That we read in the Revelat. of 12 drawn into 12 or squared And of 12 times 12000 or 144000 like the Clakins which the Jews find in 144 Hours called the First Fruits of the Earth as the Hours of the First Week were the First Fruits of Time or of the World before the Sabbath That also which the Revelation speaks of 666 as the number of the Beast which so many have believed to be an Epocha of some great Change in the World may be compared with the Changes of the Moon and several Months which both Ancient and Modern have observed And 666 Hours bring us to high Noon of the fourth Sabbath or 28 Day Which is the end of one Month and beginning of the Moons Changes and Months from Thence to the 700 Hour in the 30 Day Which I touch the rather because That is the Number of the very Letters in the Hebrew Olam which is both the World and also Ever or Eternity or the Hidden Time of the Worlds Duration or Great Change thereof which it may be still comes out in 666 Years or at most 700. As the Moons Changes are in so many Hours And I know not any Nation or Kingdom of the Earth as another Moon to the Moon that hath not felt great changes in That Revolution And the very Phrase of Olam or Hidden may perhaps lead us to the Moons Hiding in her Change whence she comes Alma which in Heb is a Virgin or an Hidden Beauty As in other Languages Alma Virgo Alma Mater and the like To be compared also with the Wonder in Heaven A Woman in the Sun with the Moon at her Feet Which we touched before Moses maketh 70 Years a Mans Age or His Fulness of Time or Millo And the Hebrew word to fill is 70 or 71. in Numbers And Davids 70. Years was the fourteenth 70. from Abrahams Birth who as the Jews say lived 58 Years with Noah which in Hebrew is 58. which should be considered by Those that make him born 60 Years after Tharahs 70. which yet is not determined by St. Stephen who saith not he went to Canaan the same Year but After his Father died Which yet the Samaritan Pentateuch maketh just 60 Years Sooner than our Hebrew Copies And as 70 Years in Moses reckoning make an Age So the Hebrew words for Age or Ay or Ever and Eternity in their very Numeral Letters are about 70 or some one or other of its powers Ad or Adg the great word they use for Ever or Eternity which preyeth on All and some render it somtime by Prey As in the most famous place Zeph. 3. 7. Where yet it may be also to Eternity Being of the great Judgment as we spake before Maketh 74 in Letters As the Mazorites reckon from Ezra as the Sound may mind us the Helper promised in Daniel as his very Name implies before Nehemiah the Lords Comforter who followed him presently As the Great Comforter the Great Helper Jesus Christ. Ad or Ed is also the word used for Witness or Testimony Testaments and to be compared with the Two Witnesses of which before for the Congregation also or the Church or Elders thereof the Sanhedrin which our Savior also named plain enough but we lose it as many other things by reading it Councel And They were the 70 Elders as they were usually called though they were 72 or 73 or 74. of which â—o oft in Scripture old and new that I speak not of the 70 Palms and 70 Sons of Gideon and of Ahab Or of the 70 Disciples or any other 70. The same word is often added also as the sound may intimate to Olam for a Greater expression of Ever or Eternity which by This also appeareth not to be Absolute For Then it could not be Added to or increased When as Olam it self hath also a Plural and is multiplied by many in the Letter M which is ever 40 and with jod 50 as they used to multiply by 10 and by 50 As we see in divers places But M final as they call it is 600 as we see in the Mazoreth and 600 was so usual to express a Great multitude that with the Romans also it became a Proverb Et Sexcentis aliis c. to be considered with 1666 also Which are all the Numbers which Their Alphabet did make MDCLXVI And as Ad addeth 4 to 70 So Netzach another Hebrew word for Eternity doubleth Ad and makes in Numerals 148 which is Twice 74. And Dor written fully in Heb. maketh 210 which is Thrice 70 the usual word for Age or Generation And especially repeated for Eternity also When yet Both Dors make but 420 Years or 60 of Daniels 70 Weeks or Sabbaths Which is also another great Ever Yea and That multiplied by Ever also For One 7 times 7 or 49 in the Jubilee is very often called Ever and for Ever as we saw before in the Servant for Ever and otherwise How much more when That Ever is also multiplied by 10 and made 490. Which may also be Hinted in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper word for Time and season which is English Yet 470 or 480 or 490 as it may be written And if Time and Times and Half a Time be to be reckoned Thus they may make a Number neer to 1666. But the usual word for Season and for such a solemn Time as Daniel calleth Time and Times is Moad from Ad or next akin to it Adding 46 to 74. which makes Thrice 40 or 120. a Number Famous in the Age of Moses and the old Worlds Season for Repentance And in Daniel himself who 〈◊〉 the chief of three Princes set to rule 120 Rulers who were Thus parted into Thrice 40. Which we found before the great Number for Temptation Punishment and other things that I say nothing of the 40 Weeks of the Child in the Womb or of the Time of Life divers times specified in Scripture To be considered with the Fulness of Time in which our Savior also came by Water as at first Creation when they flowed from the Womb of Eternity and by Blood also for the New Creation as All Children come to Birth in Their Months also And the affinity between our Life and a Beast in Hebrew and in Solomon may bid us think again and count the Number of the Beast also which is Man whose Life is Bruitish or a Beast as the Midwives told the King of Aegypt and that the Heb. Women were as Beasts needing No Midwife Some read it Lively And in general Life is unto Being but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it only differs in the Root And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper Character of Life as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Being as we may see in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divers other Hebrew words Kedem is also used for Eternity Before as the
Kallath a Spouse and somwhat else also in Hebrew or in English calling our Kall about our Belly by such a name Shall I add also How often God commands his people to abstain from or take heed of Kelaim Though the word be hard enough and never used that I now remember but in Moses Laws and once or Twice in Esay or Solomon complaining of a foolish people that entangled themselves in Kelaim which some translate the Stocks As Solomon speaks of a Fool hasting to the Stocks till a Dart strike through his Liver Or his Reins be consumed among many Witnesses as if he would allude to all the Hebrew words we are now speaking of Prov. 5. 11 14. 7 22 23. It is cleer enough that Kelaim signifies some Mixed seed and that not only in Grains but Beasts also as it is plainly seen in Leviticus 19. And This also makes the very Number of the Beast 666. as it is with the usual Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned Backward Is it not also the very number of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not only as the Latine Renes or the English Reins which yet keep course enough with the Moon in our Brain and in Heaven too And taught David every Night as the Heavens in the 19. Psalm and they may teach us every Day also which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is just 666. As the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also the Reins of our Brains How neer is the sound to Reins and Rains also as we saw before in Showrs even our very Secret Thoughts or Fancies which should be covered as other Secrets in Nature Which are akin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or our Shame in Hebrew or the most privy Secrets whence the Latine Clam And Olam also may signifie Their Iniquity their Folly their Yoak their Shame or Hidden Secrets As also Sodam in Heb is not only the City Sodam of which also the Revelation But also their Secret As Jacob speaks of his cruel Sons Let not my soul be in their secret in Heb Be Sodam Where the very word in Numbers according to the old Mazorites in 666. Let me add also that the word Beast in Hebrew Letters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also Shame and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Shame as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our seat or in Natibus as the Jews also use that word As the English also in a Phrase not to be spoken And the Number of it is 700. And that Beast or Bosht or shame is the Idol which God doth so often complain of in the Prophets As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Bush and Shame That I say nothing of That part which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fools or Beasts Orion But to return to Numbers It may be like enough that every such Revolution may bring up some Great Change as in the Moon seeing also many if not All the 7th and 10th Persons or Generations in Scripture had some very signal Characters As Enoch the 7th from Adam Noah the 10 th As Abraham was the 10th from Noah and Moses the 7th from Abraham and David the second 7th or 14th as we found in the very number of his Name and Years also Though it be somtimes written by 24 as he was from Noah As the 24th hour of the New Day beginning from Noah that is Rest as at first from the Rest of Night or Nihat Heb. And perhaps David did not make but finde all things about the Priests or Tabernacle setled by 24. Which from the Jews also we may learn to be the Number of Things given to the Priests by God Some of which themselves only might eat Others their Children also and others were common to their very slaves or sons of their Handmaids if born in the Priests Houses or bought with his Money So that it was a saying common enough among the Jews That the Priests Boyes and slaves had more right to Holy Meats than All the Men of Israel Which may be considered by them that deny the Sacrament to the Children of Professors in the visible Church as Children born in the Priests Family or sons of persons Bought or Redeemed which might eat the Holy things that might not be eaten by a man of Judah though Hired to work in the Priests Family Noah is said to be Perfect in his Generations for he saw Two Worlds or Generations coming up at the beginning of the seventh great Week as we may call it or as many years from the Creation as the seventh Week is Hours We see what a change there was in His Time by the Flood in the second Thousand Years As the Waters were Divided in the second Day of Creation What it might Typifie out also in These Daies we touched before Jaacob is said also to be Perfect which some read a Plain man but it is as of Noah before a Perfect man Which hath made me consider whither Jacob might not be the Close of His Generation as Noah of His and David of His who saw the Times or Periods of the Kingdoms or World about him as we read in the close of the first of Cronicles Which the Jews call Words of Dayes Which we may understand Hereafter David also brought up a New Jerusalem and a New World as a New Heaven and a New Earth and bound up Satan or Saul for 1000 Years as we also touched before in Saul or Paul And Elijah also and Elisha with Jehosaphat the Lord Judging Though a good while before Zedekiah the Lords Justice or the General Judgment As Laodicea after Philadelphia the New Jerusalem And Jehoram the High Lord both in Israel and Judah When also Moab and Edom freed themselves from the Yoak of Jaacob as his Father promised in his Blessing Esau so much and so oft supplanted by his brother Jacob though God own him as a Plain man without Guile And among divers other things we read no where but in Esdras of the Roman Empire and Christ also who citeth divens things of that Book we are There also told that Esaus Heel was the End of the World and Jacobs Hand on that heel the beginning of another And as Jaacob was a Perfect man in his Generation one of a Thousand as Solomon speaketh After Elihu in Job So his Children are the True Israelites indeed in whom there is No Guile As our Saviour speaketh of Nathaniel And They are Sons of Light in opposition to the Sons of Esau or Ishmael as sons of Darkness As the 12 hours of Night were before the 12 Hours of Day or Children of Light But there is yet more in it For although All the sons of Jacob were beloved before Fsaus in the Type yet among Jacobs also there was a Joseph and a Benjamin Son of the Right hand and Those were
