Lord. For he Cometh He Cometh to Judg the World The Lord Reigneth let the Earth rejoyce and let the many Isles be glad The Heavens declare his Righteousness and all the People see his Glory Which in the next Psalm is All the ends of the Earth have seen the Salvation of God As in Luke also All flesh shall see the salvation of God Which in Esay is Thus The Glory of God shall be revealed and all flesh shall see it together And in the same Prophet Sing O Heavens for the Lord hath done it Shout O lower parts of the Earth break forth into singing ye Mountains O Forrest and every Tree therein And again Look unto me and be saved All the ends of the Earth For I am God and there is None else I have sworn by my self for there is No Greater that to me every Knee shall bow and every Tongue shall swear and pray and praise and confess to the Glory of God and my Father who said Ask of me and I will give thee the utmost ends of the Earth And while our Saviour lived on Earth he travelled to Aegypt and to other places about the Holy Land As taking possession of them Blessing them also by his blessed presence For the time was coming yea and Then come when not only at That or other Mountains of that Holy Land but in All places men should Worship God in Spirit and in Truth For the Father Seeketh such to worship him Yea and Those Lands also that had so afflicted and oppressed the People of God in all Ages even Aegypt and Assyria must come to sharers with the Land of Israel it self in the greatest Blessings For in that day shall Israel be a Third and but a Third with Aegypt and Assyria even a Blessing in the midst of the Earth whom the Lord of Hosts himself shall bless saying Blessed be Aegypt my People and Assyria the work of my hands as we read in the Prophet Esay to be compared with other places And the Reason given in the very Law of Redemption speaketh This because the Land was Gods Land and they were but Gods Tenants in it though in the Best and freest Fee for it was given to Abraham and his seed for Ever who was Heir of the World as the Apostle speaks And yet So that they must still acknowledg God to be their Lord Paramount their Grand Landlord And They might never give or sell or aliene no nor forfeit it which is very comfortable but so that it still must and should and shall be Redeemed again by the Tenant himself or his Kinsman Or however which was still to be observed it must go out Free wholly Free at the great Year of Jubilee of which more ere long And the Reason was This Because the Land was Gods Land and He would still retain his Right to it and in it and would still dispose it as he pleased whatever the present Tenant did And doth not the same Reason hold for All the Earth Yea did it not hold from the very first Fall of Adam and Man-kind in him Was not Then also the Earth even the whole Earth the same Landlords Had he not as much Right to it as to This Land of Canaan Would he so easily quit his Right in it Though Man a weak and vain and foolish Creature made a Forfeiture of His Possession or His Right shall it not then be as it was divers times with this Land of Canaan that when he shall have purged out the filth thereof by the spirit of Judgment and of Burning That which remaineth shall be Holy And why may it not be Thus also with our bodies and our flesh which hath so long been As the accursed Earth Yea as Babylon it self an Habitation of unclean spirits and a Cage of all unclean birds Why may it not also become the blessed Land of Promise and the Land of Rest Yea the Holy Place and Temple of the Lord of all the Earth Which is a Phrase very much to be marked As a name in which the Lord himself seemeth to glory being also the same Lord that is stiled the God of the Spirits of All flesh Which may be the Foundation of That Prayer and That Promise also that All flesh may and shall be brought to praise and bless the Lord as also that All the Earth must be full of the Glory of God For the place of his very Feet must be Glorious And what Glory Then will be upon This Earth when the Curtains or Canopy of the Heavens shall be drawn and the Glory of God shall appear and will the Earth as his chiefest Residence Will he not Then Give the Greatest Honour to the Weaker Vessel and the more abundant honor to the most uncomly parts or That which lacked most before It might be added also that the very City Jerusalem was not only Accursed as the rest but longer than other parts of the Land Trodden down by the accursed Jebusites which had their very name from Tredding down as the Revelation also seemeth to allude and These Jebusites grew up to be so Odious that before he conquered them 't is said His Soul even Davids Soul that is Love it self Hated them Even Them who possessed That very Fort which was afterwards his Darling and the dearly beloved of his Soul Yea That which God Chose-above all the Gates or Cities of Judah Yet in it self besides its accursed possessors it was but a dry barren Rock and so called Zion Drought or a Dry barren place And Morijah also where the Temple stood was but the Threshing place of one of these accursed Jebusites though as a Liberal Prince to David himself And though in Hebrew it may signifie the Lords Teaching yet others bring it up to Myrrh or Bitterness and in Greek it signifieth Foolishness to which also the Apostle may allude in several places And by This time I may conclude this Discourse of Turning accursed places or unholy into Blessed and Holy with That solemn saying of our Saviour The last shall be first and the first last Which he repeated so that I often think it might intimate a greater Mystery than I am yet sensible of As if All the Course of Gods Providence were as a Wheel in constant Motion pulling down the high Spoaks and bringing up the low ones Which Moses also long before described in his Psalm of Nature Grace and Glory Thou turnest man about as grinding him with the upper and the lower Milstone of Grief and Pain to clay or dust and Then thou sayest Return again Again ye Sons of Man Return again O Lord How long and let it repent thee concerning thy servants That is Make them Turn and Repent as we find it plain enough in the 80. Psalm and divers other places that Gods Effects In Man are expressed as His Affections To Man O satisfie us with thy Free Grace in the morning when our Night of pain and sorrow is past For Though sorrow
wherewith he loved him might be in us and he in us also which is the great thing he promised and prayed for that All that did and shall believe in him through all ages might be One with Him He that is joyned to the Lord is One spirit with him and know you not that Christ is in you and the hope of glory in you also except you be Reprobates and that they might be made perfect in One They in Him and He in them For if they be In him onely they may bear little fruit except he also be In them as the sap of the Root is in the Branch or the spirit of the Head is in every member of the body knit together by bands or nerves receiving nourishment from the Head yet so also that every joynt supplies to one another so blessed a thing it is to be in union with Christ Jesus our Head and in communion of Saints and fellowship with them as his Members and fellow Members to each other So that as the eye may not say to the hand I have no need of thee so neither may the Head say a very sweet scripture to the foot or least toe of the foot I have no need of you For he doth not onely take care of the least pin of the Tabernacle but indeed is made up of a multitude of differing Members for if they did not differ they were All One and the whole Body were but One Member and as in all our bodies one part is Hot another cold One Hard another soft one puls up another down and so it must be and yet most accurate Harmony in All parts and in the whole So is it and so must it be with the Body of Christ the fulnesse of Him a most remarkable expression that filleth All in All and yet they are All in Him and His Body and have all His Mind and spirit flowing acting and abiding in them even the same spirit which is in the Head but in several and differing measures and proportions to several ends and uses as in all the differing Organs and Members of our Bodies For All are not eyes or ears or hands or feet and yet All are Members And as it is natural to the spirit that is now in any of our members on the least touch of fear or other passion presently to run to the Head or Heart as its fountain and thence soon to bring out new supply of more spirits as occasion is whence we first look pale in our passions and then quickly redder then before so in the Body of Christ any little Touch upon any of his members makes the spirit of that Member presently run to the Head which is chief or to the very heart of God the Root of the matter in him also and soon returns with a Legion of Angels as a stock of new spirits or it may be with Christ himself calling as to Saul when he pinched some of his little fingers and toes or other parts of his body Saul Saul why dost thou pinch or persecute me Even me the Head or Heart of all these Members and the whole Body for if any one member be pressed or hurt the Head and all the Body is grieved or pressed also And why do you press me saith Christ for in all their affliction he is afflicted And certainly it is not more Natural for the Spirit of the Body or any one Member of it to run up to the Brain or Head then it is for the Spirit of Christ and those that have received it upon all occasions yea alwayes to be breathing to God in Christ Yea to Jesus Christ himself the head of the Body And through him onely to God the Father that is the whole Deity who is the head of Christ also As Christ is the Head of his Members Yea as St. Paul saith the Head of every man and the Church is his Glory also as his Fulness even as the Woman is the glory of the man and man is the Image and glory of God So is the Church and special Members or Messengers of it as Titus was the Glory of Christ. So also Christ speaketh in the Prophets I will place Salvation in Zion for Israel my glory And again Thou shalt also be a Krown of glory in the hand of the Lord and as a Royal Diadem in the hand of thy God Thou shalt be no more termed forsaken but Hephzibah Which also was the very Name of Hezekiahs Queen living about that time And again that they might be unto me as a People and a Name and a Praise and a Glory And although they then rejected that great honour offered them yet it must be and shall be For God hath said it and ordained it The skies shall power down Righteousnesse and the Earth shall open and they shall bring forth Salvation And again I will build them as at first and I will cleanse them from all Iniquity and I will pardon all their Transgressions And it shall be to me not onely a name of Joy But a Praise and Honour or Glory before all the Nations of the Earth Should not a Spouse converse with her Husband Or should she be runing to his Father rather or Himself in all her wants or desires And yet his Father also will hear and Answer For he that speaks to the Son speaketh to the Father also And the Son speaketh nothing of Himself but as the Father speaketh And That surely is one great Reason why we should speak to Christ Immediately to Christ and to God onely through Him As of old they might not offer up their own sacrifice but by the hand of the Priest So now he is our Priest our High Priest also to receive all the Vials of Insence even from the Elders who are Priests also but the High Priest as the great Angel of the Covenant offers up the Prayers of All Saints And we should bring them all to him and desire him to present them with all our wants and all our returns also of praise and service unto him And this seemeth clearly the sence of those Scriptures that bid us offer all we offer unto God not only in his Name but also Through Him presenting them to Him that he may present them to the Father And our Immediate coming to the Father while we say 't is through Christ though it may be lawful also in its season if rightly understood Yet surely may be fitter for that time when the Son also shall give up the Kingdom to his Father that God may be All in All. Though it may be Then our Prayers shall cease Or be turned to Praises or Embracings as also with the Spouse when she is not onely betrothed as now but maried also to Christ as she shall be As the Revelation also represents her when the New Ierusalem comes down from Heaven as a Bride decked for her Husband And yet Then also which I have a little wondered at She seems to be
