yet, is not that Universal Dominion, it was Foretold, it should be: And Lastly, Because I find so Admirable an Harmony between the Prophetic 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 public Notice, it is a Throne, Assumes so Solemnly, and Notoriously Enthroniczation to itself; and the European Kings given as Horns of Strength to it; as also the Mahometan Saracens, and Turks, coming as two Woes upon it, are adjusted in Time.  
Now finding the Iconismes, or Images of Prophecy every way Agreeing herewith, both in the Freest Analogical, and even Litteral Interpretation, as I have shown, all parts squaring one with Another; I cannot but be thus far assured, The Interpretation of the sure word of Phrophesy must needs be Fair, Just and Right; or seeing no other Interpretation can be Found thus to Square, Prophecy must be indeed of Private Interpretation, although the Apostle assures it is not so.  
More particularly with Relation to the Prophetical Numbers of Time, I Found the purely prophetical Time on that Basis, or Ground of it, the Three Hundred Ninety Days of Years of Ezekiel his Bearing the Iniquity of the House of Israel. These I make Sevenfold, according to the Standard of Seven God so often fixes in the punishment of Iniquity, Levit. 26. And so they comprehend in that Sevenfoldness, (which makes the 390, 2730,) the Forty Days of Years of Ezekiels Bearing the Iniquity of the House of Judah, and the Twenty Three Hundred Eves, Morn's of the Sanctuary Trodden under Foot, until the Sanctuary Cleansed, or Justified, according to Ezekiel's Vision, in the Glorious Kingdom of Christ.  
These Twenty Seven Hundred Thirty Years, making Seven Times Three Hundred and Ninety, is one of the Transcendents I find in the Scripture-Line of Time, according to my Computation of it, and the Third Standard now given.  
In this Grand Portion of the Line, viz. Of the Twenty Three Hundred Eves, Morn's; Fall Evenly and Justly All the Numbers of Time given after in Daniel, and the Revelation; or that can be supposed necessary to fill up any Spaces according to History; or that are necessary to make up the 2300. although the Numbers are not, in Lesser or Collatteral Lines to the 2300, Named in Prophecy, which Yet must be, and are Seventy Five before the Weeks, and Four Hundred Years after the Weeks; For all others are expressly named in Scripture-Prophecy; But however, as I have often shown, All Agree in their Just Order, and Agree among themselves, and Agree with the Notes of Discerning them, Scripture hath given; and lastly, Agree with History and General Chronology. All which make as great Assurance, as can be of a True Computation and Account; seeing neither Chance, nor Art can Tune Things to such a Manifold Agreement; For, as They say, Res nolunt Decipi, Things will not be deceived, nor imposed upon; so they cannot be Forced, Compelled, nor Flattered into an Agreement, and so manifold an Agreement; when the Natural, Mutual Respect, they have one to another, does not incline them.  
That particular Portion of the Line of Time, given to measure the Time of the Apostasy by, so often, and so variously given; viz Time, Times, Half a Time; Twice Forty Two Months; Twice Twelve Hundred Sixty Days; and Three Days and an half; and so the Last Thirty, and Forty Five, most Evenly and Justly, according to the Line of Time, take hold of, and succeed one another in their Just Places, The 1260 concert with the Ten Kings Receiving Power at one hour with the Beast; The Beasts Supremacy, the Mahometan Times; (So as to give all the Assurance that can be) Fall in One with Another; All according to the Justest Configurations of Prophetical Images, and Historical Events. And herein I observe Four Transcendencies, which most unexpectedly and surprisingly meet the Considerer herein, according to the Third Standard here given; and would make the Meditative upon them cry out, I have found, I have found.  
1. That as Scripture-Prophecy gives the Time by Moons to the Gentiles, and to the Beast; and Days of the Sun, to the Witnesses, and the Woman; and that these Days of the Sun and Moons, are to Agree one with another, as Lunar and Solar Time do; I find, according to my Calculation, they do Agree according to the so celebrated Rule of the Golden Number; and that thereby the Succession of the Beast, or the Antichristian Papacy, according to the Exact Laws of Succession, to the Christian Emperor, as Seventh Head, and Eighth King, Revel. 17. 10, 11. is fixed at 475, or 6. as it ought, according to all History, to be; and determined to its End, or Going into perdition at 1697. Lunar Time and Solar Falling in Exactly according to all Chronology with this Prophecy.  
2. According to my Calculation, by the Time, the so known Character of Time, Indiction, or accounting by Fifteen of Years, was well known and settled after Constantine; the Spirit of Poophecy hath Adopted it to Enter into its Own Computation of Time; For the Time, Times and half Time, beginning accordingly at 437. are in the whole, and in each Division, cast into Indictions, or Fifteen of Years; viz. the Three Times, or Thrice Three Hundreds and Sixties; and the Half Time, or the One Hundred Eighty; and for their sakes the Thirty, making 1260 1290, by Two Fifteen; and the Forty Five making 1290 to be 1335. Dan. 12. 11. 12. is evidently by Three Indictions, or Fifteen.  
And to All this may be added the Observation, that the Words chosen out by the Spirit of God in the Chaldee, Hebrew, and Greek, to express Time, Times and Half Time, so Sworn by Christ, as to be Determinate Time, may be Emphatically Translated Indiction, or Indicted Time.  
Now what can this mean? but that, overruling Providence so Disposes All, that such Notations of Time should be found out, and come into Use, as when itself hath Occasion for them to Ascertain its own Calendar of Prophetic Time; and who also would Direct, and Guide his Servants into the Observation of, and most Assured Distinction of Prophetic Time by Them; according to the fit Seasons appointed by himself, to make them so known to them; so that it is no wonder they have not been known before; or that they are made known to some, and not to others, when they are made known.  
3. It is even of Transcendent Remark, that the Reformation, at that so Agreed Epoch of it, should be at 1517. as the just Point of Half Time beginning; that necessarily casts the beginning of the Time and Times upon 437. according to my Fixation of it; before (I can Truly Appeal) I had made a Reflection upon the Wonderful Service it does to assure the Line of Time, and the beginning of those 1260 days, at 437; but according to the Natural Progress of the 2300 Eves, Morn's, in the Assignation of Each to their Proper Points of Time Adorned with their Suitable Events; Each, I say, of the Collatteral Lines so Assigned Led me to 97.  
Now all these Transcendencies of Evidence concerning the just Interpretation of Prophecy, I have from Time to Time fully opened, declared, and argued in their Proper Treatises, according to further and further Light, Evidence and Assurance, given in by the Father of Lights; and which are in many Hands.  