shall Deliver the Needy Crying or from Crying the Poor also and Him that hath No Helper The very Phrase Here in Daniel and 2 King 14. 26. from Deut. 32. 36. For The Mountains shall bring Peace and the little Hills with Righteousness They shall fear thee with the Sun which is the Arms or God of the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who of old also Worshiped the Sun and before the Moon the Banner and the Emblem of the Turk That Age of Ages Dor Dorim it minds me of the old famous Dores Dorians Peopling All or Many of Those Countries The Righteous shall flourish in His Daies and abundance of Peace untill there be No more Moon Or any such Changings The Kings of Tarshish or the Sea and the Eyelands Eijim and Tsijim or the doleful Creatures in Esay 13. All the Kings of Seba in Arabia and the Queens of Sheba Meroe shall cringe to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Evening Sacrifice For That they especially called Minha the Phrase here used which may lead us to the Evening of the World As God and Angels much appeared through all the Bible in the Cool of the Day or Evening Sacrifice both in Old and New Testament the ninth hour or Time of Prayer or of Finding as the Hebrew Morning hath its Name from Seeking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once he came at the Morning Sacrifice to the three Kings against Moab the Fathers Waters and he brought Waters but they seemed Blood Which yet might represent His coming both by Water and by Blood This might be for Red bloody Edom who was at These Bloody Waters and in Esay 63 As the Waters for Moab For so the Psalm we now cite speaketh He shall come down as Rain upon the mowen Grass and though it be cut down it shall return again and flourish through the sent of Waters as Job speaketh and as the milions of innumerable drops as the Millions of Ephraim Dust or Ashes with Water flourishing by Water As Hoseah may allude to Josephs fruitful Boughs in his Fathers Blessings with his Right Hand giving length of dayes as his left hand also Riches and Honour So good it is to be at His Hand For they be blessed that may stand in his presence and may see his wisdom though but for One day It will be better then 1000 years in any other place Or may come behind him weeping as Paltiel after Mical till Abner said return again Which is an History that will make us all weep for joy t is possible when we shall understand it At the same time Michael shall stand up that Great Prince for the Children of thy people It may lead us to the sweet place we spake of in Levit. 19. Thou shalt not avenge thy self or reserve thine anger against the Children of thy People but thou shalt love thy Neighbour as thy self Which he is comming to fulfil in the Time here specified in Daniel At the same time which before is called the Time of the End and in the verse before he shall come to his End And five times this Chapter speaketh of End and the End In Heb. Kets or Kats and Katsa is Half Dimidium Plus Toto the whole of any thing or its Perfection Being also as we noted in Tom Perfect in numbers just 1000. Unto which also 666 is that sweet Chord in Musick which they call a Fift next to a Diapason 2 thirds as neer as may be in whole numbers The Hebrew word may also speak waking as hinting a Resurrection and Summer which was the End of their year beginning with Winter as before All time began with Night before Day And that their Year ended at or about the great Feast of Tabernables is cleer enough from many Scriptures And that also beside Exod. 23. 16. or Deut. 31. 10. And the very word Harvest which they call Katsyr may be Kats Yeer or Yeers End Or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the End of the Flood or of Jaar Which was not only a Month with them and especial time of Noahs Flood But also Flood in general and often used for a River So that Jordan it self is but Jeor Dan the River of Dan a City neer its Fountain And Abraham pursued the Four Monarchs to Dan and brought back the Captivity of Sodom from Dan which is also Judgment and may hint that Great Judgment at the Katsyr Harvest or the End of Yeer or of Jaar that is a Month or Yeer or Flood also For it may be added that the Floods were dried up and the Rain of Heaven restrained at their Harvest As we may find hinted in divers places besides 1 Sam. 12. 17. and 2. 21. 10. But there may yet be somwhat more in it For As the Spirit is moving or Hatching it being a participle Present in the Hebrew noting a continued Act upon the VVaters of the first Creation So it is also still Dividing Them below from Them Above the Firmament which is also called by a Name of VVaters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhere are VVaters And our Time is Dropping of VVaters from the Top of the Weather-glass or Clepsydra to the Bottom And when All is Run out the Hour Glass is Turned and a New Hour or Day or Month or Yeer or Age begins which you may call a New Generation or if you will a New World We glanced at This before when Elijah parted the Waters of Jordane As before also the same Waters were parted and from Adam also As we read in Josuah 3. 16. Where we are told that Jordan fills all its Banks in Harvest Time as alluding to That we spake before And that the VVaters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Numbers 665 Coming down from above Rose up in a great Heap or Bottle or such a Motion as the English call a Nod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came Far also From Adam as some read from the Jews marginal Keri But in the Text it is In Adam the VVatcher though some read it the City being the same word used by Daniel in his Discourse of 7 Times On Nebuchadnezzar driven out or poured out by the Watcher And again the VVatchers in the same Daniel Of which yet we may speak again As we hinted before also How the Watchers stood at the quarters of Heaven or Corners of the Earth as it were to Turn the Glass still when it is Run As also the great Waters Ebbing and Flowing six Hours apiece in the Great Ocean and Then Turned again at the Seventh which speaketh Both Rest and Turning Which is also noted in Joshua First the VVaters stood 't is said and Then they Rose or were Turned up by the Watcher And Those Running down to the Sea of the Plain or the Evening another pretty allusion were cut off or Curted which is Hebrew and Perfected so that All the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in numerals 670 passed over before or over against Jericho Which as We touched before
hour maketh such change in the day night so doth every 7th day to the Moon the great Hebrew Moneh that is Reckoner of Time and every 7 Month to the Earth under the Poles or places that are most remote from the Sun who is hidden 6 moneths from them but returneth in the 7 and abideth 6 others with them and departeth again for 6 more and so goeth and cometh yearly as infinite wisedome hath appointed And though there be a visible Change in the Moon every 7 dayes which we call Quarters yet it is more signall in 14. made of 3 times 4 and an half as we see in Full Moones the Moeds of Passover and Tabernacles that I speak not of Pentecost as an Emblem of that great Change on the world when having served the 4 Monarchies Twelve great years as the 12 hours of Dark Night they shall be freed and lightned again in the 14. as we find in the 14 of Genesis But by Abrahams Parting his Enochs by Night As the Watches and as Jacob also parted His Troops And David His to recover his Wives and other Captives after 3 dayes and a Night and the two Spies of Jericho returned after 3 dayes and a Night And the Witnesses in the Revelation and of Heaven were not there till Three dayes and a night or on the 4th day from the Creation And as 14 dayes make such a change in the Moon so to the Earth also under the Poles the Moon goeth and cometh in 14 Dayes or half a Moneth as the Sun in half a year So that 2 Dayes in that Motion are as a Month. The Moon moving 12 of her own Diameters to the Suns moving One of his as we touched before in parting the Day and night into twelve hours apeece And as we find 666 hours in the Monthly Courses of the Moon so the word for 2 Dayes in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as the Mazorites reckon just 666. And after 2 Dayes he will revive us of which again in Hoseah And such darknings or lightnings of the Moons face by the Sun or the Earths by the Moon in 14 dayes may shadow out somewhat of the 14 years we spake of but now which might also be carryed much farther For Jacob served 14 years for his 2 wives the other 6 for Cattle And Jerusalem was freed from the Assyrian trodden down in the Holy Mountain as we read in the 14. of Esay in the 14 year of Hezekiah who also broke the Serpent and called it Nehustan as a Type of Him that was to break the Serpents Head to which Esay may allude in severall places speaking of the Serpent and the Child daring to grasp the Serpent and to play upon his Hole or Den. Yet that 14 year of Hezekiah was full 7 years after the ten Tribes were Captive after 3 full years seige of Samaria beginning in the 7 of Hoseah which was the 4 of Hezekiah or 3 year and an half of his Raign to be compared also with the seige of Jerusalem and all it's blows in the last of Jeremiah And Ezekiel had his great Vision of the New Jerusalem in the 14 year after the old City was smitten and upon the 10th day of the first Moneth when the Paschall Lamb or Goat was to be set apart 3 dayes and an half before his Offering at the Passover on the 14 day at Evening I have yet spoken little of St. Matthews 14 Generations which I reserve for our Characters or of Pauls going up to Jerusalem and into the 3 Heaven in the 14 year or being freed from his terrible Tempest in his Sea-Voyage on the 14 day when on the 3 day they lightned the ship but lost the light of Sun and Starres many Dayes till the 14 Night Act. 27. 27. 33. I repeat not that touched before of the Common Hebrew Cubit of 6 Taps or 24 Digits and the sacred Cubit 7 Taps or 28 Digits As those that have fewest Teeth have 28 so that either Jaw hath 14 parted by two watchers which they call Doggs between 3 Fours As the Hebrew Zereth or Span was made of 3 Taps of 4 Digits apeece As the old Watches they say were 3 in the Night of 4 hours apeece although the Gospel as the Romans reckon 4 as of 3 hours apeece And the 4 sides of the Great City had 3 Shaars or Watches or Gates apeece And if the Sacred Cubit were 28 Digits How like is their Hand which is Jad and 14 to be half their Holy Cubit As That also which must be so revealed and stretched out as we often read to deliver his People in the 14th day at night or the 14 Great Year of which again As the Temple Witnesses were restored again in the 14 Hour after the Dark Night os the Bottomlesse Pit had put them out or slain them or at least made them to Cease as our eyes also to Rest in darknesse till the Day-star chased away the Nights Darknesse and brought it's Kets or End which is also the Waking or Resurrection as we found in Daniel to be compared with Job 38 Luke 1. 78. 79. 2. Pet. 1. 19. Reve. 2. 28. and divers other places From 14 we come to 21 the next number made of 3 and an half in whole Numbers 3 times 6 and 3. or 3 Sevens or 3 fourths half of 24. bringing us to the Evening Minha in every Day beginning still at Sun-set and to the Last Great Feast of Unleavened Bread after the Passeover and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Great Hosanna of the Tabernacles the 21 Day of the Moneth as an Emblem of Their Liberty after the 20 Years Bondage under Laban again under Jabin and the Arks 20 Years so neer the Philistines That I say nothing of Solomons being 20 Years in building Gods House and his Own and his Feast was 14 Dayes in the 7. Month of Tabernacles Or of his 20 Cities given to Hiram or of 20. smitten by Jephta or of 20 peeces the price of Joseph as 30 of Christ or of the 20 Cubits of the Cursing Roule in Zachary or any other 20 in Scripture which we may touch in Characters As also the 6 times 20 that great Moed of God with man 120 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is just 120. Of which again and of All the Sevenths As 28 and 35 and 42 Half of three dayes and Half the first Chled or Childe of the Sun and Moon or Her Calends which may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as Ides from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or her Cloud or Clade which is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or her Hour of Temptation 42 being to 1000 the Great Day or to 1008 the Jewes Clakins in each hour as an Hour to a Day just the 12th part And 42 is 3 times 12 and an half or 3 times 14 or 6 times 7 a great Moed of the Witnesses In Hours besides the Sun and Moons meeting or Beam and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