draw All men to him and to make All things new being as the Psalms expresse not only to satisfie the desire of every living thing which is no great matter except also they have great and good desires for else I know not ought I feare or more oppose or pray against then his giving me the desire of my own foolish narrow heart but also that he shall give forth Good and goodnesse so that all things shall be filled with it As we may find by comparing the 85. Psalm concluding thus Yea the Lord shall give forth Good or goodnesse and Righteousnesse shall go before him and direct or set us in the way of his steps with the 104. and 145. Psal. which of all is to be marked most as that which giveth name to all the Book of Psalms as the Jews tell us being thence All called Praises or Songs of blessing The Lord is gracious and full of compassion slow to anger and of great mercy the Lord is good to All and his tender mercies are over All his works All thy works shall praise thee O Lord and thy Sainis shall bless thee The Lord upholdeth All that fall and raiseth up all that are bowed down which is again so repeated and enlarged in the next Psalm also that it may teach us how Christ put himself under that Law also to mourn with every one that mourneth and to weep with every one that weepeth yea and to make us sensible of our own wants and emptinesse that so he may fill us being sent to comfort every one that mourneth and to replenish every empty soul. At this I awaked and my sleep was sweet to me as the Prophet expresseth it Yea and Christ is such an Head to every man as Paul expresseth and such a Root to all our soules and Spirits that our mourning and our sufferings reach and pierce his soul also And in all our afflictions he is afflicted For if any one member suffers all suffer but especially the head and heart and if one be honoured all rejoyce with it The strength of a King is in his Subjects and his glory in their multitude and greatnesse Riches Honour Happinesse and Freedome it being more honour also to govern one freeman then many slaves And it is a union with free Subjects that maketh a King so strong that as Solomoâ— saith There is no rising against him Where the Arabick also may help us to a better sence and notion of Alkum then is yet common May we not all say to our Saviour as Abigail did to David When my Lord shall sit on the throne of his Rest and when the Lord hath done to my Lord according to all he promised shall it indeed be any offence or grief of heart to my Lord that he spared us and did not shed our blood or avenge himself which is so much forbidden or reserve a grudge in his heart against the Children of his people When he shall see us all come bowing to him to his glory and his Fathers glory also who is glorified he saith when we bear much fruit And is not he so also When He beareth much And as much as he can If he could have been contented to be happy glorious all alone he never needed any world of men or Angels But O! how was he straitned in himself till he had found a means to multiply himself his Image Happinesse and Glory by Creation How much more than by Redemption while we live we shall praise him and shall ever bless him if he save us But the grave cannot praise him death cannot celebrate him the living the living shall praise thee as Hezekiah said And what profit is there in our bloud He did not care to drink the bloud of beasts doth he now delight in eating mans flesh and drinking mans bloud Or what doth he gain by losing us Can the enemie give a recompense for us As Esther spake of Haman And if he cut us off will he not look in the morning and when he sees our places empty will he not have desire to the work of his own hands as Job and the Psalmist to that needle work he curiously wrought in his closet When he hath ground us to powder will he not say return again againe yee sons of men O that God would perswade us even in suffering according to his will to commit our souls to his keeping as to a Faithfull Creator Can he be angry more in time then from eternity before he made the World or ought that could provoke him Or if he can may little children so provoke him with their raising dust or dirty pies against him that he must also turn and curse them in the name of God and give them up to Bears to teare them will he offer children also and his own to Moloch Or with musick drown their yellings in Gehinnon or in Tophet which he so much hates and threatens and his soul abhors so much in others Or if fury can be in him which yet himself denyeth in the Prophet Isa. can it rest in such a bosome When as Solomon saith it resteth in the bosome of fools Can it remain in such a soul which hath so often spoken it self well pleased satisfied and infinitely delighted in himself and his Image his Son and his own most glorious and most gracious Righteousness Can the Sun go down upon his wrath Or if he must for some great reason act a part awhile and wear a mask or frown and cast abroad his Thunderbolts and shew the fierceness of his sore displeasure or the Power of his anger or wrath can it be shown upon a moath a bubble nothing weaker than nothing will he also set his eyes or heart or heavy hand on that which is not What Glory Honour Profit Pleasure can the Power and Wisdom that we lay aside awhile the Goodness of an Infinite God beget it self in crushing us Will the King of Israel hunt a Partridge in the Mountains or pursuite a fly will he prosecute dry stubble or the little moats of dust in the balance can his Almighty Arm delight to strangle little worms or wrestle with a shadow will he create a mighty whirlwind to contend with nothing less than nothing and lighter than vanity when his very thoughts may easily create the Angels and his Word this glorious World and think it down again at pleasure Drawing in his breath or spirit and they perish and then giving it out again and they are created as the Psalmist shadoweth out his Respiration or his hearts Diastole Syslole VVill his sore and great and strong sword contend with feathers or lead captive atomes will it boast it self in cutting little straws or glory in a Triumph over that which is more feeble than the tender grass when yet it might awake against a man that is his Fellow and his equal match Mighty to bear his weight and power and wrath and strongest blowes when we are all to him as
our Hearts do also signifie the sprouts of the Earth That Earth which the Lord Cursed But Noah found grace with God which may allude to his Name being the very same Letters which in Heb signify Grace He is called the eighth Preacher of Righteousnesse being the eighth from Enos When it is said Men began to Preach or Proclaim the Name of the Lord. The same phrase with Gods Proclaiming his own Name to Moses Though it be often used also for Calling on his Name As in the 80. and 79. Psalm Pour out thy Wrath upon the Kingdoms or Families that call not on Thy Name Till they seek Thy Name O Lord as we read in the 83d which may be added for calling on Christ and Praying to Him For among other Arguments There why he should not be Angry for ever or remember their Ancestors sins He cryeth Help us O God Our Saviour or our Jesus for the glory of Thy Name and Deliver us and Purge away or atone and expiate our sins for Thy Names sake VVhich as in the 65 Psalm and many other places is a sure Character of Christ in his Priestly Office being a Phrase so proper to the Priest in making Expiation for sin and the Mercy Seat and great Day of Atonement is from that VVord through all the Law of Moses And if I should so paraphrase the Words that Noah was the eighth from Enos who began to Preach Jesus Or to own him so as to call upon his Name I might not onely shew many Scriptures alluding though we now render them by Man and the Son of Man Where in Heb it is Enos or the Son of Adam But I might also bring great Arguments to prove Jehovah there used to be most proper to Christ Or the great Angel Jehovah as he is called in Zech. as alluding to the Angel so often speaking to Moses and giving the Law at Sinai out of the Burning Bush and Sinai is my Bush or my Thorns or my Sin or my Hatred as it is written or at least sounded in the Heb. And That Angel speaking to Moses when he was first made to turn aside and say he would consider that great thing a Bush Burning and yet not consuming as Christ also was plainly telleth him He was the God of his Fathers and appeared to them as t is said the Word of the Lord appeared to Abraham and the old Chaldee Paraphrase useth it very often where we read the Lord Though it was onely by his Name of Elshadday or God Almighty which we found the Object of Abrahams Faith but not yet as Jehovah speaking his Will also with his Power Ehje asher Ehje I will be what I will or can be Which now God would be in Christ delivering them out of Aegypt which in Heb is Misery as he speaks in the Law calling himself Jehovah the Lord thy God And This Name also may seem to be foretold to our Grand-mother Eve and that He should come from Her and she could not hold it in her Name being Chave which may also signifie a Tatler and as soon as Kain was born she cries I have kuned or kinned the Man Jehovah See the same Idiome particles and accents in Ezech. 4. 1. But as Seth was Set the Saxon English is very much Hebrew and a kin to Abraham in the room of Righteous Abel whom Kain slew So there was a Righteous Man also to rise up and be set in the room of Kain the Murderer and Brother Hater Which might be hinted perhaps when Kain named his Son Enoch sounding alike to Enos the very same name with the Blessed Patriarch Enoch That is the Chatechist or Catechumenus As is touched also in Abrahams taking out his Enochs or his Catechised servants against the four great Monarchies And Enoch was a great Type of Christ Walking with God and was not because God took him but before his Translation he had this Testimony that he Pleased God Living also 365. years as there be Dayes in a year And so long also did Christ remain in the Purity of the Primitive Church as the Oracle answered That Christian Religion should remain but One Great or Prophetick year and then came up That Grand Apostacy so much spoken of and ushered in by Him that through all ages since is Called The Apostate For Julian was about 365 years after Christ of which we may discourse again in an other Season When Enoch was Taken away and Seth Dead Noah is Born So Gracious is God in raising up other Comforters as our Saviour speaketh when it is expedient that some be taken from us Who is to be set in the room of Kain and his issue called the Children of Men in opposition to the Sons of Enos Named the Sons of God as some will have it Then began Men to be called by the Name of God All Kains Issue was washed off by the Floud so that all men now are the Children of Seth as we read in Scripture as well as Children of Noah And as we see the Justice of God in washing away the Sons of Cursed Kain so we may see the goodnesse of God in bringing us all since from Blessed Noah while also our sins as the Sons of Kain are washed off by the Blessed Flood of Baptism by Water and the Spirit Which must move on those Waters also as at first on the great Waters till it bring forth a New Heaven and a New Earth in which Righteousness shall dwell I do not Here stay to compare Noahs Ark with Peters Sheet having all kind of beasts Unclean and Clean which He must slay and eat and Turn into himself and his own spirit And from This he is Taught at length to call No Man Common or Unclean Seeing All are together and may be alike as they were in the sheet and in the Ark Resembling Christ with Rest also as the Name of Noah signifies Which was therefore given him because He shall give us Rest or Comfort in our Toyl because of the Earth which the Lord hath Cursed To which also the Prophet Micah may allude This Man shall be Our Peace whon the Assyrian Overflows our Land For so also Esay Prophesied that Assyria should rise up as a Flood and overflow the breadth of the Land of Emanuel as Antichrist the Church of Christ. see also Jer. 47. 2. But Christ shall give us Rest as himself also promiseth when he calleth all that are laden and that Labour as alluding to That of Noah I will give you Rest and again you shall find Rest to your Souls And the flood so Baptised Noah that God blessed Him and his Sons also which was more then we read done to Adams Children Yea Noah had a greater blessing then Adam had as may be shewed in divers Particulars and an Everlasting Covenant so established with Him and his Seed also that it is made the Pattern of all Covenants with Israel or any other as we may find in divers places And the