4. That which it hath pleased the Lord further to open and manifest to his Unworthy Servant, by way of Transeendency, is; That whereas I was led to fix upon 437. as the Beginning of the Times given to the Apostasy, as I said by the most Free, and Natural Progress upon the Line of the 2300 Eves, Morn's; Distributed into the Particular, Lesser and Collatteral Lines: The very Year 437. lay only amongst the Years of Great Events, most Agreeable to all the Prophetical Characters of that Time; But itself was unadorned, and lay bare from any Notable Event, or Events to guard it; and it hath been charged by several, as an Objection against my Fixing so positively upon it. But by Further Search, and particularly helped by that Worthy Annotator on the 
* Annotat. on the Revelation.  Revelation, I find that Year very Notably Remarked, with Events suitable to such an Epoch, or Year, Beginning the 1260 Years, as it does. And that this may be Fully understood, I will somewhat more at Large Discourse it; Because I have not in any Treatise upon Prophetical Subjects, had the so Attended Consideration of it, as it requires; especially being charged as an Objection against it, that there are no Reasons in History to rest so upon it.  
Now than first, I must premise, that there is not the same Reason to expect so particular an Illustration of it by any pecuculiar Event, as in some Cases in the Line of Time, For the Line of Time itself must Umpire, and Determine which shall be such, or such an Epoch, or Point of Beginning; when a Great Likeness or Similarity of Events gives a Likelihood to One Point of Time, as much as to another.  
Thus when the Seventy Years of the Captivity of the People of God in Babylon began, (because there were several Captivations) cannot be Judged, but by very strict Attention to the Line of Time; as I have endeavoured to make appear in Discourses proper thereunto.  
In like manner, where we should Fix the Seventy Weeks beginning, Dated from that Word given forth for Restoring Jerusalem; which went forth first by Cyrus, then by Darius, and by Artaxerxes in Full; must be Judged by deep Intuition into the Line of Time; And to bring this to our purpose, The Epoch of Time, Times, and Half a Time, must be chiefly assured by the Line of Time, and Evidences thence arising; because if we would Judge of it either by the Barbarous Nations Invading the Roman Western Empire; the Design of the Four first Trumpets; whose Impression upon the Universal Roman Territories, was the often taking the City Rome; Removing out of the midst the very Name, and Thing of Western Emperor; the taking away all Consular Power from it.  
Now here is such a Similarity of Events, no certain Judgement can be made; but as Samuel was deceived in the Sons of Jesse, concerning the Lord's Anointed, by the Fairer Appearance of some of them, than of David, whom God had alone Chosen; So shall we be mistaken in the Fairer Appearance of some Events to give the Epoch of the Time, Times, and Half a Time, than that which is indeed so; such another Concatenated Similarity of Events was Ceremonialness; preparing to Superstition; Superstition to Idolatry; So Love of Pre-eminence preparing to Hierarchy, Hierarchy to Papacy; and this from the very working of the mystery of Iniquity in the Apostles days, until the Beast, or that Papacy entering into its Succession; when the Roman Empire ceasing, viz. at 476. That Name of Bishop then, and to this Day by an Especial Ordination of Providence was the Sole Title of a Single Person over that great City Rome (though in Spirituals) who thence Rose to Supremacy over all Bishops. Thence he came to his Number in having an Image made to himself in the Worship of Images, settled by the 2d Council of Nice; and Assuming Power over Emperors, from that Time, to the Exalting himself above All Styled, August.  
Now in such Chain shot Events, as these may be Justly Denominated, No single Event either aught or can express the Epoch; For neither in Nature can a Chain of Events suffer itself to be engrossed by any One, nor can one be Comprehensive of All, though it be a very grand, and principal one; indeed when any Epoch is wholly, and fully Comprehended in one Event, than the Time is Fixed, and solely Determined by it; as the Cessation of the Christian Empire in the West, as in one Indivisible Point, fixes the very Succession of the Seventh Head, and Eighth King, called the Beast; together with the Ten Kings Receiving Power, at the same Time with him. In the Reformation, though the Event indeed did not consist in an Indivisible Point; yet in that it began the Retrenchment of the Papal Power, that had so long been Entire; It was as in an Indivisible Point of one strait, or Right Line Drawn out.  
But indeed in the very whole Course of Events, the Plumbing by the Line of Time, and comparing every part of the Line with the Event, and of the Event with the Line is the most Stable, and Satisfactory Assurance that can be Given; and in such a Multiplicity of Events Frees from Distraction, and Perplexity: And this hath given me Plerophory of Assurance, as from the Bright Shining of the sure Word of Prophecy in the midst of so many Mistakes, and so much Incertainty thereupon.  
But although Any single Event among so many, and in a Conjunction one with another, ought not without the Peculiar Distinction of the Line of Time to separate itself from all the Rest, and Claim to itself the Right of Giving the Epoch; yet it was most Condecent to the Wisdom of that Providence, that looks to the bringing to pass All, that hath been declared by the sure word of Prophecy; to take care, that there should be a sufficiency of Events to Type out the whole Chain, having a Concentring and Rest upon that year as the Epoch of Time, Times and Half a Time; as I shall very briefly present to View.  
When then God had been pleased to make known by the Types of Prophecy; that soon after the Empire in Constantine became Christian, the Apostasy was preparing to Enter; in that the Hundred Forty, and Four Thousand were Sealed; that the Worshippers were taken, as it were, in their last Appearance in the Outward Court, and Retired into the Inner-Temple; and the Church Flying into the Wilderness; and the Trumpets in preparation to Sound. Thus All being in Readiness, God gives Types of those Four great Events, to which Time, Times, Half a Time, Three Days and an Half, Twice Forty two Months, and Twice Twelve Hundred Sixty Days as hath been often observed, are allowed; and which Received their Epoch here; Types I say; For I have not, I declare, dared to Rely upon them, as events Determining the Epoch, of these Great Times, but fair Types, and Representations of Each.  
1. The First Event, I would observe, is; That, which I find most agreed in All Chronology; that this very year; Cyril, Bishop of Alexandria, brought forth his Cyclus Paschalis for settling the Due Time of Easter; Adjusting Lunar years to Solar, according to the Golden Number. Now this is very Wonderful, that just at the Time, when the Lord, for the Interpretation of Prophetical Time should, (to Allude to the Need Christ had of the Ass in the Gospel,) have need of such an Adjustment to be solemnly brought in, and Avowed in the profession of Christianity Antichristianized; which is the Outward Court given to the Gentiles, viz. the Antichristian Gentiles to Tread under Foot, it was so done: For than Forty two Months of the Gentiles Precalated to the Forty two Months of the Beast, This was very observable.  
1. Because hereby Providence gave notice; that this was the very year, that by Prophecy, according to the Foundations, upon which a settled Time of Easter is Found, viz. by Conforming Lunar, and Solar Time one to another; The Moons of the Gentiles, and the Beasts Moons are together made just even to the 1260 Solar Years; And which is very wonderful, just so many years, as the Beasts Moons want to make them equal to 1260 Solar years of the Witnesses, and the Woman according to that Golden Number; (the very Ground of any Cyclus Paschalis;) viz. 38 years, and something more; Just so many are Found between 437, (when the Paschal Cycle was, as I say, first brought forth,) and the Cessation of the Christian Empire; when the Beasts Succession, and so Time Dated from him, as the Supreme or Seventh Head, and Eighth King (for so it ought to be) began, viz. at 475 ending, or 476.  