my Name even to the Ten Tribes of Israel and I will shew him how great things he must suffer for my Name even for my Name which now he fights against And when Ananias came he laid his hands upon him saying Brother Saul the Lord even Jesus who appeared to thee in the way hath sent me that thou mayest receive thy sight and be filled with the Holy Ghost Adding also as Saint Paul observeth to the chief Captain and people of Ierusalem The God of our fathers hath chosen thee that thou shouldest know his Will and see that just One and hear the voice of his mouth for thou shalt be his witnesse unto all men And now why tarriest thou Arise and be baptized and wash away thy sins for even those that were baptized with the Holy Ghost and fire like the Apostles at Pentecost yet were to be baptized with water also as we see in the History of Cornelius calling on the Name of the Lord. And that it was the Lord Jesus on whose Name he bad Paul pray and that he prayed to him is very plain by that which Paul himself addeth to those words Arise and call upon the Name of the Lord And while I prayed in the Temple I fell in a Trance and saw him saying to me Hast and get thee out of Ierusalem for they will not receive thy testimony concerning me And I said Lord they know that I imprisoned and beat in every Synagogue those that believed on thee And when the blood of thy Martyr Stephen was shed I also was standing by and consenting to his death and kept the raiment of them that slew him And he said unto me Depart for I will send thee far hence unto the Gentiles As before Unto my people Israel Which may be one among other divers other Reasons why I may think the Ten Tribes scattered among them were then also called Gentiles yea and that they might be even some of those Gentiles while they were to be called Loammi and Loruhama though afterwards the very same people were to be called Ammi and the people of God as an Emblem also that the world should come to be the Lords Ammi and Ruhama from Loammi Loruhama Israel being but the first fruits of the world as we may clear anon And there are many things which makes me a little suspect that some Gentile Nations as they seem may be some of the Ten Tribes or at least the posterity of Abraham by Keturah or by Ishmael if not by Isaak also through Esau especially the old Saxons and those Northern people whose very Lawes Customs and Language savour so much of the Hebrew in very many things and words besides their common use of A and The for Articles with very many Monosillables and words written with ch gh gn cn or kn th dh wh wr. fr. And many others plainly Hebrew sounds In another place also Paul giving an account of this matter to Agrippa the King saith I verily thought I ought to do many things contrary to the Name of Jesus of Nazareth which I did also having received authority from the chief Priests and I punished them in every Synagogue and compelled them to blaspheme styling himself also a Blasphemer And being exceeding mad against them c. But being strucken down and hearing a voice speaking I said Who are thou Lord And he said I am Jesus whom thou persecutest But arise and stand upon thy feet for I have appeared to thee for this purpose to make thee a Minister and a Martyr both of these things which thou hast seen and those in which I wil appear unto thee Delivering thee from the people of the Jews and from the Gentiles unto whom now I send thee To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith which is in me Which I cite so largely because I take it for the best compendium of the Gospel and a true Ministers Commission that I remember And that phrase of Faith in me not only on me but in me seemeth not by chance but so considerable that Saint Paul often useth it in divers places especially to the Galatians where he calleth it Faith of Christ or Christs faith as if he would say He lived and was saved by faith indeed but that which was in Christ rather then in himself or Christs faith rather then His as if Christ by believing for he was justified by faith also in a true sense did not only carry out himself but all his Members also from the Grave and Death and Hell to life and glory And to summe up all I have or should deliver of Pauls observing prayers unto Jesus Christ 't is said in the Ninth of the Acts That when he Preached Christ in the Synagogues that he is the Son of God all that heard him were amazed and said Is not this he that destroyed them which called on this Name and came hither that he might bring them bound to the chief Priests So that it is clear it was in Pauls account the great Badge of a Christian and the distinguishing Character of Christian profession And it is worth observing How he useth that Name and what a stresse he put upon it all along his life and writings Having obtained help of God saith he I continue witnessing to small and great saying no other things then what Moses and the Prophets said that Christ should suffer and should be the first the very first that should rise from the Dead though others might be raised before him and should shew light unto the People and to the Gentiles Which also he cites to the Jews in that most remarkable Sermon at Anioch Acts the Thirteenth of the sure mercies or holy things of David promised to every one that thirsteth and cometh to the waters and many other particulars concluding with their turning to the Gentiles as the Lord commanded saying I have set thee to be a Light to the Gentiles and for salvation to the utmost ends of the earth And the Psalm addeth To them also that are afar off in the seas and America in the Hebrew may signifie a People afar off though I believe that Phrase in the Psalms may mean some farther or mere lost or miserable then the poor Americans So old Simeon said Christ was to be a Light to lighten the Gentiles first to lighten the Gentiles and then to be the glory also to Israel his people Israel Whence People often opposed to the Gentiles And another Simeon at the great Council Acts 15. saith God put no difference between them and us purifying their hearts by faith But we believe saith he that through the Grace of the Lord Jesus Christ we shall be saved even as they Here Paul learned or might learn his Character or proper mark he giveth them of his genuine Epistles The Grace of our Lord
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
and clean contrary to our words As when we say O well done perhaps they know we mean Ill done and when we say now fall or go do so or so they understand we mean they should not fall or do so and many other things we speak by way of tempting or of Irony or otherwise directly contrary to our words It being Thus also in the Scriptures where oft times the sence might be gathered by accents stops or pauses with the signs of questions parenthesis and Ironies with many other things which are now very hard to understand especially in the old Testament This is one of the many reasons why we cannot pretend to the full or True sence and meaning of the Scriptures without That Spirit which did make them and interpret them as Christ pleased to give out through all the several Ages of his Church Which yet possibly might differ as the sence and understanding of an Infant or Minor differs much from That of a Man a Wise Man who now sees another sence and meaning of his Fathers words spoken or written long since than he once did or could do by many readings And this differing sence and understanding even in Principles may somtimes occasion or cause different Practice also among good men and children of the same Father in the same or several Ages Which we might observe from the difference of Judgment and Practice that I say not Affection found among the Apostles themselves and the most primitive Christians about the good Will of God to the Gentiles and about the Law and Circumcision that I say nothing of the Nature and Office of the Holy Ghost or of Christ himself in Person Natures Offices the manner and the Vertue of his Death and Resurrection with the Form of his Government and Kingdom with his Coming again and Judgment which are so cleerly written in the old Testament and yet so little understood by Them or Us either even to This day And as the Spirit of God in Christ doth say and do all that Christ saieth prayeth worketh so also doth the Spirit of Christ in his Members so that every one of them may truly say I cannot speak or pray or do any one thing pleasing to God or my self if I know my self but what the Spirit of Christ my Head and Father also as my Spouse saieth prayeth doeth in me I do nothing of my self and I say nothing of my self but what my Fathers Spirit worketh speaketh in me What and How he saith in me I say and what he doth I do My Father worketh hitherto and I work but my Father worketh what I work And This takes me off from solicitous Care what to say or do as well as what to eat and drink because it is given in that hour by our Fathers Spirit For Without me saith Christ you can do nothing and by Him we may both do and bear and suffer All things All our Fruit is found in Him whose Dew is as the dew of Herbs As the Dew of the morning from the Womb of Eternity Now as the spirit of God never comes on us or speaks in us or to us Immediately as from the Father to his Onely begotten Son but only mediately through Christ who is the Mouth and Word of God which may be one character to try the spirit in some these dayes that pretend to immediate voices from the Father concerning His Son Jesus whereas God speaketh not to us but through his son Jesus So when we speak to God we do not may not yet speak to him Immediately but through Christ and to Christ that He may speak it unto God his Father Even as God speaks to Christ and sent him a new Revelation after his Ascension that he might speak and give it to his Members As I cannot speak Immediately to the soul or spirit of a man though he be with me but through his ear or eye or somewhat of his outward man or body So I yet cannot may not speak to God but through his outward man if I may so speak of Jesus Christ and yet I speak to a mans ear or eye or outer man that it may reach also to his heart and soul or spirit and may affect that also And so I speak to Christ also as the Outward Man of God that yet it may affect his heart the very heart of God his Father who is in him And I tell him that I do no so worship him or pray to him or trust in