Such Seasons and Changes VVhile the Earth endures but also that All Dayes of the Earth should be Those Seasons or such Seasons As the words in Hebrew may be read and we find it so by daily Experience that every Day hath its Seasons and its quarters As the year also And the Half Month added to the Three brings us through the second sabbath of Weeks or 14 Weeks As before we found Abrahams Tenents and Others in Sodom freed from the four Monarchs or Monarchies in the 14 year And our Teeth in Each Jaw are 3 times 4 with 2. Watchers But yet more especially These Three Months and an half bring us from the Pentecost and Sack of Ierusalem That Great New Moon or Change beginning the Month following That Feast of Pentecost as we hinted before to the very Time of that Last and Great Feast of Tabernacles At the fifteenth Day of the Seventh Month and so just 3 Months and an half after the month of Pentecost which was followed by such a visible Change of their Moon or Olam when the Romans fired their City and so made That Full Moon And That also much about the middle of September answering so much to their Seventh Month and Feast of Tabernacles At which Time also their Release and Liberty must begin again as Thereabout it Ended And that their Coming in again with the Fulness of the Gentiles also promised to Ephraim as we saw before was to answer that Full Moon of the Full Month that is the Seventh and Great Feast of all the Feast of Tabernacles Or In gathering All the Fruits of the Earth may be cleer not only from the very Reason and Nature of That Feast and Season but also from many places of Scripture which do so compare them together As the 102 Psalm made as a Form of Prayer for Him that is Afflicted with his soul overwhelmed and pouring out his sighing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Lord Jesus As we find it cited in the first to the Hebrews I am withered as Grass cut down for Hay in Summer but He shall come down upon the mown Grass in Psal. 72. But Thou wilt arise and have mercy on Zion For the Moed is come the Time and the Moed also And Psal. 75. I will judg Equities when I receive or come to the Moed The very same word used here in Daniel and in many Scriptures for that Great solemnity of Tabernacles which of all the Three Moads was the Moad of Moads Or the most solemn and Greatest of All. And then presently the Psalm addeth So or Then the heathen shall also fear thy Name and All Kings of the earth thy Glory as before in the 72 and divers other Psalms When the Lord shall build up Zion he shall appear in his Glory He will regard the prayer of the Destitute or Naked and will not despise it As our Saviours Dying Words on the Crosse Ps. 22. 24. This shall be written for the Generation to come for he looked down from the height of his sanctuary to behold the earth and hear the sighing of the Prisoners and to loose the sons of Death When the Peoples in the Plural are Gathered together as at that Feast of Tabernacles and the Kingdoms also to serve the Lord. That which followeth of shortning his Dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may allude to Katsyr Summer and Harvest Or the years End When the Dayes Shorten and their Tradition is that Adam quickly found the Sun declining and the Dayes Shortning Which They should consider that beleeve Him and the World Created at the Vernall Equinox So the 126 Psalm In the Lords Turning the Captivity of Zion we are or were like Dreamers Turn again our Captivity O Lord as the streams in the South we touched it before They that sow in Tears shall reap in Joy He that went Weeping and bearing precious Seed shall come with singing bringing his sheaves Which is plainly of Harvest and the Joy of Harvest which we find also in the Prophet Esay coupled with breaking his yoke and staffe of his shoulder and Rod of his Oppressor As in the day of Midian so famous for the Barley Cake of Gideon as alluding to the First Fruits and the Lamps in Earthen Pitchers of which also Saint Paul to the Corinthians And it ended at Succoth or Tabernacles which were Taught by Gideon Yet Plainer in Hoseah There is an Harvest set for thee O Judah when I bring back the Captivity of my People And again I the Lord thy God from Egypt will yet make thee to dwell in Tabernacles As in the Solemn Feast or Moed of which also before What will you do in the Solemn Day of Moed Or That Solemn Feast which is also the Solemn Day or Solemn Feast in Deut. 16 15. 31. 10. Ps. 81. 3. Lament 2. 7. with divers other places And in Zephany I will gather them that Moan it is Heb The Solemn Moed And at That Time I will get them Fame and Praise in Every Land where they have been shamed and at That Time I will bring and gather you and I will make you a Name and a Praise among all people of the Earth when I turn back your Captivity before your Eyen saith the Lord. And the Last of Zechary telleth us that All nations that fought against Jerusalem shall go up to worship the King the Lord of Hosts and to keep the Feast of Tabernacles And again the punishment of Egypt and All Nations that come not up to keep the Feast of Tabernacles And in that Day On the Bells of the Horses shall be Holinesse to the Lord yea every Pot in Jerusalrm and Jndah shall be Holinesse to the Lord of Hosts and there shall be no more Cananite in the House of the Lord of Hosts The Heb Canange may be Saxon Change Cunning or Koning And in That Day there shall be One Lord and his Name One and the Lord shall be King over all the Earth and in That Day Living Waters shall go out from Ierusalem and Half of them to the Dead Sea or that of Sodom also plain enough in the Text and Ezechiel both the 16. and 47. and in Ioel also Even of that Great Day of Iudgement in the Valley of Iehosaphat which yet was the valley of Blessing or Beraca Crying Put you in the sickle for the Harvest is Ripe Yea and the Vintage also for the Presse is Full. Which we read again in the Revelation where it runs out also by the space of 1600 surlongs which we compared before with Dayes and Years to be added perhaps to the Time of Saint Iohns writing about the 60th year after the Ascention And after All he Seeth the pure River of Life with Trees bearing Fruit every Month whose very leaves were to Heal the Nations And there shall be no more Curse of which before in Iericho And whosocver will let him take the Water of Life Freely Which being compared with our Saviours words in the 7th
he was the near Ancestor of Selah or Siloah Rising up 35 years after his Father Arphaxad and 3 and an Half also The great Reconciler of the Sun and Moons Motions more perhaps than 19 or any other Number Half 70 5 times 7 And next to 6 times 6 perhaps the just Age of our Saviour at his Death In Hours it brings us to the Light of the 2d Morning 36 As 360 Dayes bring up the second Year I will love them freely Though before he had said From my House I will drive them Agarsem As Hagar from Abraham and I will not add to Love them Oseph As minding Joseph sold to the Stocks c. All their Saras are Sorerim Sorry Sirs As the English Proverb to this day They shall be Nodding and Noddies Among the Gentiles Gogim perhaps of Gog and Magog also Both in England and other Northern Countries As we finde in Heathen writers But return O Israel to the Lord thy God Even yet Thy God! As Jeremy 3. and many other places And the great Complaint in Zephany is that the Polluted and Rebellious City would not trust in the Lord Nor draw near to Her God As Manasseh but a Type of their Return though They thought themselves Forgotten as that name may intimate after All his sins Yet Bowed to His God and his Fathers God who Heard him Take words and say Take away All Iniquity Not Ours onely but All. O let the Iniquity of the Wicked wicked also come to an end And He was Heard in what he prayed Receive us graciously This Tob mindes me of Tobiah the Lords Goodness There are strange things in that Book and of These Dayes perhaps in the true Hebrew Copy I will be as a Dew to Israel yet the great complaint and punishment was That His Goodness and Mercy was but a Dew He shall flourish as the Lilly Or as Shushan of which before and in Ester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 661. Or as Susanna Recovered by Daniel from the Elders as Shushan by Ester and Mordecai There is another Mistress also First His Roots under Ground and out of sight like Lebanon Then his little young Suckers Yonikothau as Younger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66. 588. His Glory or Beauty or Head Hodo As India How like to Judea Hodi in Ester also And in English Hoddy is joyful and glad As the Olive-Tree and his Reak as Lebanon Jasuâ—u Joseve Betsillo And again His memorial as the Wine of Lebanon From me is All thy Fruit found See Esay 26. 19 20. and Psalm 107. 40 41 42 43 and 91. and 37. 34. with the close of This Prophet Hoseah In the Prophet Joel we have a Form of Prayer prescribed before the Spirit be poured out as There also promised And Esay 32. My Land shall be desolate for ever c. Till the Spirit shall be Poured from on High And then the Wilderness shall be a fruitful Field and That which is Now fruitful shall be accounted but as a Wilderness And Then you shall sing as in the Night of the solemn Moed Chap. 30. to be added to that before of the Feast of Tabernacles And Chap. 59. They shall fear the Name of the Lord from the VVest and his Glory from the Sun-Rising when the Enemy shall come in like a Flood to end That Generation Then even Then the Spirit of the Lord shall lift up a Standard against him And the Redeemer or Goel and Kinsman shall come to Zion or out of Zion and shal Turn away Ungodliness from Jacob. As St Paul renders the words in Rom. 11. applying it to the Fulness of the Gentiles as the Resurrection from the Dead when All Israel shall be saved For This is my Covenant with them when I shall take away their sins My Spirit upon thee my words which I have put in thy mouth for the word which I Covenanted with you in your coming out of Aegypt and My Spirit is still standing in you Fear yee not Hag. 2 They shall not depart from Thy mouth or from the mouth of Thy seed or from the mouth of Thy sâ—eds seed saith the Lord from now and for Ever And though they Rebelled and Vexed his Holy Spirit so that he turned to be their Enemy and fought against them yet he remembred the dayes of Old Moses and his people saying VVhere is He that brought them up out of the sea with the Shepherd of his Fock and where is He that put his Holy Spirit within him And again The Spirit of the Lord caused him to Rest c Chap. 63. And then followeth a most sweet and pathetical Prayer for the time of their Captivity to be Paraleld with that in Joel 2. And Then the Lord will be jealous for his Land or for his Earth and will pity his People Yea the Lord will answer and say Behold c. And fear not O Land Be not Tyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be glad and Rejoyce For the Lord hath been Great to Doe or to work Great things Be not afraid ye Beasts of the Field Be Glad then O children of Zion and Rejoyce in the Lord your God He hath given you the Former Rain for Righteousnesse and He will bring the showre also the gushing waters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sound in English the former Teaching Rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and That also which filleth up the straw or the stalk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the first Month or beginning of the year which was also the End of the year before And you shall eat in plenty and be satisfied and praise the Name of the Lord your God that hath been so Marvellous for you and my People shall never be ashamed And you shall know that I am in the midst of Israel and that I am the Lord your God and none else and my People shall never be ashamed And it shal come to pass Afterward Afterward I will pour out my Spirit upon all flesh c. And I will shew Wonders in the Heavens and in the Earth the Sun shall be turned into Darknesse and the Moon into Blood and may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Great and Terible Day of the Lord come and it shall come to passe that whosoever shall call upon the Name of the Lord Iesus as is plain by This cited in Rom. 10 shall be saved or delivered As Paul at Melita which in Greek may be Care but in Hebrew Cure and Deliverance For on Mount Zion and in Jerusalem shall be Deliverance Here is also Pelitah which we had before in Paltiel as the Lord hath said and in the Remnant whom the Lord shall call And Peter by these words proveth that This was only begun in Act. 2. and that the same spirit of which They had Then the First fruits as Paul also speaketh was promised to Them and Their Children and to All to All that are afar off even All the Lord shall
