Olbia, the new i[s]land lately discovered with its religion and rites of worship, laws, customs, and government, characters and language : with education of their children in their sciences, arts and manufactures with other things remarkable / by a Christian pilgrim, driven by tempest from Civita Vecchia, or some other parts about Rome, through the straits, into the Atlantick Ocean ; the first part, from the original.

THE Translator also being a Stranger, would bespeak his pardon, if in any thing his Language shall not suit the Reader, or the Subject; which yet he hopeth may be the more excusable, because he durst not hide some particulars of this following discourse: which it may be some after ages may improve; or at least excuse the Authors well meaning, in describing some of the many things he met in so strange a way. So much speaking the goodnesse and bounty of God, the great Gi∣ver, with the Liberal hand, upbraiding none, nor ac∣cepting Persons, but in all Nations devising how to keep his Banished from perishing (as the woman of Tekoa spake to David;) and still accepting and rewarding those that fear and diligently seek him, hoping in his goodnesse through Jesus Christ, the onely way of pleasing him: to whom be given, as of right belongeth, Kingdom, Power and Glory, through all ages, for ever more. Amen.

Touching the Author, it may be, we should not ask or enquire his Name, Nation or Quality, seeing himself so Si∣lent in it: and it may be as unlawful to pry into others secrets (especially of their mind and spirit) as to unseal a Letter, break open an house, or discover that which is committed to ones greatest Trust. Yet by some passa∣ges, he seemeth to intimate his Parents Christian and Re∣ligious, who bred him tenderly (and yet strictly) in the best way they could, both in Learning and Religion; which seemed to have taken a deeper impression in his tender years, then he well retained afterwards, in the croud of this World and worldly employments, both in War and Peace, with many Civil Relations. In all which he found himself so much entangled, beyond his expecta∣tion, or desire, that for some years together, it seems he wrestled with something within him, that oft moved him to a more retired life; which yet seemed to flie from him, the more he pursued it.

About the height or greatest heat of the late Plague in Naples, having lost his Father, with other near and dear Relations, he became so disconsolate, that in a sad for∣lorn manner, he wandred a while, rather then Travelled, all alone: till among other places, coming at length too neer the great City of Rome, in that contagious season, when he hoped for some little rest, he fell into great dan∣ger of Death among some strict searches, for suspected Persons, from infected places.

But by great mercy, escaping that danger also, he was yet it seems so followed by the al-seeing eye, that he was scarce got out of sight of Civita Vechia (or some other place about that City, whence he might escape by Sea,) But in a terrible storme and Tempest, he was also seized and ar∣rested with many privie Seals on his Conscience, in most unutterable pangs of fear, Terror, and amazed Horror; with a most heavie weight of guilt, from all his former course of life, which then lay gnawing on him, with a grim vizage of death (that King of fears) staring and ga∣ping on him, with its open jaws, ready to devour him.

This grew up to that height at length (the storm still lasting and encreasing) that there needed no other Pro∣cesse or witnesse, Judges or Jury, to Indict, arreign, con∣demn and execute this Malefactor, but Himself, and his own hands in his own bowels; had not some over-ruling secret Power restrained him, or prevented opportunities.

Which ere long yet, might seem to be offered, when he heard the sad doleful shreekings of his fellow passen∣gers, while All at once saw their hopes and ship broken together, spliting on a scraggie Rock; where they all bid adieu, to themselves and Time; Now lanching out as they all thought, into the boundlesse Ocean of Eternity.

Wearied with expectance and pursuit of death, (which they feared, and he wished, as a little pauze to that Hor∣ror, which he judged worse than Death,) rather then struggling for life; he lay gasping on the top of a scrag, somewhat higher then his fellows: where those waves that had cast him up, seemed to leave him a while, as step∣ping back a little, in regret, rather then pitty; that

with greater and renewed force, as he was like enough to fear, they might return again to assault and afflict him.

In these hoping fears, and strength enough to recollect so much of his bewildred reason, as to think he yet lived, though he knew not how or where: a grave aged Person came, or was rather sent from some higher power that had seen and pittied him it seems, as having been a mournful spectator of that shipwreck.

After some real expressions of most cordial sympathy with his sad forlorn condition (which came out in sighs, and groans and Tears, rather than words:) the grave Hermite (for such he seemed) carried, rather then led him, into his Cell, which was hard by the place, and in the same Rock, where the proud swelling waves had been commanded so to leave him.

As he was preparing such repast, as that distance from the World could afford, he perceived such a meen and carriage, with other characters, in his wearied Guest, as made him much guesse of his native Countrey and Edu∣cation: to which therefore he suited his Language, as he judged likest to be understood by his Stranger. Who yet replyed little, but so many sighs and broken groans onely, as with piercing looks, might intimate he was ve∣ry sensible of his goodnesse and compassion; but that it could not avail him now, since he was become the most wretched object of the Creators wrath, and the whole Creations scorn and hatred.

There needed no more to melt the good Fathers heart, and make his bowels yern over his Strangers soul and spirit, more then before on his broken and distressed bo∣dy. Yet it was some comfort to discern such a sense of his sore, and what it was. For which also he was the bet∣ter prepared, by the like workings and sufferings in his own spirit: which by many years experience of much affli∣ction and sorrow, had been taught to sympathize with all dejected spirits, and to long much for their cure and healing. To which therefore he now soon applied him∣self, after some few questions, onely to discover more clearly the breadth and depth of the wound; that so he

might more perfectly discern what Teincts, Plaisters, or other remedies, were proper for his oure.

The poor Soul had very few words to answer any que∣stion; not that he would not, but he could not, speak his grief, and sorrows of a heart too full to vent it self, in ought but Horror and amazement: when a necessity of Breathing sometimes, forced out such sighs and groans, as otherwise were unutterable. In those breathing paw∣ses, when he had not strength enough to weep more, his eyes and spirit, rather then words, expressed such an ingenuous willingnesse to speak his heart, without any reserve (or such shinesse, as is usual to strangers) that the Father had no need to presse him to Confession: which he waved rather, seeing his poor Guest ready enough to pour out his soul, when ever he could, and in some things which he thought not meet to hear: much lesse to presse him, to All particulars, which might occasion such Horror, as was like enough to overwhelme his soul and body both; so that he thought it very requisite to apply Cordials as soon as he might; seeing him ready to faint, and swoon away, in his spirit, almost every moment.

Here the Authour craveth pardon, if he be forced to be more confused, then becomes so great a Subject. But the poor soul being then in great sorrow and confusion of spi∣rit, could not keep method, in asking questions, or re∣turning answers: or be clear in stating their discourse. It being written also some pretty time after; so that he cannot be punctual, in saying this was first, and this next: His intent being matter and substance, much rather then Manner, or circumstance. Nor must the Reader wonder, if he sometimes find a long discourse of many things added together, which came out by degrees, at several times and occasions, as their mutual discourse, or dialogue invited or lead, rather then drew them: although one part of the Dialogue (Questions and Objections) be omitted now.

He is also desired to consider, All things are better much in their Original, or native dresse and Language, then they well can be in a Translation: and from such a Lan∣guage

as constraineth the Translator to conjecture (that I say not divine) at the Authours meaning in some places. Where haply also, a broken line and points, may hint the Original there imperfect, or somewhat wanting. Which yet possibly might be supplied from some other copy; which is not yet found: and the characters of this, in some places also, scarce Legible.

Yet All things material, and of consequence, are as faithfully represented and expressed, as they well may be, from such a discourse as sighs, and great pangs of sorrow (and perhaps also some other causes) make abrupt, and broken, more then is usual: especially in the first Book; which is therefore presented by way of Abstract (rather then a literal Translation:) and as the Ancients did their Parables.

To all the poor soul said against it self, it was replyed, to this purpose. All this may arise very much from mis∣takes of God and your self; and although you cannot have too great and high thoughts of God in any thing; yet you may have too great thoughts of your self, in every thing: yea in your very sins.

God hath made all our hearts so much alike, that there is perhaps, no great difference in Temptations, Thoughts or Actions, but what is common unto men. And to think our selves better or worse then other men, may be from Ignorance of our own and other mens heart; which is ge∣neral and special, is so desparately evil, and deceitful a∣bove all things, that it may be worst when we think it best; and it may be best, when we judge it worst.

Yea, it may be great Pride, and no Humility, to judge one self a greater sinner then others; from conceit of ha∣ving greater Light, or Love, then our neighbours have. Or, if you think you have more abused these, though not more of these, then others; yet in this also you may be deceived: and God needeth not your Lye for him, or a∣gainst your self in any thing. And if you judge amisse of your self, God is so Holy and Just, that you never

need fear that He will confirm or execute your wrong Judgement.

And if you judge rightly of your self, you are not so miserable, as you conceive your self; but as you do that which is one of the Highest and Hardest Acts possible (which is to judge ones self rightly:) so you have one of the Greatest Bbessings which God giveth to the Sons of men, (or to his own Son:) which is a right understanding of a right Judgement; which was the Great Argument used by the greatest and best man that ever lived, to prove that he was of God, and had His Spirit, and a Will also moulded into His Holy Will: for else, he saith, he could not Judge Righteous Judgement. And who ever doth this of himself, and his own sins, is in a special manner, partaker of the Holy Ghost; whose proper work is to convince us rightly of sin, Righteousnesse and Judgement: and who ever judgeth himself rightly, shall not be judg∣ed of God.

Here he stopt, and sweetly bowed, and turned aside a little; but returned soon again, looking as cheerful as he could well force himself: It being not very easie, so to clear up his eyes and face, but that it might be seen (though he hid it) that he had wept. Which also pier∣ced his Guest; both to see the Fathers affection, and his own misery. Who was still so unhappy as he some way expressed) to be a burthen to himself, and all he conver∣sed with: supposing he had grieved or displeased him by some of his expressions. But when the Good Father perceived those thoughts, with a most sweet, tender and melting look, he replyed,

No my Dear Brother, no: you do not burthen me at all; or in any thing displease me. But as my general du∣ty bids, or helps me in some measure, to mourn with every one that mourneth, and to weep with every one that weepeth; So my particular respect and affection now for∣ceth me: if at least, it can be force, upon a Fathers tender bowels, to yearn over his son; or a brother, over his own dearly beloved brother.

Yet there is somewhat in You, that maketh me melt in Joy, rather then sorrow: tho it may be unutterable; for I cannot expresse it. I saw you were my Neighbour at the first, as a Man: and so I found my self obliged (This is Little and low) both to Love and Honour you; for that Image of God I ought to acknowledge in you: and the great Law of Love, that commands Brotherly kinde∣nesse, bids us adde Love also; yea and to strangers also: for the same chapter that bids us Love our Neighbour as our self, bids us Love a stranger also as we love our selves.

And among divers reasons why we should love strangers, it is sometimes added, Because God loveth strangers. Yea and we are bid to entertain them so, As if they were or might be Angels: seeing some had unawares so entertained Angels.

But now I see somewhat more in you: not onely a Man, and my Neighbour, but a Christian also; and my Dear and pretious Brother: whom the Angels do attend, and love, and honour, as a lively Image of their great Lord and Master Jesus Christ. And how is it, that the Brother of my Lord thus cometh to visit me?

And you are so far from having committed that great sin, against the Holy Ghost (which you so much fear,) that you are still under the most gracious workings of that Holy Spirit: Whose great work is to convince the world (even the world, and not onely the Apostles or Disciples, but the World) of Sin, Righteousnesse and Judgement. which is also promised to the World, even to the World: and is fulfilled in you, who are thus, under the convin∣cing spirit of Promise.

And it will also comfort you: for the same spirit that convinceth, is also the Comforter: and where it wounds, it heals: and when it hath convinced both of Sin, Judge∣ment and Righteousness; (which is there promised;) it will also comfort. It being the promise, or indeed the property and nature; yea and heart of God, to heal and quicken whom he wounds and kills: which from Mo∣ses Song, runs all along through the Psalms and Prophets: Who tell us, If he wound, he will heal: Yea though he kill

for two dayes. He wil revive and quicken on the Third. For he will turn again, and have compassion on us; be∣cause he delighteth in mercy: though he cause grief for a while, and yet not willingly, or from his heart, afflict∣eth the children of men; which is his Strange work. But Mercy is his Child, his Son; and comes as naturally from him, as a child from any father: For he is the Father of Mercy; yea of a multitude of mani-fold Mercies: which are also One with the heart of Christ: for, He is the onely begotten of the Father: and yet His Father, is also the Father of Mercies: so that Christ and Mercies lay toge∣ther in one womb; and indeed are the same: for, how else is Christ the Onely begotten of the Father?

And you are under the tender mercies of Christ, even that Christ who is Mercy it self: and this holy Spirit of Promise will certainly be your Comforter: being already I see your Remembrancer, to bring to mind his words, one of his proper Works: having also convinced you of Righteousnesse enough in him, (Everlasting Righteous∣nesse) to satisfie God, and sanctifie you.

And I hear you not onely acknowledge him to be the Son of God, and sent of God, to be the Saviour of the World; but also you are convinced of sin, because you have not believed on him (the great promise of that Com∣forter,) and are made most truly and highly to value, de∣fire, long and pray for him, and To him: which you could not, but by the gracious workings of that Holy Spirit of promise; whose great work was, and still is, to set up Christ, as he set up his Father.

Which Character given by Christ, of his own spirit, is repeated also by the Apostles. And St. John gives it as the Touch-stone whereby we should try the spirits; saying, Every spirit that confesseth that Jesus is come in the flesh, is of God: and again, he that confesses that Jesus is the Son of God, dwelleth in God, and God in him: and again, whosoever be∣lieveth that Jesus is the Christ, is born of God: and again, He that is born of God, sinneth not, (that sin) or worketh not sin: (which is a common phrase in the Language of the

Law of Moses, and other places of Scripture:) Doeth not sin, So, but that the seed of God still remaineth in him; as the sap of an Oake or Teile, when it casteth its leaves: as the Pro∣phet Isaiah, in that most remarkable Chap. cited in the six first books of the New Testament. For the Jews rejection and return again, as an emblem of the whole Worlds Re∣storing or Resurrection: it being plain in the Prophets, and our Saviour also, that God would never deal worse with any, then with that Nation. And the Prophet Ieremiah saith, he that believeth shall never cease from giving fruit, and the Psalmist, that his leaves shall never quite fall off: and Christ saith, that he which beareth any fruit in him, shall be purged, that he may bear more. In him, is all our fruit found: and in him we go in and out, and still find fresh pasture: and he that once drinketh of His living waters, never thirsteth more; or is quite dry, but still findeth a fountain in him, flowing up to Eternal Life.

And St. Paul saith, If thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the Dead thou shalt be saved. For which also, he citeth two great Prophets, Isaiah and Joel; which is cited also by St. Peter, in his first publique Sermon: For whosoever shall call upon the Name of the Lord, shall be saved. For this Jesus is Lord of All, (even Davids Lord also,) and Rich unto All, that call upon him.

And Paul also saith, that no man can say, that Jesus is the Lord, but by the Holy Ghost. (Which was oft no little stay to one I sometime knew, in great anguish, fearing the good Spirit had forsaken him) And to all that so acknowledge Christ for their Lord, and as their Lord worship him (as the Psalms bid us) and call upon him; the same Apostle saith, that no temptation comes but common unto man; And that God is faithful and will not suffer them to be Templed above their strength; but with the Temptation will provide an Issue, that they may be able to bear it: Which is also the last Petition in Our Lords Prayer, and so sure to be granted.

And to All, so acknowledging Christ, St. John saith, If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousnesse; And to All

such he saith, If any man sin, we have an Advocate with the Father, even Jesus Christ the Righteous, and he is the Pro∣pitiation for our sin, and not for ours onely, but for the sins of the whole World; which are some of the sweetest places in the Bible, and belonging to All that call on Jesus of Na∣zareth; which I see you do.

And to All such, and therefore to you also, St. Paul (the great Teacher of the Gentiles) writeth, as from God in Heaven, and his Son Jesus, the Judge of all men and Angels also, that if we judge our selves (as I see you do) we shall not be judged by him, which is one of the greatest and highest Prerogatives, or Royalties, a mortal man can be ca∣pable of.

The Jews speak of it, as one of the first things delivered by God to Moses, and by him to Joshua (and so down through all their Elders and Wise men in all ages) to be Slow to judge, or very slow in judging; and it is one of the greatest and most difficult things in the world, to be a righteous Judge, in any matters of concernment, more of our selves, and yet more in matters of another world, and yet most of all for all eternity; so far above our sence and reason also, that we know not how to guess about it but by Revelation.

The great thing foretold of Christ in the Psalms and Prophets, is, That he was to be the great and most supream Judge of all Persons in all Causes. Which we might track through all the Bible up as high as Enoch, Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all, &c: and for this he received a most solemn Com∣mission, and was fitted, and filled also with the spirit of Wis∣dom, Knowledge, Understanding, Councell, Power, and Fear of∣the Lord; yea to make him very quick or tender in the Fear of God, that he might judge righteous judgement.

And this was one great reason of his being made Man, that he might be our Peer, and an equal daies-man be∣tween God and us, that should not make us afraid with his Terror when he judged us: it being so consonant to Rea∣son and to Scripture also, that the Power Legislative, Judi∣ciall,

and Executive, should be in distinct persons, and run in distinct Channels; God would have it so in himself also, and came out in the person of the Father, giving the Law, (though indeed the Free persons that receive and submit, (even the Law-takers) are the great Law-makers:) But the Sonne is the Judge, and the Spirit, executes his judge∣ments.

For the Father judgeth no man, but hath committed all judgement to the Son; that all men should honour the Son, even as they honour the Father. For as the Father hath life in him∣self, so hath he given to the Son to have life in himself: (and the Son quickneth whom he will:) and hath given him authority to execute judgement also, because he is the Son of man.

Jesus Christ therefore being the great and only Judge, (having all judgement committed to him) no man may pre sume to make himself a Judge, or take it on him, but when Christ committeth it; and then onely As he commandeth and directeth. Let me therefore first desire you to consi∣der, that you run not on a Premunire, or be Anti-christian, or a Traitor, against the main office of Christ, while you judge your self, or any other; for, who hath made you a Judge or a divider?

If you say Christ hath bid you judge your self, you must be sure of your Commission; that you have it, and can read and understand it also. For his own general rule, out of his own mouth, was, Judge not, that ye be not judged. And he that taketh upon him to judge and condemn another, or so much as to think evil of his neighbour (and t'is worse of a stranger whom he knoweth not,) speaketh evill of the Law, and judgeth, or condemneth the Law; yea, and it may be, the Law-maker also.

And though Christ did promise first to his twelve Apo∣stles (Judas also, it seems, being among them) that they, having followed him in the Regeneration, should sit on twelve Thrones, judging the twelve Tribes of Israel. And afterwards (even after his last supper, before his death) he said to them, Yee are they which have continued with me in my Temp∣tations, and I appoint you a Kingdom, as my Father hath appoint∣ed unto me; that you may eat and drink at my table, in my King∣dom,

and sit on Thrones judging the twelve Tribes of Israel, (there being then also, it seems, twelve with him, and so Judas also, though Saint John saith, he went out immedate∣ly after the sop.)

Yet this was not to be, till he himself was to receive his Kingdom, and As he did receive it at his Fathers hand and appointment; which was not till after Death, and Resurre∣ction, and Ascention to his glory.

Then, he received gifts for men, and for the Rebel also: Then, and not till then, he gave out the Spirit, which was not to be given, while he was not glorified: Or till he was exalted, and set on the right hand of God, and made a Prince and a Savi∣our, for to Cive repentance and remission of sins.

Nay, he never speaks of himself as a King or Judge, till his second coming: Being (as himself said) to go a great journey, to receive a Kingdom, and after a long time to come again, and call his servants to account. And if the wicked servant shall say in his heart, My Lord delayeth his com∣ming; and shall begin, so much as once begin, to beat or strike his fellow-servants (for the Lords servant must be gen∣tle towards all, and be no striker) when he shall but begin to strike; his Master will come when he looketh not for him, and will cut him asunder, and give him his portion with Hypocrites, the Doom of Antichrist, who thus took on him, so before his time to sit, and rule, and judge, before his master gave him power or leave, or indeed was come to sit and reign, and judge in his own Person.

Which was not till other Thrones be cast down, or set, as we read in Daniel and the Revelation. For he must sit, at his Fathers Right hand, till all his enemies be put under him; and then his Throne and Judgement shall sit: and judgement shall be given to them also that shall sit with him: who still called himself the Son of man, and never a King, or Prince, or Judge, till That Comming and That judgement.

And then he saith, They shall see the Son of man come in the Clouds with great power and glory: and when you see those things, (and that sign of the Son of Man comming in the Clouds;) Then know the kingdom of God is come, even at the

very doors: Then, and not till then; it is come, actually come, and till that time but comming; and he bids us pray, and say, Thy Kingdom come.

And then, shal the Son of man send forth his Angels, (which before he called his Fathers Angels, and the holy An∣gels,) now, His Angels; the Son of Man shall send forth His Angels, and they shall gather out of His Kingdom (which is Then his Kingdom) all things which offend, and them which do iniquity.

And then, and not till then, the Son of Man shall sit up∣on the Throne of glory; and then the King shall say to them at his Right hand; and again the King shall answer them. But to the goats at his left hand, He shal say, (he saith not, the King shall say; as if he were only a King to the sheep, or they only were members of his Kingdom; but to the goats he saith) Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. For as the Son of Man hath his Angels, so the Devil hath his Angels also: of which we read again in the Revelation.

Where, as also in Pauls great charge to Timothy, & several other Texts of Scripture, we read of his Kingdom joyned or annexed to his second comming or appearing again after his Ascention, at which time he was asked, If he then would restore the Kingdom unto Israel; which he doth not deny, but waveth only, forbidding their curious prying into times and seasons, which the Father yet had kept so secret, that the Son then knew them not, but had them afterwards, it seems, by Revelation.

Which God gave him also, to shew unto his servants, un∣to whom he saith it was given to know the secrets, or the mysteries of that Kingdom, and to search them out also, by that Spirit, which was given, to make known the things which were freely given them of God; yea and to search the hidden Depths or Baths of God: as that Apostle saith, who also tells us, The natural man believeth not the things of God, or of the Spirit of God, nor can he know them, being only discerned spiritually.

And no man can so much as see the Kingdom of God, till horn again of that Spirit; which the World; as such, neither

knoweth nor receiveth; but it is promised to the World also, and to convince the world also; and when a worldly carnal man is born again of the Spirit, and so made Spiritual, then he also judgeth all things, but himself is judged of no man.

Nor may any man judge another man, or any person whatsoever, (or can judge himself rightly,) till he be made spiritual; and so fitted by Christ the great and only Judge, of all Causes, and of all Persons.

And to whom, and in what cases, Christ committeth this Prerogative of judging either themselves or others; I know not any hath declared better then Saint Paul in di∣vers places of the same Epistle.

But as Christ gave that general rule, Judge not according to appearance; and then surely we may not judge things that appear not, or things of another world, and for all E∣ternity: Whereas the Wise man saith, A man cannot know Love or Hatred, and much less, Eternal Love or Hatred, by all before him, or appertaining to him:

So Saint Paul giveth us that generall Rule, Judge no∣thing, even nothing at all, before the time: That is, as him∣self addeth, Till the Lord come. (For his comming is the time of judging, and his Kingdom: as we have seen from that Apostle, and from many other scriptures.) And I would to God your time were come, that you might judge and reign, that we might reign also.

But the Kingdom of God, and this judging also, is not in word, but in Power: As our Lord taught us, Thine is the Kingdom, the Power and Glory. And in the Revelation, Now is salvation and strength, the Kingdom of God, and Power of his Christ; for the Accuser of our Brethren is cast down: For Christ also maketh the kingdom of God to be a Power to cast out Satan by the spirit or finger of God; and when Judas was gone out (as a Type of Satan or Anti∣christ) he saith, Now is the Son of man glorified, and God glorified in him.