him as a Man only or mainly for I am forbidden to put my trust in any man or in the Son of Man himself as Man onely but as he hath God in him and the Heart of God in his heart Yea is One with God his Father and so One that there is no other God besides him as himself often speaketh in the Prophets where he also calleth himself the first and the last as in the Revelation and the onely True God and so he is called the Onely Wise God our Saviour He is so perfectly One with the Father that when we see him we see the Father also and we pray to the Father when we pray to him who is the everlasting Father or the Father of Eternitie or World to come as some translate the Prophet Isay. So that we may say to him Our Father let Thy Name be glorified and Thy Kingdom come for it is the Fathers also And it may be marked that Our Saviour taught that Prayer Twice first to the Multitude in his sermon on the Mount and 't is no little comfort for them All to see their leave or Right to cry Our heavenly Father Afterwards alone and praying some or one of his Disciples came and said Lord teach us to pray for Thou hast Told us a Prayer before but now we pray thee Teach us to pray even as John taught his Disciples Then he said When you pray say Our Father c. much as before but then he said After this manner therefore pray ye and 't is there Forgive us as we forgive our Debtors but in Luke to his Disciples in private it is Forgive us for we also forgive all our Debtors Which is better rendred so then some that read it Those that Trespasse against us But it seems plainly to allude to that Law and custom of remitting debts to all their Debtors as the Law required in the Jubile and other sabboth years and so they might speak it more sensibly then it may be we or I now can if we should render it Forgive us as we forgive all that trespasse against us Yet I have sometimes thought that Christ even drives us to Himself when we dare not speak those words to the Father Yet to speak freely the spirit of Christ in a Christian is or will be very free and 't is hardly at Any time much lesse at All times tied up to a form of words or kept in rank and file of any One mans Method but as God leads
more than That I will not be your God or I will not shew you mercy Or Thou shalt Die and thou shalt not Live as it was said to Hezekiah and yet he did not Die but Live Or that to Samuel or Jeremiah Thou shalt not Pray for This man or This people Which yet it may be made them Pray More than they did before and so perhaps was One good means to recover them that else might have been so irrecoverable And so This very saying of Christ if he had so said I will not Pray for the world might have been a great means to save the World and to recover them by convincing them of their forlorn and desperate estate For This may be one great End of the heaviest Threatnings in the Scripture not only to shut men under fear and guilt that so they may be fitter Objects of Pity and Mercy but to Convince them also that they may be in a way for mercy It being the great Art of the Holy Ghost to work along with the Word sutable to the Subject and Object it hath to work upon And in a sharp Threatning it is as Vinegar or burnt Allum or some Corrasive to putrid flesh that must be taken off And How will a poor Soul Tremble under This That Christ who is Love it self should once say I will not Pray for you As every one is ready to apply it to himself while under the Convincing Work of the Spirit which is promised to Convince the world also of sin and Righteousness But he doth not say I Will not Pray for the world but only I Do not Just perhaps as in the Chapter before he said to his own Disciples I do not say I will pray for you for the Father himself loveth you And in That day you shall ask me Nothing And hitherto you have asked Nothing Which are Negatives comparative not absolute And why not This also I do not pray only or mainly and chiefly for the world but for Those thou hast given me out of the world And it may be Christ finds enough upon him as a Man and so only he Prayes to mind his Elect and care for Them Though God and He also as God Loveth the world also and the Peoples in distinction from Israel as Moses expresseth it Yea and He was given also for the world and sent to bear away the sins of the world and not to condemn but save the world and to be a Propitiation for the sins of the world As we read with many such passages in This very Apostle who records This Prayer And if we take the words asstrictly as we may being only in the Present Tence I do not yet Pray for the world We know not how soon he yet might pray for the world also Though he Now did not Seeing in this very Prayer towards the end he prayed for others Many others then he Now Prayed for at the beginning of it And I know not but the VVorld might Then come in also if I should grant it did not Now. Epecially seeing One great End of all he asked for his Disciples also and for all others was that the World may come to know that thou hast sent me and hast loved them as thou hast loved me And in the beginning of this very Prayer Christ sheweth that it is Eternal Life to know God and Him whom God had sent And by this he proved that his Disciples knew the Name of God and kept his Word because they now believed that God sent him and knew surely that he was come out from God And yet in the latter end of this Prayer he beggeth so and so for His and all that should believe that the whol World also might come to know that God had sent him and had loved them as he loved him Which may be added to That we noted in the chap. before VVhen the Comforter shall come to You he shall Convince the VVorld also of sin and of Righteousness And yet as himself and St. Paul also said the World as the World and the Carnal man as Carnal did not receive conceive or understand the Spirit or the things thereof So in a safe sence also we may say Christ did not Then Pray for the World that As the World they might be saved or be Happy while they remained Such But that they might be changed and called out of the World and so Turned from Darkness to Light from the Power of Satan unto God and then might also receive an Inheritance among them that are sanctified through Faith in Christ. Which was the sum of This Prayer it may be and the great Commission given by our Lord himself when he sent Paul to the Gentiles and made him a Minister and Witness or Martyr also to the whole World And He gives us This Sum of the Gospel he was to preach That God was in Christ reconciling the world unto himself and Not imputing their sins And the Mystery of Godliness God manifest in the Flesh and believed on by the VVorld And if any take the VVorld here for the Systeme of Elements and not for Men of the World I may say Christ also might mean only the Worldly Systeme which he prayed not for but for all men of the world and in the world But St. Paul in several places saith and that also in the Spirit or person of Christ whom we found before as Ezekiel the strong God and yet the Son of Man to be the great Watcher and Warner for every man and as Ezekiel bid to order a Sacrifice for every one that erreth and is simple he was Warning every man and Teaching every man in all Wisdom that we may present every man perfect in Christ Jesus And he bids us Love All men and prayes they might Love All men even as He loved them Yea and we are bid to Honour All men For Man is the Image and Glory of God And directly against the sence which some suppose in Christs words I pray not for the World but for These St. Paul exhorts first of all That Prayers Intercessions Supplications yea and giving of Thanks also be made for All men Which he saith is good and acceptable in the sight of God our Saviour Who Will directly Will have All men All men to be saved and to come unto the knowledg of the Truth For there is One God and One Mediator between God and Men All Man-kind the Man Christ Jesus who gave himself a Ransom for All for he is the Propitiation for our sins and not for ours only but for the sins of the whole World to be testified or witnessed or manifest in due season or its proper seasons For it is plural in the Original expressing divers several and proper seasons for the manifestation of That Truth to the World Of which we may speak again in Times and Seasons And yet also in a True and safe sence we may say Christ loveth not the World as the World nor
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
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
before the worst of sinners And we see how gracious Christ was also to the Woman of Canaan although she were as a Dog or one degenerate into a Dog-like spirit and nature Yet the Dogs also enjoy Crumbs and in great Families and Christ is Lord of All the Family in Heaven and Earth The very Dogs have better Diet than it may be Children have in other houses And That Dog-like Woman of Canaan was received into favor and had great Grace and Faith given her though a cursed Woman under the greatest Curse both of God and Man Noah cursed her and God also cursed her so that he commanded all his people to hate and curse her Nation so that they might neither Treat with them nor seek their good all their daies Which we see how Christ observed towards her when he would not so much as Treat with her or speak to her till his Disciples as the Representatives of his Church interceded with him for her or it may be against her for the Text is somwhat doubtful Yet by Faith Her heart also is purified and there is No difference between Jew and Gentile No not a Cursed Canaanite Which might also be seen long before when the high and proud and stout Gibeonites some of the chiefest of those cursed Canaanites bowed down and though by a Wile only they got into a Covenant with Joshua a mighty Type of Jesus yet they could never be cast off No by no means by no means But when Adonizedech the Lords Justice King of Jerusalem and other Kings with him would have chalenged them back again as to have brought them back into the Curse again Joshua must not only stand up and rise early Yea and march all night in defence of these poor late accursed Canaanites but also the Sun and Moon must stand still over Gibeon and the course of Nature must be changed rather than Gibeon must be deserted or so much as left into the hand of Gods Justice in his own Throne which is Adonizedech King of Jerusalem And Gibeon is not only made one of the greatest Scenes of Gods presence a long time together as we often find in Scripture before it was Solomons greatest High Place Where God also appeared to him after such great Sacrifices in Gibeon But also This very History of the strange Works of God in defending Gibeon is made the Type of what God means to do Hereafter also I suppose for his People and his Enemies also When he shall rise up to do his great and strange Work of Gibeon or as he did at Gibeon or Mount Perazim Where also at Davids coming up the five great Lords of the Philistins rose up against him as at Gibeon the five great Kings of the Amorites or Canaanites against Joshua And about Gibeon also the great Quarrel was ended between David that is Love and the House of Saul that is the Grave or Hell Acted by Abner the Fathers Light or Understanding and by Joab his Will or Affection which were here reconciled and a New Heaven and Earth brought up As afterwards the New Jerusalem when David beat the Jebusites which had their name from Treading down for the Holy City must be Trodden down till the Times of the Centiles be fulfilled And a Type of This Fulfilling of Time might be in That when the twelve men of Joab and Abner ran through one another as the twelve hours of Day and Night and there fell down slain on Sauls side 360. For their common Year had so many Daies in it And though Saul himself was dead cut off by God because he sought to the Devil and would not seek to God as we read in Chronicles although he complained that God would not answer