given while he was not glorified Or till he was exalted and set on the right hand of God and made a Prince and a Saviour for to Cive repentance and remission of sins Nay he never speaks of himself as a King or Judge till his second coming Being as himself said to go a great journey to receive a Kingdom and after a long time to come again and call his servants to account And if the wicked servant shall say in his heart My Lord delayeth his comming and shall begin so much as once begin to beat or strike his fellow-servants for the Lords servant must be gentle towards all and be no striker when he shall but begin to strike his Master will come when he looketh not for him and will cut him asunder and give him his portion with Hypocrites the Doom of Antichrist who thus took on him so before his time to sit and rule and judge before his master gave him power or leave or indeed was come to sit and reign and judge in his own Person Which was not till other Thrones be cast down or set as we read in Daniel and the Revelation For he must sit at his Fathers Right hand till all his enemies be put under him and then his Throne and Judgement shall sit and judgement shall be given to them also that shall sit with him who still called himself the Son of man and never a King or Prince or Judge till That Comming and That judgement And then he saith They shall see the Son of man come in the Clouds with great power and glory and when you see those things and that sign of the Son of Man comming in the Clouds Then know the kingdom of God is come even at the very doors Then and not till then it is come actually come and till that time but comming and he bids us pray and say Thy Kingdom come And then shal the Son of man send forth his Angels which before he called his Fathers Angels and the holy Angels now His Angels the Son of Man shall send forth His Angels and they shall gather out of His Kingdom which is Then his Kingdom all things which offend and them which do iniquity And then and not till then the Son of Man shall sit upon the Throne of glory and then the King shall say to them at his Right hand and again the King shall answer them But to the goats at his left hand He shal say he saith not the King shall say as if he were only a King to the sheep or they only were members of his Kingdom but to the goats he saith Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels For as the Son of Man hath his Angels so the Devil hath his Angels also of which we read again in the Revelation Where as also in Pauls great charge to Timothy several other Texts of Scripture we read of his Kingdom joyned or annexed to his second comming or appearing again after his Ascention at which time he was asked If he then would restore the Kingdom unto Israel which he doth not deny but waveth only forbidding their curious prying into times and seasons which the Father yet had kept so secret that the Son then knew them not but had them afterwards it seems by Revelation Which God gave him also to shew unto his servants unto whom he saith it was given to know the secrets or the mysteries of that Kingdom and to search them out also by that Spirit which was given to make known the things which were freely given them of God yea and to search the hidden Depths or Baths of God as that Apostle saith who also tells us The natural man believeth not the things of God or of the Spirit of God nor can he know them being only discerned spiritually And no man can so much as see the Kingdom of God till horn again of that Spirit which the World as such neither knoweth nor receiveth but it is promised to the World also and to convince the world also and when a worldly carnal man is born again of the Spirit and so made Spiritual then he also judgeth all things but himself is judged of no man Nor may any man judge another man or any person whatsoever or can judge himself rightly till he be made spiritual and so fitted by Christ the great and only Judge of all Causes and of all Persons And to whom and in what cases Christ committeth this Prerogative of judging either themselves or others I know not any hath declared better then Saint Paul in divers places of the same Epistle But as Christ gave that general rule Judge not according to appearance and then surely we may not judge things that appear not or things of another world and for all Eternity Whereas the Wise man saith A man cannot know Love or Hatred and much less Eternal Love or Hatred by all before him or appertaining to him So Saint Paul giveth us that generall Rule Judge nothing even nothing at all before the time That is as himself addeth Till the Lord come For his comming is the time of judging and his Kingdom as we have seen from that Apostle and from many other scriptures And I would to God your time were come that you might judge and reign that we might reign also But the Kingdom of God and this judging also is not in word but in Power As our Lord taught us Thine is the Kingdom the Power and Glory And in the Revelation Now is salvation and strength the Kingdom of God and Power of his Christ for the Accuser of our Brethren is cast down For Christ also maketh the kingdom of God to be a Power to cast out Satan by the spirit or finger of God and when Judas was gone out as a Type of Satan or Antichrist he saith Now is the Son of man glorified and God glorified in him And so Christ said Some standing there should not taste of death till they saw the Kingdom of God come with Power Which another Evangelist expresseth by the Son of man comming in his Kingdom And S. Pet. One of the Eye-witnesses of that glorious Transfiguration which was an Emblem or preludium to his Kingdom calleth it The Power and coming of our Lord Jesus And himself being asked if he would restore the Kingdom bad them stay till they received Power from on High or the Power of the Holy Ghost coming on them which he also calleth the Promise of the Father For the Spirit of Promise which is to be given to all the Lord shall call yea to be poured out on all flesh is called by Esay the Spirit of Power and it is so observed of them that received it in the Acts that they were full of the Holy Ghost and Power And Saint Paul also calleth it a spirit of Power and Love and of a sound mind and saith he came with demonstration of the Spirit and of
fulness of Christ. And concludes that Epistle Peace be to the Brethren and Love with faith from God the Father and the Lord Jesus Christ Grace be with All them that love our Lord Jesus Christ in sincerity Amen So to the Philippians every where Especially in that famous place of Bowing in the Name of Jesus paralel to that of the Psalm Early will I seek thee and ever will I bless thee and lift up my hands as here bow the knee in thy Name when I pray I will pray in thy Name and confesse to the glory of God which Christ challengeth to himself in the Prophet Isaiah and at conclusion The Grace of our Lord Jesus Christ be with you all Amen And in the Epistle to the Colossions For it pleased the Father that in him should all fulness dwell and having made Peace by the blood of his cross by him to reconcile All things unto Himself by Him whether they be things in Earth or things in Heaven Which to the Ephesians is according to the good pleasure of his will which he had purposed in himself that in the dispensation of the fulness of times he might gather All into One in Christ All things in Heaven or Earth even in him And to the Thessalonians Now God Himself and our Father and our Lord Jesus Christ direct our way to you and the Lord make you to increase and abound in Love to One another and to all men even as we to you that he may establish your hearts unblameable in holiness before God And again That the Name of our Lord Jesus Christ may be glorified in you and ye in Him according to the Grace of our God and the Lord Iesus Christ. And again Now our Lord Iesus Christ himself and God even our Father which hath loved us for the Father is Love and hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work And the Lord direct your hearts into the love of God and patience of Christ. Now we command you brethren in the Name of our Lord Iesus Christ that you withdraw from every brother walking disorderly yet count him not an enemy but admonish him as a brother Now the God of Peace himself give you Peace alwayes by all means The Lord be with you All. The salutation of Paul with mine own hand which is the token in every Epistle so I write The Grace of our Lord Iesus Christ be with you all Amen And it may also be observed that what we read be with you might be read is with you and so it is not onely a prayer but a promise and assurance that the grace of Christ is with All calling on Christ and so believing on him for how can they call on him on whom they believe not And Timothy This is a faithful saying and worthy of All Acceâ—ation as much or more then all the Mazoreth or Kabâ— that Christ Jesus came into the World to save sinners of whom I am chief Now unto the King Immortal Eternal Invisible the onely wise God which Jude also calleth Our Saviour speaking in the language of this very Text be honour and glory for ever and ever Amen Which he subjoyns on this Great Cause I obtained Mercy that in me first Iesus Christ might shew forth all long-suffering for a patern to them even to all them that should hereafter believe on him to Eternal life So that Christ did not mainly mind Paul in shewing him that patience and kindnesse but did it to Him that he might be a patern unto others even unto all others that should ever after believe even to all Eternity And to the same Timothy he writeth Flee also fleshly lusts but follow Righteousness Faith Charity Peace with them that call on the Lord out of a pure heart And concludes the Lord Iesus Christ be with thy spirit Grace be with you Amen The great businesse of St. Peters Epistle is to presse forward in the knowledge of Jesus Christ and so he concludes Grow in grace and in the knowledge of our Lord and Saviour Iesus Christ to him be glory both now and for ever Amen Which also runs very much through the whole Epistle The Revelation of Jesus Christ wch God gave to him to shew to his servants is ful of prayers praises blessings of and from and to the same Jesus Who so plainly calling himself the first and the last which is and was and is to come the great Iehovah Lord God Almighty leads us plainly to the paralel places in the Prophet Isaiah where he saith the same of himself adding also that there is no other God or indeed no other True Being besides himself Representing himself in several species or Idea's For Plato was not the first that taught there was but One which yet was All. And yet again in the same chapter of that Prophet he saith Lo here I am and His spirit hath sent me even the Lord God and His Spirit though I am God and there is none besides me or none else but I and in me and One with me as the Root and every Branch is One with the Vine And in the same Prophet It is this One True God the First and the last and so All True Being which yet is sent by God and anointed by his Spirit and so the Messias or-Jesus Christ which plainly sweareth by Himself and therefore hath no greater that every knee shall bow or pray to Him and every tongue shall confess to Him which the Apostle citeth in that noted place of praying in the Name of Jesus and confessing to the glory of God even the Father also And may we add or may we not add what Christ of himself said If God be glorified in Him or in Them will not God also glorifie Him or Them with Himself Yea he will shortly do it nay he hath already done it before any other can glorifie Him for who can give him first or lend to him that it may be paid again To this also we might refer those passages of holding fast his Name and not denying his Name and confessing his Name as he will also confesse their names before his Father and the holy Angels both in the Gospels and Revelation and the call and Counsel of Christ as also the Fathers Drawing being that we come to Christ and learn of Him and buy of Him and open to Him that is still knocking to come in till his locks be wet with dew and his spirit be not onely abused but dispised and blasphemed argue much our speaking praying to him as well as hearing him who indeed is the end of the Fathers Teachings and Drawings so that he that hath heard and learned of the Father cometh wil come to Jesus Christ and converseth with him as a man with his friend whom he most loveth and honoureth also And the Angels of Heaven for they are all bid to worship him as we