And so Christ said, Some standing there should not taste of death, till they saw the Kingdom of God come with Power. Which another Evangelist expresseth by the Son of man com∣ming in his Kingdom. And S. Pet. (One of the Eye-witnesses of

that glorious Transfiguration which was an Emblem or preludium to his Kingdom) calleth it The Power and coming of our Lord Jesus. And himself being asked if he would re∣store the Kingdom, bad them stay, till they received Power from on High, or the Power of the Holy Ghost com∣ing on them, which he also calleth the Promise of the Father. For the Spirit of Promise, which is to be given to all the Lord shall call, yea to be poured out on all flesh, is called by Esay, the Spirit of Power: and it is so observed of them that received it in the Acts, that they were full of the Holy Ghost and Power.

And Saint Paul also calleth it a spirit of Power, and Love, and of a sound mind; and saith, he came with de∣monstration of the Spirit and of Power: And again, when you meet with my spirit, and the Power of our Lord Jesus Christ.

That this was a Judging Power, is plain by all that Chap. speaking of casting out, and judging them which are with∣in, while God only judgeth them that be without.

And in the next Chapter, Do you not know, The Saints shall judge the world? Are you not worthy then, to judge the smallest matters? Know ye not, that we shall judge An∣gels? how much more, things that pertain to this life? Set ye them to judge, who are least esteemed in the Church? Is there not a wise man among you? not onethat is able to judge between his Brethren? And in that very Chapter (you presse so much against your self) he saith, Judge in your selves, Is it comly that a woman pray to God uncovered? And of their Church-meetings he saith, If ye speak with Tongues, speak by two or three at most; but if ye Prophe∣sie, do it by two or three at the least (for so seems the op∣position) and let the others judge: For you may all Pro∣phecy, and you should all desire earnestly, and pray, that you may Prophecy (even above all other spiritual Gifts;) but it must be in order, and not confusion, while some Iudge: and still the spirit of all Prophets are subject to the Prophets; both old, and now also; while you be in Chur∣ches, you must keep Church Order; and your spirits must be subject to the Prophets, before you, and among you also.

But of the Sacrament he saith, You must here Iudge your selves; and be not concluded by others Judgement. But let a man examine himself, and so let him eat and drink: For, He that eateth and drinketh unworthily, eat∣eth and drinketh Damnation (or at least Judgement) to himself: and for this cause are many weak and sick, and many sleep: For, If wee would judge our selves, we should not be judged; but when we are judged, we are chastened of the Lord, that we should not be condemned with the World. Which is one of the most sweet and comfortable places in the whole Bible; as before we observed, in this Epistle also about Temptation.

Which also may, and should comfort you: So far are you from being condemned, as you think, by God, who will never confirm or execute any wrong judgement, though you give it against your self. And yet you should be tender how you judge your self unworthy of Eternal Life, which is the free gift of God; least the spirit say (as Paul and Barnabas to the Iews, Seeing you put the Gospel from you, and judge your selves unworthy of Eternal Life, Lo we turn to the Gentiles. But if you judge a wrong judgement, God is so merciful and just also, as not to confirm it.

And if you judge Rightly, you are so far from being so wretched and miserable as you think your self, that you are one of the happiest men in the World; and not onely still under the gracious Spirit of Promise convincing you ofsin, and also of righteousnesse, setting up Christ in you, and making you bow and long for him; but also receiving from him one of the greatest and highest gifts possible; which is a right Judgement, and a power and priviledge to judge your self (the hardest and highest work in the world:) so that you never shal be judged by the Lord.

A Royalty not given unto any, but the Kings and Prin∣ces, or first-born of Jesus Christ; his Churches, as at Corinth, or the members of them, or such as are sanctified in Christ Jesus; called to be Saints: and to such as in any place call upon the Name of Jesus Christ the Lord, both theirs and ours: as I hear, and see, and know you do.

And therefore I pronounce it, written to you also, as a

letter from Heaven, or the Throne and Heart of God, in Jesus Christ our Lord and yours; whom you so call upon, and trust in. For, how could you call upon Him, if you had not believed on him? As you may read in the Tenth of the Epistle to the Romans, compared with the begin∣ning of the first Epistle to the Corinthians, which we now speak of.

Nor do I wonder Paul should put such a stresse upon calling on Christ, when (by his own experience, and ob∣servation of all Christians) he had found it the great Badge of a Christian; and the greatest Character he could well expresse of one taught and drawn by God to come to Je∣sus Christ; who (though the Mediator to God) yet indeed is the end also of all the Teaching and Drawing of the Fa∣ther; which I will therefore on this occasion more largely insist upon, as one of the greatest and sweetest things I can declare to you, especially in this great hour of darknesse and temptation.

When Paul saw Stephen the first Martyr stoned (consent∣ing to his death, and standing by, keeping the clothes of them which stoned him,) he might easily observe and re∣member, that he died, calling on Jesus Christ, and saying, Lord Jesus receive my spirit. And again kneeling down, he cryed, Lord lay not this sin to their charge; and saying this, he fell asleep.

He might very well wonder that in the very Infancy of Christian Religion, any could so quickly speak and pray to Christ: and that also, with such courage and boldnesse, as daring to die in it; and to desire no other rest or happi∣nesse, then, that Jesus only should receive his spirit, and forgive his stoners. Doubtlesse it could not but take deep impression in so wise a man as Paul or Saul was.

And so it seems it did, for presently he went and got a Commission from the Rulers to bring bound to Jerusalem all that he should find calling on Jesus. Which he could not but see a most distinguishing Character between Jews and Christians; for the Jews also called on God; but the Chri∣stians only called on Jesus Christ: and by that character he

might easily discern who were only Jews, and who were also Christians; and so binde All, he found calling on Christ.

And when Christ appeared to Ananias in a vision, he bad him Enquire in the house of Iudas: Which we may consi∣der again, when we see Paul rising up in the room of Iudas; and of Saul also, being of the same Tribe, much about a Thousand years after David, that is Love, had cast him out, and bound him up; as Satan must be bound for a Thousand years, and then perhaps struck down, as Saul here was, by fire from heaven; Saul also signifying Hell, or the Grave; and so might well be an Emblem of Satan, which is the very Phrase used by David, of Abishai; to which Christ also might allude, when he called Peter Satan.

And when Ananias (or the Lords grace) was sent by Christ to look out Saul, he said, Lord, I hear he hath authority to bind all that call on thy Name: To which Christ replyed, Go, for he is a chosen Vessel to bear my Name to the Gen∣tiles, and to Kings, and the children of Israel (though the Jews shall reject and persecute him; yet he shall bear 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 wit∣nesse 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 concern∣ing 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 su∣spect, that some Gentile Nations (as they seem) may be some of the Ten Tribes; or at least the posterity of Abra∣ham 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 mat∣ter 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 com∣pelled them to blaspheme; (styling himself also a Blasphe∣mer:) 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; De∣livering 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 forgive∣nesse of sins, and inheritance among them which are sancti∣fied, 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 Commis∣sion 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, 'tis said in the Ninth of the Acts, That when he Preached Christ in the Syna∣gogues, 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 di∣stinguishing 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 con∣tinue 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 remarka∣ble 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 Gen∣tiles, 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 Jesus Christ be with you all: Which he wrote with his own hand, it seems, in all his true epistles.

From Antioch, Paul and Barnabas came to Iconium, and there spake boldly in the Lord, which gave Testimony to the Word of his Grace, granting signes and wonders to be done by their hands. And returning again to Anti∣och (and other places) confirming the souls of the Disci∣ples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdom of God (which St. Matthew onely, calleth the Kingdom of Heaven:) and ordaining them Elders in every Church, praying with fasting, they commended them to the Lord Iesus, in whom they believed.

Thence coming up, to the Counsel, at Ierusalem, they there declared the Miracles and Wonders, God had wrought by them, among the Gentiles: where Iames (whom Paul calls an Apostle, and so Peter also owned him as chief among the Brethren, in the twelfth of the Acts, which tells us before of Herods killing the Apostle Iames:) discourseth of Gods promise to raise up the Tabernacle of David, that the residue of men might seek after the Lord; and all the Gentiles upon whom My Name is called, saith the Lord, (even Jesus) who doth all these things.

For we may generally observe that by Lord (especially where distinct from God) they mean the Lord Jesus: who is Lord of All, as St. Paul to the Romanes, and rich unto All that call upon him: and we have but one God, the Father, and One Lord, Christ Jesus.

And to Him, the Apostles, and whole Church, prayed, at the Election of Matthias; calling him the Lord Jesus; and then set two, saying, Thou Lord that knowest or search∣est the Hearts of All men: the proper character of Christ, as he writes to Thiatyra, all the Churches shall know that I search the reins and hearts: and that also as God Man: for as God only, he need not search our Hearts.

From that great Counsel, It seemed good to the Apostles and Elders, with the whole Church, to send chosen men, with their beloved (who had hazzarded their lives, for the Name of our Lord Jesus Christ) Barnabas and Paul. For, the Holy Ghost setteth Barnabas generally before Saul, and often also before Paul: which name is not given him, till he taught Sergius Paulus that prudent Roman Governour. Assaying to go into Bithynia, the Spirit of Jesus did not permit them: for so it is read in some of the best copies.

At Philippi (called by a man of Macedonia, in a vision) Paul meets a Damsel possessed with a spirit of Divination, (tho she cried, These men are the servants of the most High God, which shew unto us the way of salvation; For, an evil spirit may preach true Doctrine:) but Paul being grieved, turned and said to the spirit, I command thee in the Name of Iesus Christ, to come out of her; and he came out the same hour.

And on this, being beaten and cast in prison, and there loosed at midnight, to the Trembling Jayler they say, Be∣lieve on the Lord Iesus Christ, and thou shalt be saved, and thy house. Thine House also: Even as salvation came to Za∣cheus House also, when to him; and to Lydias Houshold al∣so, when to her.

At Ephesus, finding certain Disciples, they were bapti∣zed in the Name of the Lord Iesus. Which seems equal therefore to the name of Father, Son and Holy Ghost: for the Apostles were commanded to baptize in the Name of Father, Son and Holy Ghost; and yet they did it in the Name of Christ onely: and no wonder

For, the full latitude, or fulnesse of the god-head dwelt in Him: and there is no other God, but in him, and one with him; and therefore he that sees him, sees the Father also; and he that worships him, worships the Father also; and him that serves him, will his Father honour, as him∣self saith; and by consequence him that prayes to him; which a great piece of worship and service.

He is thy Lord, Worship him: as the Psalmist to the Spouse, or whole Church; which therefore prayeth unto him, all along the Canticles, and Revelation also, where the Bride or whole Church and Spouse of Christ, and the Spirit also, prayeth to Him, saying, Come Lord Iesus.

When Paul had laid his hands on the Twelve Disciples also of the Gentiles at Ephesus (which then might be the head of the Gentiles, and the first that received an Epistle from Christ in the Revelation:) the Holy Ghost came up∣on them, and they spake with Tongues and Prophesied; as the Twelve Apostles at Pentecost. To which also, Saint Paul seems plainly to allude, in the first Chapter of his Epi∣stle to that Church at Ephesus, or to the Saints there, and faithfull in Christ Jesus, as he styleth them, and not a Church; as at Corinth and other places.

Some Vagabond Jews adjure evil spirits there, in the Name of Jesus, whom Paul preacheth; and the evil spirit answering, Jesus I know, and Paul I know, but who are you? and leaping beat them through the man possessed:

Whence fear fell on them all, and the Name of the Lord Jesus was magnified. As we read at the close of that Hi∣story, Acts 19.

At Miletus, calling the Elders from Ephesus also, most pathetically he discourseth, how for divers years he had served the Lord Jesus among them, with all humility of minde, and with many tears and temptations; testifying both to Jewes and Greeks Repentance towards God, and faith towards our Lord Jesus Christ. But none of these (troubles) move me, nor count I my life dear to me, so I may finish my course with joy, and the Ministry which I have received of the Lord Iesus, to testifie the gospel of the grace of God; even of the grace of God.

And now I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more. And yet that he came after this also, again to that very place, is probable, or certain, from his leaving Trophimus at Miletus sick (in the 2. to Tim.) who now went with him to Jerusalem., Acts 21. 29. Or shall we say, he was deceived, when from Rome also he wrote, to so many neer those countreys, that he trusted to be given to their prayers, and to come to them again. O how watchful must a good man be, least his own spirit rise too much, with the true Spirit of God: or least the Envio us one sow Tares, with the good mans Wheat.

And (when Agabus had bound his hands and feet with Pauls girdle) he saith, What mean you to weep and to break my heart? For I am ready not only to be bound, but to die also, for the Name of the Lord Iesus. Then they ceased, saying, The will of the Lord (that Lord) be done.

From Jerusalem, where he spake often of that Name, and in it, and of praying to it, as I observed before; he is brought by a dangerous Voyage and shipwrack to Rome.

It is no sign that a man is out of the way, or not sent by God, or called by him to a journey, when he meets with great storms, and danger of death, by shipwrack, or other∣wise. For the Lord met Moses in the Inn, and sought to, slay him, in his way to Aegypt: though he sent him thi∣ther, on so great an errand.

Noah brought rest to the World through the Floud, and many tossings in great Waters; And we might have lost some of the sweetest portions of the Gospel, but for such storms by Sea.

In one of them Christ is in the Ship, but asleep; and they wake him, crying, Carest thou not, that we perish? And he soon took care, and rebuked the winds, though blaming their unbelief, and fear with amazement: which is Peters phrase (to the Daughters of our good Mother Sara) and he might learn it from our Saviour, in their storms and fears, with such amazement: which is a phrase used several times in the Gospel.

But doth God take care of bodies? Will he not be more careful of our souls? and pity them more? If we would cry (and wake him also, when he seems asleep, a∣bout, or in us, and among us) and say to him, Master, ca∣rest thou not, that our souls perish? Even those precious and Immortal souls, which thou seemest to value above the whole World, saying, What shall a man give in ex∣change for his soul? It is said Our blood shall be precious in thy eyes; and shall not our Souls be more precious? O we of little faith.

At another time, Our Saviour did not onely send away his Disciples, but constrained them to go in a ship, when they might have gone another way: But they would have sent away the poor people supperlesse from him; and when he had supped them, He sends away his Hard Di∣sciples to be tossed in the Sea, while he blessed the poor people. In the fourth watch of the night, he shews himself (God is nearer us in a storm, then we believe or Expect:) and he saw them tossed, some pretty while it seems; but would not help them (or appear) till the last watch: and then they are more afraid, and cryed out, sup∣posing it to be an evil spirit. So easily may we mistake the kindnesse of God, and think him to be the Devil, to devour us, even then when he comes in goodnesse to save us. But he first rebuketh their fears; and saith, It is I, be not afraid. And when Peter would venture out beyond his strength, and ready to sink, cryed Save me, I perish; He

is moved with compassion, and immediately stretcheth out his hand, and catcheth him, the very phrase used to the Hebrews, He caught not the nature of Angels, but he caught the seed of Abraham: He suddenly reached out his hand, and caught, as we snatch a thing perishing in fire or water: So he caught Peter (As he would do us also; if in our fears and sinking, we would so cry out to Him, Help Lord, I pe∣rish.) How quickly did he bring him into the Ship, and it, with them all, safe in a calme to their wished Haven? O that men would praise the Lord for his goodnesse, and wonderful kindnesse to the sons of men, as the Psalmist re∣peats it several times in the 107. Psalm.

Such goodnesse and wonderful kindnesse did the Lord shew to Paul also, in that stormy voyage to Rome; where∣in yet he did not onely preserve Him safe, but all his fel∣low passengers also: as he told him in a night vision: saying Fear not Paul, thou must be brought to Cesar; and lo God hath given thee all them which sail with thee.

And when he came to Rome, he expounded and testified the Kingdom of God, perswading them of Jesus, both out of the Law of Moses, and out of the Prophets. And for two years dwelt in an hired house, receiving All that came to him, Preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence. As we read in the Acts.

That he also taught them to pray to Jesus Christ, is plain enough from the stresse he putteth on it, in his Epi∣stle to those very Romanes, in the tenth chapter; Where, to believing with the heart, he joyns also confession with the mouth: and explaineth it by praying to him: For it is written, Whosoever shall call upon the Name of the Lord shall be saved. For the same Lord over All is Rich unto All that call upon him. But how shall they call on Him, in whom they have not believed?

And the first Epistle to the Corinthians, is directed to the Church of God at Corinth; to them that are sanctified in Christ Jesus, called to be Saints; with All that in every place call upon the Name of Jesus Christ our Lord, both

theirs and ours. And concludes thus, The Salutation of me Paul with my own hand; If any man love not the Lord Je∣sus Christ, let him be Anathema, Maranatha; The Grace of our Lord Jesus Christ be with you; my love be with you all, in Christ Jesus. Amen. Which belongeth to every one that in any place calleth on Jesus Christ. And to All us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are All things, and we by him: as he speaketh in the same Epistle.

And the second Epistle concludeth with the Grace of Je∣sus Christ, and the love of God the Father, and the Communi∣on of the Holy Ghost be with you All.

As that Epistle, so all his Epistles generally, begin with Grace and Peace, (and some add Mercy also) from God our Father, and from our Lord Jesus Christ, who (as the Epistle to the Galathians addeth) gave Himself for our sins, that he might deliver us from this present evil World, according to the will of God and our Father: and I marvel that you are so soon removed from him that called you into the Grace of Christ. And concludes that Epistle, From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus. Bre∣thren, the Grace of our Lord Jesus Christ be with your spirit, Amen.

And to the Ephesians, among many other remarkable passages of Jesus Christ, he prayes, that Christ may dwell in their hearts by Faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fulnesse of God. Namely, by him in whom All fulnesse dwelleth; Yea, all the fulness of the Godhead: And therefore He that desireth Him, and prayeth to Him, prayeth to the whole fulnesse of the Godhead, and desireth it. And in the same Epistle, He that descended, is now ascended far a∣bove all Heavens, that he might fill All things, and gave gifts, &c. for the edifying of the body of Christ, till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the 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 fa∣mous 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, whe∣ther 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 bre∣thren, in the Name of our Lord Iesus Christ, that you withdraw from every brother walking disorderly, yet count him not an ene∣my, but admonish him as a brother. Now the God of Peace him∣self, 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 Acce••ation (as much, or more then all the Mazoreth or Kab••:) 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 sub∣joyns 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 for∣ward in the knowledge of Jesus Christ, and so he con∣cludes, 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 cal∣ling himself the first and the last, which is and was, and is to come; the great Iehovah; Lord God Almighty, leads us plain∣ly 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, Re∣presenting himself in several species, or Idea's. For Pla∣to 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 Mes∣sias, 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 Apo∣stle 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 Re∣velation: 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 blasphe∣med) 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 wor∣ship him, as we read in the Psalmes and Epistle to the Hebrews) with the four Watches or Watchers, and the four and twenty Elders (of which again when we shew all mea∣sures borrowed from the twelve hours of darknesse, or

the twelve sons of Ishmael, and the twelve sons of Light, or of Israel) they all fall down and Worship, Praying, and singing Praises to the Lamb also, (even as cloathed with flesh:) as well as to him that sat on the Throne: which yet was Christ also (as is clear from many passa∣ges) but Christ in more Majesty, and Glory of the Dei∣ty, then onely as a Lamb slain: For it was the Lamb ex∣alted and set down in Glory, even in his Fathers Throne;

As of old, the 24. courses of Priests, and of Levites, and of Porters, or Watchers, or Singers, and other Of∣ficers, so ordered by David, (who was also the 24th. from Noah, as the number of his Name in Hebrew, and the 14th. from Abraham, as also his Name, when written without a jod, as frequently it is; and signifieth love, and a Fathers Brother, or a very neer kindsman:) so in the Revelation those 24. Elders did fall down, in Adorati∣on to the Lamb, (even to the Lamb that was slain, & they had Harps its said; and golden Vials full of Odours, which are the praiers of Saints.

Which may intimate, that as our great High Priest, o∣ver all the Houshold in Heaven and Earth; The great Angel of the Covenant, offers up his own Incence with the Prayers of all Saints to his Father: So these Inter∣cessors also to the Lamb, even the Elders of Churches; offer up their Churches, yea and other Saints Prayers, to the Lamb. For, the whole Bride and the Spirit acting the Bride also, do not onely converse with Christ as her Husband, but Worship him also, as Her Lord (as Sarah called Abraham) and she is so commanded in the Psalmes, both to Kisse him and to Worship him; And she so practiseth in the Canticles, and the Revelation also: crying to the last, come, even come, and so come: Even come Lord Iesus, come quickly.

It may also be easie to shew very many, if not most or all, of the Prayers and praises in the Psalmes, are plain∣ly directed to Christ: and many commands and encou∣ragements to call upon him there also.

As, He arken unto my cry, my King and my God, for unto

Thee will I Pray: my voice shall thou hear in the morning, O Lord in the morning, will I direct my prayers to Thee, and will look up. And again, they that know Thy Name will trust in Thee, for Thou Lord hast not forsaken them that seek Thee. And again, Lord thou hast heard the desire of the humble; Thou wilt prepare their heart, and thou wilt cause their ear to hear. And again, Blessed be my Rock; and blessed be the God of my Rock; and my Saviour, clense me from my secret sins, and keep me that presumptuous sins prevail not over me, and let the words of my Mouth, and the Meditations of my Heart, be acceptable in Thy sight, O Lord my Rock, and my Redeemer. And again, Thy Throne O God is for ever and ever, and ride on prosperously, because of Truth and Meeknesse of Righteousnesse. And to the Spouse of Christ, He is thy Lord, Worship thou him. And again, Be still and know that I am God: Clap hands all People, sing unto God with Triumph, He shall speak the people under us; He shall chuse our Inheritance for us, even the Ex∣cellency of Jacob whom he loved (and his blessing prevailed over all the blessings of his Ancestors.) And again, ga∣ther my Saints together, and I will speak (and then declares the forme of the great Judgement both to the good and evil:) And concludes, call upon me in the day of thy trouble I will deliver thee, and thou shalt glorifie me (plainly spoken by Christ, and repeated by the Psalmist afterwards; Say∣ing, In the day of my trouble I will call upon Thee, for Thou wilt answer me: And in an other Psalm, Thou calledst in trouble, and I did deliver thee; and answered thee in the secret place of Thunder.) And what time I am afraid I will trust in Thee. And again, Trust in him at all times ye People, and power out your Souls before him. And again, Praise waiteth in silence for thee; And to thee shall the Vow be per∣formed: O thou that hearest prayer, unto thee shall all flesh come. Iniquity prevaileth over me, but thou hast made Atone∣ment for our transgressions: O our Jesus: or our Salvation. The hope of the ends of the Earth, and them that are a far off in the Seas. And again, my lips shall ever praise Thee, and and in thy Name will I lift up my hands when I pray. And again, Thou hast ascended up on High, Thou hast led Captivity Captive: Thou hast received gifts for men, even for the Reb∣bels

also, that God may dwell among them. And thy God hath commanded thy strength. Strengthen, O God, that thou hast wrought, &c.

And again, In the day of my trouble I will call upon Thee, for Thou wilt answer me: and Thou Lord art good and ready to for∣give, and plenteous in Mercy to all that call upon Thee. Or, as St. Paul to the Romans, Lord of All, and Rich unto all that call upon him: plainly spoken of Christ. As that also, of the Lord speaking unto my Lord, Sit at my right hand, &c. And then the Psalmist speaketh to him, the Lord at Thy hand, shall smite through Thy enemies; and Thy people shall be a willing people in the day of thy power; and the Lord hath sworn, and will not repent, Thou art a Priest for ever: cited so remarkably in the New Testament, by the Apostles, and by Christ also, asking the Jews, who it was there, or how, David called him Lord.