2. It is very observable, Because as hath been also more Fully spoken of elsewhere, and as is very well known; The Apostasy hath in regard of Shriving, or Confessions, Pennances, Indulgences, Pardons; the so superstitious solemnities of its Good Friday; the Idolatry of its High Easter Day Mass; such deep Interests in Easter, and the Movable Feasts dependent upon it.  
But although I cannot but think this very Remarkable, when I find 437, the very year Determined upon by the Line of Time; yet I could not dare to rest upon it without that; For some Attempt the Predecessor of Cyril, Theophilus Bishop of Alexandria had made this way; and Dionysius, Surnamed Exiguus, perfected upon what Cyril had done; But when the Line of Time concurs with such a Note of Lunar Time, proper to Moons, Equated to Solar Time; It appears to me very great.  
Event 2 The Barbarians or Goths this year made an Excursion upon the People of the Empire, called the Arverni, with all manner of Calamities; This was a Type of the Hail mingled with Fire in the First Trumpet; yet so that this is not to be taken, but in Conjunction, as hath been already said, with what went before, and followed after; For it could not be in one year, that the whole third part of Trees, and of Green Grass; that is; the Territories of so great an Empire, (of which Empire Third part is made by this Prophecy as a Hieroglyphic,) should be destroyed. But a Resemblance of this, Any part of the Empire, and at what distance soever from Rome (the Further, the more Lively the Emblem) might be of the Hail Dishevelling itself year after year, through the whole Empire; Yet on this neither dare I rely alone; For as great Events of this Kind, and much Greater before and after There were; yet this, however a small Figure coming in its just Place after so great a Figure, as the Line of Time, Directing perpendicularly upon 437, as the Epoch of the Time, Times, Half Time, is very puissant Assurance of that very year.  
Event 3. As a Resemblance of the Gentiles Entering into the Outward-Court, this very year; Gensericus, the King of the Vandals, set himself to Extirpate for the sake of Arrianism, the Faith of Jesus Christ, the Eternal Son of God; and Raised in afric, where he had planted himself within the Roman Empire, a Cruel Persecution upon it.  
Now, as in the Former, I do not Lay stress upon this without that principal Figure, Testimony and Evidence from the Line of Time: But that lying in the Foundation, I Reflect in these Observations upon this, as Agreeing to this Epoch of this Time.  
1. That taking the Arrian denial of Jesus Christ the Son of God, it was in two Regards a most fit Type to give notice by of the Antichristian Apostasy.  
1. That though it be not a plain Point of that Roman Antichristian Apostasy; yet in that it is a Denial of Christ being come in the Elesh, which the Apostle John saith is the very Spirit of Antichrist; It is most Fit, as a Type to Represent that, which in many grand Instances has overthrown Christ's coming in the Flesh, in the Scripture sense of him, as the One Mediator; a Point as Fundamental in Christianity, as the one God is in Natural Religion.  
2. It was Fit in this Regard, that it might give notice of Antichrist in that Antichristianized Age, in a Point wherein they were very Zealous; that is; the Eternal Godhead of Christ; in other points of Antichristianism found in Themselves, they could not discern it.  
2. There could not be a fit Type of the Witnesses putting on Sackcloth, than the Spread of the persecution, and several Excellent Persons Ecclesiastical History makes mention of, who suffered even to Death in that persecution, though I own it but a Type; And this gives also the Fourth Event, viz. of the Witnesses putting on Sackcloth, and the Church flying into the Wilderness.  
3. afric was a very fit place to be used in such a Type, both as it was one of the Three Parts of the Known World; and as it was a worthy, and excellent part of the Christian Church; where God had settled so great a Light in the Ministry of Augustine Bishop of Hippo; who had in his Epistle to Januarius, Remonstrated against that Throng of Ceremonies, Crowding in upon Christianity in that Time; and in that, a place was most Fit to be Chosen, that should not itself be the Seat of either pretenders of Rome, or Constantinople.  
4. Gensericus being King of the Vandals was a fit Type of the Gentiles coming into the Outer Court, and Holy City; as he was one of those that came in upon the Christian Empire, that had been made an Emblem of the Kingdom of Christ; and as those Eruptions Caused great Mourning of all the Servants of Christ from a Sympathy with those Calamities upon their own Country, and the Profession of Christianity.  
2. As the People he brought in were to Coalesce, and become Incorporated with the People of the Roman Empire; and so to be the Beasts People, and to Constitute the ten Kingdoms under the ten Kings, that should receive Power with the Beast.  
And though all these are thus very Worthy to be Considered; and It Appears, when once the Line of Time hath pointed upon them; They fall in with great Conformity to the showing the Epoch of the Time, Times Half a Time, the Forty two Months and the 1260 days of years, to be 437.  
Having then an undoubted Assurance of 97, as the Period of the 1260 years It lies with some Pressure upon my Thoughts, to make a Judgement according to the greatest Light, I can Obtain from Prophecy, upon these Three Years, or till 97; what we may humbly Expect, and especially under the great Phenomenon, the Blazing Star, as I may call it, of the French Power; here the Doubt Hangs between two Points, which should cast the Scale.  
1. Whether the Progression of Providence in Preparation to the Kingdom of Christ, may be expected to be Gradual; or whether the Motion may be expected to be sudden; whether things may continue much at a Balance till upon that Time, and that then the Divine Power may, as all on the Sudden, manifest itself; and like itself work in an Instant, and as it were in one Day.  
I must Acknowledge, as I have also publicly Declared; I have been much more inclined to Hope (though not without, as Freely, Professed Fears, and Doubts for Reasons, as openly given) that we should in these years have seen much greater Works of God; because I estimated the Pace, I thought Providence would choose, and the steps, it would take, according to what hath been generally hitherto in the World.  
But it Pleased the Wise, and Holy, and Gracious Governor of All things, so to Direct; that One peculiar Advertisement of Prophecy should even start out to me; that though I do not profess the same Confidence upon it, as upon the Scripture Line of Time, I have given; yet I am Reduced by it to another kind of Expectation, till 97. than I have had; For in place of the wonderful Progress of Providence, for the Pulling down the French Power, the Change of the ten Kings, and other the great Effects I expect at 97. I have now far greater Reason to Believe; There shall at present be only a Divine Interposition for the staying things much where they are, and that there shall be neither a Remarkable going forward, or backward. VIZ.  
1. That none of the Eminent Kingdoms, that have Reversed their Power from the Beast, shall ever be Re-enthralled under that Power; or shall Re-exchange their Protestant, and, as we style it, Reformed State for a Papal Government; which I now find to be the great Account of these so many late Extraordinary Revolutions within the Nations of England, Scotland and Ireland; and yet the Dawns, Appearances, and the very, so much, as Apprehensions of the Kingdom of Christ are so Reserved, and make so small Offertures to the World, or so much as to these Nations.  