him But the Truth was he would not seek to God who could yet have pardoned All but he would not ask it and God therefore cut him off and for his sparing Amaleck himself was slain by an Amalachite if at least he Lyed not to David who could not be quiet in the Throne till he had also cut off the Amalachites whom Saul spared even after Sauls Death His House and Family was sorely punished and Davids Kingdom also afficted with divers years Famine for Sauls afflicting the poor Gibeonites though it were in Zeal to Israel So much doth God abhor All Cruelty and hard Usage of any poor men though in never so much Zeal for God or his Cause or any of his People Which the Lord make me and all mine and all His still to remember in all my Actions lest I afflict some poor Gibeonite in Zeal to Israel and thinking I do God good service By All which we may also learn that even Those that are most Hated or cursed by God as These Gibeonites and Canaanites were and Children of Wrath and curse as much as any Nation or People we read of Yet they may come to be Blessed and Loved by the same God who so hated and cursed them And yet He changeth not himself but Them whom he first cursed and so shut them up in guilt and sin and sorrow That their cries that is His in them might draw out his own bowels and compassions more to them by how much more he had cursed or afflicted them Which is one of the great Mysteries of the Gospel running Through the Law and the Prophets and the Curses thereof Which should teach us not to despair under the hardest and worst words God doth or ever will speak against us while we live O do not say This Evil is from God and why then should I wait or Hope on Him Yea rather make hast to bow down and Worship and seek his face as the 3d Captain to Elijah For the King of Israel is a merciful King He is a gracious God and He delighteth in those that sear him and Hope in his goodness Trembling at his Word For it is still good for a man to Hope and patiently wait for the salvation of God Let me also tell you It is an honor that God will speak to us though he do but chide us Threaten us sharply rebuke or chasten us which himself and we may call Hating or cursing us But His Frowns and Chidings and Hatings and Cursings as we may interpret them may be better than the Smiles and Loves and Embracings of the whole World besides And we do not only read him saying I have forsaken the dearly beloved of my soul as we see Christ himself was so forsaken but also that he Hated Her even the dearly beloved of his soul as we read in Jeremy and did not only strike her with an hard and sore and Cruel stroke as an Enemy but even Curse her and make her a Curse As we know he dealt with Christ himself his dearly beloved Son and as a Type of Christ with Israel Because he knew them and they should have known him above All Nations of the Earth Therefore he would punish them above All Nations So that he never
may be from News brought by Pigeons As in Those Countries To This day And Jonah signifies a Dove sent to Nineveh as Israel to Assyria and Babylon When All or any of These were Burnt Offerings or Sin Offerings for the whole Church or Priest They were All the Lords consumed by Fire as pledges that the persons offending were guilty of cutting off or perishing for their sins But in particular Sin Offerings or Trespass which were greater guilt and Shame as the Heb sounds the Priest had His and in Peace-Offerings the Offerer had also His part to eat besides the Blood poured out and the Fat and Inwards consumed by Fire to the Lord. Which might not only be a Token of Their Peace with God as the Apostle speaks but also that God accepted and pardoned Those who were represented by such Offerings Gods receiving or eating them as himself expresseth it seemed an Emblem of his Turning them and their natures into His As we dayly do to all we eat and wel digest Or that Christ who was Typed out in All of them was made All to All or for All. As Not only a Lamb for the Lambs in the dayly Sacrifice in which God had his Bread and flesh at morning and Bread and flesh at Evening as he allowed to Elijah and other persons But a Goat also for the Goats At the change of the Moon and the solemn Feasts especially the Feast of Atonement About the end of the Year or Fulness of Times as the Apostle speaketh which we shall consider a little more distinctly As there is a measure of Syncerity which the Scripture calls Integrity Perfection or Fulness of Heart as Calebs Heart filled after God and Sardis Works were not filled up before God And the Lord answered Abimelech Thou didst it in the Perfection of thy Heart which yet is not Absolute Perfection So there are such or such periods of Time which the Scripture reckons Perfect and calleth Fulness of Time or some kind of Eternity which yet are not such Absolutely but to man So Long or so uncertain or Hidden as the word intimates which is used for Ever or Eternity Seeing God hath so Hidden some Times and Seasons in his own Breast that the Son himself saith He knew them not Which yet some interpret as That saying I pray not for the World as if he said I do not now speak or manifest My knowing owning or praying for them till its proper season And there were such seasons also or Revelation of Times and Seasons as appeareth in the Revelation And Blessed is He that Readeth That Book Which is cleerer perhaps for the great things of Doctrine Worship and Discipline also than every eye seeth at one or two readings And may we not say with Job Seeing Times are not Hidden from the Almighty why do They that know Him not see his Daies or Times also For That is the sence in the Original rather than as some read or comma the words Thus VVhy do they that know him not see his daies As the Schools make Motion to begin from Rest as in Heb Resit or Rest is the Beginning of Creation and all Motion So the Jews and other old Nations did begin to reckon Time which is the Measure of Motion from Night in Heb Nihat Rest which is as proper to Night as Motion is to Day As our Saviour also speaketh I must work O happy necessity while it is Day for the Night cometh when No man can work And again Walk in the Light and are there not Twelve hours in the Day And so many also they made in the Night Observing perhaps that the Moons mean Motion was her own Diameter Twelve times to the Suns moving One of His and so twenty four for his two breadths of Day and Nights Motion round the Heavens which is also the proportion which the Ancients made and kept between their Sun and Moon in Metals Gold and Silver But on the Twelve sons of Darkness as of Ishmael or Esau and the Twelve sons of Israel which are called Children of Light We glaunced before in the twenty four Elders and the Watches or Watchers also As in our Bodies are twelve Ribs on the one side and twelve on the other with such and such distinctions and Vertebres And in either Jaw or Pallat like the two Hemispheres of Day and Night There are twelve Teeth with their Watchers also which some call Dogs And the common meetings of our Jaws and signal Pulses are in many Languages called Times or Tempora the Temples As the Jews also called Teeth by a word next akin to Years and our Ears are neer our Temples growing up as Time and Years did after the Creation Changing All things by chewing and devouring them as Time and Saturn did with the Poets and so Turning them into our own Natures And the very Name of Year as of Teeth also in Heb intimates Changing and its Numeral Letters make up Three hundred fifty five As there were Daies in their Lunar Year and Three hundred sixty in the Plural Regimen as in their Solar Years as we touched before at the great Change of Time in the last Battel between David and the House of Saul And Their word for Year hath a double Plural both Feminine and Masculine as their Years were Lunar and Solar And such periods of Exact meeting of Sun and Moon after such Courses and Motions make up such or such a Fulness of Time or Perfection which in Scripture Language may be called an Age or Ay or Ever or the like Phrase by which they express the World also which is usual in many languages As where some read He hath set the World in our Heart it is Eternity or the same VVord which is so Rendred in very many places And though it may be hard to determine what the Scripture meaneth by Fulnesse of Time or Times which is so spoken about our Saviour Time especially as if it were the end of one World and beginning of another Or the end of that which was to answer to the first Night of Creation or the Time before the Sun appeared in the World and the beginning of Light or Day as we may often read in the new Testament yet for some little Essay towards it we may remember that the Hebrew word for Seven or Sevang as some sound it the English Saxon being much Hebrew is very neer a kin to That which signifieth Fulnes and their word for Ten is also Riches which turned backwards maketh their Rash or wrech or Rich or Rushing wicked and unquiet man and by a little changing of places the same letters make a Goat and a Devil also to which there may be frequent allusions in Scripture which we may touch again Shall I add that All the Words I now remember in all the Bible to expresse such a Fulnesse or perfection of Time as is stiled Age or Ay or Ever or Eternity in their very numeral Letters if no more
〈◊〉 in Daniel and the Caldean Rams also Ramming their Walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Many places besides the 51 of Jeremy O I will Ride them down Oridem as Lambs for slaughter and as Rams with He Goats Which yet may be Greater Goodnesse then we are aware As in answer to That Prayer Jeremy 12. 3. Prepare or Separate or Sanctify and Make them Holy As Lambs for Sacrifice And God calleth those very Babylonian Rams or He Goats His Holy Ones or Sanctified Esay 13. To be compared with That of our Saviour Whom the Father hath Sanctified and sent into the World And again For This Cause I sanctifie my self That They also may be Holy But of These again in Clearing our Prophet Daniel And he Lift up Both Hands but First his Right Hand which is Jamin as from Iam the South Sea Or rather Teman the South is The which is Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jamin or the Right Hand Which as God sate on the Mercy seat in the Holy place was Southward And his Face Eastward Whence as Bowing to his Face They Bowed Westward alwaies in their Comings to the Temple and their solemn Worship As Christ also t is said Bowed Westward on the Cross which indeed was on the West-side of the City As looking to the western Gentiles which have since found the fruit of his Looks and gracious Bows and Tears also But it is not so clear How his Face was placed on the Cross which yet we may Touch again However It is certain in Ezechiel God complaineth of some Elders Bowing to the East with their Backs to him And so putting To his Nose That I may hardly Name though plainer in the Text then as some read it the Branch or somewhat of that word or near it to Their Nose or Mine And so they are Bowing to Shames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Num 670. But Hezechia turned to the Wall Others to the East But the Right Hand Iamin will number and prefer from the Hebrew Mana to Number Divide and Prefer also As we find plainly in This very Prophet Daniel 1. 10. 