And the 102. Psalm (being entituled a prayer of one af∣flicted, when his soul is overwhelmed in him, and poureth out his sighing before the Lord,) is plainly spoken to Christ: as we see, by divers verses cited in the Epistle to the Hebrews, as spoken to Him, and proving Him to be the Son of God: and so are many other, like passages cited in the New Testament, and applyed to Christ. As also the context will shew; speaking somewhat that belongeth properly to Christ, and not to God, but as he is in Christ, and the Humane Nature: and so he hath eyes, ears, heart and hands, and passions also, and affections; which are else improperly given to God, or supposed to be in him: and so, he descends to earth, & ascends on high, Returning also to judge the World. Which is oft spoken by David to Him he calleth Lord and King, and Judge of All. But the Father judgeth no man, but hath committed al•• judgement to the Son; and authority also to execute judgement, be∣cause he is the son of man. And often doth the Psalm∣ist speak to a Lord, or King, or Judge, (as Job also, saying I will make supplication to my Judge; and my Redeemer liveth: a phrase also frequently used by the Psalmist) and his Rock; which yet had a God, had a Lord, or a Father; which is a plain character of Christ. As very many others

which an attentive Reader will easily observe, through the whole book of Psalmes: yea, the Prophets also, in very many places.

And the Proverbs, do not onely bid us lift up our voyce to Wisdom, and cry aloud to Understanding, but com∣mands us also to call her our Sister, and our near kinswo∣man: which is a plain character he means That Wisdom which was hid in Christ (in whom are hid All Treasures of wisdom; For He is the Power and Wisdom of God, who hath made him also Wisdom for us, and unto us) Being our Brother, who of old dwelt with Prudence, and was brought up with him; But His delight was with the Sons of men: whom he is not ashamed to call His Brethren. Nay, he commandeth us to call him Brother, (saying also, that a Brother is Born for a Day of Trouble:) and to call His Wisdom our Sister, and His Understanding our near Kinswoman: which is a Comment on that of the Psalmes, He is Thy Lord, and therefore Worship him; But He is also Thy Brother, and therefore Kisse him also, least thou displease and grieve him: which we see all along through the Canticles also.

Shall I add yet more to perswade, or encourage you in praying to Christ? Or why rather to Christ, then to God otherwise? Though we may speak to the Father also, and with great comfort and boldnesse. If at least I can, and dare say, My Father forgive me, as I forgive others: which yet I desire to do, and in some measure do: but oft found it so hard, to make it the measure of Gods forgiving me; that it made me oft turn to Christ, and say, Lord teach me to pray this Prayer, as John taught his Disciples. And at length I hope he taught me: and to speak and pray to Him also, as He to His Father; For, he is not onely my Lord, but my Father also; and the Father of Eternity; or (as some read it) of the World to come: Yea, and my Father in Heaven, where he then also said he was: Nay, the Son of man which is in Heaven, and your Father which is out of Heaven; or came out of Heaven; in that remark∣able passage of our Saviour added by St. Luke to the Lords

Prayer, taught his Disciples in a secret place, as they found him praying, and said, Lord teach us, as John taught his Disciples: and he taught them with some difference from what he said before all the People (in his Sermon on the Mount) whom yet he bid say, Our Father, &c. But in Luke he addeth, If you that be evil, can give good gifts to them that ask you, How much more your Father, who is, or who came, Out of Heaven: For so it is in the Origi∣nal; and by that character he may perhaps hint, That very prayer may be spoken to him. For, He that seeth Him, seeth the Father also, and He that worships him, worships the Father also; and Him that serveth Him, the Father will love and honour. He that speaketh to him, speaketh to the ear and Heart of God. For the whole fulnesse of the Godhead is in Him; and that I may not separate the Persons, or have wrong conceits of God, (as I am apt enough to; and so it may be, worship Idols of my own ma∣king, in my own brain; which may be easier, and so more dangerous, then Idols made by my own hands:) I chuse much to speak to Christ: and to God onely as in Him.

As of old, They were to pray to the God of Abraham, that spake to Moses, and dwelt in the Tabernacle, between the cherubims of glory, shadowing the Mercy Seat, co∣vering the Arck; so I speak to God onely as He is in Christ, where he dwelleth for ever.

And though, it may be very lawful to pray to God through Christ and for Christ; Yet (not to speak of out aptnesse to look on God as wholly wrath in Himself, when he is Love; even the Father is Love; and so loved the world also, that he sent his onely begotten Son, to save the world and not to destroy it:) If one should run me in, to the heart, and I should cry to God the Father, to cure me for Christs sake; would he not answer, (and all wise men,) Go also to the Physitian, or to the Chyrurgion, who is to work out thy cure under God, and is so appointed by God.

So, when sinne or Satan Tempts or wounds me to the heart, if I cry only to God, to heal or help me, for Christs sake; will he not say, Go to Ioseph, I have trusted him with all things: go to the proper Physitian or Surgion for the

heart, Jesus Christ, whom I sent & sanctified for that end to heal your soul and body both. And He that heareth and learneth of the Father, will go to him, who indeed is the End of the Fathers Teachings and Drawings, as he is the End of all the Law: And Himself also crieth, Come unto me, and learn of me; and buy of me; and I will give you drink, and Ease and Rest, and Ey-salve thst you may see. And though none come to him, but whom the Father drew; yet himself also promised, that lifted up, he would draws All men: even All men unto himself. And out of his bel∣ly shall flow Rivers of Living Waters. And to the Wo∣man of Samaria he said, If thou knewest the Gift of God, and who it is that speaketh to thee, Thou wouldst Ask (and ask of Him surely) and He would give thee Living Water, which should be a Fountain, still flowing up to Eternal Life.

And they did pray to Him, here on Earth: and sure we might do so again, if we should meet him here, or could see him with our bodily eyes; or could lay hold of him with our hands, and wash his feet with our Tears, and wipe them with the hairs of our heads. If I should meet him as I walked, why might I not speak to him, as Paul did when he saw him in the way, or afterwards in the Temple, as he was praying? Or as Stephen did, when he died? And is he not as neer us, and as ready to hear, and help and save us Now: though we see him not with our bodily eyes, as he was then? And yet sure if we could but learn to speak and do all we do, in the Name of Jesus Christ, as we are bid, we should even see and feel and taste Christ in our selves, and in one another. When it shall please God to re∣veal, Christ in us, as St. Paul speaketh to the Galathians, intimating that he may be in us, when we do not see him, or believe him so; for God onely can manifest himself and him to us: and how, or why doth he manifest himself to us, and not unto the world? But he hath promised to be among and in us, and manifest himself, and his Fathers Name, that the love wherewith he loved him, might be in us, and he in us also: which is the great thing he promised and prayed for; that All that did and shall believe in him through all ages, might be One with Him (He that is joy∣ned

to the Lord is One spirit with him: and know you not that Christ is in you, and the hope of glory in you al∣so, except you be Reprobates?) and that they might be made perfect in One: They in Him, and He in them.

For if they be In him onely, they may bear little fruit, except he also be In them, as the sap of the Root is in the Branch; or the spirit of the Head, is in every member of the body, knit together by bands or nerves; receiving nourishment from the Head; yet so also, that every joynt supplies to one another: so blessed a thing it is, to be in union with Christ Jesus our Head, and in communion of Saints, and fellowship with them as his Members, and fel∣low Members to each other. So that, as the eye may not say to the hand, I have no need of thee, so neither may the Head say (a very sweet scripture) to the foot, or least toe of the foot, I have no need of you. For, he doth not onely take care of the least pin of the Tabernacle, but in∣deed is made up of a multitude of differing Members (for; if they did not differ, they were All One, and the whole Body were but One Member:) and as in all our bodies, one part is Hot, another cold; One Hard, another soft; one puls up, another down; and so it must be; and yet most accurate Harmony in All parts, and in the whole:

So is it, and so must it be, with the Body of Christ, the fulnesse of Him (a most remarkable expression) that fil∣leth All in All: and yet they are All in Him, and His Body; and have all His Mind and spirit flowing, acting and abi∣ding in them; even the same spirit which is in the Head; but in several and differing measures, and proportions, & to several ends and uses; as in all the differing Organs and Members of our Bodies: For All are not eyes, or ears, or hands, or feet; and yet All are Members.

And as it is natural to the spirit; that is now in any of our members, on the least touch of fear, or other passion, pre∣sently to run to the Head, or Heart, as its fountain; and thence soon to bring out new supply of more spirits, as oc∣casion is: (whence we first look pale in our passions, and then quickly redder then before:) so, in the Body of Christ any little Touch upon any of his members, makes the spi∣rit

of that Member presently run to the Head, which is chief; or to the very heart of God (the Root of the mat∣ter in him also) and soon returns with a Legion of Angels, as a stock of new spirits; or it may be, with Christ himself calling, as to Saul (when he pinched some of his little fin∣gers and toes, or other parts of his body,) Saul, Saul, why dost thou pinch or persecute me? Even me, the Head or Heart of all these Members, and the whole Body? for if any one member be pressed or hurt, the Head and all the Body is grieved or pressed also. And why do you press me, saith Christ? for in all their affliction, he is afflicted.

And certainly it is not more Natural, for the Spirit of the Body, or any one Member of it, to run up to the Brain or Head, then it is for the Spirit of Christ, and those that have received it, upon all occasions, yea alwayes to be breathing to God in Christ; Yea, to Jesus Christ himself, the head of the Body: And through him onely to God the Father, (that is the whole Deity) who is the head of Christ also; As Christ is the Head of his Mem∣bers: Yea, as St. Paul saith, the Head of every man. and the Church is his Glory also, as his Fulness, even as the Woman is the glory of the man: and man is the Image and glory of God. So is the Church (and special Mem∣bers, or Messengers of it, as Titus was) the Glory of Christ. So also, Christ speaketh in the Prophets, I will place Salvation in Zion, for Israel my glory. And again, Thou shalt also be a Krown of glory in the hand of the Lord, and as a Royal Diadem in the hand of thy God. Thou shalt be no more termed forsaken, but Hephzibah; Which also was the very Name of Hezekiahs Queen, living about that time. And again, that they might be unto me as a People and a Name, and a Praise, and a Glory. And although they then rejected that great hon∣our offered them, yet it must be, and shall be; For God hath said it and ordained it. The skies shall power down Righteousnesse, and the Earth shall open, and they shall bring forth Salvation. And again, I will build them as at first, and I will cleanse them from all Iniquity, and I will pardon all their Transgressions: And it shall be to me (not onely) a name of Joy; But a Praise, and Hon∣our,

(or Glory,) before all the Nations of the Earth.

Should not a Spouse converse with her Husband? Or should she be runing to his Father rather, or Himself, in all her wants or desires? And yet his Father also will hear and Answer. For, he that speaks to the Son, speaketh to the Father also: And the Son speaketh nothing of Himself, but as the Father speaketh.

And That surely, is one great Reason why we should speak to Christ; Immediately to Christ: and to God onely, through Him. As of old they might not offer up their own sacrifice, but by the hand of the Priest: So now he is our Priest & our High Priest also, to receive all the Vi∣als of Insence, even from the Elders who are Priests also; but the High Priest as the great Angel of the Covenant, of∣fers up the Prayers of All Saints: And we should bring them all to him; and desire him to present them, with all our wants, and all our returns also, of praise and service unto him. And this seemeth clearly the sence of those Scriptures that bid us offer all, we offer unto God, not only in his Name, but also, Through Him; presenting them to Him, that he may present them to the Father. And our Immediate coming to the Father (while we say 'tis, through Christ) though it may be lawful also in its sea∣son, if rightly understood; Yet surely, may be fitter for that time when the Son also shall give up the Kingdom to his Father; that God may be All in All. Though it may be, Then, our Prayers shall cease; Or be turned to Praises or Embracings: as also with the Spouse, when she is not onely betrothed, as now, but maried also to Christ, as she shall be. As the Revelation also represents her: when the New Ierusalem comes down from Heaven, as a Bride decked for her Husband. And yet, Then al∣so (which I have a little wondered at) She seems to be solitary a while; as if she had left her Husband, and her heart also behind her, when she came down from Heaven; and her cry all along, even to the very end of all the Reve∣lation is, Come Lord Iesus, Come quickly. As if Christ were not with her, on earth.

But the greatest stresse of the Argument, may seem

to be in this, tha•• God speaks nothing to us now, but in, and through his Son. Our Prayers, Praises, sighs and groans, if right, are but reflections back of somewhat spoken to us, spoken in us. Which must therefore be through Christ and to Christ Immediately, by His Spirit in us. Which or who, (for that is the Scripture Language) as he knows the mind of Christ, and so of God in him, and brings it into us; So he toucheth our heart, and makes it warble, as the Heart of Christ did, when God spake to Him, and in Him, to us. And he whose Spirit it is (that helps us by sighs and groans unutterable) knows the meaning of his own Spirit. For, it is he, that maketh intercession for us.

Yea and in us also: so that all our breathings out to God, are but his breathings, by his Spirit in us. And in this sence we may and do pray to the Father; as Christ in us the hope of Glory prayeth to the Father of Glory (so he is called) and the Father of mercies; as he is the Fa∣ther of Christ, who therefore is both Grace and Glory, as the Psalmist expresseth him, and yet still the onely begot∣ten of the Father.

Let me add also, that the Spirit in us crying Abba Fa∣ther, is the Spirit of God made Flesh, or in actual Union with Humanity: For else it calls not God its Father, and in us it speaks its own Natural Language, for it speak∣eth in us, Praying, Crying, Abba Father;

Our Father, (For Christs Spirit speaketh, boweth, prayeth in us:) Hollowed be Thy Name: let Thy Kingdom come, for it is ours also; And if God be glorified in us, He will also glorifie Us with himself. Yea, he will straight way gloryfie us. Let thy will be done in our Earth, as in thy Heaven; Even in thy Highest Heaven (For in this Pe∣tition it is in The Heaven, but in the preface it is, in the Heavens, even all the Heavens:) For, Thy will is ours al∣so, and not only wiser, but better for us also, then our own will is, till fully moulded into thy Will.

And then a poor Soul dare say, forgive us, even as we forgive. We, and not I, but we, as all the members toge∣ther; with the Spirit of the Head also; and in his Person too: which hath often made me hope, he meant and had

promised also, (for our Prayers, or His in us, are good Pro∣mises also) to forgive more of his Enemies, then it may be, I ever thought or believed. Which I cannot much wonder at, when All his enemies must come to be at peace with him, as his wayes please the Lord. And when the spirit also shall come to Act His Kingdom (which it shall do in the Heart of His Spouse; for the spirit & the Bride shal abide and Act, and shal stil Live together, as they cryed together here:) I hope it will also forgive more, then it may be, all men now believe or hope.

Yet as the Soul should generally say, and pray to Christ, as the Apostles did, Lord shew us the Father (which is al∣so his great promise to us, and his Father also, in his solemn prayer, John 17. I have declared Thy Name, and I will declare it; that the Love wherewith thou hast loved me, may be in them, and I in them:) Yet there may be some seasons also, in which a poor soul may think it self so great a stranger unto Christ, or at such a distance from him, that it may, and doth cry to the Father, Draw me to the Son; shew me thy Son; and acquaint me with thy Son: for I am a stranger to him, or at a losse in seeking Him.

And yet sure, this is not very usual in a Woman; or it may be, handsom, or civil for her, to come to a strange man, and say, Pray Sir, acquaint me with your Son, that I may woe him. But when the Good man hath first bro∣ken the matter, in discourse to the Virgin soul, and hath Invited and woed for the Son; Then doth the Son come (and is sent of the Father) and woes the soul for himself: and yet perhaps till the marriage be, or at least the con∣tract or betrothing, It may sometimes not onely be fit, but requisit, to Treat with the Father also, for settlement of state or other things.

But Then she goes and speaks and converseth with the Son, when she is Married, or at least betrothed: which indeed is Most, if not All, that is yet done, between Christ and our souls; it may be, the whole Church yet, is no more but betrothed onely till the New Jerusalem. Which yet in some measure doth come down and appear unto, and in, every poor soul, betrothed unto Christ. For Je∣rusalem

which is above, is Mother to us all The good Sarah, spouse to Abram, The High Father (as the name signifies, be∣fore it was Abraham, a Father of many) rather then to Isack, the Son, who was not married, till his Mother Sa∣ra was dead. Though perhaps, That was onely to the Gentile Church, brought out of Syria (a Gentile Land) af∣ter Sara, the Jewish Church was dead, or gone. But she must appear again, and that out of Heaven also: where the Woman first appeared as a great wonder, in the per∣son of the Wife of Jaacob, as some think, or Mother to the twelve Patriarchs; presented there (as in Josephs Dream also) by twelve stars, round about her. But there is more in it, seeing she was also in the Sun, or clothed with His Light and Glory, Having also the Moon at her Feet; and a crown of twelve stars about her head, of which we may speak more hereafter.

And when the Virgin is espoused, then she begins to speak freely to Her spouse. And I know not any more sure character, of being so betrothed unto Christ, then such a free converse with him, as our friend, our Brother, Yea, our neerer Relation. And yet truly, we do not: re∣ceive His spirit, (but some glances onely, through his eyes or mouth, at a distance, if we may so expresse it,) till we be actually married; which is scarcely consummate in this Life: though it may be also, at the coming of the new Jerusalem.

So that all we speak or do, of Praying, or such manner of converse, as is yet usual with Christ, is in our way only, Yet as betroathed; rather than in our end, or spiritual enjoyments of him in the marriage bed: where only we shall fully receive his Spirit. And those whom he sent as his Father sent him, received it, but as in his breath; for he breathed on them, saying, Receive the Holy Ghost. And afterwards also they received but the first fruits of the Spirit; as themselves expressed it: saying also it be∣longed unto all the Lord should call. For it was then but the Feast of Pentecost, or fiftieth Day of first Fruits, and that but of Barley. O but now we wait, and hope, and expect the Feast of Tabernacles also (and the latter

Rain, as the former little drops) even the greatest Feast of Tabernacles; which all Nations also must keep with Israel; when they shall joy as at Harvest; even at the end of full Harvest, when all the fruits of the Earth shall be gathered in: and all Nations also shall come flowing in; as the fruits of all the Earth, in that solemn Feast. Which was acted also in a Type, as we may say, of som∣what to come; when, in the last and great day (of the many Feasts, of that great Feast of all, the Feast of Taber∣nacles) Christ stood out, and cryed, as the Gospel saith, O every one that thirsteth, come unto the Waters, and he that believeth on me, as the Scripture saith, out of his belly shall flow Rivers of Living Water; as alluding both to their cu∣stom of drawing and powring out Waters from Siloam (with joy from the wells of Salvation;) and also to the most remarkable place in Zech: where all Nations are invited to that Feast; that they might have Water, and the Rain of Heaven.

And it may be, he that can rightly count the time be∣tween the Feast of Pentecost and Tabernacles, may guess also when that latter Rain, or fuller powring out of the Spirit shall be. Which in general, was in the seventh Month; yet by another reckoning, at the end of the yeer: as the seventh Day was the end of the week. Even as Gods appearings and Angels also were generally towards the end of the day, or about the evening Sacrifice: which is one of many Reasons why I think the Lords Supper was and now should also be, at Supper, or at Evening, rather then Morning.

And to all yet said, to perswade us in our prayers, to direct our hearts, and words to Christ; and to God, only as he is in Christ (as of old in the Tabernacle between the Cherubims of Glory over-shadowing the Mercy Seat, co∣vering the Ark) I may add, That Prayer is a Dialogue between our Soul and God, indited by the Spirit of Christ: which differeth from the Spirit of God; as being That cloathed with flesh, and actually united to a Humane Spi∣rit; which the Spirit of God, as God, or of the Father,

as such, is not. Which distinction it may be St. John ob∣serveth, by the Holy Ghost in Heaven; One with the Word and Father: and by the Spirit on Earth, or in the fleshly Members of Christ. Now as Christ in the daies of his flesh, did offer up strong sighs, and groans, and tears, and prayers; yea, and himself also; by his eternal Spi∣rit; unto him that was able to save him; and was heard in all he feared or prayed: So doth he now, by the same Spirit, in the hearts, or flesh of his Members, which are here on Earth. Yet so, as all those Members give up their Spirit to their Head; (As the Elders also in the Revela∣tion present their Vials full of Prayers of Saints to the Lamb:) and he, as the great Angel of the Covenant, min∣gles them with his dayly Incense, in his Temple, and pre∣sents them all, even all the Prayers of all Saints, to his God and his Father, and their Father, in and through him. They all being indeed but his own sighs and groans, or motions of his own Spirit, in his Members.

That we may yet more cleerly understand this, let us first consider how Christ prayed to his Father; and then, how the Christian prayeth unto Christ, or to his Father, through Christ.

As the Apostle saith, God was in Christ reconciling the world to himself; so, in a right sence I may say, God was in Christ, Praying or speaking to himself; even as our Soul communes with it self; or as a man communes with his own Heart: a Phrase we find in the Psalms or other pla∣ces of Scripture, and we may use it to illustrate This.

For which also, I may cite that notable passage of our Saviour, (which I somtime look upon, as one of the Keys, to open and discover the rich, but hidden, Cabinet, of the Mysterious Scripture) where he doth so plainly tell us, that he never said one word of himself; and yet he said all that was ever said by God; for he is the only Word and Mouth of God: and in the Prophet Esay he tells us plainly, that he said all that was ever spoken; and yet, now he tells us that he never spake one word of, that is, From Himself: or of his own: but of and from his Fa∣ther; and what He said: yea and As, He spake it, unto

Him; so he repeated it. Being (as it seems) but Gods Holy Echo, to repeat those Words, and only Those, his Father speaketh of himself, and in himself, and to him∣self.

As if Christ also, compared with God, were such an In∣fant, that he could not speak one sentence, word, sillable, or letter, but as God sounded it before him, and In him, and To him: and so He, only Ecchoed back some little part, it may be, as the latter end, or loudest part of that Infinite Discourse, the Father had, and hath to Him, from all Eternity to al Eternity.

Thus when God saith, in and to Christ, My Son, Give me thy Heart: Christ then as it were ruminating or repeating in himself, what the Father saith, He Ecchoes back, Give me Thy Heart: And so it sounds as a Prayer. To Bow down; He cries Bow down. To Seek my Face; Seek my Face. And at length his Spirit cries (in his Members al∣so) Thy Face I will seek; Lord Hide not thy Face from me. So that the Head only properly speaketh in Prayer; but His Members draw, also, by the spirit of the Head, resting and sighing, In Them.

Thus, we have seen a tender Mother or a Father, Tea∣ching their children to speak, and do, and go, by spea∣king To them, in them, as it were; and going, bowing; kissing their hand; and Doing All before them, and as much as they can, in them, That they would have them to Do and say. Bow down, They say, and kiss your Hand, and say, I am your servant; or the like; by do∣ing, and by saying, what they mean, their child should do or say. And then, he stammers after them; and after many Essaies, comes at length to stumble on that gesture, posture, carriage, word or work, the Parents have been often Teaching Him, or speaking In him. For, one may speak his heart out, to a child, or other person, who will never learn and Do, till he have the Fathers, or the Teachers spirit, or his meaning, and his Meen, by accent, gesture, or some other way, rather than by word only, impressed on him. So, that we see our children, and such as are acquainted with our spirit can discern and

understand our minde, by becks, or nods, or looks, or o∣therwise, somtimes without words; and somtimes di∣rectly against our words, and quite and clean contrary to our words. As, when we say, O well done; per∣haps 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, di∣rectly 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 under∣stand, 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 writ∣ten 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 diffe∣rent 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 Pra∣ctice, 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 Govern∣ment and Kingdom; with his Coming again, and Judg∣ment: 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 pre∣tend 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 can∣not, 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 on∣ly 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 Fa∣ther, 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 Mul∣titude, in his sermon on the Mount: and 'tis no little com∣fort 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 'tis 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 re∣mitting 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 tres∣passe 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 'tis 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 it. And our experience may shew us, that some times we think to speak to God, and we find our selves such strangers to him, or at such a distance, that we flie to Christ and cry, Lord shew us the Father, and Lord teach us to Pray, as John taught his Disciples; Yea and better too, as Thou art a better Teacher. At another time, it may be, we bow down and think to speak to Christ, and then perhaps, we find a damp upon our spirits, unto him, and some e∣strangement from him: so that we flie to the Father, and cry, Good Father, shew us Thy Son; Draw us to thy Son; yea draw us heartily, that so we may know him more, and better then ever: for, we are strangers to him. And I have known some, that usually began their prayers unto Christ; or at least bowed their spirits silently to him, be∣fore they spake to God; and desired Christ both to help them expresse their own wants, and then also present them to His Father; Praying in them, to His Father, while they bowed in his spirit, crying, as he bad his children say, Abba Father; for all persons, and for all things, they ought or might pray for (which perhaps are more then they are Tied to) and so usually they concluded with the plainest sence, rather than words of the Lords Prayer. Which also seemeth to have been a more ancient custom in the Church, than only of late; when some discoursed only, what they wanted, or would beg of God. Which yet I should not disallow, if done with such an Heart, and life, and Power, and Spirit, as it may, and yet I hope, it will be done, among the Churches of Christ.