2. That no one of the Ten Kings shall so much Exceed his Figure, as to be more than one of Ten; However some one may stretch himself every way to Grasp at Universal Monarchy; and be so far succssful, as to draw great Powers to himself, that he may answer one Peculiar Note in Prophecy, presently to be given in Memorial.  
And this is that most Acquiescible and Satisfactory Resolution of the Mysterious Providence in Twisting a Confederacy betwixt Protestant Nations and so many of the Vowed Tributaries of the Antichristian Supremacy of the Beast; whose Interest Lies, as Deep, in the Extirpation of Protestancy, which they call, Heresy, as that of France; and in Pure Bigotry to Rome much deeper; and have been, and now are, as great, though more silent Oppressors of the Reformation within their own Territories, and Persecutors of it, if any appear for it: But thus Infinite Wisdom hath Harmonized this State of the European Nations for his own Wise and Holy Ends, according to Prophecy; that the French Aspire to Universal Monarchy may be Embarrassed.  
These things then being Premised, I have very great Reason to Doubt, and Fear; The Protestant Princes, and the Reformation under them shall Advance little higher, till the Period itself 97; which I ground upon singular Remarks in that Prophecy of the Vision of Nebachadnezzars Image, Dan. 2.  
First, I observe in that grand Calendar of Time for the Kingdom of Christ; The Descent of Time is by the parts of the Image, and so by the Metals Assigned to the several, as I may call them Regions or Parts; the First, or Beginning Point of Time is in the Gold of the Head, or the Babylonish Empire; Thence it goes down to the Breast, and Arms of Silver the Persian Kingdom; and from thence to the Belly, and Thighs of Brass, the Kingdom of Greece, and so comes down to the Legs of Iron, the First part of the Roman Pagan Empire, and lastly, To the Feet and Ten Toes, part of Iron, and part of Clay; that is, the Ten European Kingdoms, into which that Pagan Empire was Divided; when joined with the Papacy, and Hierarchy, the Clay proper to each of those Kingdoms.  
Now the Order, and Distinction of the Parts, and of the Metals of the Image is so Essential to the Vision, and Prophecy is so exact; there can be no change without great Reafon, and even great signification Designed by that Change, and no chance in it.  
The Order of the Parts, and the Metals, is given first Synthetically, or Constitutively, v. 32. 33. The Image's Head was of Fine Gold; his Breast and Arms were of Silver; His Belly and his Thighs of Brass; his Legs of Iron; his Feet part of Iron, part of Clay; The Conjunction therefore between the Iron, and the Clay; though they did not mix one with the other, must needs be very close in the Constituting the Feet; and yet to make more clear this conjunction, and order; It is said, when the Stone cut of the Mountain came to smite the Image, the stroke was upon the Feet, that were of Iron, and of Clay. Again, v. 35. when the Method is given, as they say, Analytically, or the Image in the Breaking is Resolved from its Bottom to its Top, from the Foundation to the Neck. It is said, Then was the Iron, the Clay, the Brass, the Silver, and the Gold Broken to Pieces together, and became like the chaff of the Summer Threshing Floor. Before the Image was given from Head to Foot; Here from Foot to Head; But the Conjunction is kept most Inviolate, and the Order, considering forward First, and then backward, is the very same.  
Now this Conjunction, and order are so Essentially, and Substantially Fixed, They can never be unfixed any more; This must be the Conjunction, this must be the Order, and nothing that Comes after it, can Disannul it.  
And yet when it comes to the last Catastrophe in the Interpretation of the Dream; and so when the Event is supposed to come to its Compliment, that the Stone cut out of the Mountain without Hands Falls upon All, and Grinds them to powder. Then the Iron and the Clay are separated by the Brass; that has nothing to do in the Feet, but with the Belly, and the Thighs only; For they only were of Brass.  
This is the very Order given by the Spirit of God in this last part of the Vision, I Find upon search no Reason to doubt in the least; there appearing not demur on a Different Reading, as it stands in the Chaldee Verity, or the Syriac Version, as may be seen in B. Walton's Polyglot Bible: And yet it is, as if the Feet of Iron were joined immediately with the Thighs of Brass, and the Clay removed out of their place; and, as if the stroke were on the Brass, before it was on the Clay; whereas it was made again and again, and a third Time Certain, The stroke is on the Feet of Iron and Clay, before the Brass should feel the Force of it; Now all these are so great Points of the Vision, that nothing can unsettle them without subverting the whole Frame: For then the Dream could not, as he hath said, be Certain, nor the Interpretation be sure, nor what is grounded upon it be unshaken.  
It must needs therefore be; That for the Truth of the Conjunction, the Order of the Metals, and of the Parts, and the Order of the Stroke, were all given before, as they are, were and shall be; And that the Spirit of Prophecy presumes, that none would think; It either on purpose, or Casually, would Destroy its own Frame.  
I offer therefore to deep search of others, and the Consideration of All, who have Regard for the sure word of Prophecy to Attend to the Reason, He hath Assisted me, the Unworthiest of all his Servants to give: and I am Humbly persuaded, he Foresaw, He would so Assist me, to give it in so public a Ministry to his Servants in general.  
And the Reason is this, That God might make known to the King, and in him to after Ages, what should be hereafter, As Daniel assures us. Now the very utmost of that Hereafter is very near Come, Even, as Near, as Ninety Seven, as I have fully set out; By comparing therefore the state of Things now with this Change in the Vision, we may arrive to some good degree of Understanding in the Reason of the Change; I say, comparing it with the present State.  
I look then upon the present state of the Ten Horns, as Prophecy calls them, or Kings, and their Kingdoms, I consider, which of them, of All others bears the Metal; Iron; at the greatest Lustre of Appearance at this Time; and by plain matter of Fact that is the French Power, and Kingdom; Then I consider where that, which was heretofore, called the Brass in the Image of the Four Kingdoms now Resides; and the Brass being the Grecian Kingdom, as All Interpreters agree; The Grecian Empire is beyond all Contest, known to be in the Hands of the Turk, whose Port is known to be at Constantinople.  
There are then two things, God makes known to us by this Change in the Vision, concerning that last State of this Image, when the Stone shall fall upon it.  
1. That the Stroke shall be struck, and the Fall of the Stone Grinding the Image to Powder, shall be, when the Iron in the most Illustrious Appearance of it, near the very End shall be joined to the Brass, and in League with it; So that though the Iron, even the whole Iron together with the Clay shall be broken before the Brass; yet the Brass is Transferred out of its proper, both Conjunction, and Order; not indeed so, but as in a Figure to give a Watchword, that when the Iron in an Eminency shall be signally Conjoined with the Brass, viz. That Turco-Grecian Power; Then the Blow shall be given; and the Brass, not before the Clay, but in its own Order shall be Broken, viz. The Feet of Iron and Day First, and in their own Conjunction; then the Brass, and the Silver, and Gold immediately upon it; Now therefore observing the Iron in so Illustrious Appearance, joined with the Brass, at a Time, we know by the Line of Time the Blow is so near to be given, It is a Concurrent Assurance, It is very near.  