deliver them from their destructions They even They also shall praise the Lord for his Goodness and for his wonderful Works to the Children of men Which is divers times repeated in one Psalm and that also by way of Prophesie or Promise and not only by Wishing as some now translate it Though the very Wishes of the Spirit of God writing the Scripture and it 's O that all the Lords People were Prophets and O that they would hearken and had Ears to hear or hearts to do as they say And O that they would consider and Turn and O that they would confess to God or acknowledg God or praise and bless God And Let All flesh praise him and every thing that hath breath praise the Lord and the like Sighs and Groans Wishes and Prayers of the good Spirit of God in the hearts of his People especially those that wrot the Scriptures are indeed both Prophesies and Promises or very strong convincing Arguments that such things so wished prayed and desired shall be granted to men and performed in them and in all the Earth also Even as Christs setting all his People to pray that our Fathers Kingdom might come and his Will be done on Earth as it is in Heaven Even in The Heaven or Heaven of Heavens is a very strong argument and great assurance with Evidence that It shall be so Even in Earth as it is in Heaven Yea and it is very usual in Scripture first for the Spirit to express its sighs and groans and ardent desires and longings for a thing and afterwards we read it prophesied and promised It shall be so First it cries Let All the Earth be full of thy Glory and then afterwards It shal be All full of my Glory First Let all thy Works praise thee and Then They shall All praise thee Let All Nations see thy Glory and Then All Nations and Every Eye shall see the Glory yea and the Salvation of God The Skies shall powr down Righteousness and the Earth shall open and they shall bring forth Salvation for the Lord hath created and commanded it He hath willed it and his people will it also For Concerning his Sons and his Daughters They will Ask him but concerning the Works of his Hands even All the works of his Hands They may and will and shall as they are bid command him And shall do the same works yea and Greater also than ever Christ did Then on Earth For he did but begin but Begin to do and Teach as we read in the beginning of the Acts and hath left All to be finished by his Servants after him who for This is gone to the Father and set down at his Right Hand and so hath Power or must and shall have Power over All the Works of his Hands And hath he received All that Power in Heaven Earth for Destruction or for Edification I trust verily for Edification and not for Destruction As S. Paul spake of His. So it is and much more and better much I hope in JesusChrist seeing that he can heal us if he will as the poor Lepar said and can quicken whom he will as himself saith why should we doubt his Will seeing with us it is one of the lowest steps of Grace and Goodnesse to be Willing to be Good and Graceful Yea and as Good and full of Grace as we can be and have any Power to be Why may we not hope it so in Christs Will also Is it Lesse and Narrower or Worse and Weaker then his Power Is his Heart Narrow as Mine is And his Bowels straitned also Or his Eye Evil and his Heart Envious also That he will not give or do or cannot abide to see the Good he might both See and Do and Give and Work very easily in us by that Power he hath received and the Gifts he had for Rebels also I have sometimes thought it might be better much and more Ingenuous farr to think our Saviour Weak or quite unable to do what he would then wilful or unwilling to do what he can for Good The one doth but make him Weak as a man the other Evil Envious or Malicious as a Wicked Man or Devil Or an Hypocrite that makes a great shew of Grace and good in his Face as the Heb Canaph or Knave is one that hath Grace which in Heb is Can ap-pearing But not in his Heart Or one that can but will not be Gracious Or makes a shew of Good without an Heart to it or a will to be so Good as easily he might if he would Especially when I plainly see Christ founding his Calls and Invitations of the Gospel on this very Botom and Foundation That he hath All Power given him by his Father and All things So in Saint Matthew All things are delivered to me of my Father Come unto me All ye that Labour and are heavy Laden I will givey ou Rest. Come Learn of me for I am Meek and Lowly even as Good in Heart as in Head or Arm or any Power whatever And you shall find Rest to your Souls And again at his Resurrection and before his Ascention All Power is Given me both in Heaven and Earth Therefore go Preach Do not fight or force though I have All Power and you shall have it also for I will be with you to the end of the World And therefore Preach And so also before he Cured a Poor Man that was borne by others and had no Tongue or Heart that we read to speak for himself Or it may be Faith to believe or expect it for it is said Christ seeing Their Faith not His but Theirs he said Son be of Good Chear Thy sins be forgiven thee and moved with Compassion also Healed him as divers also that were onely in his Sight though they said nothing for themselves and he never denyed any for themselves or others and This was That he might shew the Son of man had Power even power on Earth also to forgive sins And hath he lesse Power in Heaven Or lesse Heart to use it Seeing he is Exalted and set at the Right Hand of God and so hath Power over all his handy Works and made a Prince and Saviour for this very end and purpose that he may Give Repentance and Remission of sins to All that Ask and Wrestle for it as the Seed of true Seekers and that Brood of Travelers as Jacob who by seeking so and wrestling did become a Prince with God and Thence was called Israel And the Lord delighteth to call himself The God of Israel Though it might make him blush more then any Name or all the Names in all the Bible were not his Heart rather better then his Strength and Power was For every time he calls himself the God of Israel he remembers How a Poor Weak Frail Halting Man Overcame him at his own Weapons For he set upon him and was overcome and could not go he would not let him go till
Naball or a natural fool before the wisest man or Angel of the Lord and like a little childe and lesse and weaker much before the strongest and most mighty Giant clothed with double armour Will he contend for ever when our spirit that is His in us must fail and if it should not yet by conquest he can get no glory from us but a blush to think he should be grieved or provoked to contest with that which is so far below hâ— and so much unworthy of his wrath and so uncapable oâ— bearing the power of it If he would or could express it abroad out of himself He hath already learned much of God that knoweth how that great and infinite Being is one pure simple Act without all shadow of change as he is in himself and yet in Christ is all doth all beareth all suffereth all for he is Love and can ungod himself for ought I yet see as soon as do or speak or think a thought or any thing or act without Love Though he may hide his love which yet must hide and cover all transgressions if the Proverbs do not deceive us So that in a veile or mask it may appear as frowning or an angry face when yet Love is at the heart and the Lamentations say he doth not afflict from his heart or grieve the children of men and I never read any Scripture praying that God would alter his heart towards any but very many that he would alter his face and turn again and shine upon them or lift up the light of his countenance that so they might be saved He that seeth how that which is Infinite mâ—st be principle and end subject and object to it self and all it 's own actings yea and Passions or Sufferings also to eternity wil not wonder to hear that God never spake a word or did an act or struck a stroke but on or in and through his own Bowels Jesus Christ. As a tender man How much more a tender God never striketh any but it even pierceth his own soul or Bowels and the harder the object is the more it makes our hand also to ake in striking it but it is because our hand is hard also How easie is it to darken Counsell by words without knowledge But how soon also would True Wisdome come and teach and lead us if we would cry after her and call her Sister and wait early at her gates in a silent freedome from the noise and crowd and dust of this world and vain thoughts or forms of words darkning Counsel without knowledge I have yet said nothing or at least very little of the great sufferings of God in Jesus Christ And indeed what can any man or Angel say of his Sufferings when as all the Gospel is but a little short discourse of some few things which he began and but began to say and do Nor is it much wonder that we should hear or know no more of that of which he spake so Little For he did not cry or cause his voyce to be heard in the streets when hungry thirfty harborless not knowing where to rest his head slâ—ghted Contradicted by Sinners betrayed by his own Disciple accused by a multitude scorned spit upon reviled buffe ed and bound scourged by Pilat Crowned with Thornes wearied with the Crosse and broken on it and so cruelly pierced that the hardest heart shall see relent and mourn over him and yet as a sheep is dumb before the shearer so he opened not his mouth Nor did Living Man complain but Dying God cried to his Father My God my God why hast thou forsaken me Thou art holy still and inhabiâ—st the Praises of Israell Our Fathers trusted in thee they trusted and then cried and still trusted Faith begot Prayer and that increased Faith and they were delivered many times at all times never confounded or ashamed But I am a Worm and no man a reproach of men and despised of all people But thou art Holy still We are yet but in the Porch and have scarce touched the threshold of his Sufferings which the old Greek Liturgy so rightly tearmed as well unknowable as unutterable O how he loved us How great is his goodnesse How great is his Beauty which was yet deformed more then any man or any Creature Surely he hath born our griefs and carried our sorrows He was wounded for our transgressions He was bruised for our iniquities the chastisement of our peace was on him and by his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid upon him the iniquity of us all I might add also that sufferings are of such account with God that though he never promise ought but sutable to all our doings Yet our light afflictions or sufferings which are but for a moment work unto us also but his shadows a far more exceeding and eternall weight of glory with so great Hyperbole as cannot be expressed And because he made his soul an offering for sinne he did prolong his daies raised from the dead and shall see his seed and the pleasure of the Lord shall prosper in his hand And therefore he shall divide the spoile with the strong and have a portion with the mighty And for suffering of Death he was Crowned with Honour and Glory that by the grace of God he should taste death for every man For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their Salvation Perfect through Sufferings and though he were a Sonne yet he learned Obedience by the things he suffered For as it pleased the Lord that All fulnesse should dwel in him so it pleased him also in bringing in that fulness into his narrowness as a man to put him to sore pain and thus to make and keep him still quick or of tender sence in the Fear of the Lord which of all he needed most because he knew and saw and felt most Love Which was therefore poyzed with most Holy fear which kept him still in aw and made him most tender also unto others as we see discoursed in the Epist to the Hebrews God would not trust him or us in his hands while he was only taughr his fear or his love by precept till he had it also by the deepest experience And when he put him under the Law â—or us he did not only tell him what measure thou meetest shall be meet again pressed down and running over And he that killeth with the sword shall be killed with the Sword and he that leadeth Captive shall be led Captive And he that diggeth a Pit shall fall into it which are often repeated in the Scripture and spoken to Christ also as well as to us But he also shewed him the horrible Pit and shut him up in it that he might still remember it and by his own experience knowing the