But I may sum up all in this, the good Father, by the Holy Ghost, (in his Ordinances,) first breaks the Match to the Virgin soul, and shews her great want of an helper, in her wretched and forlorn estate; He tells her also, he hath a Son, who will use her kindly and tenderly, if she will accept him. Then, he sends the Son, a woer; and till all

be agreed, for portion and joynture, and other things, the, Treaty is much with the Father; who also giveth assurance of his hearty consent to the match, and to his making good all the Son shall promise: and indeed, is as it were, his Sons surety, to the poor soul. And when the Son is ad∣mitted, yea and contracted; he still useth his Fathers Name; and bids the spouse be confident of all his Father ever promised. And if there do arise any doubt or scruple in the matter, or manner of contract, dowrie, or the like; the soul hath not onely leave, but most great encouragement, to go and speak to the Father: as also to reconcile any difference, or strangenesse that at any time shall rise, or seem to be, between the parties. But when they be married or espoused, the Son useth her so sweetly and kindly, that she never hath occasion, much lesse cause to complain to the Father (which yet she might freely do upon any cause:) but she is so wholly taken up with the spouses affection, and most hearty love; that her main converse, and solace of her life, is with Him: Though she often ask her Father Blessing, and very often bow to him, with most child-like Reverence and dutiful Love, rather then fear; which if servile or slavish, is exceeding much displeasing unto God and Jesus Christ, and to the true ge∣nius of a Christian, established with a free, Noble, Royal spirit.

Have we not a Type and Emblem of this, or somewhat more, in Caleb and his son, and daughter Achsa. Caleb As the Heart (it signifies) and may shadow out the Heart of God, whom he wholly followed, with an honest, plain, up∣right, which in scripture Language, is a perfect heart. He saith, who ever conquers Kiriath Sepher (which may note the book of scripture, which was also called Dehir, that is the Oracle:) shall have my Daughter, and my blessing with her. Othniel conquers it (and afterwards is made a Judge, and saves his people from the cruel Tyrant:) and he getteth Calebs Daughter. Who first moveth her Husband to ask a field of her Father: and afterwards free∣ing her self from her Asse, (or bestial nature) she boweth her self to her Father, and asks him in her own person;

saying, O my Father, Thou hast given me a piece of Earth, O but give me thy Blessing with it; and a spring of Water. So, he gave her, both the Upper and the Lower Springs. An Hi∣story, so repeated in the Bible, that I have often thought some great matter is in it.

Besides, that it cleerly shews us the Heart of God; such an infinite Fountain, still flowing up, and flowing over; that he is so far from being drawn dry, by our sucking; or from being displeased, at our Asking, and Begging of him; that he expects rather that all we have received from him, even by his Sons Asking, should but encourage us yet, to ask more, and more still, as we receive more from him. And when he hath given us a Field, or a piece of Earth, He expects we should ask his Blessing, even the rather, and the Springs of Water. Even as our Father Abraham; when God came to him after his great deliverance from the four great Kings (which may be Types, as their names import, of the four great Monarchies; that should cap∣tive his people, and the good men of the world also, till He should bring back their Captivity, and the Captivity of Sodom also (to be paralel'd with the 16. of Ezekiel;) just before the appearing of Melchizedech, resembling Christ in his second Coming; Pursuing them to Dan, even to the great Judgment, as the place imports. And when God might so justly expect that Abraham should have been bowing down in great Thankfulness for That deliverance; Abraham saies not a word of That, but is Begging a new boon; (O the mans confidence!) and cries, Lord God, what wilt thou give me? as if he had re∣ceived nothing yet, or at least very little, in comparison of That he knew the Infinite Heart of God still had, for him; and was straitned, till it was more drawn and suck∣ed. And the Mothers Breast is somtimes so full, that she is glad of a strangers child to suck that which her own child cannot master.

And when it might have been expected of the Daugh∣ters of Zelophehad, that the modesty of their Sex, should have kept them silent; or the shame, or sorrow, which they should have born for their father, being cut off, in the

Wilderness, and dying in his sin; and they left Orphans and Virgins: Yet they sue for their Inheritance. And the Lord heard it, and it pleased him so, that upon this occasion he Enacted a new Law very beneficial to Women, who had therefore much cause to remem∣ber, and bless the memory of these Daughters. And God was so far, from upbraiding them, or their father; that he answers, They have well done, or well said, and rightly too, in what they say; (in that they do not judg themselves unworthy of eternal life; seeing it is the gift; & the free gift of God.) For, the Fathers sin, may not forfeit the childrens Inheritance. Nor shall the child die, or lose his Inheritance, for the fathers sin. Which may not only be considered by those that so deeply stain the childrens blood, for the fathers sin (perhaps contrary to the Laws of God, and Practice of his People in several Ages, through the Scriptures:) But it may be also carried much further, (and Higher also perhaps; even to our first Father in Pa∣radice) then I shall urge it now. But the very Orphans of Edom, even of hated cursed Fsay; are yet bid in Jeremy, to come to God and trust in him; who will preserve them alive, and be the God and Father also of the fatherless and widdows; even of those also that die in their sins, and are out off, for their Transgression, or Rebellion. Which is also but suitable to that good Law in Deut. (which I hope ere long we shall find and see, lying on Christ also, who was made under the Law, even the whole Law; and so under this Law also:) When thou goest to War with any people (How the excepted Cananites were also re∣ceived to mercy, we may shew anon) Thou shalt offer peace; and if they Take it; Well: They all shall live. But if they re∣fuse, Thou mayest slay the men (and so 'tis said, they slew the Males of Edom, or Amalech, a branch of Esau; and the Jews add a story of Joabs wrath to his Master that should have taught him the difference between Zachar & Zecher; Male and Memory:) But though the Men might be cut off; yet the Women and children might not; but even by that Law (and so Christ practised to Edoms Widdows and Orphans;) They must be kept alive.

Thus, ere I am aware, I am come to that great Argu∣ment, for speaking and Praying to Christ; which I shall more fully insist upon; as the richest Pearl of all, I can yet produce for comforting afflicted minds and conscien∣ces.

I speak, and Pray to Christ (and have great comfort in it, through his grace;) not only because he speaketh All that ever God speaketh unto me, (and so, sure, in all Christian civility, I should speak to him again:) But also, I may, and can, and dare, and should say, That, even ma∣ny things, to Him, which I dare not, cannot, may not speak, to the Father, as Father: But that he see them an∣swered and Done, by his Son: whom I Therefore press upon. And it may be, These Things (which I so may speak to Christ only) are the best and sweetest, I can yet present to Him, or expect his Returns upon. Which also flesh and Blood, I hope, did not reveal to me; but my Heavenly Father, in his Drawing me to Jesus Christ; and Teaching me some little os That Truth, which is in Jesus; and some little of his Love which passeth All knowledg: which yet All Saints must come to Tast and see, that so they may be filled with All the Fulness of God. And He that hath heard and learned of the Father, will come unto Christ; and by Him to the Father.

I may say to Christ, O Lord Thou art the feed of the Wo∣man, promised to bruise, or break the Serpents Head: to loose his knots, dissolve his Works; yea, to destroy him who had the Power of death, which is the Devil. Or, as the Psalm expresseth it, He shall break in pieces the Oppressor. And the Prophet Esay Thus, With his sore and Great, and strong Sword, he shall punish Leviathan, the piercing or the Crossing Ser∣pent; even Leviathan; (for he that made him, can cause his Sword to approach to him) That crooked Serpent (laughing at the shaking of our spears, and ratling of our Quivers;) and shall slay, quite slay, the Dragon, in the great Deep. To which the Revelation alludeth plain e∣nough, both in the Serpent and the Dragon, in divers pla∣ces. And, as he is the Womans Seed, so is he also, the

seed of Abraham, and That blessed Seed of Promise, in whom not only All Nations, but also All Families; and every Family of the Earth shall be blessed: as is express∣ly promised, more then once. And St. Peter citing that Promise, concludeth thus, God hath sent him to Bless you, in Turning every one of you from his Iniquities. So that I may also say to him, Thou wert promised to Bless me; and sent to Turn me from my Iniquities. Thou wert made Man for my sake.

Thou art also my Kinsman: Bone of my bone, and flesh of my flesh: and did Any, ever, hate his own flesh? May I not call him Brother? and say unto him, that a Brother, is born for a day of distress and sorrow? as the wise man tells me. And he doth not only give me leave, but councels and commands me, not only to lift up my voyce to Wisdom, and cry after her, but also to call her my Sister; and to Understanding I am bid to say, Thou art my neer Kinswoman. And is not this Wisdom the Spirit of Christ? Which is yet promised to stand in every street and path; and that she shall cry (for, so it is promised in the future time, yet to come; and not only time past or present, as some ren∣der it.) Yea she crieth, and shall cry, to All the sons of men, to All the simple ones. Yea 'tis expressly said she shall cry to the Scorners also; How long will you love scorning? Turn ye yet at my Reproof, and I will yet powr out my spirit on you. And again in another Chapter, 'tis also, Shall not Wisdom cry? shall she not give her voyce? by the way, in the paths, at the gate, she shall shout, and at the entry of the City, and the co∣ming in at doors: Unto you O men I will call, and my voyce to the Sons of man: O ye simple, understand Wisdom; and ye fools, be ye of an understanding Heart. And again, I love them that love me; and they that seek me early shall find me. And my delights both were, and are, with the sons of men: Now therefore hearken to me. And to this Wisdom, which is There described as begotten by God (the same word used by Eve of Cain, I have Gotten the man Jehovah:) even in the beginning of his waies, before his Works of old, &c. (which is plainly Christ:) and yet, to This Wisdom, I am bid to call her my Sister, and my neer

Kinswoman. So that I wonder not at the Divine Rheto∣rick of Those that cried after Christ, O thou Son of David, have mercy on me. For, by This, he was their Neighbor, and their Brother; born for a day of sorrow. Which was also caught, and pressed, by the poor forlorn and cursed Woman of Canaan; though Christ was first silent, and then called her as a Dogg, but at length helped her with much compassion, as a Neighbor, or a Brother: which is large enough to reach a stranger also, and an Enemy; as we see, by his own answer to him that said, Lord, who is my Neighbor? and it took in, a Samaritan, with one of Je∣rusalem: though at more defiance, and distance of heart and affection, than of Place or Nation. For this also see the 2. of the Hebrews, and the 10. last verses.

And we may see, what a stress, God himself put, and would have Us put, upon This, that Christ is our Brother; by That Great Promise in Moses (cited so often in the new Testament) I will raise them up a Prophet, from among their Brethren, like unto Thee: which words are also ex∣pressly repeated several times in the Acts. A Prophet of your Brethren, like unto me.

Which is also the more considerable, because in the ve∣ry next Chapter before This Promise (of Raising up a Bro∣ther Prophet) It is also strictly commanded, that when, at any time they desired a King, they might not choose a Stranger, which was not a Brother; but from among thy Brethren, shalt thou set a King over thee. Which is also seve∣ral times pressed and repeated with an especial Emphasis, on that of a Brother, and from among your Brethren. So that, I may now tell Christ, that I neither do, nor may, re∣ceive him, either as a Priest, or Prophet, or King, but as he is, and so must be, My Brother. Else he is not That Prophet, which the Lord promised to raise; nor may I choose, or set him King, over me; except he will own himself to be my Brother: and so carry himself towards me, and must not exalt himself above his Brethren.

Which was read, it seems, at the Coronation of their Kings: and the Jews tell us of such piercing looks, at the Reading of This, before Agrippa was admitted, or Crown∣ed

for their King; that Himself also could not hold from Tears: because he was not their Brother Born, but only made.

And when their King was chosen, and set over them, He is bounded and limitted in that Law: and the great Rea∣son is added, that his Heart be not lifted up above His Brethren.

One of the great things required of the King, set over them, was This, That when he sate on the Throne of his Kingdom, he should write him a Copy of the Law, out of that which was before the Priests: and he must read therein, all the daies of his life, that he may learn to fear the Lord his God, to keep all the words of this Law, and these statutes to do them: as we read expressly in the 17. of Deuteronomy.

The Phrase of Writing, when he sate on the Throne of his Kingdom, hath made me remember, that when the Reve∣lation hath, with very great solemnity, brought Christ, or the Lamb, to the Throne of his Glorious Kingdom; He that sate upon the Throne said, Behold I make All things (even All things) New: Write, (saith He, to St. John) For, these words are true and faithful. And is it not a most sweet Promise? seeing All, in Christ Jesus, must be New Crea∣tures; that Himself promiseth to make All New? Yea and that also sitting on his Throne; and bidding it be written; with a Behold also before it, as a faithful and True saying: of Him also, who before his death, promised, that being lifted up, he would draw all men to him. And being lifted up, and set on his Throne, instead of Writing the Law, in Tables of stone, or other materials, he promiseth in the Prophets, to Write it in our Hearts: and by that also to make us New: and to give us a New Heart, and Mind, and Spirit; yea His Spirit in us: and by This to make us New.

Another great matter, to be pressed also, upon Christ our King (sitting on the Throne of his Kingdom) out of that very Law of Moses, is this; That he must so Write the Law, for himself; that he must study it, and Keep it also, all his life. Even the very same Law, he gives, and governs by; he himself must Write it, and study it, and Keep it To us, all his daies.

Which St. Paul also hath taught us, saying, That he was not only made of a woman (as we observed before;) but also Made Under the Law: and that he was made Like us in All things (but sin) and therefore in Obedience also. Nay, as if it would be vain to promise the Law written in our hearts, before it was written in his own; he professeth in the fortieth Psalm, that it was written of him, that he should do the Will of God; even the whole Will of God; yea it was written in his heart also; so that he came to do it; and delighted in it, even with his whole heart. As we also find the Law, written over, a second time, by God himself, in the new Tables also, that Moses (as the fore∣runner of Christ) had prepared, after he had broken the First Tables, made and written by God; as an Emblem of our Hearts written and broken also; yea and renewed too, by the Law, new written in them, and put in the Ark (a Type of the Heart) covered by the Mercy Seat (repre∣senting Christ also; covering and comprehending the Law,) over-shadowed also, with the Cherubins of Glory: as the Seat and Throne of God, dwelling between the Cherubins; who stand prying into the Ark, or Heart of Man, and the Law in it; seeing by the Churches, the mani∣fold Wisdom of God, is made known to the very Angels; who thus pry into the mysteries of Christ.

This I take to be one of the sweetest things, I ever lear∣ned, or can teach another; that the same person who is to Teach, and judg and govern me; is made under the same Law with me. Yea rather more than I, or the first Adam was; who was Put, or Brought under the Law, rather then Made under it; as Christ Was. So that he, can as soon cast out his own Being, as he can, cast out the Law of God; or any one Title of it, from his own heart. Which hath it All so moulded, and rivetted into it self, that Heaven and Earth shall pass away, much sooner, than any one Tittle, or Jo∣ta of the Law of God, pass away, or be unperformed by him. For, he came not to disanul the Law; but to perform it in his own person, most of All. And while others dispute for whom he did it; I ask only, Whether we think or doubt he did it not, in his own person? Which is one

of the greatest things I therefore study; that by seeing All the Law, in its greatest Latitude, I may see the Duty of Christ, (for, I may so speak with Reverence) and his great Obligation both to God and Man; and his Joy, and De∣light; being written in his Heart to do the whole Law of God.

So God spake to Joshua (that great Type of Jesus) Thou shalt divide the Land, and make them possess it, only be strong that thou mayest observe to do All the Law of Moses my Servant, that thou mayest be wise, or prosper, in all thou dost (which is Thence, in the Psalms, and to Solomon & divers others) and I will never leave thee. Which is also ap∣plied to us All: in the Epistle to the Hebrews, with so many repetitions, as God spake it several times to Joshua.

That which destroyed Israel, was observing the Laws of Omry, or other Kings among them; and leaving the Law of God, which was so good, and just, and wise, that all Nations also should say, they were a wise people that had such a Law. Which indeed made them the people of God, and so owned by him, so long as they accepted and owned his Law for their Rule. And he never cast them off, till they chose a stranger for their King, and a New Law, to govern them.

Yea the great badg of Antichrist (which we should hate) may be, to place himself above the Law, and think to change the Law, which God hath promised to magnifie among all Nations.

And although it be exceeding sweet, to see and know that he was made under the Suffering part of the Law: In all its heavy Threatnings and its Curses also: so that all the Waves of God, and all his Billows, rowled over him: and all his Arrows, did stick fast in Him; (and in Job, Da∣vid, Heman, Jonah, but as Types of Christ, and partakers of his Spirit, and acting some part of his Sufferings:) and when God had so powred out his Anger, his Soul rested, his Spirit was quiet, and he will be no more angry: as he often speaketh; as an angry person that hath vented his heat and is quiet. So, was he in Christ, when he had born his Wrath, the Fathers Soul Rested in him, and his Spirit is

quiet: so that he can be no more angry. But we may come to him as the Psalmist, Lord, Thou hast turned from the fierceness of thine anger, and hast put away all thy wrath (even All thy Wrath in Christ:) Why then should it lie on us thy poor Worms? O Turn us therefore as thou hast turned thy self, and Reconcile us also; seeing Thou art Recon∣ciled; and art in Christ also Reconciling the World to thy self, and not imputing sin. Yet because this hath occa∣sioned so many disputes, How far, and for Whom, or How many, he so bare, the Curses of the Law; I shall therefore Now rather consider the Doing part of the Law: and what it required of Man to Man, as well as to God. There be∣ing no doubt at all that I know, but that he was made un∣der this, to All, and for All, the Law required it. So that now look what ever was required of man, either to God, or to man, Christ was surely made, and put himself under all that; as his Duty to God also; whose Law lay upon him, and was written in his Heart also, as his Plea∣sure, Honor, Joy, Delight and Happiness; as to be made and kept in the Image of God.

Though also the Suffering part, would soon be cleerer to us, if we did consider That the Infinite God could have no other fit and full Object of his Infinite Power, and Ju∣stice; or could shew the strength of his Almighty Arm, the Power of his Wrath, or its heavy weight in no other But himself only, or his own Match, and his Fellow: which surely, no meer finite Beeing, was, or could be. If we therefore may imagine God could be any more Angry in Time, then he was from all Eternity, before the fall, or sin of any Creature: (which sure he could not be in himself, but to manifestation, and as he maketh us afraid, we judg him Angry:) Or, that he had a mind, or saw it requisite, to shew his mighty Strength and Justice, with the Power of his wrath to the uttermost: yet sure, he would not chuse a little Worm to shew it on; (or such, as are much less than the dust of the Ballance; or a drop of a Bucket; e∣ven nothing, less than nothing;) When he had his full Match; and Fellow, which his Sword might challenge; when it most would wake, and shew it self in all its sharp∣ness,

hardness; with all power and strength of that migh∣ty Arm, that held and drew, and brandished that flaming Sword. Which therefore, none have cause to fear (or strength to feel, as Christ:) but such only as are high, and strong, and stout, to think themselves Gods fellows, or his match, and so challenge him. As He or she that sits as God, even in the Throne of God, and Temple: who must therefore look to feel the Sword of God, and all that take that Character: which All will take, whose names are not written in the Lambs Book of Life, even before the Foundation of the World. And yet These also shall not feel the Sword of his Hand or Arm (as Christ felt it) but only the Sword of his Mouth: a bright two edged, blessed Sword; which shall scatter and pierce them so, that as the Psalms and Prophets speak in several places, He will speak them un∣der him: for, so, the Phrase is, and may be so translated; rather than he shall destroy, or subdue, them under him, or under us.

Which Phrase of Speaking them under him (even then, when they have most cause, to expect destruction) makes me remember a notable place in the 3. of Zephany. Which the Jews also have marked, as one of the most especial pla∣ces, in all the Scripture: having in one verse, every letter of their Alphabet, and those also, that are only final, as they call them; with other things observable. Which it may be, also bids us often read and meditate upon it; as One of the most notable descriptions of the mind; and pur∣pose of God, even in his greatest Judgments; or in that, we use to call the great, or last Judgment. Which per∣haps is There also hinted. While he speaketh Thus; Therefore wait upon me, saith the Lord, to the Day of my Rising up to Eternity; (which some read, to the Prey) for, my Judg∣ment is, to gather the Nations, that I may assemble the King∣doms, to powr upon them my Indignation, all my fierce Anger; for by the fire of my Jealousie, All the Earth shall be devoured. For, (though it seem a strange For,) Then, I will turn to the Peoples (it is plural, in the Original) a pure Lip, or Lan∣guage, (Is not this a Blessed Speaking of them under him?) That all of them may call upon the Name of the Lord, with one

consent, or with one shoulder. Or one Sechem. For, That is the word in the Hebrew Text; being the very same with His Name, that circumcised himself, and All the men of his City Sechem, for the Love of Dinah (which al∣so signifies Judgment, and may perhaps lead us to the great (or last) Judgment, which may circumcise more men, than may be, is expected: and be a sore surprize or ravishment to those that think to ravish it. Which should also be compared with the Judgment on Sechem, in Judges.

But I will come rather to the plain things of the Gospel, cleerly comprehended, in the Doing Part of the Law. Which I am therefore made to study, that I may see, not only, my Duty to God or man; but Christs Duty unto me; a poor Worm, sprauling here in dust, or thick clay. And yet his Wisdom, and the Best in him, being now united to Flesh, will not, must not, say to the Foot, I have no need of Thee: yea, must not disdain to say to this Worm, Thou art my Brother, or my Sister; and Corruption is my Mother, or my neer kindred. And while others talk of Doing the Law, and performing it to others: I am mainly bent to see and hope, believe and pray, that Christ will Do it, and perform it unto me: and so by working in me, teach me, and help me also, so to Act to others, in some measure As he doth to me.

What is the Law which hath so long kept us in awe? As if it had, or could, disanul the free Grace of God, and Co∣venant thereof, which was made with our Fathers, and with us in them also, so many hundred years before the Law rose up. As also the Goodness and Pities of God were from everlasting to everlasting, and so much longer, and stronger, than his wrath, (which we use to call his Justice) which is not in him but as a stranger, coming cross his way, or calling on him, and at most, was but of yester day; when some poor creature had sinned.

Is not the Law the very mind and Heart of God? even That God, which is Light, and Love, and perfect goodness? Is it not summed up, by Christ himself, into Love? All the Law nothing but Love? Thou shalt Love the Lord thy God,

with all thy mind, and heart, and might; and the other is like unto this. (Like unto This! For, Man also is like unto God, and thou must Love, yea, and honor Man too (But Like as thou dost God?) Thou shalt love thy neighbor as thy self.

But how can I possibly Love God, or my Neighbor, be∣fore God Love me? yea and some way manifest his Love to me? Can I first give unto God, or lend him, that it may be paid again? Is it Probable, or Possible, (that I say not noble, generous, or Ingenuous) for my God to ask and expect my Heart, and Hearts Love to him, before he had given his Heart, and Hearts Love to me?

What shall we say then? Having loved Man once, he loved him still, being his own; in his own Image, which he yet owns still in him, after the Fast, and after the Flood too; Thou shalt not shed Mans blood; for, in the Image of God He is created. Nay, St. Paul is so bold, as to call man not only the Image of God, but also his Glory: the Image and Glory of God. And yet he speaks of Man as Man, and of every man; saying also, that Christ is the Head of every man: and that Man is the Image and Glory of God.