2. The Spirit of Prophecy is pleased hereby to Brand the Unnaturalness of the Conjunction of France with the Turkish Power; a Kingdom belonging to the Feet, and Toes, mixed with the Hierarchic, Antichristian Clay, and giving Power to it; and yet Uniting with the Brass or Mahometan Power, a Woe upon that Antichristian State; A thing, as Monstrous, as if the most Eminent Toe should separate itself from the Feet to join itself immediately with the Belly, and Thighs; so is the Papacies most Christian King Leagued with the Mahometan Enemy of Christianity, as in the Antichristian State.  
Rem. 2. The second Remark I make on that Vision is from yet more undeniable, if possible, Letter of Prophecy; that the management of the last Struck, when the Stone, by its own Direction of itself, shall fall on the Image, and Smite it; It shall be not by Humane, but by Immediate Divine Power; that though it will Raise, and Fit what Instruments it pleases; Seven Shepherd's, and Eight Principal Men; yet the Stone itself will be Visibly seen Illustrious above All; although there shall be with the Lamb the Faithful, and Called, and Chosen; yet the Lamb himself, as by his Immediate Power, shall be seen above All: For the Stone that is Cut out of the Mountains is said to be in no Hand, or which is not in Hands, (according to the Strictness of Translation) or in any Hand of Man; And when he comes to work, it shall be as on the sudden, and at an Instant. For when Divine Power works, Nullum Tempus Occurrit Regi, Nothing can Let Divine Power.  
Although then I most Sincerely, and Earnestly Pray, that the Lord of Hosts would Please to give Success to the Arms of the Protestant Princes and States, and most particularly to our own; So far as may possibly consist with his own Wise, and Holy Determinations; Yet I am Bold to make these Prognostics from this Light of Prophecy, I have first Received, and now Offered; Partly to Arm with Patience, and Submission to the Delay of such an Issue, as we Naturally Desire; partly to Encourage, and Assure, as to some great Points at the Present; and Especially to Ascertain that Grand Issue of the Kingdom of Christ in the End.  
Prog. 1. Seeing the Time of the Fall and Struck of the Stone is not upon the Iron and Brass till 97. and that it is to be upon them in Conjunction, and upon the Iron, as it shall in any Part in an Eminency be Conjoined: Therefore neither the Eminency of France as the Iron, and so in League with the Turk, nor the Potentacy of the Turk, who is so to continue a Woe upon the Antichristian State; shall be brought down, till 97. Let therefore no Impatience at the Disappointment of an Expectation herein seize us; For thus it is Determined by the sure word of Prophecy, They must both continue in a Conjunction till that Time, and the Stroke with it so fall upon Them so far as can be Found by Prophecy.  
Prognos. 2. Notwithstanding this; Let what can be done, France shall be kept within his own Bounds, to be, but one of Ten; and the Turk shall be but in a Low, Tottering Condition, to be Supported only upon the Aides, and Help of France; that he may not come to his End so soon, but must do at last; as is intimated concerning the Turkish King of the North, Dan. 11. ult. Now to keep France so within its own Figure, is a Service so considerable to Providence according to Prophecy; that it should make Princes, and Nations Patient under the inconveniency of War to such an End; And it may Answer for a Confederacy of Protestants with Popish Powers so far; as that it may be made use of by Providence to such an End as Restraining France, Agreeably to Divine Determination; And it may justly call us to the Observation of Providence, in Balancing 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 Balances, 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 King's Person, when danger was so every way about, and Death so near him: Because he hath raised Him up, as so peculiar an Instrument to that purpose, to give a stop to the Exorbitant Power of France; as also to be an Interposer against the Return of Papal Power on these Protestant Nations, of England, Scotland and Ireland.  
3. As it was said to Barak; This Journey, or Expedition shall not be for thy Honour, because God would sell Sisera into the Hands of a Woman; Judges 4. 9 So the great Success of Finishing the War upon France in Conjunction with the Turks, God hath reserved for the Stone cut out of the Mountains, who is not in any Human Hand; No Greater, nor more Victorious Achievements have been therefore Granted to the Confederate Armies, nor any gradual Appearances of the Kingdom of Christ, because the Glory is reserved 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 Entering 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 Removed; But then together with this, The Confederate Princes as giving their Kingdom yet to the Beast, or Bapacy; and even the Protestant Princes so Far, as they enter into the Constitution of a Nebuchadnezars Image; the Papal Hierarchic Clay; where ever it is Found; with its 7000 Names, shall all be Ground to Powder also.  
5. The Supreme Sovereign Event of Events shall then come to pass; The Kingdoms of this World shall become the Kingdoms of the Lord, and of his Christ; He shall Reign in his own Name, take to himself his Great Power, and send out his Everlasting Gospel, as on the Wings of Angels; and Blessed is he, who is not offended at these Things, but Loves, and Waits for them.  
But indeed, if God should please any way to bring down the French Power, or Cause it, but so much as to Lie 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 pleased much to imprint upon my Spirit, is that Habac. 2. 13, 14. where the Prophet beholds in Litteral Babylon, the Mystical Babylon; the Town Built with Blood; the Intoxicating Sorceress, Enchanting the Nations to the Exposing their Nakedness, and Shame, through Inebriating them with the Golden Cup of Fornication, she holds in her hand; and makes the Kings of the Earth Drunk with, that they may commit the Whoredoms of Idolatry with her; and in the beholding of this, and the Foresight of the End, and Destruction of it; The Prophet is made to see in Spirit, by the mighty Influence of that upon him; while That bore, and carried him alought; and moved him; and not any Created Will, 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 ordained by God, that thus he may prepare for that great change of the World; The very Reason, why he order it so, is, Because the Knowledge of the Glory of the Lord shall cover the Earth; The Glory shall cover the Earth, that the knowledge of the Glory of God may so cover it also; even as the Waters the Sea; that even as in the Sea, there is nothfng to be seen for Water; even so in the Earth, There shall be nothing to be seen for the Glory of the Lord, it shall so take up the whole View, througout all the Earth. From hence therefore, I Argue, All kinds of Disappointment, and Frustrations of All the Labour, Undertake, Enterprizing, that are in the World; the Expectations from Princes, Counsels, 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 Knowledge 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 Prognostic.  
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 itself; There shall be great Frustrations, and Disappointments, that the Figtree may not Blossom, the Labour of the Olive may fail; there may be no Fruit in the Vine; the Flock may be cut off from the Fold, and the Herd from the Stall; And yet, saith he, will I Rejoice in the Lord, and Glory in the God of our Salvation; For though I do Acknowledge, the World is always so full of Disappointments in, all these Kind's, that what the Prophet speaks; is most suitable to all Times; All is full of Labour and Vanity, as Solomon speaks; Vanity of Vanities, All is Vanity, and Vexation of Spirit; All is made subject to Vanity, and to Corruption; yet as if God would wind up the whole Web of Vanity, before the Time of the Salvation, of the Restitution of All Things. The Prophet thus speaks, and goes on, That the Lord will make his Feet like Hinds feet, and set them upon the high places, the Mountain of Spices; and that then the Time of Songs shall indeed come in, and of Singing to the Stringed Instruments Like David; at the Kingdom of the True David, the Root and Offspring of David together; in comparison of which, All songs are but Howling, and Lamentation now.  