It shall be so Amen For the whol Earth also must Rest and keep its Sabboth And not only the Land of Israel which was but as the First Fruits of the Earth and That had such a strict Command of observing Sabbatical Years that they must stay so many yeers in Babylon as the Land should have kept Sabboths by the Law while They were in it As we may find in that remarkable Discourse of God on Mount Sinai in the 25 26. of Leviticus which I have somtimes thought not only the Epitome of the whole Law but the Foundation of the Gospel also to be very often considered Yea and the Wilderness shall be as Lebanon and Carmel Yea Every Tree of the Forest shall clap hands and sing and rejoyce in praising God As we read in many places of the Psalms and Prophets Yea and the Gospel must be preached to every Creature under Heaven and the whole Creation longeth and travelleth for it is now made subject to Bondage but in Hope for it shall be delivered from the Bondage of Corruption into the glorious Liberty of the Sons of God For God is able even of stones to raise up sons to Abraham Whose seed must be as the Dust and more than all the stones of the Earth And we also can dayly Turn Plants and Beasts yea and Pearls and other stones also into our own selves and our spirits so as that they give us also a New spirit and refresh and joy our souls yea and the Heart of God also as Jotham saith in That remarkable Parable of the Trees choosing them a King How much easier is it for an Infinite God to Turn All these into himself and his own Image by his Spirit making All things New as they All came out first from him and must All return to him For of him and from him and To him are All things From the Throne of God and his Lamb when His Kingdom comes shall issue out Waters of Life Yea to the Sea also even the Dead Sea and they shall bring Healing with them And where ever the Waters come there shall be Life and Healing For the very Leaves of the Trees on the Banks of those Waters shall serve for Healing os the Nations even of the Gentile Nations And the VVilderness and the solitary place shall be glad for them and the Desert shall rejoyce and blossom as the Rose It shall rejoyce abundantly with joy and singing The Glory of Lebanon shall be given to it The Excellency of Carmell and Sharon They shall see the glory of the Lord and the Excellency of our God Yea All the Earth shall Rest and Rejoyce and be full of the Glory of God as Waters fill up the Sea And Then the Lord shall be called the God of All the Earth and the Possessor of Earth as well as Heaven Which was the phrase used by Melchizedeck in blessing Abraham when he had pursued the four Monarchs or four Monarchies to Dan even to Judgment and brought back the Captivity of Sodom also of which we read in several places Although Sodom was so accursed and made a Perpetual Desolation that it is a Type of Hell or of the worst Judgments in all the Bible Yet even Sodom must return again and her Daughters And when our Lord Jesus Exulted in spirit as he saith Abraham did to see his Day he said I bless thee Father Lord of Heaven and Earth even of the Earth also as of Heaven as alluding to that Blessing of Melchizedecks at the return of Sodoms Captivity And the Revelation tells us that when the seventh Angel sounded there was great Voyces or Joy in Heaven saying The Kingdoms of this world are become the Lords and His Christs and he shall reign for ever and ever And the twenty four Elders blessed God that yet at length he had taken to him his great Power and reigned and the Nations were Angry and thy Wrath is come and the time of the Dead that they should be Judged and that thou shouldest Reward Thy Saints c. and shouldest destroy them which destroy the Earth And Then the Temple of God was opened in Heaven c. Where before the twenty four Elders and the four Watchers also had blessed the Lamb that They should come even out of Heaven to Reign upon the Earth even upon the Earth As if the Earth should be the Centre also to All the Glory of God and that it should be more and greater on the Earth than it is in Heaven And yet it may be remembred that from the very first sin of Adam in Paradice the Earth was the Great that I say not the Only Object of the Curse of God The Serpent it self was not Absolutely Cursed but above all Cattel and above every Beast of the field And when the Earth shall be New moulded yet Dust shall be the Serpents meat as we read Esay 65. Adam must labor and sweat the Woman must be in subjection and bring forth in pain but not a word of Cursing them For God had loved them and Blessed them Yea and they shall be Blessed But the Ground is Cursed for Mans sake and in sorrow must he eat thereof All the daies of his life Yea it shall bring forth thorns and thistles and when Nothing else comes after Dews and Rain of Heaven It is nigh unto Cursing as we read in the Epistle to the Hebrews And when the Cursed Earth had also drunk up the blood of Righteous Abel every word of our Savior is Remarkable Then Cain the Murderer as every One is that Hateth his brother was also Cursed from the Earth but not from Heaven that we read and yet a Sacrifice was provided and laid at his door for sin that he may have Dominion over it Though I shall not here dispute the Jews Tradition that Cain also was saved Or that the Earth it self was cursed as a Type of our Heart or somwhat in us more spiritual than our fleshly Heart which is a Metathesis of Earth as in Hebrew of Babel which is Lebab the Heart turned backward And an Heart turned back from God is but Babel Confusion As the Earth which the Lord cursed Bringing forth nothing but Thorns and Thistles yet its Conception is greatly multiplied and its sorrow But I must not here shew How our Body represents the whole World with its three Regions of Heaven above in our Head and the Earth below in our Heart with its Pericardium of Waters compassed with the Lungs as the Air separate by the Firmament of the Midriff from the Heaven above in the Head and the Waters under the Earth in the Bowels which in Heb are expressed by the same word with the Waves of the Sea whose Rowlings and Ebbings and flowings are much akin to the motion and yearnings of our Bowels And in Scripture the off-spring of our Bowels is compared to the Sand of the Sea and the gravel thereof As the Hebrew words for the Thoughts of
Flood was such a Baptism to the Earth also As helped to wash away its Curss and Then God said in his Heart I will no more Or I will not yet add or go on to Curss the Earth for mans sake For or although all the mouldings of his heart be evil continually Which was the great reason brought for the Flood and yet now against it and the Curse or its continuance So gracious was God seeing the Flood also did not change mans heart but still left it as bad as it found it he resolved another Course and that he would Overcome Man with Kindness For it it was not only the Heathen Poet that told us Love would Conquer All Nor the Apostle only that Love covereth a multitude of sins but Solomon expressly saith Love covereth or shall cover as the Original expresseth All Transgressions Which St. Paul also Comments on Love beareth All believeth All hopeth All endureth All. Which was seen before in Davids that is Loves perfect Victory over All his Enemies Yea and Saul also which is the Grave and Hell to which David also alludeth perhaps in That very Psalm Crying the Kables of Hell laid hold of me Kable Seol I shall not digress Here to shew How the Flood it self was a Blessing also to the Earth and a Type of a greater Blessing to come When the skies shall pour down Righteousness and the Earth also shall bring forth Salvation When we shall receive the great showrs and the Latter Rain of the Spirit as we have received the Former little drops and first fruits of it hinted in divers places of Scripture For the whole Earth also must be full of the Knowledg of God as the Waters fill up the Sea and did once cover the Earth yea once and again But the Spirit also moved on the Waters and formed out the Heaven and the Earth so also it shall bring forth a new Heaven and a new Earth in which Righteousness shall dwell And in the Revelation the Earth also holped the woman and drunk up the Flood cast out of the Dragons mouth May it not also be about 1656 from Christs Resurrection or the New Creation as the Flood was so long after the Old Creation And That very Earth which God so cursed even This Cursed Earth must become the Blessed of the Lord. Yea so much his Darling That he resolveth to make it the very Centre of All his Glory and to fill it so with his glorious presence that the very Saints or Angels in Heaven rejoyced in the Revelation that they should come out of Heaven to reign upon the Earth Which is many times also hinted in the Psalms and All the Prophets to be compared with that most remarkable Discourse of God with Moses on Mount Sinai of the Lands enjoying her Sabboth of Rest in Leviticus And the very Song of Moses which is as the Bass to All following Prophesies concludeth with This He will be gracious to his Land as to his People or he will Cover or Atone or Expiate his Land Yea the very word by which God named the Earth which is one of the few things God Himself named and would not leave to Adams Naming as he did other things is such a word as might be also rendered I will delight or be pleased as if Here he meant to take his pleasure and delight rather than in All the Heavens Which must pass away as a Scroul of Parchment before the fire and They shall be no more being only as a Canopy or Curtains now to hide the Glory of God which must ere long fill the Earth which therefore shall Endure for ever and be never moved though renewed and filled both with Righteousness and Peace And God will come to keep his Sabboth of Rest and will delight on Earth and take his pleasure Here and Here also accept his People as himself seemeth sweetly to allude to the very Name Erets by which he named the Earth in the 40. verse of the 20. chapter of Ezekiel Where also This allusion is more sweet and fuller much in the Original than other Languages can well express Berets sam eretsem And in the 34. of the same Prophet he saith I will make them and the places about my Hill a Blessing I will cause the showr to come in his season there shall be showers of Blessing And the Tree of the field shall yield her fruit and the Earth even the whole Earth shall then yield her Increase Which we also read in the 67. 96 97 98 99. and divers other Psalms and in the second of Hosea and divers other Prophets And this Land of Canaan more Accursed than the whole Earth besides while it was held by those accursed Nations so devoted to destruction came to be the Pleasant Land the Holy Land the place of Gods Delight and Residence on which his Eyes and Heart were fixed All the Year And This also but as the First fruits of the Earth For it must All be Full of the glory of God And All Nations must worship him and All Kingdoms must be His. So it is prayed and promised in many places of Scripture Let All the Earth fear the Lord let all the Inhabitants of the World Reverence him For he looketh on them and fashioneth their hearts alike and his Eyes are on them that fear him and Hope in his Mercy All his Works are done in Truth He loveth Righteousness and Judgment All the Earth is full of his Goodness And the next Psalm is Davids Heart or Christs when driven out from Abimeleck the King my Father or the Father of the King he Changed his Habit c. And among other sweet Expressions That may be One When the Face of God is against the wicked to cut them off from Earth They Cry for so is the Original and the Lord heareth and delivereth them out of all their Trouble And again All the Ends of the World shall remember and Turn unto the Lord. And All Nations and Kindreds shall worship him Yea All Kings shall fall down before him and All Nations shall serve him For he shall deliver the Needy when he Cryeth the Poor also and Him that hath no Helper And again All Nations which thou hast made shall come and Worship before thee O Lord and glorifie thy Name And the reason is in the same Psalm For the Lord is Good and ready to forgive and plenteous in Mercy to all that call upon him O sing unto the Lord a New Song which is cited also in the Revelation Sing unto the Lord All the Earth Fear before him All the Earth Say among the Heathen the Lord Reigneth and the whole World shall be Established that it thall not be moved Let the Heavens rejoyce and let the Earth be glad Let the Sea Dance and Rowl with All the Fulness thereof which hereafter we may understand Let the Field be Joyful and All in it Yea Then shall all the Trees of the Wood rejoyce before the