11. of a Prince Preferred And again in Mene Mene Tekel of which we may speak again And Thus we see Right Hand persons still preferred and so Blessed more than Others at the Left As Solomon did place his Mother Bathsheba the Daughter of Seven and of the Oath also at his Right Hand And Jesus made a Prince and set at his Fathers Right Hand and yet but as the Nasi with Ab din the Father of judgement in the Sanedrin Where Sitting at the Right Hand of the Throne or Chief Speakers Chair did not speak him above the Speaker or President but onely Next him and above the Rest who sate about in an Ovall form As All things come from a kind of Egg. Even Man himself from Eggs in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bestim Bestes Bullocks to be added to That before of The Beast and 666 or 700 so near the number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also And That Ovall sitting of the Sanedrin with Their Scribes or Watchers also and officers in the Middle as the 4 Orders of Priests and Levites within the Camp of Israel May be compared with the Throne described in the Revelation with its Elders Round about and the 4 Officers in the Midst also As before we found the 4 Watches and Watchers also among the 12 and 24 Hours of Day and Night As we have 4 High Teeth between the other 24 in both Jawes or Hemispheres of That Heaven also with their Shenim Shining and Shinnim also in Hebrew And from Those 4 Watchers from having Light with them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who or where is Light the 4 quarters or corners are called spirits in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winds a Spirit being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most extended Matter or Water in Heb. Mater Mother of All. And to That Form also of their Sanedrin with the Father of judgement their usuall expression Christ himself may allude in His Description of the Last or Great Judgement with His Right Hand Jamin dividing and Preferring also As we touched before in Benjamin the son of the Right Hand Who was also of Rachel a Sheep in Hebrew preferred before Leah Laeva the Left Hand and also before All the Goats or Seirs of Esau the Grandsire or Goat of All other Goats of which again anon And This Right Hand blessing or Preferring before the Left hand was observed much by all the Jewes in their Coming into the Temple Court which was called Aezra Help a Present Help in Time of Need. There could be No case they say That might not be Helped There Yea and That also to Them that must stand afar off as our Saviour oft alludeth to Their Custome and but Look over the Rails of Hell or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that kept them off Nay there were others could not come to Touch that Helper but Behind it weeping as the Sinfull Woman came to our Saviour And in Mourning They used to go on the Left side of the walks in Those Courts and Then the Priests and People also did not ask the Matter Why they Mourned which might often be very secret but as Eli to Hanna when he knew She Mourned without asking why Lifted up Hands and Eyes Crying He that Dwelleth Here Give thee Peace or send thee Help according to thy Need. An Expression we found in the Law before of Lending or Giving to a Poor man in Want according to his Need How Great soever He Filleth the Hungry and will Satiate Every empty soul. Nay in some kind of Cutting off or Excommunication you might see the Mourners go softly as Ahab did on the Left hand of the Court and Then the Other Blesing Thus He that dwelleth Here Reconcile thee and Thy Church or VVitness-meetings also To which That may allude How God is in Christ Reconciling the VVorld to himself As He is reconciled Their usuall Capher or Cover and Coffer as before whence it may be the old Saxon English Capher when they met in VValking Though some sound it Gapher or Gaffer As the Jews also called the Elders who admitted or Ordained Fellows in their Colledges or other Meetings by the Name of Chaver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also found in Chavron or Chebron That famous Fellowship of which we may speak more anon And of Laying Hands for Ordination Yea and though the Common people might not come near the Holy place on pain of death yet in Case of extraordinary Danger That-seemeth Dispenced with in Those that ran to the horns of the Altar as we are taught also in the Epistle to the Hebrews As Joab and others did And in such a case they were hardly ever stopped but rather helped as Those yet adaies that run away for some great guilt Or Those that
And Moadim the Months or Moments of the Witnesses Which in Heaven may be Sun and Moon But As on Earth Josuah and Caleb Jerusalem and Jericho Moses and Aaron Elijah and Elisha Or many other things or persons Which through divers Types or Shadows in Light and Darknesse Day and Night Summer and Winter Man and Woman with many other things which we hinted before in the Temple and the Land of Promise and the Body of Man and the Ark and Tabernacle of Witness also at length All come to be resolved into the Times of Christ and his Church or Churches his Two Witnesses The Dove and the young Pidgeon As Adam had his Lilith they say and then his Eve or Evening that is Lilith also Drest in Night-cloathes And Abraham had his Hagar and Sara and Ketura Jacob his Rachel and Leah David his Abigail and Ahinoam carried captive from Ziglag As Dead Three dayes and an half All which may be Types or shadows of the Church and the World the Jew and the Gentile under such and such Changes of the Moon as it were with Eclipses also or whatever else God please to shew us in his Baths 3 Seas in Heaven above the Earth beneath and waters under the Earth also Which yet may be but As New-moon and Full or Shegell and Sheleg of which again with other forms and motions of those Heavenly bodies which are All measured on Earth plainer then perhaps we think by such and such Moeds Times of Witnessing or Witnesses Which may be Houres or Dayes or Weeks or Moneths or Years or Sabbaths in Dayes in Years in Jubilees and what else we find of Time in Scripture wch is generally very much measured by Three an half As If we take it for Hours it may shew us how long the Moon or the Earth may be kept from the Light of the Sun which we call an Eclipse But a Shadow of that Dark Horror which our Savior and his Church in him felt upon the Cross. We find it in Heathen Records also another Help to fix Chronology And His Eli Eli as in Greek speaketh somwhat of the Sun also For God is a Shield and Sun also He will give both Grace and Glory Blessed are They that Trust in Him Though they go through Baca Bokim weeping and pass from one Hell to another for the Phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hil Hel or Chel by which the Gentiles and Unclean were kept from the Temple So that they may not enter Moriahs Temple Yet they shall see God in Zion Give ear O God of poor flying trembling halting Jacob Look upon the Face of thy Messiah in his Pangs on the Cross. That Psalm as the 15th and 24th is of This Feast of Tabernacles And beginneth O! How Amiable are thy Tabernacles O! How Jedidoth alluding both to David and Solomon Jedidiah Keeping This Feast in such Glory as should be touched again in Samuel Kings and Chronicles The unclean Sparrow are not many sold for a farthing the Swallow Black but Comely O ye Daughters of Jerusalem the very Swallow but in Summer She may make her Nest and lay her Young ones in thy very Altans both of Sacrifice and Incense also O thou God of many feminine Hoasts 499. My God and my King This leads us to the Harvest also For we saw before that Our Savior never called himself a King Till the End of the World which he calleth Harvest And the Son of man shall send His Angels They are the Reapers and till that Time he calleth them Holy Angels and his Fathers Angels Now his own Angels and They shall gather out of His Kingdom All things that offend and Those that Do Iniquity And then the King shall say to Them at his Right Hand A Phrase often used in the Psalms At Thy Right Hand the Queen doth stand in Gold of Ophyr And Look at the Right Hand and see for so is the Text Resuge faileth me And at Thy Right Hand are Pleasures for Evermore And yet That very Psalm sheweth that He was not afraid of His Worst or Left Hand neither No more than she or They that begged to sit at his Left Hand also And so David is Placed There Is it because He was Father to our Saviour the Branch and Root of David and of Jessi my Essence that he placeth himself at the Left Hand and Châ—ist at His Right Hand Mimini Bimini Limini Even as Legatus a Latere is sent a Limine And when Satan is set at Judas Right Hand to accuse him as at Josuahs Right Hand also to Resist him with the Heaviest Curses in the Bible He concludeth Christ shall stand at the Right Hand also to save the Poor at His Left Hand from Him that would judg or condemn his Soul his precious Soul Fury is not in me But if he wil set thorns against me I will eonsume them Or let him lay hold of my strength to make peace And He also shall make Peace with me Esay 27 4 5. And the next Psalm crieth My Judgment shall come from Thy Face Thine Ein will behold or consider Equities which to Justice in Scripture often is As The Chancery to Rigour of Law O shew the Wonders of thy tender Mercies in the Plural O thou saving those that Trust or hope in thy Mercy From or Before them that raise themselves or are raised at Thy Right Hand That which followeth will reach our Times also It should be considered with its Misteries A word There used for Secrets and All the Scriptures speaking of Jemini my Right Hand both in Saul and Shimei Cursing David and Both again in Mordecay from Shimei Kish and Jemini As we read in Ester the Mistriss of so many Great Misteries written in the Revelation and upon the Old Crown or Myter yet to be seen perhaps in Rome as at This day And as Mister is a plain Hebrew word for Hidden as Olam or a Mystery So Mistris Hester also with their usual Article as Hadam That Adam and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maketh beyond dispute exactly 666. of which again when we find The Mysterious Woman sitting on the Beast in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 703 in the Wilderness where first the Woman was Hidden Alma Mater for a Time and Times and Half a Time as in our Prophet Daniel also The very next Psalm of deliverance from All his Enemies and Saul or Sheol also both Grave and Hell so oft repeated crieth The Pangs of Death and Kables of Sheol caught me But verse 35 The Shield of Jesus and Thy Jemine shall uphold me And thy Gentleness shall make me Great As Psal. 45. Ride on prosperously because of Truth and Meekness or Gentleness of Righteousness And thy Jemine shall teach thee wonders For Ever and Aed Thy Throne O God and yet This God hath a Father and a God For God Even thy God hath made thee Messiah and hath given thee His Spirit