Now if we were to Judge of Things by the present Aspect of Things, and of what is in Prospect; we may have Reason to hope, That the Change of the World is near; and I should Rejoice to be so happily Mistaken; that it is indeed nearer, than, according to the Line of Time, I can conclude it; There is every where such Labouring in the very Fire, and Wearying our selves for very Vanity  
In the last place, to conclude the whole Argument from the sure Word of Prophecy, I would in brief present the whole Table of Time.  
The whole ground Plot of Prophecy is the State of Things from the First Creation, and Sabbatism under the First Adam, to the New Creation and Sabbatism of the Second Adam; First Designed, but Remaining to be Accomplished; even from the Foundation of the World; even when God on the Seventh Day Rested from the Works, which He had made, according to Heb. 4 5, 7. It began to Remain to be Accomplished.  
This Sabbatism Comprehends the Highest and most excellent Temple State, or a State of Enjoyment of God; and also a Dominion, Lordship, Throne and Kingdom of the Second Adam, and of his Seed over the Creation of God; All things being put under the Feet of him, and of his Seed, in the Sabbatism which remains to the People of God.  
God the Lord of Time,, hath made, and given in his word an exact Line of Time, from Sabbatism to Sabbatism; of near, or to the Evening, or between the two Evenings of the Sixth and Last Milenary, and allotted a Just Cubical Thousand years, the perfection of Time to that Sabbatism itself, or Kingdom of Christ;  
This Line is at this Day to be Found in Scripture, made up of Historical Time; reaching as far, as it was necessary to Reach, to make up such a space of Time; Till by Fair Commissures Prophetic Time came in, and joined it, and made up the Rest even 5759 years, to the great Sabbath.  
To the two great Types of this Temple, and Kingdom expiring, viz. The Reigns of David and Solomon, at Solomon's Death, This Line of Time is given plainly and Historically; Embossed only with some Ornamental Resemblances of that Kingdom and Temple-State: All which I have made out according to the very Letter of Scripture, and Fortified our Hebrew Copy, as truly the Word of God, by great Evidence (as I hope) of Argument from Scripture, and Scripture-Reason; And those several Historical Lines to Solomon's Death make 3029 years; These I do not particularise, because they do not so properly fall under the sure word of Prophecy, but the sure word of Scripture-History.  
From thence, even at Solomon's Death, gins Prophetical Time, however Historically Supported in many great Branches of it; yet the Ministration, and Representation of it is All Prophetical, and Mystical: All and Each of these are of great Consideration to him, whoever he be, that would understand Prophecy.  
This general Platform being now laid according to, and in my Line of Time, I here present it in brief to View together.  

THE Prophetical Scripture Line of Time, As it is Given from the Death of Solomon to the Temple, New Jerusalem, and Throne of the great Solomon, Son of David, in purely Prophetical Numbers.   Days of Years. FRom Solomon's Death, when the Types of the Kingdom of Christ in David his Father, and himself, Ceased, to Ezekeil's Temple, etc. The first Time of Solemn Bearing Iniquity, or the Punishment of it in the delay of the Kingdom of Christ the Antitype, giving Spring to all Prophetic Time. 390. Ezek. 4. 5. c. 40. etc. In that Ezekiel's Temple was but a Visional Temple, the former 390, years are made, according to the Standard of Seven given by God, 
* Levitic. 26. 18, etc.  seven times three Hundred ninty days of years of bearing Iniquity; in the Delay of the Kingdom of Christ, to Ezekiel's Sanctuary Cleansed or Expiated, and Justified in that Kingdom. 2340 From Ezekiel's Vision of the Temple after Forty Days of years Bearing the Sin of Judah; and stopping any so much as Appearance of a Temple-state to a Faint Appearance of that Vision; in Cyrus his Decree for Building the Temple, the first 40 of the 2340. 0-40. Ezek. 4. 6. From the End of the 40 days of years at Cyrus his Decree to the Sanctuary Cleansed. 2300 eves, morns, Dan. 8. 14. From the Decree of Cyrus; the first going out of the word for the Restoring the Temple by the God of Israel, and Cyrus' King of Persia; to the full going out of that word by Artaxerxes Longimanus; the first 75 of the 2300 Eves, Morn's of years, a Time of the Treading it under foot; this Time therefore is Detached from the 2300. 75. Made out by Scripture Argument and Chronology. From the word fully gone Forth, to the Time of Anointing the Sanctuary by the Pouring out the Spirit on the Apostolic Church at the Ascension of Christ; Represented in the midst of the Half week by the Vision, Revel. c. 4. c. 5. And so the other Half Week continues the Time of the Confirming of the Covenant, a Time cut off from the 2300 of Treading the Sanctuary under Foot. 490 Dan. 9 24. Of these 490 years, or 70 Weeks, seven of them were a Time of Building the Walls, and Streets of Jerusalem, according to all History; Assuring the former 75, with these 49 years to reach ten years within the Reign of Darius Nothus, and to be 124 years; and therefore the First seven weeks are so cut off from the seventy Weeks, and so many Persian Princes expressly named in sacred History. 49 Dan. 9 25. Ezr. 6. 14. Fsther. 1. 1. Neh. 12. 22. From the end of the First forty nine years of the Weeks, are Sixty two Weeks distinctly named, a Time of Vassalage, Tributariness, Straits and Difficulties under Heathen Princes; especially Antiochus Epiphanes; a great Type of treading the Sanctuary under foot by Antichrist; until the Public Ministry of Messiah the Prince. 434 Dan. 9 25. From Messiah the Prince Appearing in his Ministry, to the end of confirming the covenant to the Jews, at the last week; in the midst of which he Died; the other half week by the Apostles; and their Beginning Desolations. 0007 Dan. 9 27. The Duration of the Force of Anointing the Sanctuary was to continue during the Sealing of Vision and Prophecy; viz. That great Vision of ezekiel's Temple; which Sealing was both of Reserve from Immediate coming to pass of that Vision; and of securing it from Antichristian Violation for that Time. 400. Rev. 6. c. 7. Therefore this Sealed time is Divided into two halves.  The First of which was of the Purer time of the Sanctuary, when the Anointing was most upon it; And this the Wisdom of the Spirit of Prophecy has set out by Balances in the hand of that Just Emperor Alexander Severus, weighout the time of the Purity of the Sanctuary, according to the weights of the Sanctuary. 202 Rev. 6. 6. The Sealing was to secure, till there was a Full and Perfect Emblem of Christ's Kingdom in the Christian Empire.  The other half from Alexander Severus his Death, till the taking away the Daily Sacrifice; when the Anointing passed off, and the Sealing, as to the Security, went off from the Outer-court; and Rested on the Inner-court, and Persons Worshipping in it. 202 Rev. c. 6. to c. 8. and c. 11. 1. From the end of sealed time, began Indicted time, or time, times, half time, so styled in Chaldee, Hebrew, Greek, so called, because sworn Time, or Time declared by Oath, Dan. 12. 7. Dan. 7. 25. c. 12. 7. And Accordingly God Provided by Constantine a Character of Time to be an Agreeable Distinction of Time, viz. Indictions of 15 y. to Ascertain when the Indicted time, times and half time should have place; there are therefore twenty four Indictions that make the first Time, or Third of 1080 Days. 360 Rev. 11. 3. c. 12. 16. The two Times, or two Thirds of 1080 Days, are twice 24 15 of years, or 24 Indictions. 720 The last half of Indicted Time or an 180 years, in twelve Indictions making up 1260 y. 180 At Rev. 10. Half Time gins as hath been shown. The Epoch, or beginning of the Time, Times, and half Time, is to be taken from the 42 Moons of the Gentiles; as hath been shown; Beyond the time, times, and half time, or the 1260 days of years are the Thirty days of years of the Voices, making 1290, by the Addition of two Fifteen or Indictions. 30 Dan. 12. 11. Rev. 14. The last part of Time till the Fullness of Time, makes the 1290, 1335, by the Addition of three, Fitteens, or Indictions, or 45 Days of years; and are the time of Pouring out the Vials. 45 Dan. 12. 12. Rev. 16. Now these two last parts of Time, are Indicted Time also; because they come under the Oath of Christ; that in the Days of the Seventh Angel, and his beginning to Sound, the Mystery of God shall be Finished.  Then follows the Thousand years, the Glorious Kingdom of Christ, the Fullness, the Perfection of time, Styled, Rev. 20. Thrice, The Thousand Years. 1000  
I am now come to the last Head of this Discourse I proposed; Some Brief Reflections, by way of Inference upon the whole.  