did nor ever would do so Hardly to any in the World as to Israel As we read in Ezek. Daniel and from Christ himself in the Gospel And yet This was his darling people and the dearly beloved of his Soul a Type of Jesus Christ and All his Elect or first sruits or Blessed of the Lord that were to have a double portion as his first Born But it was both of shame and glory For even These Darlings and these dearly Beloved of his soul are often called the Forsaken Desolate Afflicted yea Hated Abhorred and Cursed Nay Cursed with a great and sore and heavy bitter Curse as we read in Malachy Where yet to That very People whom he so cursed He presently saith Yet Try me Prove me yet whether notwithstanding all this cursing you yet if you will but do that you may and shall by my Grace if you will and He also giveth to will you shall be Blessed and be Blessings also to your Neighbors and Relations yea and such Blessings that the very Windows of Heaven shall be opened and pour down-blessings on you Notwithstanding all the Curses you lay under So it was with Israel so it shall be For In every Every place Where you were put to shame you shall have Glory and you shall be a praise to All the Earth and where it was said Go you cursed and rejected Loammi and Loruhama on whom I will no more have mercy yet come again ye Blessed for you are my People and I will be your God And you shall be Blessed So it was with Israel and with Gibeon Yet it might be added that This very Gibeon was one of the Cities to which God forbid his People to offer Peace or to shew mercy or to save any living but commanded them utterly to destroy it and to save alive Nothing that breathed in it And so it was with all the Cities of the Amorites the Head of All those Canaanites or if you will the Tongue or Speakers of them All. The Zamzummims or great Thinkers were followed by Amorites great Talkers and their great Lord was Sihon King of Heshbon That is Meditation and Sighing Which are All conquered by Israel Which is also the more considerable because These were Excepted out of that general Law of War which was given to Israel and so to Christ also who was made under the whole Law and was forbidden to kill and commanded to save and keep alive as much or more than Any Being of the Seed of Abraham which was put under the Law More than All other Nations of the World besides So that it may be better for us that he took the Seed of Abraham than the Seed of Any other Man Now the General Law of War given them in Deuteronomy which they might not transgress being but a branch of the sixth Command was This That when ever they went against a City or a People except only those seven Nations which were so cursed by God and devoted to extream destruction They must first offer Peace For the Man and Men of God must be Gentle ready more to save than to kill or to harm Elijah called for Fire from Heaven as it must come on those that compass the Holy City for the Promise to Abraham was to Curse them that Cursed Him and fourty two children were devoured though I do not compare them with the fourty two months in the Revelation But Elisha was generally of another Spirit and especially called the Man of God To which the Apostle may allude or to meek Moses in That to Timothy The Man of God must be gentle But when the Disciples-asked If fire should come from Heaven as to Elijah Christ answered You know not what a sweet spirit you must have and be if you will be Christians or men of God and bearing the Image of God and Christ who was the Man of God more than All the World and gentle unto All even to the worst of Enemies and those that did oppose themselves taken in the snares of Satan and led captive by him at his will Yet even to them and to All the Man of God must be gentle And when he must come to fight against them as we see he threatens sorely in the Revelation but yet closeth sweetly I must come except they repent and yet again Repent lest I come against thee with the Sword of my mouth and whom I love I chasten and Behold I stand at the Door and Gate of the City which I fight against and first I knock and offer peace for so the Law of War commands And if it answer Peace and so His Ministers were sent to every House to offer Peace and Peace be to this House For They and He are sent to Bless us All by Turning us from our sins into the way of Peace and If the Son of Peace be There which the Law expresseth by an Answer of Peace and coming out to them as the Prophet Jeremy intreated Zedekiah to go out to the King of Babylon and to accept his terms of Peace And Then All in the House or City must be kept alive and may be put to Tribute But they may not be destroyed But if it will make no place with thee but will make warr against thee How much wilfulnesse is expressed in this slighting Peace and making War If they will do so thou shalt besiege it But yet so that thou cut not down so much as a Tree any one Tree that yieldeth fruit for mans Life or food to preserve Life And when the Lord shall deliver it into thy hands and thou must be content to stay till thou be clear and sure that God hath delivered it into thy hands Then thou maist destroy the Males but thou shalt preserve the women and the children and the cattel So that the very Cattel must not be slain or hurt These must be kept alive And still take heed thou do not so much as boil a Kid in his dams milk take heed of all and every kind of cruelty besides all superstitious customs of some Eastern Countries which we learn from some of the Karrait writers and thou must not take a bird with its young ones but must let the one or the other go free And thou must not kill the old and young in the same day no not for sacrifice as Jacob cried to God Why shall he smite the Mother and the Children both in one day This great Law of war was also punctually observed by God himself and our Lord Jesus towards the women and children of the Edomites which were hated and accursed people as any in the World as a Type of the greatest Reprobation and yet even to them when their males were to be destroyed or at least so threatned yet Let thy fatherless children come to me for I will preserve them alive as the Law commands and let thy widows trust in me Gods inviting Edoms Widdows and Children with promise to preserve them alive yea and
of Iohn lead us plainly to the Feast of Tabernacles and its Evening Songs and joy for Drawing of Water as the Jewes expresse it in their Talmud Adding also That He that never saw That Drawing of Water never saw Ioy in all his Life for more could hardly be expressed on earth then was expressed There And themselves confess it was to shew the Pouring out of the Spirit on All flesh in the Latter Daies which we saw beginning at Pentecost As the fiâ—st Drops of the Former Rain was followed by the great showrs of the Latter Rain After That Feast to prepare the Earth for the Wheat Then to be sown As Barley in the Spring Yea the Prophet Zechary tels us that the very Fast of the 7th Month How solemn and How strictly commanded should be Turned into Ioy and Gladnesse and Solemn Feasting And Then Many peoples plurall and Inhabiters of many Cities Yea the Rabble as the word soundeth shall Goe and say Come and let us Go speedily to seek the faee of God the Lord of Hosts and the Lambs Bride and the Spirit also will say I will Go also Yea Many People and strong Nations shall come to seek the Lord of Hosts in Jerusalem Yea and Damascus it self shall become his quiet Rest his Menu hath when the Eyn of Men or Mankind shall be to the Lord as All the Tribes of Israel And He that remaineth shall be for our God Yea as a Governor in Judah And then are Both Comings of Christ described as before in the second Chapter First on an Ass the Foal of an Ass of which before on the Fourth Command â—nd other places of the Law And then he shall speak peace to the Heathen and have Dominion srom the River to the Ends of the Earth And to Them afar off in the Sea Which we touched before in America And yet Farther And As sor Thee also by the Blood of thy Covenant I have sent forth thy Prisoners out of the Pit where there is no Water Turne ye to the strong hold O Prisoners of Hope even to day do I declare that I will render Double to Thee And then follows the Conquest of Turk or Greece c. And Then the Lightning from the East So shall his coming be we must touch it again in our Discourse of Barak the word here used And Then the Feast of Trumpets in the Seventh Month and so of the Year of Release at the solemnity of Tabernacles As Moses expresseth it And the Jews bring it as High as Isaacs Release for the Ram and Thence they blow with Rams Horns the Jobelin alluding also to the Turnings and overturning of Jericho that is His Moon before the Sun of Josuah Then follow the Songs and other solemn shoutings of That Feast of Tabernacles of which also Lament 2. 7. and it may be Psalm 74. 3 4. Where Perpetual Desolations shall be Ended And the Chapter concludeth How Great is his Goodness How Great his Beauty Corn shall make the young men speak or sinq and New Wine the Maids A sure Character of That Feast at the Great Vintage of which also before in that chapter and the next and 12th also And in That day I will make the Governors of Judah like a Torch in a sheaf another Character of Harvest And the Lord shall save the Tabernacles of Judah first another Character that David or Jerusalem do not glory or exalt themselves against Judah And I will pour on the House of David and Inhabitants of Jerusalem the Spirit of Grace and Supplication and they shall look upon me It is Jesus who speaketh This and All whom they have Pierced Of which also St John in his Gospel and yet again how often in the Revelation And we may touch Megiddon again in our Paralels of Kings and Judges And in that day there shall be a Fountain opened for Uncleanness And I will 〈◊〉 off the Names of Idols And then again of Both Comings of the Man that is Gods Fellow And of that Great Feast of Tabernacles which himself also cited or remembred on the Last and Great day of That Feast as we spake before And again in Hosea Great shall be the day of Jesreel it signifies the Seed of God But I will first take away her Corn and Wine and Oyl in the Moads or Seasons thereof and will cause her Mirth to cease her Sabbaths Moons and solemn Moads But I will allure her into the Wilderness and There I will speak comfortably to her And I will give her Vineyards and the Valley of Achor for a Door of Hope How Gracious and she shall sing There as in the Daies of her youth when she came out of Egypt and dwelt in Tabernacles as we read in That Prophet also And in That Day thou shalt call me Ishi my Man and Husband and shalt call me no more Baali my Lord or Master for I will take away the Name of Baalim or Lords out of her mouth and they shall be No more remembred by Their Name And I will hear the Heavens and they shall hear the Earth and This the Corn and Wine and Oyl and All shal hear Jesreel But the children of Israel shall abide many daies without a King and without a Prince and without a Sacrifice But afterwards they shall return and seek their Lord and their God and David their King and shall fear the Lord and his Goodness in the latter daies or End of the Year And as That greatest Feast of Tabernacles was at the End of the year so was their Greatest Meal at the End of the Day Whence we read of the Lambs Supper and the Lords Supper rather than Dinner which with Them was slight and little or nothing else but a Break fast As the Ravens brought the Prophet Flesh at the Morning and Flesh at the Evening Yea and God also had a Lamb at the Morning and another at Evening And Blessed is the Land whose Princes are Noble Offering Tamid before Break fast and Minha before Supper As the old Targum and other Jewish Writers on That of Solomon And although there were 12 kinds of Minha Yet That in Evening and Time thereof alone was called The Minha Being offered at the End or Evening of the Dayes As we read in Abels Minha or â—ains in Gen. 4. being just at the Time of the Evening Incense the Ketureth As Abrahams Evening Marriage if we may so call it of Keturah brought him More sons then his Morning Marriage of Sara Let my Prayer come like Ketureth and the lifting up of my Hands As the Evening Minha And the Priests of Baal cryed till Minha Then and not till Then God shewed himself by the Prophet Elijah Who was Then As the Evening Star Though in the Revelation compared to the Morning Star scattering the dark Clouds and Nightbirds of Jesabels time as we saw before in the Fourth Church And Then Elijah Treadeth Carmel or Cramel the Vintage of God which from Esay 63 and