And Wisdom, which is Christ, plainly saith, His delights were not only with Man, but with the Sons of men: or Man-kind. And there were no Sons of men, till after the Fall, and when man had sinned. And Gods Philanthropy, or Love to Man-kind (so much spoken of by St. Paul and others in the New Testament) is also observed by Moses himself, who beginning to bless the twelve Tribes of Is∣rael, plainly saith, God loveth the Peoples also; (for, the word is Plural, and may take in, all the Gentile Nations also, in the Earth:) yea, he carries them all in his bosom, as the word he there useth may import. Though he have al∣so some especial to them that sit at his Feet, and receive the Law at his Mouth, which he there giveth for a sure Cha∣racter of Gods especial Love: even his Giving, and their Receiving, of his Law: the Good and Royal Law of Love. And God so loved the World, even the World, that he gave his Son for the world; not to condemn the World, but to save it: for, God, even the Father himself, is Love, and

hath sent forth his Son in Love: and hath also promised his Spirit to convince the world, even the World, of Sin; and to powr it out on all flesh; that All may see the Glory of God; Yea, every eye may see his Salvation. And hath therefore given his Law to the World, even to the worst of men, as St. Paul argues to Timothy; that by it, he may convince them, and draw them to Christ. Having so shut them all up, in unbelief, and conclude them All under sin, and breach of the Law, that he might have Mercy on them. Which indeed, and properly speaking, could not be shew∣ed, till there was an Object for it; and there was no Mise∣ry, which is the Object of Mercy, till Sin was in the world.

And doth not This very Law (this Holy, perfect, Roy∣al Law of Love) express and speak this Heart and Love of God, to every man, that it speaketh to? and that is the worst of men living. Doth it not say, Thou shalt love me, because I love thee? Doth it not begin to every Man, to whom it speaks, and say, I am the Lord thy God? even Thy Lord, and Thy God! and Therefore Thou shalt have No other God, because I am Thy God. And therefore thou shalt not bow to Images, but Worship me only, be∣cause I only, am the Lord Thy God. And therefore thou shalt honor my Name, and not abuse my Love, or take my Name or Goodness in vain, or turn it into Wantonness, be∣cause I am the Lord thy God. And wilt thou not both love and honor, That is Reverence, that great and Reve∣rend Name, The Lordthy God. Not a Terrible Name, but a Reverend Name: and therefore to be loved, and greatly honored, or Reverenced; as God bids us Reverence his Sanctuary, and a Woman must Reverence her Husband: and the time is coming that we shall not call our God Baali, that is, My Lord, or hard Master; But Ishi, my Hus∣band. And yet we shall then most Love and Reverence him with Godly, Sonly, Fear and Reverence.

And because this Name of the Lord my God is so great, and holy, and reverend; Therefore I am bid to reverence it, and hallow it; even as the first Petition of our Lords Prayer, teacheth us to pray; and by no means to take it in vain. For, they that name it, must depart from Iniquity.

And although the words added, of not holding him guiltlesse, that takes his Holy Name in vain, ought still to keep me in great aufull Reverence, yet they ought not to make me have any hard thoughts of God, as if he were an Hard Master, which our Saviour shewed as the Root of all mis∣carriage. And those words may seem to speak a selfish per∣son, and so hard to please, and so unexorable when dis∣pleased, that do little suit the sweet and Gracious Heart of God; which is Pure and Peaceful, hardly provoked, and Gentle, easie to be entreated: Slow to anger, and without fu∣ry (which rest onely in the bosome of Fools) Delighting in Mercy and abounding in Goodnesse; The Father of Mercies, pardoning Iniquity, Transgression and Sin; And when he is provoked to visit and chasten, yet he doth it Gently and Slowly, and by degrees, not at once, but in three or four Generations, as it may be born, least the spirit that he hath made, should fail before him. And when he afflicteth, He will not do it for ever, For, he doth it not willingly, or from his Heart: but he will Turn again, and shew compassion, because he delighteth in Goodnesse; and his pitties and compas∣sions never fail; and his tender Mercies are over all his works. yea all his works shall praise him, the earth and all that is in it, and the Sea also is full of his Goodnesse. He openeth his Handwide, and filleth all things with Good, and giveth the desire of every living thing. Every Tree in the Forest shall clap hands, and sing, and rejoyce, the very Dragons shall praise him, the Owls shall answer one another in his Praises. Every thing that hath breath shall praise him. All flesh shall see his glory; and every eye shall see his Salvation. For, what is Glory, in some places, speaking thus, is Salvation in others, and so in the Gospel also, Citing it out of the Pro∣phets.

In a word, there is nothing in that Threatning, or in any other, in this Law (and why then should we fear the Gospel?) but what speaks, Gods tender Love, and Gra∣tious Pities and Compassions. Even his very Jealousie (which yet is made the Foundation of all his visitting) springeth from Love. It is so in man, much more in God, who is love its self, and when he means to shew his great∣est

Love, to his poor people, in recovering them from all captivity and sorrow: he expresseth it, by being Jealous over them, and for them, with a great Jealousie. And St. Paul calleth his tender bowels to the poor Saints, a Godly Jealousie, or a Godlike Jealousie. Lest a stranger should attempt to get away their heart, which he had, like God the Father, Espoused to his dear Son Jesus. And when the Lord resolves both effectually and speedily to recover his back-sliding people, he promiseth to move them to Jealousie also; as himself is moved with Jealousie for them: lest another get their heart from him, which would never trouble him, if he did not very much love them, and very tenderly.

And although Jealousie in Christ (for, it is proper to an Husband) may seem as the Wrath of a man that will not spare or pardon in his day of visitation, as the wise man expresseth it: Yet even That very phrase of Not sparing, or Not pardo∣ning (which yet is one of the hardest or harshest expressi∣ons in the whole Scriptures) is no other, than the very same Solomon, doth not only observe and commend, but re∣quire and comman•• ••so, in a tender hearted Father, to the Son of his own bowels: whom yet he must Chasten, and not spare, or pardon: 'tis that very phrase. Which, yet sure, cannot mean, that he shall be alwaies angry, and never re∣conciled; but that he sorely chasten and correct in earnest, and as an Ordinance of God, and not for lust or dalliance, or so as may occasion sin, or harden in the sin so visited. May it not be possible also, that the dearest children of God, even Moses, may commit such a Failor in his Gene∣ration work, as may in such a sense be never forgiven; that is, Sorely chastened, as David was, and be still remain∣ing as a Spot, for that Generation work, though they may, and shall be saved. May They also, or only, commit such Unpardonable sins?

And such a visitation may be threatned, in the second Command: as was promised, rather than threatned, to Davids children. Who yet had the everlasting Covenant, and the sure Mercies, or as the Acts expresseth it, the sure Holy things of David: which are also promised to every

Believer, or every one that Thirsteth, and thirsting co∣meth to the Waters; even to them, and their seed for ever. So that if his children break the Law, and shal de∣spise his Statutes, Then will I visit their Transgression with the Rod, and their Iniquity with stripes. He will chasten them with Rods, and as Ezekiel expresseth it, cause them to pass under the Rod, and Bond of the Covenant: So that Rods are a part of the Cevenant, and its Bond. But he will not take away his Everlasting Kindness. Yet, as he speaketh of Solomon (perhaps one of the greatest sinners ever li∣ving:) for this, I will afflict, or chasten the House of David: but not for Ever. Not for ever. I will not retain my Anger for Ever; which is expressly forbidden Man in general, And so Christ also, in the very Law that saith,

Thou shalt not avenge thy self, or reserve thine Anger: No not till the Sun go down. For so this Law is pressed upon us; and why not so, upon every one made under that Law also? and by consequence on Christ himself! Nor shalt thou bear any grudg, or thought in thy heart, against the Children of thy People: for my Covenant is with them and their childrens children also, for evermore. Therefore thou shalt bear no grudg against them, or any of their Children: But thou shalt love thy Neighbor as thy self. Which our Savior, and the Apostles, so much, the sum of the whole Law. And to this very place, and the phrase here used, of not reserving Anger, or not retaining ought in heart, he very many times alludeth: when he saith of him∣self, I will not retain for ever; or I will not reserve my Anger; or I will not be alwaies Wroth; or I will not contend for ever: and the like expressions, which himself, and all the Scrip∣ture affirms of him, divers times: as one of the first and chiefest things we ought to believe os him. Which is also a most comfortable acknowledgment, that He also takes, himself to be obliged, with the following words of the same verse (which he citeth also several times:) Thou shalt love thy Neighbor, as thou lovest thy self. Very sweet, as Lying on Man to Man; but yet much sweeter, as it lieth on Christ (the Son of Man) to Man, Man-kind, every Man: As I hope will be fully cleered anon.

Nor do I find any thing in any of the Commandements, contrary to this. No, not That of Gods Jealousie (which we touched before) and his visiting the Iniquity of the Fathers on their children. Even when he seeth so much Iniquity in the Father, that by his general Laws of Justice, Truth, Equity, and Mercy too, (for they go all together,) he must visit; yet he is so slow to anger, and so loth to af∣flict, that he will do it by degrees, and by steps: and not so, that may make the Father so miserable as he deserves, and might very justly be. But so, that he may have some part of the rod, as David had; and his children also some other part of it; so, as may bring them to see, and know, and acknowledg, the Iniquities of their Fathers also. Which God promised, rather than threatned, to Moses, on Mount Sinai also, as we read in the 26. of Leviticus: so much cited and confessed (sor their Fathers also) in the ninth chapters of Daniel, Ezra, and Nehemiah; that I say nothing of David in the 50. Psalm: and Ezekiel, the Son of Man, (and so a special Type of Christ the Son of Man) is bid to make his people Know their sins, and the Trans∣gressions and Iniquities of their Fathers. Which are for∣given when Seen and acknowledged, bemoaned and re∣pented; as God promiseth he will bring them unto. For, it is not, as some read it, If they shall confess, &c. But 'tis an absolute Promise, in Leviticus, and Deuteronomy, (and so cited also by Nehemiah, or Daniel, and Ezekiel,) that he would bring them to confess: and that they should, confess their own Iniquities, and their Fathers also, and be asha∣med for them.

That which also followeth in the second Command, is very sweet; and far from shewing God to be an Angry, Wrathful God; as Satan would fain represent him. As at first in Paradice, some of his very first spawn, (cast on our great Mother, and continued ever since, till Christ shall break his head, and destroy his malice with his works,) was This, That God, was an Envious God: the Root of all evil, and hard thoughts of God. Who even in Judging, and in Chastening, and in all, his worst visitations, There Threatned, (where yet, he spake his heart, and seems to

speak his worst;) will still remember Mercy. Even in Judgment, and in visiting most, as a Jealous God, he will remember Mercy. And will but correct in measure: and will not contend for ever, lest the Spirit fail, which he hath made. But will visit only, to the third or fourth Genera∣tion, even in those that Hate him. Which yet we All do, and could not but do; Till he Turn us, by manifesting Love to us. Love, which he still beareth in his heart; and it is there Rivetted so fast, that he can as soon Un-god himself, I would speak with Reverence, as he can cast out Love, from his Heart; or act to his poor creatures without Love. Nay, give me leave to tell you, he lo∣ved Adam Better, more: or with a Better Love, or more Godlike, after his Fall, than before. Nay it may be, Now much better, since his long sorrows and sufferings, than be∣fore in Paradice. Nay, I had almost said with a better Love than he loved Christ himself, before his Fall or Suf∣ferings. For, he tels us, it is a Little Love, to love our like, our Friend; one lovely, fair, and beautiful: kind and thankful, still to us, for all our love. A very smal, and poor, and little Love: which sinners shew, and Hypo∣crites, and All, to All their like. But, that God might en∣crease his Love to Adam; or might shew a Better Love than he could manifest (be it spoken with Reverence) while Man was Like him, Holy, Wise, and Just, Truly Fair and Beautiful in All: he let him fall, into the dirt, and dust of death. Into the Pox, or worse disease, that might deform him wholly; so that he might commend his love indeed, to such as hated him, and were unworthy, ugly: more deformed then poor Job, when botched all, and na∣ked, most forlorn and miserable, in his own and others thoughts, and left in the hand of Sathan, at his will, But onely save his Life, or Soul: as God expresseth it. Not onely for a Type of somewhat yet to come, unto All that will wait with Job, and expect the Lords End: but it may be, representing Adam also, as accused and tempted by Sa∣than, and at length left in his hands; till God could shew, his love was not onely skin deep, as we say; but everla∣sting. Nay encreasing more and more, as it could make

or find an Object, for that pity and compassion, and that gracious Mercy, which could not appear, but still had been unseen abroad, from God, or hid within him; had not his Wisdom contrived an Object for it, which was Mi∣sery, and guilt: which was not, till Sin came in: and so he let him fall, and shut him up under sin and guilt, that he migh shew him Mercy: which he could not do before.

And as before his fall, God did not absolutely tye him∣self to Punish him; So, After the fall, he did not execute That upon him, which he might have done: but devised devices, (as the Wise Woman of Tekoa said to David) that his poor Banished might not perish. And yet still preserved his own Honour and Majesty, Truth and Justice too; with such a kind of Love and Tender pity, merciful compassi∣on; which could not appear abroad, or possibly be shewn till sin, or guilt, or shame, or fear, or sorrow, grief or pain, or some such misery, or other, made an Object capa∣ble of pity, mercy, or compassion.

I shall yet a little more insist on these Particulars, & shew I hope, they very well agree, and no way contradict the Words and Mind of God, even in the Law, or harshest part of all the Scriptures.

First I premise, God loved him: and could not but love him, very intirely (if he loved himself,) while he was in his own Image. And having so loved him, and be∣ing so Immutable, in his Heart, Love and Nature, he lo∣ved him to the End. And I do not yet clearly see how any Promise can Oblige God, to a more Constant Love, of Man restored to that Image; Then his own Nature and Heart, moved him to love Adam, In that Image.

Now, if his Heart, be not so truly Tender, Gratious, and Perfectly Good, and immutable also, in his most Ge∣nuine and Natural Love; but that it could, really change, towards Adam, in his own Image; (yea and that also, be∣fore his fall, or any demerit what ever;) as to decree his everlasting ruine; or at least to leave him to it so, fore∣seeing that he would, so fall, and rise no more, in himself and his Posterity; How can any man be sure, and rest up∣on his Word, or Promise, that he will not leave him,

when he is renewed again, into that Image? Seeing it may be still doubted, whether any man living, can fully know Gods heart, and mind, by his words, or expressions; except there be, some way else, to know it (and to rest and trust in it) then his words can expresse, or import.

Or unlesse, a man may also be taught, to believe his Word, is Better, Truer, and more Certain, Fixed, and Obliging also, then his very Heart and Nature is. Which (as some Teach or Believe) was Such, even then, when it loved most (or as much as it could love its self, or its own Image) that it yet hated, and forsook, and left to I know not what, Irrecoverable misery, his own Image, and his dearly beloved; in his own person, or at least his posterity: even his very next Son, and Sons Sons, to all Generations, yea to all Eternity, for the far greatest part of his Posterity.

May we not therefore believe and say, that with a true, constant and Eternal Love of Delight and Complacence, from all Eternity to all Eternity, God loved himself: and his own Image, where ever it was? And nothing else but kimself, and his own Image, with that kind of Love? And so, before the fall, he loved man; And being fallen, with a Sweeter, better, Greater, Kinder kinde of Love, of Pitty, Mercy and most tender Bowels of Compassion: Which was ever in that Infinite Fountain of All being; But it ap∣peared not abroad, till the Wisdom of God, contrived how to shut up some in fear and guilt, that so he might at once, shew Justice Truth and Mercy also, which then Met and Kist, Embracing one another.

And the Lord foreseeing, and Resolving all this, that so it should, and so it must be, while his Heart was such (and such it must be, while he was, and is himself: which was and will be ever, and beyond all words that expresse Eternity) He still spake so wisely, that when he threat∣ned most, yet he lefr an Issue for goodnesse to come forth, and shew it self, with Truth and Justice too. And therefore at the very first Command and Threatning to our Father, Dying thou shalt Dye (or thou shalt surely Die) he did not tye his hands, or bind himself, without such Re∣servations,

as might still afford, room large enough, for Truth and Mercy both.

I shall not enquire at present, upon what account, it pleased the Lord, to abridge Adam in Paradise, of That which he granted before (when he gave him for meat e-Every hearb bearing Seed, and every Tree, in which is the Fruit of a Tree yielding Seed;) which is not Usual with God: To give and then to take away, without de∣merit. Nor do I say, Adam obliged himself to that, which he needed not, if he had considered his former Pattent, or his Deed of Gift. But this I say in general, there is not a Word, Command, or Threatning, spoken to man, that is not spoken by Christ; And first therefore spoken by God, in and to Christ: who then speaketh nothing, but what God said to him, in him; and As the Father spake it unto him, so he speaketh unto man. But certainly there was not any one word ever spoken by God to Christ, either Precept or Threatning, with any purpose to make him Despair; But to Do believe and live. And by conse∣quence, never any one Word or Threatning of the whole Law, spoken by Christ, to any man, but As the Father spake it unto him: not to make him Despare, but believe and live. For which also see, Deut. 5. 29. & 29. 29. Psalm. 78. 5, 6, 7, 8. 81. 13. Prov. 22. 19, 20. Isa. 48. 17, 18. Rom. 15. 4. John 3. 17. 17. & 5. 34. & 12. 47, 48, 49, 50. & 20. 31. Again I do not see plainly, what God meant by Dying, when he said, thou shalt surely dye, or dying dye. Or, that if he meant the worst of deaths for kinde, he meant it, so also for Duration. Seeing Christ, when he bore the Curse, and its heavy weight, did not dye such a kinde of death: or at least for such duration, as it is sup∣posed to be here threatned. And the very phrase here used to Adam, is threatned to Davids Child by Bathsheba; and to many others in the Scripture. And to Hezechiah, it is added, Thou shalt not live: And yet, he did not die, but live. And David hoped that his Child might live, notwith∣standing that threatning, dying it shall die, or it shall surely die. And sure when it did die, he did not believe

it dyed Etetnally: or that this was threatned by that phrase, so frequent also in Scripture.

And if God had meant any such Eternal death to Adam, by that threatning, it is somewhat strange, that after the fall, he removed them out of Paradise, and guarded it so, least they should yet eat of the Tree of Life, and Live for Ever: though he had said, Thou shalt surely dye. But to put the matter out of doubt: We may see Gods Meaning of this Threatning, in the 24. cha. of Ezek. where he saith the people should so certainly die in their sins, and pine a∣way in their Iniquities; with the most terrible expressions, and most vehement assertions, that can well be imagined. as, Because, I would have purged thee, and thou wast not pur∣ged, thou shalt not be purged, till I have caused my fury to rest upon thee; I the Lord have spoken it, it shall come to pass, and I will do it. I will not goe back, neither will I repent; But you shall pine away, for your iniquity, &c. which is the terrible Threatning, reserved for the last place, in that famous and gradual Judgement, so solemnly denounced in the twenty sixth of Leviticsn. And As a Seal of this most heavy doom, Ezekiel is strucken dumb (and can no more admonish or comfort them, so finally devoted to destruction,) so that he never speaks a word more to them from that 24. chap. to the thirty third.

And there, God lets and bids him speak again, unto the Children of his people. By which very phrase, we are led back to that sweet place, we cited so lately out of the 19. of Leviticus, of bearing no grudge against the Children of his people, but thou shalt love thy neighbour as thy self; thou shalt not hate thy Brother in thy heart, but shalt certainly rebuke him, and not suffer sin to lye upon him. Which is the Text on which the Lord so comments, to the Son of man, whom God there setteth up (as a mighty Type of Christ) to be the great Watchman and warner, to his brethren and his neighbours. Or to be a light to lighten the Gen∣tiles also; each man, and every Man, that cometh into the World. Adding also on that occasion, that if a Na∣tion or a people of a place, do of themselves, in a time of darknesse and danger, choose a man, and set him up for

a Watchman, or a Teacher, or a Ruler among them (there being alike reason;) God will own it as His Ordi∣nance: though but of Humane Choyce and Institution. Which may be compared with That of the Apostle, of submitting to Mans Institutions in Government, even for the Lord; or as an Ordinance of God. To be much consi∣dered, by those that reject Rulers, or Teachers, if they cannot shew a special Call, or Mission by God.

Upon That occasion, the Son of Man, (which also rea∣cheth to Christ, whose work is much described in Ezekiel:) hath his strict, yet general Rules also; when ever God threatneth Man. And Then remembring the last solemn Threatning, but now cited from the 24. chapter, (which was the last spoken to them) He commandeth Thus, O thou Son of Man, speak unto the House of Israel: Thus you speak, saying, If our sins be so upon us, that we must Pine a∣way in them (which was the last great Threatning,) How then shall we, or can we, possibly Live? Say unto them. As I live saith the Lord God, I have no pleasure in the Death of the wicked (even of the wicked) but that the wicked, Turn from his Way, and live. Turn you, Turn you, from your evil waies, for, why will you die, O ye House of Israel?

And then giveth that sweet, and yet general Rule, for interpreting All the Lords Threatnings; and This in par∣ticular, used to Adam, Dying thou shalt die, or Thou shalt surely die: The very Words spoken to Adam, and the worst of All that was Threatned to Him. When I say to the Wicked (as I did once, to my dearly beloved Adam, in Innocence) Thou shalt surely die: Yet if he Turn (and Thou must warn him of those very words; that he may Turn and Repent; and Then) he shall surely live, he shall not die. Which is several times repeated, notwithstanding that Doom, Thou shalt surely Die. Which in general, God hath here interpreted, when ever he so speaketh, or shall so speak; (for it is the Infinite Mood or Manner of speak∣ing;) In my saying, or when ever I do say, or shall say, Dy∣ing thou shalt Dië, or Thou shalt surely Die: Yet it is not, nor may be taken as any Absolute Doom; but a conditio∣nal Threatning. Which, in case of Repentance, shall ne∣ver

come to Sentence, and much less to Execution.

And yet it was to a Wicked Man, as Wicked; O Thou wicked Man: and so to one in a much worse condition, and more desperate, than Adam was; when it was so pro∣nounced to him, in Paradice.

And upon This Occasion also, God Comments on that Clause in the second Command, of visiting the Fathers sins upon the Children: which the Jews judged not Equal; and expressed by their usual Proverb, The Fathers have Ea∣ten the sowr Grapes, and the Childrens Teeth are set on Edge. Which he confutes at large, in the 18 of Ezekiel; and sweareth it shall not be used any more. Which is to be compared with That most sweet Chapter, the 31. of Jerem. Where also That Evil Proverb, is commanded and promi∣sed Down: with such a sweet and gracious Context, both before, and after it, as can never be, too much considered.

And the Lords Discourse against That Proverb, may be a good Comment, on that passage in the second Command, of visiting Iniquities of the Fathers, on the Children: But on Those that go on, in their Fathers Iniquities. And Then also, the Children never Die for the Fathers sin. They may be visited, or chastened; But They shall not Die, for their Fathers sin. No not for their Great Father Adams.