Infer. 1. This shows the great Price God hath put into our Hands, in the Profession of Christianity, of giving mighty Evidence to the Truth of the Scriptures; if the Apostasy that hath come upon our Profession, had not Rob us of the Hearts, to make use of it.  
For God hath given us a Sure word of Prophecy, that cannot Fail, nor deceive us in any of the great Futurities, the things to Come, It hath Foretold; They shall certainly be Fulfilled, each in their Season; For Infinite Wisdom, hath designed, and contrived them, that cannot upon any Emergent Unconsidered, Change its Counsel; For it calls the End at the very beginning; Infinite Veracity or Truth hath Declared them, which cannot deceive, it is a sure word; and Almighty Power will bring them to pass.  
Now Prophecy, or Declaring things to Come is by God insisted upon, as the greatest Assurance of the Divine Being; Declare to us, says God, Things to Come, that we may know, you are Gods: Yea, do good, or evil; viz. When you have Foretold them; Let the Things Foretold come to pass by your power: Now seeing our Scriptures are full of Prophecies, on which these Evidences must be Founded; There wants nothing but Interpretation; Adjusting what is past, to its Just Times of Coming to pass, according to Prophecy, and History; and thereby laying assured Grounds of Interpreting Prophecy concerning what is to come: Oh, why do we not then concerning Things to Come, which Christ hath Promised, the Spirit shall lead us into and show us; engage ourselves in Interpretation? Seeing the Apostle Peter hath assured, No Prophecy is of Private Interpretation, or Reserved; even as in things past, Relating to Christ, which we so vehernently Argue upon against the Jews, and with so great Reason, why not in things to come concerning his Kingdom?  
Infer. 2. We have hence Authority to Join Interpretation of Prophecy, and the Expectation of the Return of Miracles together, that when in Daniel, c. 12. 6. It is Enquired, How long shall it be to the End, or to the Perfecting of Wonders? Those great Numbers of Time leading to the Blessed Time of the 1335 Days, that shall make every one Blessed, that Comes to them are Given; Certainly therefore Wonders shall be, or Miracles Return, when the Time of Finishing is. And those numbers must Led to that Time.  
Infer. 3. How Earnest, and Diligent should we be to be Found of him in Peace, without Spot, and Blameless; not in a state of War, when that Prince Comes, with his Name written on his Vesture, and on his Thigh, King of Kings, Lord of Lords; who in Righteousness Judges, and makes War, and slays with the Sword, that proceeds out of his mouth: Oh, Let us therefore be Diligent, we may be found of him in Peace, and not in the Army of Armageddon, in that Battle with God Almighty; this is the coming to the 1335 Days, A Blessedness is pronounced upon in Daniel; A Coming with Christ, with the Armies of Heaven, in white Linen, on white Horses, as his Called, Faithful, and Chosen; with him, on his side. How looking, and considerate should we be upon this Concernment! That we be found truly Fixed in the Firmament of Christianity, that neither in Regard of the fowl Antichristian Errors, nor the inward Impurities of Heart, and Life, we are as mandring, and Falling Stars, for whom is reserved the blackness of Darkness for ever; but may shine, as the Stars, and as the Firmament, Fixed in that Firmament of Christianity; by the light of which Holy Men are now wise to win Souls, and to turn many to Righteousness; from which Antichrist by Transgression Fell, as a Star from Heaven upon Earth, and went down to Open that bottomless Pit, and filled the World with Darkness and Smoke; and shall be cast into his own place at that day, the Lake that Burns 
Rev. 9 1.  with Fire and Brimstone; But the Righteous shall shine forth as the Sun in the Kingdom of their Father, in the New Jerusalem with God and the Lamb; and for Ever.  
If these Things seem hard to be understood, let us therefore grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ. To him be Glory for Ever.  
THE END.   

An APPENDIX.  
This Prediction I have added by way of Appendix, concerning Greatest Revolutions in the so near Approaching Year, 1698.  
Found in the Study of that eminent, Learned Person, Justus Lipsius, who Died in the year 1606.  
Transcribed by Dr. Mayer, into his Preface upon all the Prophets, published 1653. and there to be seen by any who will inspect it.  
Translated, and Remarked upon according to its Agreement with Scripture Prophecy, and the Line of its Time explained in several Discourses; demonstrating, the time, times and half time sworn by Christ, as the space of the Antichristian Apostasy shall end in the year 1697. And so these so Grand Events appear in a settlement and Consistency, 1698.  

The Original PREDICTION.  
POst Mille Expletos a Partu Virginis Annos,  
Et post sexcentos Rursus ab Orbe Datos,  
Nonagesimus Octavus, Mirabilis Annus  
Ingruet; Issecum Gaudia Laeta Feret.  
Corruet hoc Anno Turcarum Invisa Propago;  
Roma, Tuum in Libris Fabula Nomen Erit,  
Omnia Tunc Ibunt Mundi sursum, atque Deorsum  
Imperia, ut Populos Sceptra Novella Premant;  
Utque suum Cunctas Verbum Diffundat in Oras  
Christus, & Imperitet Nomine Ubique Suo.   