Enlarge them also as the word hinteth by freeing them from Lot as Gen. 13. 14 And he will also take away the Lot from all Faces As we found him speaking in Esay Jephta's 6 years as 6 Hours of the 14th Day bring us so near the Moed of Passover that it seemeth possible his very Daughter How like Agamemnons in the Poets may represent the Lamb or young Kid to be offered in the 4th Day from Hour 312 to 333. And Jephta came so near That number of Hours or Years from Aegypt that he sent Ammon word thâ—t Israel had possessed Sâ—hons Land about 300 years as Jâ—dges 11. 26. Yet 40 years after their coming out of Aegypt that I speak not of any former Conquest from Zippor that Goat or Seir also There is certainly some great matter in that of Jephta's Daughter If she were Devoted Cherem as Levit. 27. 28 29. she must Die and could not be Redeemed And her Father vowed He would make it an Ole Burnt-Offering as the Tamid or the daily Lamb which was also Burnt at the Evening of the Passover That Law is very Terrible if it intimate the Cursed Reprobates as it may do Even such as the Son of Man himself devoteth to the Curse and will not Pardon as himself expresseth of the Father and the Son So that during His Time or Administration and I know not that he ever speaks of more or longer Such must be punished with Eternal destruction from the presence of the Lord and from the Glory of his Power when he shall come or at His Coming in his glorious Kingdom or during its Ever or Olam Such perhaps as by many Acts have gotten the worst Habit of sinning willingly or wilfully and as it were by Nature or by their very Essence ex ousias as the word Ecousios may intimate And to such Remaining So Actually Rebelling and presuming as the words in Greek and Hebrew also of Deut. 29 being Participles and of present Time not any Past There was no Sin-offering or Sacrifice prescribed in the Law which yet in that very Epistle to the Hebrews was so distinct from Burnt-offerings that These might be Accepted where no Sacrifice was admitted or at least not commanded And although God required no Burnt Offering of private persons but in very few cases yet he prescribed Rules if any would freely bring it as they might Yea and Gentiles also in such cases might â—read the Temple 〈◊〉 as may be also Promised rather than Threatned 〈◊〉 〈◊〉 by distinction of Corban or a Gift for 〈◊〉 〈◊〉 〈◊〉 a waâ— for Gentiles also to bring 〈◊〉 〈◊〉 〈◊〉 although there be an express com◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their God from the Hand of 〈◊〉 〈◊〉 〈 ◊〉 〈◊〉 〈◊〉 Prayer for Strangâ—rs also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such access and Courts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 Nâ—me of Gentile Courts that we may believe those gracious words of Christ in Esay 56 making Them also Priests and Levites as the word Leviim or Lovim from Loveh whence the English Love also may plainly intimate And in the Gospel also he citeth the Prophets saying My House shall be called an House of Prayer even to All Nations and Gentiles And for all the Threatnings of Cutting off the Jewes will tell us Few were ever so Cut off by Heaven and and why Then from Heaven If they came in and submitted to Stripes which they say prevented Cutting off or Death by the Hand of Heaven as they used to speak Adding also a Third step they called the Rebhels stroak to which the Psalmist may seem to allude by Gifts for Rebbels also And in another place he saith Let the Righteous scourge me c. Even when he had deserved Cutting off Or else they might come in with Burnt-Offerings which they tell us confessed as the Bringer did over its Head that they had deserved to be quite consumed as That which they call Ole or Whole as English also to be considered with Olam their Ole or Whole also as we touched before And indeed the very Face of the Moon it self at the Full may put us in minde of their Ole or whole Burnt-Offering set on fire and flaming unto God As the World or Olam also must Do at the like distance from the Great or Good Flood as Sodom did of old perhaps Of which we may have more to speak And to This also the Hebrews may allude in his Phrase of fiery Wrath concerning Actual Enemies when after Light and 〈◊〉 received One sinneth Willingly There is no Sacrifice by â—aw but still for All that err and are simple as that â—pistle from Ezâ—iel 4. 5 yea and the very Law 〈◊〉 sacrifice for Lying and for Swearing falsly 〈◊〉 wâ—ich Agur may allude in Proverbs 30. 9. to be added 〈◊〉 〈◊〉 Syriack of the Fourth Petition in our Lords 〈◊〉 But for Wilful sinners No â—acrifice But onely that Fâ—ery Sacrifice or Burnt-Offering to which also that may allude of saved as by fire or by a fiery tryal which might very justly as acknowledged consume the Bringer also as the fiery Furnace did All those that cast in the three Children as some call them who were yet delivered from That fiery Furnace by One in the Kings eyes also as Caiephas Prophecying like the Son of God The Ram caught in the Thicket which was offered up for Isaac Yea and for Ishmael also it seems by that gracious speech of God in Esay 62 They shall come up with Acceptance on my Holy Altar And they flock as Doves to the Windows Which were yet Goats of Seir and Rams of Ishmaels Kedar and Nehaioth as we saw before Nay the Case might be so secret or so desperate that they durst not bring any Offering at all And David rightly observed that God required No Burnt-Offering and yet though he had despised the Law as is charged yet he found a way to be Accepted So might others also that they might Hear and learn to do No more Presumptuously As God graciously speaketh Hinting that Israel also could do Once or Sometimes Presumptuously Yea when their Burnt-Offerings also might not be Accepted as they tell of some that wilfully brake the sabbath Day or did Apostatize from their Religion in which cases they speak as if the Priest might not accept their Burnt-Offerings Yet when things were most forlorne and desperate There was a Sacrifice by God as some interpret That Chate for Kain a Sin-Offering brought and laid at his very door For besides That wch we cited but now for every one that erreth or is simple They had All a share in the Daily Sacrifice or Tamid with the Meat and Drink-Offerings thereof which were as Peace-Offerings also And there were Publique Peace-Offerings for the whole Congregation to be yearly offered And in Publique Charge They All had part in Lambs and Wood and Salt and Wine and Oyl or other things yearly bought by the Holy Tribute-Money Paid by every One both Rich and Poor for the Redemption of his
with odd Minutes Preter propter And as He was the 7th from Adam as Moses the 7th from Abraham the 10th from Noah the 10th from Adam So he was born in the 7th Hundred or 3d 7th Year of that Hundred or 621 or 22 Year of the World Now is Israel become Loammi and Loruhamah Not my People and I will not have mercy on them Yea and God called to contend with Fire But Amos prayed O Lord God Cease I beseech thee As before spare and forgive by whom shall Iacob Rise for he is very small And God repented of the Evil and said It shall not be And yet when God had called the Fire to devour It must devour and so it did But what Even the Great Deep or Abyss which was the great thing to be feared and the Spirit of God also to kindle the Fire but in devouring the Deep or the Devourer it also devoured a Part of Israel as the words may hint Amos 7. 4. And the word Clack which we often saw before for a Click Clack Clakin of Time as in a Clock And from a part of Time it is also used for a part of other things and may hint to us How Time and All else below may perish by Fire Devouring the great Deep or Abyss of Waters the same word used Gen. 1. 2. when there shall be No more Sea As in the Revelation or Fishes Zeph. 1. 8. but a Sea of Glass with Harpers as on Cinnereth we saw before Amos also saw a Tenth reserved for Israel 5. 3. to Help her up Though his doleful Ditty was The Virgin is fallen and shall Rise no more Nafela lo Tosiph Kum Bethulath Israel Which the Iewes say should have been in the Psalm of Praise 145. which gives Title to the Book of Psalms in Hebrew Praises and there wants the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when David was bringing it out they say the Spirit stopt and said The Lord upholdeth All that Fall and Raiseth All that are Bowed down As that Psalm We have now but One Moed more to the 70 Years Captivity in Ioachin As if God would now give Iudah that Moed of 120 Years for Repentance as he gave it to the Old World before the Flood Ahaz had hired Assyria that sharp Rasor to shave off Rezin and Syria but he came to the Neck and Throat also And because This people refuse the Waters of Siloah that run softly and rejoyce in Rezin and the son of Remaliah the Lords Height Now therefore behold the Lord Bringeth on them the waters of that great Flood the King of Assyria and all his Glory who shall overflow and reach to the Neck and with his stretching Wings fill the breadth of thy Land O Emanuel a Type of Antichrist to fill the Church or Emanuels Land As the Wings of the Cherubins filled the Breadth of the Oracle As Ezekiel also speaketh of a Covering Cherub and Annointed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 388 so near His 390 Or as the English George on Horsback a Covering Cherub and from Those parts also where yet they shew his Castle or the Reliques of the Dragon which from Thence might come to the Saxon standard or from the Dragon seen in Heaven also as so many great Historians speak besides the Dragon in the Revelation so long before Merlins Dragon Hezekiahs Revolt from this King of Assyria hired by his Father Ahaz is called Rebellion 2 Kin. 18. 7. And it cost him Dear besides That humble Confession Verse 14 with All his own and the Temples Tresures So little did God ever countenance Rebellion Yet when Assyria becommeth Insolent and sendeth Rayling Rabshakeh from Lachish that Mother of Idolatry the Lord rebuketh him while Hezekiah spreads the Rayling Letter having also sent to the Prophet Esay It is a Day of Trouble of Rebuke and Blasphemy the Children c. Now therefore lift up thy Prayer for the Remnant left after the 10 Tribes who first parted themselves from David with Sheba c. before God ever parted them In the Mount God will be seen Iehovah Jireh And the Decree was that Assyria must be troden down in the Holy Mountain And That also but a Type of what God meant to do in All the Earth as we read in Esay 14 24 c. So that it may reach through All the Times of the Witnesses also Till That Fire came down on Them that compass the Holy City As now the Destroying Angel came down on the Assyrians round about Ierusalem A story famous enough in Iosephus Berosus Herodotus with divers others How This great Deliverance was in the 14th year of zekiah As Abraham freed his friends and Sodom also in the 14 year and Joreph was freed in the 14th year being then 30 years old when he stood before Pharaoh but 17 when he was sold as Gen. 37. 2. 41. 46. we saw before With many other things of 14 being the 2d Number made of 3 whole Numbers and an half as 7 is the first The next Half Moed may carry Menasseh to Babilon As a Type of Judahs Captivity and Return also As Manasseh returned and Zedekiah was visited in Babylon it self and Jeconia freed and advanced above All the Princes with him And How after All his horrid sins Menasseh judged himself and Bowed greatly praying to His God! O the mans confidence and to his Fathers God a Blessed thing to have a Fathers God! and How he heard and Bowed down to Hear we saw before And though God brought him to his Throne again as also Nebuchadnezar Yet the Blood he shed is often brought as a great Cause of the following Captivity Yea and That also although Josiah was so good a King and made so great a Reformation Yet God sent him even Him This Message My Wrath shal be poured out on This Place and shal not be quenched Yet it was so quenched that from This also a poor soul may learn how to interpret All Gods Frownings and Threatnings on it So also the Prophet Zephany concludeth his most terrible Threatnings in the time of Josiah I will gather them that sorrow for the solemn Moed c. I will undo them that afflict thee As to Abram They that Curse Thee shal be Cursed I will save Her that Halteth and Gather Her that was driven out and I will get them Praise and Fame in every Land where they are put to shame For I will make you a Name and a Praise among All people of the Earth Their Last 40 years as the 40 from Christ or his Baptism to their End beginning with Jeremy in Josiahs 13 or his solemn Covenant and Passover a while after run out with Ezekiels 390 for All Israel from the great Schism in Jeroboam As their sister Sodoms Flames were 390 years from the Great Flood 365 hefore the Promise 370 as in Salem before Melchisedeck met Abraham 372 as in Sheba before his â—nant at Beersheba The 70 years Captivity beginning with Daniel at the