Which is a very comfortable thing, and much to be considered by All: and in special, with relation to Infants, that die without Actual sin; having not sinned, after the si∣militude of Adams Transgression. But the Lord hath here promised, the Children shall not die for, or Bear, the Fathers sin. Nor indeed, was That Expressed to Adam: or for ought appeareth, was intended; that His Children should Die for His sin. Nay rather, God hath expressly declared the contrary: that They shall not. And yet Death came in, by sin, and passed over All: seeing All have sinned and came short of the Glory of God. And yet They do not Die (and sure Then not Eternally) for their Fathers sin. Which may be compared with That of our Savior, touching the man born blind: and yet neither for His Own sin, or his Fathers; but that the Glory of God might be seen in his blindness. And yet the Fathers Iniquity

(for, That is the Phrase) May be visited upon the Chil∣dren: and are the Visitations of God Smal things? But yet, why should we despair of the Goodness of God, even in his visitation? seeing Himself also hath chosen such a Phrase, that with God and man speaketh kindness? And a Love visit rather than any Hatred? And if we rightly understand Gods heart in All, we would long for his visits, though he should come, but to chide, or to chasten us: and we should value the very lowest, and the meanest of his visits, at a very great rate. Sure it is not a little thing to be visited by a great Man! How much more by a good Man? which if we understood, and saw the person they represent to us, and the Embassage they still come about, we should cry, as Elizabeth to the Virgin Mary: How is it, that the Mother, Brother, Sister, of my Lord, vouchsafeth thus to visit me? for, every one that is His, and doth His Fathers will; is his Mother, Brother, Sister; as himself speaketh. And have not many Thus entertained Angels? How much more is it then, for God, and Jesus Christ, to come and visit, such poor Worms, as we are? For, What is Man, that thou shouldest so magnifie him? (even so magni∣fie him!) and that thou shouldest set thy heart upon him? and That Thou shouldest Visit him every morning, and Try him every moment? Yea, as if David would lead us up, to the very Visits made by God, to Adams Children, after the Fall; he expresseth it Thus; Lord what is Enos, that thou shouldest remember him; and the Son of Adam, that thou shouldest visit him? For he very well knew it a great condescention in God, and happiness to Man, that God should come, to visit him. For, his Visitations sustain our spirits, and preserve us alive. I need not tel you what the Jews say of Samp∣sons visiting his Wife with a Kid: or Abrahams visiting of Hagar, in the Wilderness; a Type of what is on her, and her Children to this day; as St. Paul speaketh. Or what is promised to all the Kings and great men in the Terrible Pit; that after many daies they should be visited; as we read in Esay; to be compared also with Zech. 9. 11, 12. Yea even when his Visit is to chasten us, it is an Honor, and an Happiness. My Son despise not thou the Chastening of the

Lord, neither be thou weary of His Correction: for, whom the Lord loveth he correcteth, even as a Father doth a Son of his de∣light.

Behold, Happy is the man, whom the Lord correcteth, There∣fore despise not thou the chastising of the Almighty. For, be maketh sore, and bindeth up: He woundeth, and his hands make whole. Which, in That very Book also, is more largely repeated by Elihu (in the person of Christ, as his Name imports, He is my God) who sheweth Gods designs in affli∣cting of Man: yea and Then when he visiteth in Anger, though he know it not in great Extremity; a very considera∣ble Expression, whether we take it of God, or of Job: who was taught that all Gods Angry visits, were for Good of man, to shew him his Way, and to hide Pride from him, and to recover him from his sins and sorrows also. Which is confirmed also, by the Psalmist, in divers places. Espe∣cially after he hath so solemnly called, Invited, and Woo∣ed all Nations and People of the Earth, to come in, and bow to God, because of his Goodness and marvelous Kind∣ness, to the children of men: from the 95. onward. Shew∣ing also that Afflictions, and the Lords visits, even unto Fools (the worst of men,) is to make them cry to God, and stir up his Pities and Compassions, that never fail: and to make his tender bowels yearn over them so, that he will hear them in their trouble, and will save them out of their di∣stress; He will send his Word and heal them; and deliver them from their destructions. They (even They also) shall praise the Lord for his Goodness, and for his wonderful Works to the Children of men. Which is divers times repeated in one Psalm; and that also, by way of Prophesie or Promise; and not only by Wishing, as some now translate it.

Though the very Wishes of the Spirit of God, writing the Scripture; and it's, O that all the Lords People were Pro∣phets; and O that they would hearken, and had Ears to hear, or hearts to do as they say: And O that they would consider and Turn; and O that they would confess to God, or acknowledg God, or praise and bless God: And Let All flesh praise him, and every thing that hath breath praise the Lord: and the like Sighs and Groans, Wishes and Prayers, of the good

Spirit of God in the hearts of his People (especially those that wrot the Scriptures;) are indeed both Prophesies and Promises: or very strong convincing Arguments, that such things so wished, prayed, and desired, shall be granted to men, and performed in them, and in all the Earth also.

Even as Christs setting all his People to pray, that our Fathers Kingdom might come, and his Will be done on Earth, as it is in Heaven, (Even in The Heaven, or Heaven of Hea∣vens) is a very strong argument, and great assurance, with Evidence, that It shall be so; Even in Earth, as it is in Hea∣ven. Yea, and it is very usual in Scripture, first for the Spirit to express its sighs and groans, and ardent de∣sires and longings, for a thing; and afterwards, we read it prophesied, and promised, It shall be so. First it cries, Let All the Earth be full of thy Glory: and then afterwards, It shal be All full of my Glory. First, Let all thy Works praise thee: and Then, They shall All praise thee. Let All Nations see thy Glory: and Then All Nations, and Every Eye, shall see the Glory, yea and the Salvation, of God. The Skies shall powr down Righteousness, and the Earth shall open, and they shall bring forth Salvation: for, the Lord hath created, and commanded it. He hath willed it, and his people will it also. For, Concerning his Sons and his Daughters, They will Ask him; but concerning the Works of his Hands, even All the works of his Hands; They may, and will, and shall, (as they are bid) com∣mand him. And shall do the same works, yea and Greater al∣so, than ever Christ did, Then on Earth. For, he did but begin (but Begin) to do and Teach (as we read in the be∣ginning of the Acts) and hath left All to be finished, by his Servants after him: who for This, is gone to the Father, and set down at his Right Hand; and so hath Power, or must, and shall, have Power, over All the Works of his Hands.

And hath he received All that Power, in Heaven & Earth, for Destruction, or for Edification? I trust verily for Edificati∣on, and not for Destruction. As S. Paul spake of His. So it is, and much more, and better much, I hope, in JesusChrist: seeing that he can heal us if he will (as the poor Lepar said) and can quicken whom he will (as himself saith) why should we

doubt his Will? seeing with us, it is one of the lowest steps of Grace, and Goodnesse, to be Willing to be Good, and Graceful: Yea and as Good, and full of Grace, as we can be, and have any Power to be. Why may we not hope it so, in Christs Will also? Is it Lesse and Nar∣rower, or Worse, and Weaker, then his Power? Is his Heart Narrow, as Mine is? And his Bowels straitned al∣so? Or his Eye Evil, and his Heart Envious also? That he will not give, or do, or cannot abide to see, the Good, he might both See, and Do, and Give, and Work, very easily in us, by that Power he hath received; and the Gifts he had, for Rebels also.

I have sometimes thought it might be better much, and more Ingenuous farr, to think our Saviour Weak, or quite unable, to do what he would; then wilful, or unwilling, to do what he can, for Good. The one, doth but make him Weak as a man; the other, Evil, Envious, or Malicious, as a Wicked Man or Devil. Or an Hypocrite, that makes a great shew of Grace, and good in his Face; as the Heb Canaph, or Knave, is one that hath Grace, which in Heb is Can ap-pear∣ing, But not in his Heart. Or one that can, but will not, be Gracious. Or makes a shew of Good, without an Heart to it, or a will to be so Good, as easily he might, if he would.

Especially, when I plainly see Christ founding his Calls and Invitations of the Gospel, on this very Botom and Foundation: That he hath All Power, given him by his Fa∣ther; and All things. So in Saint Matthew, All things are delivered to me of my Father; Come unto me, All ye that Labour and are heavy Laden; I will givey ou Rest. Come Learn of me, for I am Meek and Lowly, (even as Good in Heart, as in Head, or Arm, or any Power whatever;) And you shall find Rest, to your Souls.

And again, at his Resurrection, and before his Ascen∣tion; All Power is Given me, both in Heaven and Earth; Therefore go Preach. Do not fight, or force; though I have All Power; and you shall have it also, for I will be with you to the end of the World: And therefore Preach.

And so also, before, he Cured a Poor Man, that was borne by others, and had no Tongue or Heart, that we

read, to speak for himself; Or it may be, Faith to believe, or expect it; for it is said, Christ seeing Their Faith; not His, but Theirs; he said, Son, be of Good Chear, Thy sins be forgiven thee: and moved with Compassion also, Healed him (as divers also, that were onely in his Sight, though they said nothing for themselves; and he never denyed any, for themselves or others:) and This was, That he might shew, the Son of man had Power, even power on Earth also, to forgive sins. And hath he lesse Power in Hea∣ven? Or lesse Heart to use it? Seeing he is Exalted, and set at the Right Hand of God (and so hath Power over all his handy Works) and made a Prince and Saviour, for this very end, and purpose, that he may Give Repentance and Re∣mission of sins: to All that Ask and Wrestle for it: as the Seed of true Seekers, and that Brood of Travelers, as Ja∣cob; who by seeking so, and wrestling, did become a Prince with God: and Thence was called Israel. And the Lord delighteth to call himself The God of Israel. Though it might make him blush (more then any Name, or all the Names in all the Bible:) were not his Heart, rather better, then his Strength and Power was. For, every time he calls himself the God of Israel, he remembers How a Poor, Weak, Frail, Halting Man, Overcame him, at his own Weapons. For he set upon him, and was overcome; and could not go, (he would not let him go) till he had Blessed him.

He appeared to Abraham by the Name Elshaddai, God Al∣mighty; (and Abrahams believing but This Power, was im∣puted for Righteousnesse:) But afterwards by the Name Je∣hovah, which speaketh his Will also: And I will be, what I will be, or what I can be. As the Words are; and not as some read them, I am what I am; which the lowest Crea∣ture may be said to be.

And at the Close of the Baptists Testimony of Christ, in the third of John, This is made the very Ground work of our Faith, and Hope in Christ, and coming to him; be∣cause the Father hath loved him, and given All things into his hand. And so doth himself also make it, several times, in That very Gospel. For, the Father Loveth the Son, and sheweth him, all he doth; and will shew him greater things

then these, that you may Marvel; For, as the Father quickens the dead, even so the Son quickeneth whom he will: For, the Father judgeth no man, but hath commited all judgement to the Son, that all men should Honour the Son, even as they Honour the Father. For, as the Father hath Life in himself, so hath he given the Son also, to have Life in himself, and hath given him Authority to execute Judgement also, because he is the Son of Man. And again, the Hour is come that the Son of Man should be Glorisied; But, as a Corn of Wheat, he must first die (that so he may be made a quickening Spirit;) and then he shall bring forth much Fruit; (for he will not die as a Fool dyeth; But will improve his death to the utmost, and do as much good as he Can; and will Work while he may VVork; Least the Night come, and then he cannot VVork. He will therefore do, what is in his Hand, and Power to do, and will do it, with all his Might: Remembering him that said, withhold not thy hand, while it is in thy Power to Work; Say not to thy Neighbour goe and come again to Morrow; When it is now in thy Power to do him Good.) And now shall the Prince of this World be cast out; And I, if I be lifted up from the earth, will draw All men unto me: and Him that com∣eth to me, will I in no wise (I will not, I will not) cast him off, or cast him out: But walk while you have the Light, least Darknesse come upon you. These things he spake, and did Hide himself from them. But he came, and Cryed again, He that seeth me, seeth him that sent me: I am come a Light un∣to the World (and he lighteth every one that cometh into the World) that whosoever believeth, should not abide in Dark∣nesse. If any Man hear my Words and believe not, I judge him not, for I came not to judge the World, but to Save the World: and these things I say, that you might be Saved.

And again, Jesus knowing that the Father had given All things into his hands, and that he was come from God, and went to God; he riseth from Supper, and took a Towel, and gir∣ded himself, and washed his Disciples feet: (O see his Heart, when he hath Power; for, all this is) because the Father had given, All things, into His Hands.

And when Judas was gone out, immediately after the Sop (though St Luke seem to make him present at the Sa∣crament,

and one of the twelve, of whom, or to whom, he spake of twelve Thrones, and Judging the twelve Tribes of Israel) he saith, Now is the Son of Man glorified, and God is glorified in him: and if God be glorified in him, God shall also glorifie him, in himself, and shall straightway glorifie him. And shall not All bow to him, and to the Glory of God also? And if God be glorified in them, God will glorifie them with himself: or where is the stress of our Saviors Argument?

And again, It is expedient, that I go; for else the Comfor∣ter will not come; and when he comes, he shall convince the World, of sin. For, so God loved the World, that he sent his Son, not to condemn, the world, or Judg it, but to save the world: by That which he will give for the Life of the World. And again, which he shall give unto you: for, Him hath God the Father sealed.

And again, I have many things to say unto you, but you cannot bear them now. Howbeit when the Spirit of Truth is come, he will guide you into all Truth; for, he shall glorifie me, and shall receive of mine, and shew it unto you. All things that the Father hath, are mine: therefore I said, that he shall take of mine, and shew It unto you.

And again, Father, Glorifie thy Son, that thy Son also may glorifie Thee, (a Good Comment on the Lords Prayer: for who can first give to God, that it may be given? or can lend, that it may be paid again?) As thou hast given him Power, over All flesh, that he should,—not onely may, but should give Eternal Life, to as many, as thou hast given him.

And, if That be not yet plain enough before; in That very chapter he repeats it again; saying, I pray for them, I pray not for the world, but for them which thou hast given me; For they are Thine. And all Mine are Thine, and Thine are Mine, and I am glorified in them.

And his saying here, I pray not for the world; stands as much alone, without a Fellow, or any like it, as most words in all the Bible. And how can we build any great matter of Faith, upon That which hath not two or three Witnesses to confirm it? Yet if it were said, I Will not pray for the world: Is it more, or more obliging, or conclu∣ding, than That in Hosea? Call her Lo-ruhamah; I will no more have mercy upon the House of Israel; and I will not have

mercy on her children; and I will not be their God. And yet he did turn again, and had pity on them, because he delighted in Mercy: and where it was said, You are not my People, There it shall be said, You are the Sons of the Living God.

So also, Thy Name shall be no more called Jaacob, but Israel. And yet God himself often called him Jaacob, after This.

So also, I will have Mercy, and not Sacrifice. And I did not command your Fathers, or speak to them, concerning Sacrifice. And in the same Prophet, They shall teach no more, saying, Know the Lord. And You murmur not against us, but God. And they have not rejected Thee, but Me. As in the Gospel: I came not to Judg the world; nor will I Judg you. And a∣gain, I do not, or I will not, call you Servants. And, You shall ask me Nothing. And when thou makest a Feast, Thou shalt not invite thy Friends.

In all which, and divers other places, sure we do not believe any absolute Negative, but Comparative: Or at least not so definitive, but such as may be reversed.

And why should that saying, I will not Pray for the world (if he had said so) oblige Christ 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 Jeremi∣ah; Thou shalt not Pray for This man, or This people? Which yet, it may be, made them Pray More than they did be∣fore: 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 Threat∣nings in the Scripture, not only to shut men under fear and guilt (that so they may be fitter Objects of Pity and Mer∣cy;) 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 Threat∣ning, 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 Righteous∣ness.

But he doth not say, I Will not Pray for the world: but on∣ly, 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 al∣so, 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 Propitiati∣on 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 shew∣eth, 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 re∣ceive, 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 Pow∣er of Satan unto God: and then might also receive an Inheri∣tance, 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 Wit∣ness, 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 seve∣ral 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 Glo∣ry 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, Intercessi∣ons, 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 sea∣son; 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 prayeth for the World, as such. No more than a Man ought to love or cherish his Flesh, as such. But only in order to change it, and make it New. And this indeed seems one of the most proper sences of Gods Hating any. Which in Hebrew is expressed by a word so neer That which is to Change; as if Hating were but in order to a Change: which is also very neer the sound of the words that in Hebrew signifie both to Change, and to Hate. And as Sone, comes from their Sana to Hate (as we touched before;) So doth Sin which is Hate or Shun. And That which English Saxons (whose Language is much Hebrew) do call Sin, is in Gods Language Hatred. For, he hateth Nothing but Sin. And the Eng Sin, is in Heb Hate, or Chate, or Hhate.

So that God Hateth Nothing but Sin. And no person but (as Sinful, and so) in Order to Changing of him. As we see in his own Covenant? His First Covenant (and so his First Creation, and the First born in all Dispensations)

must give place to a Second, which is Better. And the El∣der must still serve the Younger: or give place to it. God will still shew himself Better and Better: and so will ever to All Eternity. And finding fault with his first Expressions or Manifestations, he Disanuls and rejects, or Hates and re∣probates them, in order to change them, and make them Better. VVhich he is still Doing. For, what he doth once, he doth ever. And the VVheel still goeth round, as we find in the 90. Psalm, and Solomon in divers places; to be compared with that of our Saviour, (so often repea∣ted,) They that are First shall be Last, and the last first. And behold I make All things New. As in the beginning, so it shall be ever.

I may add also, That in divers Scriptures, we may find Love and Hate, to be but relative Terms, or comparative.

God as God, Loveth Himself only, with an Absolute Love: and Hateth nothing but sin, with absolute Hatred. But among Creatures, He Loveth One before another, as it cometh neerer to himself, and his own Image: So he prefers it before another, which he hateth, in comparison.

So, Leah was Hated, that is, Less loved than Rachel, prefer∣red before Leah; who was loved also, but below Rachel.

And in such a sence God speaketh, If a man have two Wives, the one Loved, and the other Hated; that is, less Lo∣ved. For else sure, God would never countenance any mans Hating his VVife. But only, as he doth a mans Ha∣ting his own flesh, in order to change it, and prefer som∣what before it.

And so Christ telleth us that no man can be His Disciple, except he Hate his Father, Mother, Brother, Sister, Wife and self. Whom yet he never should, or could Hate, if he be His Disciple; and be moulded into Love. But his mean∣ing is, (as we find in another Evangelist) Except he prefer Christ, and so Love Him, before All Those: Which therefore in Scripture Language, are All said, to be Hated; in com∣parison of Christ.

And why may not Jacob the Younger, be Thus Loved, that is, preferred before Esau? who in This sence is Hated, and rejected, that is, set behind, his younger Brother.

But however These may be used, or looked upon, as Types of the Elect and Reprobate: we cannot from Thence deter∣mine Final Reprobation (as the Schools express it) in the person of either. Though the Scripture give us very sad Characters of Esau, calling him a Profane Person: yet I know not that it ever shews him to be Eternally Reprobate. That Repentance which is spoken of in the Hebrews, being his Fathers, (and not his own, but) the changing of his Fa∣thers mind towards him: which he could not obtain, though he sought it with Tears. But yet his Father al∣so Blessed him: and though he must serve his younger Brother, it was but for a season, till he could break his yoak, as we shall see anon. And This also, but as general∣ly in all the Dispensations of God, out to the World, the Elder (as we may commonly see, in most, or All the Elder Sons named in the Bible) or the first, must give place to the Second. Even the first Covenant it self, must be rejected and disanulled, and judged Faulty also (that is, Repro∣bate) in order to a Second, Better, and more Gracious.

So it was said, The Elder shall serve the Younger. And Christ himself came to Serve, and to Minister, and not to be Ministred unto. As it is said, Joseph in Prison, was Trusted with the Care or Government, of all the Prisoners; and set to serve them: As indeed a Governor is a great Servant, to his Servants.

As it is written, Jacob have I Loved, (is it indeed an Inter∣rogation, rather than affirmation?) But Esau have I hated. But How Hated? The very next words of the Prophet, who is cited by the Apostle, shew us that This Hating was some frowning of Gods Face, (as we may say) but not of his Heart: and but upon the outward Man, or Estate of Esau; whom he therefore saith he Hated, because he laid his Mountains and his Heritage waste, for the Dragons of the Wilderness. But may, or can, any man know, or judg of True Real Love or Hatred (especially That which is E∣ternal) by All that is without, or before him?

Is there not much worse, spoken of Jacob and Israel (in that very Prophet) than of Esau? Doth not the same Ma∣lachy, say of Israel, VVill the Lord regard your persons? Even

your persons? And no wonder then his Soul abhors their Sacrifice. Which yet is one of the worst things that Solo∣mon observes of a wicked man: But How frequent in the Prophets against Israel? And in Jeremy 12. we see, How God Forsook and Hated, the deerly beloved of his soul. As an Emblem of Christ himself (so forsaken, Hated, cursed, and Rejected by God;) or of all the Elect, who once were (as Paul, to the Fphesians) children of VVrath, or curse, as well, or much, as Any others.

And the same Malachy doth not only observe the Jews so neglected and rejected, but Cursed also, by God himself: several times. Yea, and that, the Lord would also, curse their very Blessings: Yea, and had cursed them already. One of the heaviest, or worst, Curses in the Bible.

And This is for Spiritual Adultery, and Judahs marrying the Daughter of a strange god. As Gen. 38. Judah leaving his Brethren (for, it is not good for man to be alone;) Turned in, to a Canaanite: who bore Er and Onan: so wicked, that the Lord slew them. Which is also in Malachy; though lost by reading it; Therefore will the Lord cut off the Master and the Teacher, which in Heb is, Er and Oneh. And the Scripture seems often to allude to Tamar also, at the end of that History (Mother of All Judahs Posterity:) As the Church (or every Christian) waiting for Christ (that Shilo, or Shela) till with child by his Father also; leaving his Signet and Bracelets, which save her at the fiery Judgment. But we translate Tamar the Palm tree, which it also signi∣fies: as That, which Riseth, by Pressing down: and was used at the Feast of Tabernacles: and yet also, by the Jews, sha∣king their Palms, Thrice every way, crying, Hosanna, Ho∣sanna! As their Fathers did to Christ, spreading Palm branches, as we read in the Gospel.

But how Hated, and Cursed Things and Persons may be Loved and Blessed; as changed, by Him that is not changed; as we read in the same Prophet (to which also St. James alludeth) who also telleth us, We are All begotten by One Father: and that He hateth putting away (in himself also, I hope,) more than any person: We must speak anon.

When I consider the solemn engagement of God to his Son; Ask of me, and I will give thee all Nations, and the ut∣most ends of the Earth; or in the Gospel-words, Ask and thou shalt receive, seek and thou shalt finde, knock and it shall be open∣ed, (which was first said to Christ, before he said it unto us; and he saith it to every one, and with that also, Because it is so to every one, therefore so to you, or them that then heard him:) I have often thought it such a ground of Faith and Hope, that instead of doubting whether I was given to him, or not; I have often pressed it on him: Ask me, that thou mayst receive me, seek me, and thou shalt finde me; and by vertue of the Covenant, my hard heart also, shall be opened to thee, if thou wilt knock heartily. Now thou saist, thou standest at the door and knockest; O but do it heartily, which is the great Law of All Servants, and thou art the Lords Ser∣vant, and so called, through the Prophets, Gospel, all the Bible; And the Lords servant must be gentle towards all, even to them which oppose themselves &c.

I have also judged it an unworthy thought of God, to think he would so solemnly bid him, ask what he would, and whom he would, and then to tye his tongue, or narrow his heart, so as he durst not, or he would not, ask as many as he could di∣spose or manage.

And to put it out of doubt, I see him very solicitous to perswade and assure us, that the Father hath so far preven∣ted all his asking, or our fears & doubts, that he hath given him all Things, all Persons, all Power, in Heaven and Earth. And on this Rock he grounds his Calls, and all our Faith and Hope, and coming to him.

For we must needs have staggered at all his words and promises, till with Abraham, we were fully perswaded, that he was able to perform what ever he promised; and this was imputed to him for Righteousness, and not unto him only, but unto us also it shall be imputed; (a strange expression to the Gentile Romans,) If we believe on him that raised up Jesus our Lord from the dead, who was delivered for our offences, and raised again for our Justification.

We erre greatly, not knowing the Scriptures, and the mighty Power of Christ; which if we knew, we should not

dispute his will, but rowle our selves upon it, (as we daily pray) and say Lord if thou wilt, thou canst make us whole and cleane. The God whom we worship, is able to deliver us out of this Pit, and fiery Furnace (was it not a great mystery?) But however, we will not worship the Golden Image of the Beast, or him that was, or is to be a Beast, and to eate grass as an Oxe; nor will we receive his character, or name or number of it; though set up in the plain of Dura, (every Generation of this World) made up of 6. in bredth, and 60. in height, 666 was also the number of Talents of Gold brought year∣ly unto Solomon. But of this again in our discourse of times and numbers, weights and measures.