Seriah was also Menuah from Noah Rest a Meek and Quiet Prince As Christ speaketh of Moses and of Himself Rejoyce O Zion For thy Prince is Meek and Lowly which with God is of Great Price and Value As Saint Peter speaketh Who yet struck down Ananias and Saphira But this Boanerges must become a Barnabas Ye know not what spirit You must be And Barnabas Took Saul and knit him to the Church of Christ who sent him back to Tarsus his Native Countrey As Israel to Babylon the Hole or Pit whence they were taken and called And then was Great Peace and Comfort of the Holy Ghost for Jerusalem it self was scattered through All Judea and Samaria and Galilee of the Gentiles also the three Regions of Heaven and Earth and the little World also as we have touched divers times And Then Peter also must come down to Lydia as alluding to Lud with Tarsis and Ludi and Lydia Saint Pauls Convert of Thiatire Divine Tyre or the Sacrificer For Her Hire also must be Holinesse to God and Sarran Tyrian or Sharon of which before with Carmel For That also must blesse Him and Hermon the Cursed Hill And Tabor the very Navel of the Belly or the Lower VVaters Here must Christ be Transfigured an Emblem of this Kingdom and Then must cast out the Foul Spirit which so Mastered All his Apostles Till Himself came down and found the people in a very hot dispute with his Apostles about a Devil they could not master And yet at his going up He had given them Power over All Unclean spirits But This was Beelzebub it seems the Prince of Devils with his Legions Every one 6000 and 666 also If a great Author besides Hesychius do not deceive us A strange spirit with Three Epithites in Three Evangelists As if Cerberus with his Tripple Throat The Devil in the VVorld Or Utmost Court and Antichrist in the Church or Temple But the Old Man in our Heart There the Dragon Then the Beast and the Image of the Beast and the False Prophet also directly opposite to God and Man who was made to Rule the Beast with the Image of God in Man or God-Man and the True Prophet the Holy Ghost See Ja. 3. 16. 1 Cor. 3. 3. Rom. 8. 6. But How long Ever since there was a Childe In the VVaters Above As the Crossing Serpent which we shewed before in Shemes Samson and his 12 Labors also through the Zodiak full of Beasts Aries Taurus Cancer Leo worse In the Earth Below Even in Paradise The Serpent the most subtile Beast and Head of all Beasts Turning Isha into Eva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before whom Adam only conversed with Lilith the Nights Darkness and Dreams which the Jewes call the Mother of Hobgoblins and make a white Circle with Chuts Lilith Out Night In the Waters Below Leviathan and Tannin the Dragon in the Great Depth or Bottomless-pit as Esay 27. with Iob of Behemoth Leviathan and the Revelation But He shall be cast out of Earth also as first he was out of Heaven Whence he fell like Lightning Though That but as a Prophecy before Apoc 11 and 12. Which brings up the Kingdom of Christ with Casting out Satan As Christ also said If I by the finger of God Cast out Beelzebub Then know the Kingdom of God is very near you But you must say Let it Come on Earth as it is in Heaven Where yet Satan came among the Angels to accuse and resist the Brethren as we may find in Job with Dan. Zech. But at our Saviours coming from the Mount All the three Foul Spirits shall be cast out Yet they may Tear us first and leave us as Dead But for Three dayes and Half and Then Come up hither And the Father said with Tears Lord I believe Help thou my Unbelief Being told that All things even All things are possible to Him that Believeth The same Works Yea and greater Works For I go to my Father And a Grain of True Faith can remove This Mountain also where I was transfigured while Peter would have built three Tabernacles Howbeit This strange and strong and last kinde of Devils go not out but by Fasting and Prayer Yet They had Oyl and so raised the Sick and laying on of Hands Cast out Devils For it was and still is and will be and appear a very Mighty Name of Jesus of Nazareth And Peter at length coming to Japho the old Town of Japhet Who began it before the Flood as hinted in Heathen Authors Having first healed Aeneas Aeneas And after eight years By the same Name by which Himself and Iohn had cured the Cripple at the 9th Hour the Time of Prayer As to Cornelius also the first fruits of the Gentiles He findeth Tabitha Dorcas a Doe of a Goat which in Hebrew and Syriac is also Saphira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Raiseth Her also from the Dead A greater work perhaps than curing a Daughter of Abraham whom Satan had Bound Lo and Behold these 18 Years And another with the Bloody Flux of which before for 12 years And a Third Talitha 12 years old Here are three Twelves and an Half And a man at the Pool of Bethesda the House of Chesed Tender Mercy 38 Years Here are three Twelves and two also for a Cheâ—si Which I note the rather because it was first shewed Abraham in a Map that his Friends and Tenants of Promise and Sodom also must serve the four Monarchs 12 Years And not be delivered till the second after the 12. or second Sabbath which is the 14th Year as Assyrians broken in the 14th year of Ezekiah as the 14th of Genesis And the 14 Teeth of either Jawe may represent Years also as we shewed before from Shinim Teeth and Shenim Years Where we touched the Turtle and the Pigeon as the two little Witnesses preserved undivided which is their only way of safety between the Divided Heifer and the Ram and Goat also and All of Three years old And Then the Fiery Furnas and Great Horror But at Evening or Sun-setting God speaketh to him in a Vision which he saw not till he had said to the King of Sodom Thou shalt never make me Rich. And After Those words God came in a Vision and said Fear not Abraham for c. And they brought him to an Upper Chamber it is oft spoken of and should be marked where the women were and shewed the Coats of Dorcas For she also loved us and helped to build us a Tabernacle As we touched before in the Curtains or Coverings of Goats-hair and Badgers-skins But He put the Women All out O Woman what have I to do with Thee And Touch me not for I am not yet Ascended Which he had learned also from Him that so Acted before Him and James and John which were His three VVitnesses generally Who put them All out and cryed Talitha Kumi May it not be Rise up the Third Day or Year or Moed As They
returned Sara with Riches and Blessing as before from Aegypt And a solemn Covenant made between them Not onely Abimelech Healed by Abrahams Prayer but with Picol also the Mouth of All as saying Amen to the Covenant and the Blessing also For it may be observed how God himself to bring out a Great Blessing will prepare the People common People also to desire and expect it and then to confirm it by saying Amen So that Christ himself the Power and Wisdom of God could do no great Work till the People did consent believe expect or cry Amen And indeed the Women and the common Law-Takers are the great Law-makers Receive the Instruction of thy Father but the Law of thy Mother As we touched before in his Mothers bidding them Do whatever He bade them before he did Any Miracle And now also though at the Right Hand of God and so hath Power over All his Handy-works which he saith we may command also yea and come to Do as much or more than He then did Yet That Hand of God is too great for Him to weild as a man and so he pleaseth to Act to us and not to Force us but to Woo us and he never Wears us till he win us fairly by his Wooing us as first by Power he conquered us from Death and Hell And so He hath None till the Father in Them give them up to him which is also called Their giving up themselves Till which he Wooeth or Weepeth but unless the soul come to give it self to him He seeth that the Father for He is the Son of man or Every man the Father doth not give him such a soul and so the match is never made but by consent of Both. But when once his Thunders or his Earthquakes or his Fire in the Bush do make us startle so as to say I will now turn aside from the Noise and Dust and Croud of the world to see this Great sight and to Do it Then he quickly calleth to us as to Moses with a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they say he made the World with a soft still voice and a meek quiet spirit he begins by Kindeness he hath Art enough to conquer All our fears and frowardness so much as to begin to try and then to mark remember and consider All his dealing with us Till we come to Hope and then to Trust his Heart and Fathers Heart in Him The work is done And though to try us once or twice perhaps he may put on a Mask or Veil or seem to frown yet when once we begin to know his Heart we kiss him when we Tremble and with Reverence bow and Pray and long to see him More and more and yet still more and do not fear his worst his Blackest Mask His heart is good O my want of words a thousand fold much Better than we ever heard although it be a Good Report or can as yet believe When we so know him we shall quickly know if we follow on to know and see and feel he knoweth us and knew us first by Name And now he will not leave us till we break off speaking to him as Abraham in his Intercession for Sodom The Oyl will never cease while we can Buy or Begg or Borrow Vessels to receive it And it is yet plainer that although God Bless us oft alone by Himself yet he never Curseth men without themselves not onely to joyn with the envious One but even pull or force it on themselves and cry Amen when others wash their hands and say Be it so Let his Blood be on us and our Children also Poor Children of Wrath and Curse before they heard or saw O that we could consider what a Parents words may do when we little think what we say as before we saw in Jacob and Laban of Rachel God did but propose the Law it self and bade Moses ask if They would take it They accepted This Enacted it a Law to Them And so its Curses God proposed them but so that They must say Amen before they did or could oblige or hurt them Deut. 27. 30. 15. c. And to Aegypt God put them not till They put themselves There in fear of Famine As in Abrahams time and Isaaks Onely Joseph was carried against his will As Moses also was thrust out of Egypt as a Type of them that were to be thrust out Thence also though they now cryed Who made thee a Judge among us But God exalted Both. And God never carryed them to Babylon or Assyria till they Hired or called those Rasors to shave them and shewed them their Treasures or their Nakedness So it was in Syria So with Nahash the Serpent as in Paradice also till they Chose a King and Then God gave him and set him Over them But yet He also even Saul himself or all the Sheols in the world could never Curse them till themselves consented to the Curse and cryed Amen As we see in the famous case of Jonathan Whom the People Blessed and He shall be Blessed though his Father and the King also Cursed with an Oath also So was That Covenant with Abimelech confirmed both with Picol the Mouth of All the people and by an Oath also Both with Abraham and Isaak afterwards And for the Land also in which they sojourned as Gen. 21. 23. Often remembred in Scripture And we should remember it as often as we read Beersheba the Well of Seven and the Oath also Madc at this Covenant with Philistines And as David fulfilled that part also of sojourning among the Philistines as the Ark had done before him So I doubt not but he Blessed Them also as Abraham and Isaak did according to their Covenant for the Land also which God mentions so often in which they sojourned and sware before Abimelech both King and Father with Picol also at Beersheba That famous Bound of All the Land of Rest and Hope or Promise Blessed and for ever Blessed be my Rock and Blessed be the God of my Rock who delivereth me from the strivings of the People and maketh me the Head of the Heathen Strangers will submit themselves As soon as they Hear they will obey For He will speak the People under me by his Holy Word As the English singing Psalms do rightly tune Tha tword so often used by David With his Gittits also And his Mictam of Aram Naharaim and Zoba as before Cryeth O Philistia Triumph over me Nor do I know that Solomon thought it any Solecism or any scorn or Irony to set the Philistines so near the very Top of his Triumphant Arch or Pillars in the Holy Temple Porch The Left hand Pillar is called Boaz as the Judge that married Ruth a Root of Davids Jesse Jachin is the Right So weak a thing is Strength it self or Boaz when it is compared or opposite to Prudence and Order Wisdom and Knowledge shall be the stability of Thy Times and Strength of Salvations