The Translation.  
FRom Virgin's Son a Thousand Years when told,  
And after them six Hundred more are Rolled;  
Then Ninety Eight, a year of Wonders Comes,  
And Joys on Joys It heaps, to Vastest Sums;  
The Hated Stem of Turks that year shall Fall:  
Oh Rome, in Sacred Books Foretold, men All  
Shall call thy Name That Lie: Earth's Empires Move  
Their upside down; a Novel Empire prove  
The Universal Monarchy; Then Christ  
To th' Everlasting Gospel giving Rist,  
Shall through all Tongues, and Kindred's it diffuse,  
And for Imperial Style his own Name use.   
I can Humbly Bless God, I have never been subject to be lightly Impressed upon by any Pretensions to Prophecy; Revering only that sure word of Prophecy, Scripture Prophecy; to which I esteem the word, Prophecy, in proper speaking, to be now only due; as the word Scripture to Sacred Writ; and the Word to the Word of God; yet it is very certain, there may be still, and there is still vouchsafed by God such Expositions of the sure Word of Prophecy, as that his Servants thereby have the Testimony of Jesus, which is the Spirit of Prophecy; or some Eminent Servants of God, as A. B. Usher had; may have particular Foresights given them; or God may providentially Dictate to the minds of whom he pleases, the Foretelling of particular Events, and their Times; and each of these may, in general speaking, be called Prophecy, or rather (as I choose) Prediction; All this notwithstanding; A Vain Credulity, a weak Superstitiousness, Fanatic Heats I have, through his Grace, Far Removed from me; and I desire still to Renunciate to them.  
Yet being (as I may Account) Providentially Directed to this Prediction; which I can solemnly Affirm had so little to do yet with my so constant Fixing on Ninety Seven; that I had never Taken the least notice of it, before the latter part of the last year; Nor had I now minded it in the least; but that I found it to Tread the path of Scripture Prophecy in so great, and wonderful Events; and according to the Line of Time given also by that Prophecy; with which I have for several years last passed, Separated myself to Intermeddle, and to make, as public, as I could, as one Principal Point of Wisdom at this Season, now the Day is so near Approaching; I have found upon most Assured grounds; This Prediction hath fallen upon the Just Time for those Events, that commencing 1697 shall settledly appear, 1698.  
Moreover, I find, This Prediction Form in the very Phrase and Words, which are so Applicable to the sacred Style; that considering both the Substance and the Happiness of the very Expression in several Instances, I cannot deny myself the Satisfaction, and others the Benefit (as I hope and desire) of making some Remarks upon such an Effort of Providence; in giving to, whoever it was, a Prediction so agreeable to Prophecy; a Prediction, in undeniable Fact, many years before the present Time, so consonous to what, upon strongest Arguments from the Word of God, with the Consent of Undeniable, Universal History, I have offered to General Knowledge, and Observation; To Excite to the Pondering of which Substantial Proof, I have some Expectation; such a Concurrent, short Prediction (because we are naturally Inclined to have some kind of Quicker Thoughts for such) may not be unuseful.  
This Prediction is affirmed by Dr. Mayer, to have been found in the Study of Justus Lipsius, a Name so known to the World, for All Learning, and Sagacity of Enquiry into All Things; and of the Roman, (as they will have it called) Catholic Church.  
I confess, I can give no greater Proof, It was found there, than that Dr. Mayer hath left it so Affirmed; but if it was so; It Argues, There was some Observation Deferred to it by him; that he gave that Paper a place in his Study, which Foretold Rome, as the Catholic Church, should become one of the most notorious Fables in the World; and be exposed, as one of the greatest Cheats upon it, Although he seemed to adhere to it; I say, He seemed (for of so great a Wit, I question it) However bigoted he appeared in Writing the Virgo Hallensis.  
But that which is enough to me, and will be, I suppose, to others in this Kind, is; That it hath undoubtedly been extant in Print above Forty years, and so in the Hands of many persons; and that any one may see it at any Time, that Pleases.  
Now it must needs be, Dr. Mayer knew it a Prediction of some Age in his Time, in Assigning it to Lipsius his Study, who Died near Fifty years before; and how long before it came into Lipsius his Study, it cannot be said: Yet indeed Forty years in this matter, is as much as an Hundred; and Dr Mayor's Preface in this Case, as much as Lipsius his Study. For the whole stress lies here; that such Events were Foretold so long before; that there was no Train of Causes leading probably to that Ninety Eight, more than any other year; and that there be sufficient Assurance of this by the Predictions being in well known Hands: Now both these are contestable 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 conceal; There is a Prediction in Stow's Annals, p: 749. According to which, This, I am Discoursing, most probably was Formed, 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 Christ's Birth, there shall be expired,  
Of Hundreds Fifteen years, Eeighty and Eight;  
Then comes the Time of Danger to be feared,  
And all mankind with Dolours it shall fright;  
For if the World that year shall not fall,  
If Sea and Land then Perish, ne decay,  
Yet States and Kingdoms then alter shall,  
And men to ease themselves shall have no way.   
Now this last Recited Prediction is said to be written by Regiomontanus, that most Famous Astronomer of his Time, in the year 1475. the year before he died at Rome; And the Prediction I now Recommend, may seem to be a mere Imitation of it; and so to be the Diversion of a Fanciful, Poetical, and Adventurous 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 obtained a Degree of Honour 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 assured, whoever writ it, writ it either from a Judgement enlightened 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, shows a much higher Original, than Human Imagination, taking Copy from one much lower than itself; but either a mind Divinely Taught by Scripture Prophecy, or at least, Providentially Impelled, as Caiaphas' was, John 11. 51. and not speaking of itself.  
2. Whereas in the other Prediction, The Events, though signified to be great, yet are but General, and Confused, and no one Express; In this Prophecy, all is very great, each Event is of the greatest, that can be Thought of within the state of the whole present World; each is Distinct, Firmly declared, Like one that knew he spoke on great ground; this Poetry and Fancy do not use to do.  
3. Whereas a mere Fancy, or Humour 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 steadily to 1698, so far off.  
4. A Naked Fancy, or Incertainly guided Arrogancy of Foretelling, if it had born so Aloft, and at a Distance from the Time of the Former Prediction, would have hardly missed of the Crime of 1688, Answering 1588. For we see common Expectation hath of itself 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 concerned 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 Inspiring of that Holy Spirit of Prophecy; or at least from a Providential Impulse, or Motion of Mind was Enabled to use words, which the Holy Spirit Teacheth, comparing Spiritual Things with Spiritual.  
6r That, which above All Assures me, there was a Divine Extraordinary, either Explorating, and searching out of the Testimony of Jesus in the Written word; or from some Emotion of the Spirit of Prophecy in some Holy and Sanctified Person; or at least from some Providential Impulse of that Spirit upon the Person, that writ the Prediction, is, that he hath fallen upon that very time, I have by exact Calculation found to be the very Time for the Coming of these great Events to pass in a settlement in 98, after their beginning 97.  
FINIS.