And when our Saviour himself came to dye, and all the Scripture was against him that he could not live, yet he was not afraid to put himself upon the infinite Power of God; with Father, if it be be possible, and all things are possible. The Angel to the Virgin said, all things shall be possible with God, and Christ several times, with God all things are possible: and at his coming down from the Mount (an embleme of his se∣cond coming) he addeth, all things are possible to him also, (even to a poor weeping man) that believeth. All things are possible to thee O Father, and to mealso, (they shall be possi∣ble:) But not my will, but thine be done on Earth, and my Earth also, as in thy highest Heavenly Throne, which shall also be my Throne. And Father, I will that those which thou hast given me (to whom thou hast given all things) may be with me, and see my Glory, and sit on my throne also.

And his Throne is established with Mercy, as we read in the Prophet Isa. Yea, rather with Mercy than Truth, or any other thing; for so the Proverbs say, Mercy and Truth preserve the King, but his Throne is established with Mercy. So that if he cannot hold both, he must let go Truth, and all Justice, rather than Mercy: For Mercy shall triumph over all Judge∣ment; and in Judgement, he still will, still doth, remember Mercy: And he that sheweth not mercy, in all things, and all times, shall have no mercy shewed him; and himself bid them go learn what that meant, I will have mercy, and not sacrifice; or mercy rather than any sacrifice. He hath shewed thee O man,

what is good, and what the Lord delighteth in, to do Justice, but (especially,) to love mercy, and to walk humbly with thy God. Ride on prosperously, because of Truth, and Meekness of Righ∣teousness: and seeing God accepteth mercy rather than any other sacrifice; let him guide thee also, in the way he shall chose and best accept, as the Psalmist speaketh.

I will therefore sing of the mercies of the Lord for ever, for I have said, mercy shall be built up for ever, Mercy and Truth shall go before thy face. O blessed are the people that know that joyfull sound (and understand it:) They shall walk, O Lord, in the light of thy countenance, in thy name they shall rejoyce all the day, (for they that know thy name, will trust in it) and in thy very Justice, they shall be exalted. Mercy and Truth are met together, Righteousness and Peace do kiss each other. Melchizedek (the King of Righte∣ousness) is also King of Salem, that is, Peace: and his Throne of Judgement, (in the Revelation) is a white Throne, and is established with mercy. For his mercy endureth for ever, for his mercy endureth for ever. Even that Mercy which is Over all his works, and his compassions never fall. And Solo∣mon saith, he that honoureth his Maker, hath Mercy on the Poor.

He shall hear the Poor when he cryeth, and him that hath no Helper (no Helper!) He shall save their souls, and shall re∣deem them from deceipt and violence; (or as this Psalm is expressed in Ezechiel; He shall offer sacrifice for every one that erreth and is simple.) Precious in his eyes shall be their Bloud, and yet more precious their souls, which himself said, was so exceeding precious, as not to be compared with the World; must it only be precious in our own eyes, and shall it not be so in his also? Let us then bowe down to him, as the third Captain of 50. did to Elijah, saying, Let my soul be precious in thine eyes, and the soules of thy servants; for so the words are in the original.

And himself summed up all the Law into Love, adding also that it was a little love to love a friend, or one that was lovely, or like us, fair and beautifull, kind and thankfull; even sinners and Hypocrites do so; but I say unto you, love your enemies, and them that hate you, pray for them that per∣secute

you, revile you, blaspheme and offer all despite to you. Blesse them that curse you, yea, blesse and curse not, be ever blessing and never cursing. In a word, Be mercifull as your Heavenly Father is mercifull; and then addeth, Judge not, that you be not judged.

Which is the more to be marked, because himself so often intimates, that although the Father hath committed all judge∣ment to him, and authority to execute it also, (as we shewed be∣fore) yet that he neither came to judge the world, nor will judge it, or any man, it may be in his own person; but will commit it to his Children, who shall judge the world and An∣gells also: and then the Son of man shall sit on the Throne of his Glory, to seperate those that are judged.

And there also, none are condemned, but those that justi∣fie themselves; for if we could, or would Judge our selves, we should not be judged. Yet even then also, we are judged by the Son of man, For we must all stand before his judgement seat, who yet loved our nation, and our nature, and was made our Advocate, and under the same Law with us: The same Law of Love. And did any man ever Hate his own flesh? though he may chasten it, and keep it in subjection, Plucking it under the eyes. as some render the Apostles phrase.

Or if he could hate his own flesh, will he not love his own Spirit, and his owm Image? Will not That love seek to pro∣pagate it all he may? he hath received the Spirit without mea∣sure: He is infinitely full of that (as Elihu speaks) which is as New Wine, yea, as Fire in his bones and heart, which as the Spring in the watch, is ever clicking, and the cause of all the beating in the Arteries, and all the Pulses, and it must have vent, he cannot hold it in.

So it hath now pleased infinite Wisdome and Goodnesse to screw it selfe into the finite heart of Christ in his huma∣nity, so that he cannot hold it in, or stifle it if he would, as that which is infinite might have done, and so swallowed it up, as that we might never have seene, or felt, or any way enjoyed it.

But infinite is now so riveted into finite, that this finite cannot comprehend it, or detain it if he would: He cannot detain it in unrighteousnesse; not so much as he may the wind in his hand,

or all the great Ocean in his bowels. So that if his eye were evil, or his heart hard and narrow, when he seems so kindly to invite, and call and woo us to his dainties: which the Scripture yet forbids us once to tast from an evil eye, or from one that cryeth eat and drink, but his heart is not with us, which the soul of God abhors: Yet indeed if Christ do but love him∣self and his own Spirit, and his own ease, he still will, and still must, give out freely, having received that which is too great and strong for him to hold in, and keep down, if he would, be∣ing an infinite Fountain still flowing up, and still flowing out with Rivers of living water round about him.

So it is in all that do but receive some little drops of it from him: How much more, is it so in himself, that hath it without such bounds and limits? O how is he straitned (tis his own expression) till he poure out himself and his Spi∣rit among us. It cannot be taken from him against his will, and yet it cannot be held in: but is as an Ointment or a sweet perfume in ones hand, the more it is pressed and heated, the more it flows out and sends forth it's sweet Odours. And she came behind him saying, If I can but touch him, or so much as the hemme of his Garment, I shall be healed: and vertue went out at every touch.

As the sweet perfume and precious Ointment on the Sacri∣ficers head, it drencht his Beard, even Aaron's beard (which yet was but an Excrement, and to be cut off with every Sissors) and it ran down through all his Garments, and to every hemm and Fringe of them, although to be changed and laid off, very many times, besides every nights rest.

And the Laver of old in the Tabernacle, had no cover; how much lesse the great Molten Sea in the Temple? which had such a Fountain or Fountains still flowing up in it, or into it, as the very words in the Hebrew may teach us.

Have you not seen a tender Mothers breast so full and swel'd for want of sucking, that she hath been glad of a stran∣gers Child to draw it, when her own could not, or would not? So, and much more is it with the full breast of Jesus Christ; which is such an infinite Fountain, that the more it gives, the more it may. And if thou knewst the gift of God, and who it is that giveth, thou wouldst ask, and ask again, and never

give over asking (as we found before in Acksa, and divers o∣thers) till he filleth thee also with the upper and the lower springs. Rejoyce yee then and be glad with him, all yee that love him, rejoyce with him all yee that mourned after him, that you may suck and be satisfied with those breasts of Consolation.

And a drop that runneth over (for he hath enough for his Children, Servants, Strangers, Cattle, all his Creatures,:) every drop hath power enough to make us hunger and thirst, and long for more, till it may stretch out our narrow hearts and make them as wide as the very Heavens.

And he hath received gifts for Rebels also; and his own Law was, he that received freely, m••st give freely; yea, and he said, It is a more blessed thing to give, then to receive: As if he thought himself also, and made himself more blessed, by gi∣ving out freely, then by receiving all the fulnesse he hath, which would be a burthen to him, if he could not, did not, give out freely, as he receiveth.

And for more clear expressing his own mind and heart, and will, for doing good, according to his Power, (which is still the measure of goodnesse also:) He hath not only promised to receive All that come to him; and by no means, no means, to cast them off, or out; but also to draw All men to him, and to make All things new; being (as the Psalms expresse) not only to sa∣tisfie the desire of every living thing, which is no great matter, except also they have great and good desires (for else I know not ought I feare, or more oppose, or pray against, then his giving me the desire of my own foolish narrow heart,) but also, that he shall give forth Good, and goodnesse so, that all things shall be filled with it: As we may find by com∣paring the 85. Psalm (concluding thus; Yea the Lord shall give forth Good, or goodnesse, and Righteousnesse shall go before him, and direct or set us in the way of his steps) with the 104. and 145. Psal. which of all is to be marked most, as that which gi∣veth name to all the Book of Psalms, (as the Jews tell us) be∣ing thence All called Praises, or Songs of blessing.

The Lord is gracious and full of compassion, slow to anger, and of great mercy: the Lord is good to All, and his tender mercies are over All his works. All thy works shall praise thee, O Lord, and thy Sainis shall bless thee. The Lord upholdeth All that fall

and raiseth up all that are bowed down. which is again so repea∣ted and enlarged in the next Psalm also, that it may teach us how Christ put himself under that Law also, to mourn with e∣very one that mourneth, and to weep with every one that weepeth; yea, and to make us sensible of our own wants and emptinesse, that so he may fill us: being sent to comfort every one that mourneth, and to replenish every empty soul. At this I awaked, and my sleep was sweet to me, as the Prophet expresseth it.

Yea, and Christ is such an Head to every man, (as Paul ex∣presseth) and such a Root to all our soules and Spirits, that our mourning and our sufferings reach and pierce his soul also: And in all our afflictions, he is afflicted: For if any one mem∣ber suffers, all suffer (but especially the head and heart:) and if one be honoured, all rejoyce with it.

The strength of a King is in his Subjects, and his glory in their multitude, and greatnesse, Riches, Honour, Hap∣pinesse and Freedome; it being more honour also to govern one freeman, then many slaves: And it is a union with free Subjects that maketh a King so strong, that as Solomo•• saith, There is no rising against him. Where the Arabick also may help us to a better sence and notion of Alkum, then is yet common.

May we not all say to our Saviour as Abigail did to David? When my Lord shall sit on the throne of his Rest, and when the Lord hath done to my Lord according to all he promised, shall it indeed be any offence or grief of heart to my Lord, that he spared us and did not shed our blood, or avenge himself (which is so much forbidden) or reserve a grudge in his heart against the Children of his people? When he shall see us all come bowing to him, to his glory, and his Fathers glory also: who is glorified (he saith) when we bear much fruit, And is not he so also, When He beareth much? And as much as he can.

If he could have been contented to be happy, glorious all alone, he never needed any world of men or Angels. But O! how was he straitned in himself, till he had found a means to multiply himself, his Image, Happinesse, and Glory, by Creation? How much more than by Redemption? while we live, we shall praise him; and shall ever bless him, if he

save us. But the grave cannot praise him, death cannot cele∣brate him: the living, the living shall praise thee; as Heze∣kiah said.

And what profit is there in our bloud? He did not care to drink the bloud of beasts: doth he now delight in eating mans flesh, and drinking mans bloud? Or what doth he gain by losing us? Can the enemie give a recompense for us? As Esther spake of Haman. And if he cut us off, will he not look in the morning, and when he sees our places empty, will he not have desire to the work of his own hands (as Job and the Psalmist) to that needle work he curiously wrought in his closet. When he hath ground us to powder, will he not say return again, againe, yee sons of men! O that God would perswade us, even in suffering according to his will, to com∣mit our souls to his keeping, as to a Faithfull Creator.

Can he be angry more in time, then from eternity, before he made the World, or ought that could provoke him? Or if he can, may little children so provoke him, with their raising dust, or dirty pies against him, that he must also turn, and curse them in the name of God, and give them up to Bears to teare them? will he offer children also, and his own, to Mo∣loch? Or with musick drown their yellings in Gehinnon, or in Tophet, which he so much hates, and threatens, and his soul abhors so much in others? Or if fury can be in him; (which yet himself denyeth in the Prophet Isa.) can it rest in such a bo∣some? When as Solomon saith, it resteth in the bosome of fools? Can it remain in such a soul? which hath so often spoken it self well pleased, satisfied, and infinitely delighted in himself, and his Image, his Son, and his own most glorious and most graci∣ous Righteousness? Can the Sun go down upon his wrath?

Or if he must, for some great reason, act a part awhile, and wear a mask, or frown, and cast abroad his Thunderbolts, and shew the fierceness of his sore displeasure, or the Power of his anger or wrath; can it be shown upon a moath, a bubble, nothing, weaker than nothing? will he also set his eyes, (or heart, or heavy hand,) on that which is not?

What Glory, Honour, Profit, Pleasure, can the Power and Wisdom (that we lay aside awhile, the Goodness) of an In∣finite God, beget it self, in crushing us.

Will the King of Israel hunt a Partridge in the Mountains? or pursuite a fly? will he prosecute dry stubble, or the little moats of dust in the balance? can his Almighty Arm delight to strangle little worms, or wrestle with a shadow? will he create a mighty whirlwind to contend with nothing? less than nothing, and lighter than vanity? when his very thoughts may easily create the Angels; and his Word, this glorious World, and think it down again at pleasure! Drawing in his breath, (or spirit) and they perish, and then giving it out again, and they are created; as the Psalmist shadoweth out his Respi∣ration, or his hearts Diastole & Syslole.

VVill his sore, and great, and strong sword, contend with feathers? or lead captive atomes? will it boast it self in cut∣ting little straws? or glory in a Triumph, over that which is more feeble than the tender grass? when yet it might awake against a man that is his Fellow, and his equal match; Mighty to bear his weight, and power, and wrath, and strongest blowes: when we are all to him, as 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 grie∣ved, or provoked to contest with that, which is so far below h••, and so much unworthy of his wrath, and so uncapa∣ble o•• bearing the power of it: If he would, or could ex∣press 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, with∣out 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, with∣out 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, m••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 ear∣ly 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; sl••ghted, Contradicted by Sinners, betrayed by his own Disciple, accused by a multitude, scorned, spit up∣on, reviled, buffe ed, and bound; scourged by Pilat, Crown∣ed 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 com∣plain; but Dying God; cried to his Father, My God, my God, why hast thou forsaken me? Thou art holy still, and inhabi••st

the Praises of Israell; Our Fathers trusted in thee, they trust∣ed 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 un∣utterable. 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 can∣not 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 nar∣rowness, 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 ten∣der 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 ••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 hor∣rible Pit, and shut him up in it, that he might still remember it; and by his own experience, knowing the terrour of the Lord, might perswade men, yea and save them by fear, and with much compassion catch them as brands out of that hor∣rible pit, of which we read so much in Job, and the Psalmes, and our Saviours own words also, besides other Scriptures.

And dyed this Abner (Father of light, or Fathers light) as Naball; or a Fool, dyeth? Was he drunken also as Naball? Or did his heart dye in him, or becmoe as a stone, before he di∣ed? Will he not improve his death, and all his sufferings, all he may? Is his heart narrow, or his eye evill to himself also? Doth he envy us (shall I say, or himself,) his full recompence of Reward? for which he despised the Crosse, and endured the shame and pain? being promised that he should see the travell of his soul, and be satisfied: not only contented, but fully Satisfied; for all the travel of his soul, which should have a full recompence; yea & a Reward also. Will he then lose the things that he hath wrought, and Suffered also? Which hath oft sounded in my eare, or heart, from his beloved Di∣sciple to the elect Lady, which might represent the whole E∣lect, and Church, and Spouse of Christ; who cryeth to us all in the words of that Disciple, Look to your selves (and I am taught to say, Lord, Look thou to it also,) that we lose not the things we have wrought or born; but that we may receive a full, (a very full) Reward also.

I should tire you much to observe one quarter of that St.

Paul speaketh of the Sufferings of Christ; and the mighty weight and stresse he layeth on them: yea, and upon the very little drops of them he felt or bore in his own person; which yet he calleth the sufferings of Christ, and to fill up the suffer∣ings of Christ. Which in himself also, he is bold to say, were for the Consolation and Salvation also of others, yea of many others; as he writeth to the Corinthians, and with them also he joyned all, that in all places called on Jesus Christ, as we noted before. And to the Colossions, having said of Christ, that it pleased the Father, that in him all fulness should dwell, and having made peace through the blood of his Cross, by him to reconcile all things to himself, (which afterwards in that very Chapter, and to the Ephesians also, he calleth the Mistery of his will, according to his good pleasure which he had purposed in him∣self, to be compared with the 5. to the Romans, & many other Scriptures:) He addeth also, that this Gospell was preached to every Creature under heaven, (as our Lords commission was;) Whereof I Paul am made a Minister, who now rejoyce in my suffe∣rings, for you: and fill up that which is behind, of the afflictions or sufferings of Christ in my flesh, for his Bodies sake, which is the Church. And to Timothy he writes; For the which cause I also suffer these things: Therefore I endure all things, for the Elects sake: (for the Elects sake!) that they may also obtain the Salvation which is in Christ Jesus, with eternall glory.

And to the Philippians: In my Bonds, you All are partakers of my grace. Yea, and if I be offered, upon the sacrifice and ser∣vice of your Faith: I joy and rejoyce with you all.

But if Christ neither loved us, nor himself, or valued his own Glory, or his own Sufferings; yet his love to his Father or his very duty to him, though he did not love him, may be found a great foundation of our Faith and Hope in him, and in God through him. And for this, I may not only cite the Scriptures that speak of Gods loving Christ, because he lo∣ved us, and laid down his life for us; (One of the sweetest and the strangest sayings in the B••ble!) But also as Paul said, A necessity is laid upon me, and wo to me if I do not preach the Gospell: Even so our Saviour also, This Commandement I have received of my Father. And had he not received it, he

neither would, nor could, have given that Commandement to others, (which he so often presseth and repeateth as his own, his new Commandement, to all his Children, Friends, or ser∣vants:) that they love one another, as, even as, he loved them, which was to lay down his life for them; and this Comman∣dement he received of his Father: and solemny professeth, he never said a word, but what, and how, and as, the Father spake it to him; nor did ever do a work but what he saw the Father do, and what he did; as if the Father also, Suffered in him.

Nor shall we go far to search for this Commandement of God to him, either in that of Ezekiel (the son of man) the great Watch man, and the great Warner, at whose hand God would require the soules of all that were under him (who are all men) yea, and at the price, and weight of his own blood: with which he must therefore prepare a sacrifice for every one that erreth, and is simple (as we touched before) to be com∣pared with the 53 of Esay, and divers other Scriptures. And the 58 of the same Prophet, sheweth, how it delighteth the soul of God, that Christ should break every yoak, and deal his bread to the hungry, and bring the poore and them that are cast out, or banished, into his own House; & when he doth but see a man, naked (though he weep not, beg not, yet) to cover him, and not to hide himself from his own flesh. If then thou draw out thy soul, thy very soul to the hungry, and satisfie the aff••icted soul, the Lord shall guide thee continually, &c. One of the sweetest promises in all the Bible; and yet sweeter, if we consider it spoken to Christ, before it was to us: and then follow the gracious promises upon the keeping of the Sab∣both, in which also we shall find, our Saviour very much con∣cerned. But the very ten Commandements, and all the Law of God (through all the Bible,) which he took upon him, and was made under it; was written in his heart: and so rivetted in, that he can unmake himself again, as soon as leave, or lose, one tittle of that Wise, and Just, and Holy Law of God; which is all yet, one Royall Law of Love. Did not himself summe it all up into Love? Thou shalt love the Lord thy God with all thy heart, and soul, and mind, and might; and there is another word of Love, yet like to this, a strange ex∣pression! like to this, or as good as this, or as much required

and accepted as this; and of as much stresse, and strength or force, as this: which is, Thou must love thy Neighbour also, as thou lovest thy self. Yea, and this is not only as the for∣mer, of loving God, but rather before i••, in Gods account; as we may find in his beloved Disciple, and divers others: So that God will much sooner dispence with his own love, and h••s worship (even of the Sabboth day, as we find in our Savi∣ours own words then he will dispence with loving our Neigh∣bour; yea but shewing pitty to his Oxe or Ass, fallen into a pit. And as if, God would measure all our Love to himself, by our loving our poor Neighbour, St. John saith, Let a man never talk of loving God whom he never saw, if he do not love his Brother whom he hath seen: and if he do but see him in want, and shut up his bowels, (though his wants be not wept, or wor∣ded out, but only Seen) How doth the love of God dwell in such a man? as we found also in Esay, when thou Seest the naked, that thou cover him. Which hath sometimes been very sweet to me, when I had no words or tears to expresse my miseries to Christ, or was sensible enough of any of my wants: Yet I have often spoken to him from that place (and others in the Psalmes, or Job, or Lamentations) Crying, See my affliction, though I do not see it, or am afflicted for it, as I should or would. Yet do thou See my miseries, Even when I see them not; and let thy tender eye affect thy tender heart, for the Love of God dwelleth in thee. Do not therefore shut up thy bowels, when thou seest my want, though I do not see it, or am not affected with it: Give me Eye salve that I may see: And thou hast promised an holy Spirit to Convince the world of sinne, Righteousnesse, and Judgement. Withhold not Good whilst it is in the God of thy hand to do it. Why then wilt thou send me away, saying, Come again to morrow, when it is in the power of thy hand to do me good? For thou hast▪ All power in Heaven and Earth. Thou art the Wisdome of God, and the Power of God. And a Brother is born for a day of Adversity.

And there may be also the greatest ••ffering, where there is but little sorrow; yea, and the greatest sorrow, where the least Exp••ession, either in tears or words. A piercing look, with an eye fixed on Christ in a promise, as one able to help, and made for it, [and why then do we doubt of his Will?]

may be a better Prayer; than a great many words or tears.

They are little Griefs that speak, or are spoken: Great ones are stupid, or at least silent. So also are Praises. They may be best, when they attend God in Silence. As the Jews also teach us, on those passages of the Psalms, My soul is si∣lent before thee; and Praise waiteth on thee in silence; for so it is. And Silence is commanded us all, not only in those pla∣ces, which bid our words be Few, as Solomon, and our Saviour also: But when God ariseth, and doth manifest himself [out of his Temple, or in his Holy place, as his Presence Cham∣ber] we are especially commanded, to be Silent before him: as we read in the last words, both of the second of Habakkuk and the second of Zechary. And there is not only an Evil, but a Good Day also, when All prudent men will hold their Peace, as we read in another Prophet.

But it is yet sweter than many words, or any, can express, to consider, that if Christ did neither love Us, nor Himself, nor his Father, as he surely doth: Yet his very Duty to Him, and that Law which bids him Love the Lord his God, with all his heart, and soul, and minde, b••ddeth him do it also, With all his Might. And so also, to propagate his love to All he can; by all means he may. Yea, and to work while it is Day, and to do whatever is in his hand to do, with all his might; least the night cometh on him also, and there be no more working, or Councel, in the place whether we are all going.

Is it indeed enough for Him, in himself and his own per∣son, to have no other God, or other wayes of worship, than are Right, and set by God; and not to bear his Name in vain, (who yet beareth it more upon him, both in words and Acti∣ons, than all men living:) Except he also propagate this Love of God, his waies of worship, and his Name, his True Name, which is his Nature; all he can, or may (and he may quicken whom he will) with all his Might? to all his Children, Servants, Neighbours, Subjects and Relations under him, and in his Povver? and they are All.

May I indeed suffer any Servant, or any other (though I may bear vvith children, vvhile they are children, and vvith Naturals or Ideots; & alas, vve are All so; to Him, all our lives;

May I suffer any man within my power, or Family, to wor∣ship a false God? or the True God in a False manner? or to take his Name in vain, while I can help it? Is He not Lord of All the Family, both in Heaven and Earth? Are we not All in his hand, and under his power; who hath All Power in Hea∣ven & Earth, and hath All things delivered to him, of his Father?