from the Right Hand or South of the Altar in Benjamin the Highest of That Land they say whose Borders ever Go up in Josuah never Down and an other was the Gate of the Firstlings which may be of use ere long to determine its Place and Times also as God shalldirect us The 11 Outermost Cubits of This Inward court were Rayled in for the clean men of Israel Level with the Gate Nicanor The 11 next going up by one cubit and 3 half cubits where the Levites stood singing in their VVainscot Ducan on the Highest step were for the Priests who had no Bar from the Altar but a Row of Pillars Supporting the covering Moses Altar of Sittim-wood and its Plates and Grate of Brass 3 Cubits High and 5 square Solomons Brazen Altar 20 square and 10 High Ezekicls 12 by 12. Which yet they interpret a square of 24. As 12 from the middle to either side And so the Altar of the 2d Temple was Yet so that its bottom of a Cubit hight and bredth was a square of 32 Cubits Onely they cut off the Southeast Corner that All of it might be in Benjamin who was to be the Ravening Wolf on the Lambs But in the Morning to devour the Prey and in the Evening to Divide the spoil As we saw before in the Morning Seeking and the Evenings Finding As Job also In the morning Thou wilt Seek me O but Do it Heartily And in Hoseah They will seek me in the Morning From a Cubit Height where each side was 32 it Rose Up to 5 Cubits at 30 Bredth One more at 28 called its Circuit And One more at 26 brought up the Horns from a Cubit Base to a Cone bending outward at a Cubit Height and Thence One Cubit Higher brought it to 24. and so it was at the Top. Which from the Circuit Upward being 4 Cubits was called Gods Hill on Gods Lion Or Harel on Ariel as Ezek. 43. 15. But they went not up by those or any other steps which was forbidden even at the first giving the Law in Exod. 20 But by a slopeing kinde of Causey at the South side which they called by a Phrase somwhat near the English Cabesh but nearer to the Hebrew Lamh and to make Tame as a Lamb we saw it before As if God would intimate a Lamblike spirit was the best way to Tread on a Lion as they called That part of the Altar As the 91st Psalm Thou shalt tread upon the Lion and the Serpent The Young Lion and the Dragon shalt thou Trample under foot Because he hath set his Love upon me I will deliver him and I will set him on High because he hath known my Name Which I choose for my Portion rather than the World and desire my friends to begg it also Ezekiels Altar hath other particulars which deserve more notice as God shall give us opportunity And That also The whole Mountain and its limits round about shall be Most Holy as we saw before in Jeremiah reaching to Tophet also or the very Ashes of the Children burnt to Moloch in Gehinnon From the Altar to the Porch were 22 Cubits as the Porches Floor was Higher than the Floor of Shushan Gate by 22 Cubits that is Twice 11. And if the Altars Bosome as the Prophet calls it were Thrice Eleven the Court will be 7 times 11. or 77 to the Porch 12 Steps or half cubits high but whole cubits broad besides half paces every 3d step Led up the Priests and Down again from Thence to Bless the People after Incense as we saw before With the Migrepha between the Porch and Altar with the great Laver also as the Sea of Sodom still before the Lord at the Right Hand Southeast As Solomons molten Sea at the Southeast corner Of 3000 Baths or about 24000 Gallons which we may consider again although 2000 filled it up to the usual coks or Pipes at that distance as might best suit Their Bathings which could not be when the Sea was Full of 5 cubits Depth 1 Kings 7. 26. 2 Cron. 4. 5. The Porches Gate was 40 cubits High and 20 Broad without a Door being alwaies Open as a Type of That within that must be ever Open also As the Gates of New Jerusalem Esay 60. 11. Apoc. 21. 25. The Front was as Gold to the Eye with curious work Full 70 cubits High and 25 Broad The Bredth of This Open Gate was equal to the Inward Bredth of the whole Temple which was 20 cubits As before in Solomons which was Double to the Tabernacles Breadth But the whole Bredth was Treble to Solomons Inward House and Double to the whole with All its Side chambers And its Height Double also but in the Porch which in Solomons also was 120 cubits As Cyrus commission Lay its Foundations strong as we saw in Esay 60 Cubits High and 60 Cubits Broad So that Their weeping at These was not for quantities which Here were Greater but qualities and loss of the cloud and Holy Fire and Ark and Urim and the 5th perhaps yet Greater though the Jews made it less than the Holy Ghost The Spirit of Prophecy hinted they say in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 5 wanting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be glorified and will Take pleasure in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hag. 1. 8. Where we may also finde the Etymology of Erets as we saw before Ezek. 20. 40. 30 side-chambers 6 cubits Broad and so were the 8 at the West End but There the Two Uppermost were longer than the other 6 but 12 long With 4 Out-doors on either side between the 5 Chambers of 5 cubits Height in 3 Stories with Enteries 7 or 8 cubits broad and Stairs to the 2d Story besides the great winding stair Case at the North-East corner to the Top of All and Bothside Galleries of 3 cubits before all the Chambers but the West End which had only their Entries and stairs of each story on either side But the Southside Galleries were called The Conduits As curiously laid from the Rock Etam or Nepthoah seeming the Highest place of that Land or the World Whence Water came to the Water-gate or Well at the Southside as Rivers turn in the South and Ezekiels waters in the South and Thence they came to the Great Laver c. So that Water could be brought up for Bathing or other uses to the Top of all the Gates and Buildings Which we may shortly understand without much charge and Cruelty to Horses The Length of All the Porch and House and Oracle within was 70. But the Walls about made 70 broad and 100 Long from East to West And so the Porch they say from South to North 100 cubits And the Height of Herods Temple was 100 As the Middle Isle of a Church between the Side-chambers As the Middle walk of this Royal Stoe we saw before was Double to the other two in Height of 50 cubits and above 30 Broad as both the other Walks
about the Square Though the East Only or Mainly were called Solomons Porch Of Stones of 20 cubits Long with Pillars on Pillars Arched with a great Vault under As the whole way to Olivet That no Grave might defile them at the Red Cow or other ocasions And by this Length of all the Temple Courts together from East to West as the Daily Course of Heaven or Earth is from East to West So they came into the Temple so from Captivity Why may not God shew us how to measure Times also of that Temple and of That to come the New Jerusalem yet more then we now believe Seeing it is clear their Cubit was so like a Day with its 24 Digits and by consequence a year also As we found Dayes for Years in divers places besides the Prophets Of Solomons 400 Rimmons we have spoken before and how Janus-like they looked Two waies And if That great â—iatriba Chronologica Johannis Marshami doe evince Ezekiels 390 Years were but the Temples Age or Aera to His Captivity Then it should stand in all but just 400 Years to its last in Zedekiah For the 400 Pomgranates and 400 cubits also both in Solomons Porch and in every side of His Outer court about his Temple as we saw before But we are now looking Forward on the Times followlng that Temple and the 70 years captivity from Babylon or Shushan As we saw the Jewes express it And How Solomon called his spouse from North to south and from East to West in Shelomith and Lehana we saw before We might add Jonah from Assyria For so His Dove is called and Susanna also As alluding both to Susanna freed by Daniel and to the Jewes Return from Shushan As they name the first Gate of the Temple May I add that Jonah which we found in Hoseah also is in Hebrew Letters but 71 As the very year of their return from That Assyrian captivity Which Jonah also might Typifie as well as our Saviours Rising from the Dead And Solomons Jonathi my Jonah my Dove maketh 476. As there were just so many years before him from Aegypt and after him to Their Return from Babylon and Building This 2d Temple in Darius Hystasp Or from the End of his Buildings to their First Return in the 1st of Cyrus And if we look Forward there may be just 476 Years from the City finished in Nehemiah to our saviours Death or Baptism As 490 from Ezras Coming to his Death And if Xerxes should prove to be Queen Esters Husband as so many thought there may be Thence 476 Years to our saviours Birth And for That of Ester also and Susanna at Sbushan there may be a mistery in it as the very Name imports from Satar to Hide Whence Nister Mister Mistress Ester As we saw before And Solomons spouse is also in Ester or in Seter the secret place so near 666 the Number of Years between the two great Sacks of Jerusalem And the Hebrew letters of Susanna as in the Canticles also make up the very same Number that is in Ester so near the English Easter or our Saviours Passover which did fulfil so many great Mysteries But we may have clearer Arguments Yea and it may be from the Temple Measures also The Outer court of the Hill was 500 cubits square and so we may begin at any Gate As that of Huldah So they called it as remembring the Prophetess in good Josiahs Time so near the Captivity who also was Buried in Jerusalem as never Any but the House of David And it may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we saw before for Time or Age of the World and a very learned man readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if Heither Common and and now Holy Ground begins But we shall rather begin from Shushan an Emblem of the Royal City of the Persian Prince that freed them whose Pedigree may be cleared from Aeschilus the Poet of those Times From Shushan to Coponius the opposite Gate 500 Cubits As there were just 500 Years between Herod and Cyrus ending their Captivity at Babylon by Tygris Distant from His Shushan just 210 Furlongs in Herod with Diod As This was just 210 Years from the Babylonian Era of Nabouassar or it may be Salmanassar who Sacked Samaria as another had done Galilee which was Then made Gentile or of the Gentiles much about 210 Years before This of Cyrus Taking Babylon As it was also taken by Alexander much about 210 Years after this of Cyrus which was just 500 Years before the year in which Herod took Jerusasalem when Canidius Gallus was Consul with Agrippa In Olympic 740 and of Rome 716. And of Nabonassar 711. 276 from Seleucus Nicanor in Babylon of which the Maccabâ—s and from Their Rule upon Nicanor slain after Epiphanes Cxi the Measuring Line of which before and This being out The Scepter departed as a sign of Shilo's Coming Gen. 49. And though the length of the Outer Court between Shushan and Coponius were but 500 Cubits As 500 Years from its first founding to Herods Taking Jerusalem Yet if we measure all the steps to the Porch Floor 22 Cubits Higher that Shushan as we saw before We may come to the very Year of This in Herod Who having lost his great Mark Antony whose Name remained in Antonia the great Tower at the Temples North-west from the great Battel at Actium he was now to make new Friends with Augustus to whom he consecrated his New Samaria by the name of Sebaste or Augusta about his 14th year and Then begins his great Cesarea in his 16th Year and in his 17th meets Augustus coming to those parts And that the Jews might tell no Tales or to atone the blood of their Great Sanedrin whom he had slain All but the President Hillel and Vice-President Shammai the onely man that plainly Voted against him before he was King for killing Ezekias c. He promiseth to build the Temple New and so he did in 7 or 8 years space as many years before our Saviours Birth and so we come to Coponius who was General of the Horse when Cyrenius was Governour of Syria as we may learn from Josephus and afterwards Coponius was also Governour of Judea in our Saviours Time And the Gate Coponius stood in the place of Solomons Causey or Shalleketh as a Pledge of that Gracious Promise Esay 6. 13. to be still fulfilled to them Entering Shushan the first 14 Cubits through the Gate and Pillars as the first 14 Dayes of the first Month to the Passover or 2d Sabbath and the first 14 Dayes of a Woman in Childe-bed of a Daughter as the Jewish Church was now Delivered of the Daughter of Sion Brought them to Solomons Porch And so the first 14 years from Shushan brought up the Prophets Haggai and Zechary with a Decree ere long from Darius Hystasp to build the Temple on Cyrus Words but Solomons Works as we may finde in Josephus adding the City also to Cyrus Graunt