Can we wonder now, why he so often promiseth, to mani∣fest the Name of God, that All may know it, from the greatest to the least? Yea and his Enemies also. It being so usuall in Ezekiel and other Prophets, to close up all his Threatnings with this, You shall all know me, or I will bring you to Know my Name. Which is also the great end of the Psalmists sharp and bitter prayers against All the enemies of God, (which we find mustered up together in the 83. Psalm) That they may seek thy Name O Lord; and that they may know, that Thou, whose name is Jehovah, art the most high God over all the Earth: which was also the great end of that great work on Nebuchadnezar.

And the same Psalms tell us also, that when men come, or are brought to Know the name of God, they will trust in it: And there also Christ often promiseth, He will declare his Name to his Brethren; and (as if they were too few) to the great Con∣gregation also: And how great that Congregation is, or shall be, I cannot tell. When also he came to dye, he acknowledgeth this, for the great work he had to do in the World. I have finished thy work; I have manifested thy Name unto the men thou▪ gavest me out of the world. And, as if this were not yet enough, towards the end of that prayer, he prayeth for More; this be∣ing the Covenant, Ask of me, and I will give thee All Nations, (and Peoples, and persons) even the utmost ends of the Earth; and those also afarr off in the Seas▪ And is his heart so nar∣row, that he will not Ask, when he might have us All, and all things for asking? Ask then heartily, that thou maist receive; seek us All heartily, and thou shalt find us All: Knock heartily at the door of our hearts, and by virtue of the promise, and Cove∣nant of God, they shall be opened to thee▪ Neither pray I for these alone, which thou hast yet given me, but for them also, which shall ••at any t••me hereafter, beleeve on me through their word: That they All may be one, as thou Father art in me, and I in Thee; that they also may be One in us. And (for this also I

pray, and make it my dying request) That the World (even the whole World) may beleeve that thou hast sent me; (As now my Disciples do, and are happy by it;) For it is Life e∣ternall to know thee, the only true God, and whom thou hast sent, Jesus Christ. Yea, I have yet one thing more to desire for the World, even for the World also, (though I did not so pray for them in the beginning of my Prayer:) And the glo∣ry that thou gavest me I have given them, that they may be One, as we are One; and that the World may know that thou hast sent me, and hast loved them as thou hast loved me. And again, I have declared thy Name, and I will declare it, that the Love wherewith thou lovest me, may be in them, and I in them. Plain∣ly intimating that All that come to Know his Name, (which he will ever declare) shall come to Love God, being Loved of him, with the same love he loved Christ. To whom he gave many great Revelations, not for himself, as he said when the voyce came from heaven; I have glorified my Name, and will glorifie it again: But that He might shew them to his Children, and (so great is his goodnesse!) to his Servants also. Thus his Father Abraham, was called the Friend of God, (because he knew his mind; to which also Christ alludeth, it may be, more then once; and was made his Privy Councellor: For how or why, should I hide from Abraham the thing (or any thing; I do; see∣ing that Abraham shall surely become a Great and mighty Nation, & All the Nations of the Earth shal be blessed in him? For I know him that he will command his Children and his Houshold after him, (his Houshold after him: for he took his Enocks, or his Catechised men, to pursue the four Kings:) And they shall keep the Way of the Lord, to do Justice and Judgement, that the Lord may bring upon Abraham, that which he hath spoken of him. Which was, to be a Blessing to All Nations; yea and to All Families, (and by consequence Housholds) of the Earth. Which is perfectly fulfilled in Christ; that Blessed Seed, whose seed also must be as the sand on the Sea shore; yea and as the Dust of the Earth for multitude; (for I saw a multitude which none could number, in the Revelation) and as the stars also, through All the Heavens, for Glory. And yet these are only the First Born, or those that turn others to Righte∣ousnesse, Being Kings and Priests to God and his Father:

But there are others also, that shall be as the Firmament, though not so bright as the Starrs; For so we read in the last of Daniel: and of Starrs also, there is great difference, and severall Magnitudes, as St. Paul tells us, in the 15. to the Co∣rinthians. As his Master also said, In my Fathers House are many (and it may be very different) Mansions.

Every one also of that Blessed Seed, and of the first Born, hath the Blessing of Abraham, and is a Child of the Pro∣mise, as Isaac was; and is so made Blessing unto All Nations, and Families of the Earth; and hath the Sure Mercies of Da∣vid also (as we touched before) to Him and his Seed af∣ter Him. Which may be hinted also in the close of the se∣cond Commandment. For what is there said, Of Gods shew∣ing mercy unto thousands, is plainly meant of Thousand Gene∣rations: as appeareth by the opposition of three or four Ge∣nerations (before in the same Commandement:) And in the 7. of Deutronomy, it is so expressed

Know therefore, that the Lord thy God he is God, the faithful God, Which keepeth Covenant, and Mercy also, (which is hence remembred by Daniell and Nehemiah,) wi••h them that love him, and keep his Commandments, even to a Thousand Genera∣tions. Which also plainly sheweth, that the words of the second Commandement, are not to be restrained to those only that actually love God, and walk in his Commande∣ments themselves: But to their Seed also, even to a Thousand Generations. And in the name of Goodnesse, proclaimed to Moses, this of Keeping Mercy for Thousands, is written with a very Great and unusuall Letter, as to intimate some unex∣pressible Greatnesse of Goodnesse, as the Jews will teach us.

And those which are not the Seed of Abraham, may yet be within the thousand Generations of Noah; who was also a Perfect man in his Generations, and very dearly beloved, and Blessed by God; who also blessed his Sonns, and made an everlasting Covenant with them. And his mercy is to a thousand Generations, yea to All Generations (as the Psalmes expresse it) from everlasting to everlasting, upon them that fear him, and their Childrens Children. Whereas, on the other side, when he would expresse his great Jealoufie, and visiting the Fathers Iniquity upon their Children, it is but for three or

four Generations. VVhich is so far from such a Threatning, as may be taken by some, that it is very great Goodnesse; That the worst of Gods Visitations here threatned, shall be on∣ly for three or four Generations: & was so proclaimed by God, when he caused all his Goodnesse to passe before Moses; who also repeated this on God, (as a promise) when he interceed∣ed for Israel at their making the Calf. which sure he would not have then pressed, if he had not taken it for a great peece of Goodnesse, as it was the last in that great Proclamation, [and God useth to reserve his Best for the last.] And when Moses heard it, he made hast to worship; as if he had now seen the very worst of God, to be Very Good, and much better then he knew before. Though it was a good Report he had long had of Gods Goodnesse, but not half, or it may be, the thousand part of that which will be known; When he shall come to be Admired, by All that Beleeve. Yea and That also, of Not holding guiltless, or not Quitting the Guilty; speaketh Goodness also: and was in his Name of Goodness, Proclaimed to Moses; and so taken by Him, and repeated and pressed on God, as an argument for Pardoning, and sparing the poore People, when the Calf was made. And God answered, I have Pardoned according to thy Word: And truly All the earth shall be filled with the Glory of the Lord, or with the Salvation of God; [as we have found by comparing two Psalms toge∣ther, and the 40 of Esay, with the Evangelist c••ing it:] which is a very Sweet and Gracious Promise.

By which we may clearly see, that the worst of those Ex∣pressions, did not mean Eternall Punishment; but only such a Visitation for some few Generations, as might very well stand with Pardoning. So that the persons so Visited, should not be destroyed [for the Lord visits not to destroy, but to save] but yet Chastened and Corrected in measure, and not wholly left unpunished. As we find the very same Phrase used by God severall times in the Prophets [and twice in Jeremy;] of his own dearest Children; whom he saith, he will not Cut off or destroy; but only chasten, visit, or Correct in measure; but not Hold Guiltless, or acquit them wholly. The very same Phrase used in the Third Commandement, and in the Name of God Proclaimed in Exodus and Numbers 14. And the

very same Phrase is used by Job of himself, divers times: al∣though we may be sure he did not beleeve. God had cut him off for ever, or would never acquit him, or hold him Guilt∣lesse; though he so speak of himself. But it is such a phrase as the Prophet Esays, Therefore forgive them not; which yet is no worse, or more, then we find commended, and comman∣ded also, by Solomon, to a tender Father: who is bid to cha∣sten his Son, and not to spa••e him, or forgive, or acquit, or Hold him Guiltless. For they are much the same Phrases.

Yet I may ad (to make us fear the Goodnesse of God, ra∣ther then All his Wrath:) He that taketh the Good Name of God, this gracious God, in vain; or he that so Turneth it into wantonness, is the most guilty Person in All the Bible, that I know; or most in danger, not to be quit, or held Guiltless; as we find hinted in severall places, from the third Commande∣ment. Except haply we may also say, the most Guilty Person in the World, whom God will least acquit, or hold guiltlesse, is Jesus Christ: In whom the Curses also, are Yea and Amen, or fulfilled; rather more then the Promises. For in These, he joynes his Children, who are Co-heirs in All the Promises, and Purposes of God.

But in bearing the Threatnings and Curses; He is more a∣lone, then in All the Promises. He treads the Winepress of Gods Wrath alone; and of the People there is none with Him: He alone can bear it; He alone need fear it. All the Billows of the Almighty, rowled upon Christ; and All his Arrows stuck in his Heart, and drunk up his Spirit, more then All the world besides. All else, being little, weak, nothing, lighter then va∣nity: Compared with Him that was Gods Fellow, and his Match: Who thought it no Robbery to be Equall with God; who therefore laid his stroaks upon H m, who was only able to bear them, with our guilt. So that in a right sence, He is the most guilty Person, as Bearing Gods most Holy Name, more then All the World besides: And bearing all our guilt for bearing at in vain.

And as the third Commandement hath its not Acquitting: So the second hath it's Jealousie, and visiting the Fathers sinn upon the Children. As if this, were most proper to the false, or Superstitious wayes of Worshipping the true God; rather

then to the having other Gods, forbidden in the first. As if God also were Jealous of none, but such as were Marryed to him, and had chosen him for their Husband: But now wan∣dred out in strange wayes of Worship, which provokes his Jealousie, and makes him visit more (it may be) then any o∣ther sinnes. If it had been an Enemy I could easily bear it. O but my Friend, and my Familiar in my Bosome: as the Lord may speak when his own Spouse dresseth her selfe in an Whor••sh Habit, as it were, inticing Strangers. Which the Lord abhor∣reth more it may be, then the grossest Idolatry of those that are Strangers. Which is not so grievous as the Provocation of his Sonns and Daughters, (as Caesar also cryed, What and thou my Sonn Brutus!) or his nerest Relations; which per∣haps also may be more properly called Haters of God (in He∣brew, Sone, much akin to the Saxon English Name of Sonn) rather then Strangers; who have not knowledge enough to Love or Hate Him in a proper sence; as those that by not walking in the light and love they have received, come at length to be so guilty and full of slavish fear, that they turn downright Rebbels; and such Sonns, as God commanded should be brought out to the Judges, to be stoned for Rebel∣lion. Which is very neer perhaps, if not the very sin, a∣gainst the Holy Ghost; Or that presumptuous wickednesse, which David so prayed against, remembring that there was No Sacrifice for presumptuous Sinners: but (as the Epistle to the Hebrews speaketh) A certain fearfull looking for, of judge∣ment and fiery indignation to devour the Rebbels. As the Jews also had the Cutting off, and the Hand of Heaven; yea and that also, they called the Rebels stroake.

But of All Images forbidden in the second Commandement, (as so much moving God to Iealousie,) Those which are most common, and most dangerous, as little taken notice of (being most Spirituall, or most Divelish) are the Images we are so prone to make and mould of God, by that within us, which is therefore rightly called Imagination, and the proper forge of Images, which yet may reach farther, higher, and more in∣ward then our sences, or that which the Schooles call Imagi∣nation. Worse much, then Images made by hands, which we are so long in Moulding and Carving, that we bl••sh to

worship That we have sweat so much about, and warmed our selves with part of. But a deceived Heart, makes us eate the very Excrements and ashes of those Images, or Image-makers. And as the great thing which brought the Flood, was the evil Imagination of mans Heart continually, So it is the great promise (in many places of Scripture) that his people should no more walk after the Imagination, or the Image ma∣king, or the Idols, of their own foolish Hearts.

And it is the great Judgement and Punishment of those, that when they knew God, did not glorifie him as God, nor were thankfull; that they should become vain in their Imaginati∣ons, (or in Image making:) and their foolish hearts so darken∣ed; as to change the Glory of God, into an Image, or an Idol of their own fancies; the most dangerous Idolatry. And thus indeed they change the Image and glory of God in themselves, to the Image of a Beast eating grass, (as Nebu∣chadnezar:) and it may be, This is some emblem of worship∣ping the Beast, or receiving that character, which the Reve∣lation saith, All the World should do, but those only whose names were written in the Lambs book of Life, before the foun∣dation of the World. And That Beast, or sensual beastly spi∣rit, may be more common, than is thought. And when man was made in the Image of God, He was to Rule over all the Beasts, or Beastly natures or spirits: But now losing the Image of God, and of man also, he taketh the Image of a Beast, and of The Beast, so much spoken of in the Revelation.

But as Love was the foundation of the very Law also, springing out of the Heart of God, which is Love, (However, it may now gender unto Bondage) yet it rose from Love: So it speaketh Love; to the very worst of men (as Saint Paul affirmeth) till their Rebellion make them Outlaws, and put them out of the Protection of that good Law, which is given to them all: saying to every one of them, I am the Lord thy God: and upon this Rock I will build my whole Law. and therefore thou shalt have no other God, or make to thy self any Images, &c. For I am a jealous God; which yet I could not be, if I did not Love thee dearly, as a spouse: Or else, I should not much care, whither thou goest, or what thou doest; But for my great and spouse-like Love, which ma∣keth

me so jealouse over thee. But this very jealousy, causeth such visiting, as is most like to recover us again, from all our w••oorish wanderings from the God of Love, and the Guide of our youth. And so intended by God, to recover them so visited, as we may clearly see by Elihues discourse un∣to Job: and the Psalmist in the 107 th. and many other Psalms; to be compared with the 3 d. of Jeremy, and the 2 d. of Ho∣seah, with the first and second of Zechariah, with divers other Scriptures.

And our great comfort is, that all the Law also, lay on Christ, as much, or more, than any of us, or all of us. And besides his love to his own flesh and nature, or to himself, or his Father, His very Duty to Him, by this Law, requires him so to love his God, with all his Might also, as to pro∣pagate his love, to all he may: and to manifest his Name and Worship, with the true way and means thereof. That is, as the 72 d. Psalm expresseth, to redeem our souls from all deceipt and violence; or as Ezekiel hath it (in the Laws of the New Temple) to order a sacrifice for every one that erreth, or is simple. And the Psalmist saith, He hath received gifts for Re∣bels also, that the Lord may dwell among them. Yea, and to cast down all our vain Imaginations, as Saint Paul ex∣presseth it.

And though we strangely degenerate into very Beasts, or to the worst of Beasts, or worse than Beasts: Yet the very same Law, which biddeth us and Christ also, to Love a Neigh∣bour, biddeth also to love a Stranger, and an Enemie: Yea, and the very Oxe and Asse of an Enemie, so as to help it un∣der a Burthen, or straying out of the way.

And is not our heart (as Ishmael was foretold to be) the wilde Asses Colt, on which no man can sit, till Christ send his Apostles, (as in the Gospel) who finde it bound and tyed, in a broad place where two waies met: and They loose our Asses Colte, and bring it to Christ, who then rideth on it; O daugh∣ter of Zion, Meek and Lowly: on an Asse, the foal of an Asse.

And may we not find All this, in the very fourth Com∣mandement? where every Man, (and so Jesus Christ also) is bid to remember to keep the sabboth: so, that not only his Chil∣dren, but his servants, and his Cattle, and the Stranger in his

Gate, may Rest, and keep that Rest of God. That they may Rest as well as Thou; as it is repeated in Deuteronomy. And in the 23. of Exodus it is, that thine Oxe and thy Ass may Rest, and the Son of thy Handmaid (to which the Psalmist may al∣lude several times, calling himself the Son of thy Handmaid:) And that the stranger also may be Refreshed. The very same Phrase and word, that is used by God of himself (and his own Kest and Refreshing, on That Sabbath day:) in the 31. of Exodus. And our Saviour maketh the helping of an Oxe or Ass, and their Loosing, and leading to the Water, to be a special work, or duty, of the Sabbath daies Rest. Which we may compare with that of the Prophet Esay: He led them (gently) as an Horse in the Wilderness; or as a Beast is led down a Valley (or to a Brook) So his spirit caused them to Rest. And in the Proverbs, Agur saith, I am more brui∣tish than any Man: and the Psalmist, so Bruitish was I; yea Behemoth with thee (as alluding to Behemoth, in Job:) and That, some render Congregation of thy People (in several Psalms) is Beasts, or Thy Beasts. As under Those Banners of four Beasts (or Animals) of which we read in Ezekiel, and the Revelation. Yea Solomon saith the great design of God (that is Christ, who as Man also, is the great Sear∣cher of hearts;) is to Try us, and to make us know, we are but Beasts. She hem Behema, Hemma lahem.

And that the Stranger also, may be Refreshed. Which is but a piece of that great Law (in the very same chapter, of Loving our Neighbor:) Thou shalt also love a Stranger, as thou lovest thy self. And in several places it is added, For thou wast a stranger, and thou knowest the heart of a stranger in Ae∣gypt. And the word for stranger in the Heb. is so neer to Hagar, as if God would put them in mind of that Bond-woman, who was an Aegyptian also; and as Paul saith, Gendered unto Bondage, with a spirit of Fear, (which is ano∣ther signification of its Root also.) And Gods Love to Hagar, and to her son Ishmael, (that is, God will Hear, as he will appear also, in the Mount:) may shew the Heart of God, and his Goodness, more than all his Kindness to Abraham: who was Kind and Thankful unto God also. And a∣mong other reasons for our Loving strangers, it is added,

that God loveth Strangers: and in a special manner provi∣deth for them. And it hath been an especial argument, used by good men in all ages of the Bible: For we are stran∣gers and Pilgrims.

And when we consider, that the Sabboth day did Typifie some greater Rest, may it not be hoped that at length, we may hear the Lord of that Day also, saying, to his children, and his servants (and the Sons of his handmaids also) and his Cattel, and the stranger also, within his gates: Come, enter, into your Masters Rest: (seeing it is greater than can enter into you:) For, this Commandement I have received of my good Father.

Do we not also read, that the Owles, and the Dragons, and the Beasts of the field, and every thing that hath breath; yea and All his Works, shall praise the Lord: but his Saints shall Bless him? Do we not find Sabbatical Years ••nd Jubilees, provi∣ded for the Poor and Strangers, that had no Harvest; and for the Beasts of the field; and for the Earth also; that it might Rest the Rest of God? and that every one might return to his own Inheritance, and the possession of his Fathers? and why not also, of our Father Adam in Innocence? and that All Debts, and Debtors, might be remitted? which it may be, is minded us dayly in the Lords Prayer: not only, in That Clause, of Forgiving our Debtors, (which yet, He doth also: for it is He that speaketh in us; who else dirst not say, Forgive us, as we forgive:) but also in That, Thy Kingdom come, and Thy Will be done on Earth, as in the highest Heaven. And He that set us All on Praying so, knew very well that it should be so. He hath willed it, and his people will it also. Let it be: It shall be so: Amen.

For, the whol Earth also, must Rest, and keep its Sabboth. And not only the Land of Israel (which was but as the First Fruits of the Earth:) and That had such a strict Com∣mand of observing Sabbatical Years, that they must stay, so many yeers, in Babylon, as the Land should have kept Sab∣boths by the Law, while They were in it. As we may find in that remarkable Discourse of God on Mount Sinai, in the 25 & 26. of Leviticus; which I have somtimes thought not only the Epitome of the whole Law, but the Foun∣dation

of the Gospel also, to be very often consider∣ed.

Yea and the Wilderness shall be as Lebanon, and Carmel. Yea Every Tree of the Forest shall clap hands and sing and rejoyce in praising God. As we read in many places of the Psalms and Prophets. Yea and the Gospel must be preached to every Creature under Heaven: and the whole Creation longeth and travelleth; for, it is now made subject to Bondage, but in Hope: for it shall be delivered, from the Bondage of Corruption; into the glorious Liberty of the Sons of God. For, God is able even of stones to raise up sons to Abraham. Whose seed, must be as the Dust (and more than all the stones) of the Earth. And we also, can dayly Turn Plants, and Beasts, yea and Pearls, and other stones also, into our own selves, and our spirits: so, as that they give us also a New spirit, and re∣fresh and joy our souls: yea and the Heart of God also (as Jotham saith, in That remarkable Parable of the Trees choosing them a King:) How much easier is it, for an Infi∣nite God, to Turn All these, into himself (and his own Image) by his Spirit, making All things New: as they All came out first from him, and must All return to him? For of him, and from him, and To him, are All things. From the Throne of God, and his Lamb (when His Kingdom comes) shall issue out Waters of Life: Yea to the Sea also (even the Dead Sea:) and they shall bring Healing with them. And where ever the Waters come, there shall be Life, and Hea∣ling. For, the very Leaves of the Trees (on the Banks of those Waters) shall serve for Healing os the Nations: even of the Gentile Nations. And the VVilderness, and the so∣litary place shall be glad for them: and the Desert shall rejoyce and blossom as the Rose. It shall rejoyce abundantly, with joy and singing. The Glory of Lebanon, shall be given to it: The Excellency of Carmell and Sharon: They shall see the glory of the Lord, and the Excellency of our God. Yea, All the Earth shall Rest, and Rejoyce, and be full of the Glory of God, as Waters fill up the Sea. And Then the Lord shall be called the God of All the Earth; and the Possessor of Earth, as well as Heaven. Which was the phrase used by Melchizedeck in blessing Abraham, when he had pursued the four Mo∣narchs

(or four Monarchies) to Dan, even to Judgment: and brought back the Captivity of Sodom also; of which we read in several places. Although Sodom was so accur∣sed, and made a Perpetual Desolation, that it is a Type of Hell, or of the worst Judgments, in all the Bible. Yet e∣ven Sodom must return again, and her Daughters. And when our Lord Jesus Exulted in spirit, (as he saith, Abraham did, to see his Day:) he said, I bless thee Father, Lord of Heaven and Earth; even of the Earth also, as of Heaven: as alluding to that Blessing of Melchizedecks; at the return of Sodoms Captivity.

And the Revelation tells us, that when the seventh Angel sounded, there was great Voyces (or Joy) in Heaven, saying, The Kingdoms of this world, are become the Lords, and His Christs; and he shall reign for ever and ever. And the twenty four Elders blessed God, that (yet at length) he had taken to him his great Power, and reigned: and the Nations were Angry; and thy Wrath is come, and the time of the Dead, that they should be Judged; and that thou shouldest Reward Thy Saints, &c. and shouldest destroy them which destroy the Earth. And Then the Temple of God was opened in Heaven &c. Where before, the twenty four Elders, and the four Watchers also, had blessed the Lamb, that They should come (even out of Heaven) to Reign upon the Earth, even upon the Earth. As if the Earth should be the Centre also, to All the Glory of God; and that it should be more, and greater, on the Earth, than it is in Heaven.

And yet it may be remembred, that from the very first sin of Adam in Paradice, the Earth was the Great (that I say not the Only) Object of the Curse of God. The Serpent it self, was not Absolutely Cursed; but above all Cattel, and above every Beast of the field. And when the Earth shall be New moulded, yet Dust shall be the Serpents meat: as we read Esay 65. Adam must labor and sweat; the Woman must be in subjection, and bring forth in pain: but not a word of Cursing them: For God had loved them, and Blessed them. Yea, and they shall be Blessed.

But the Ground is Cursed, for Mans sake: and in sorrow must he eat thereof, All the daies of his life. Yea, it shall bring

forth thorns and thistles: and when Nothing else, comes after Dews, and Rain of Heaven; It is nigh unto Cursing: as we read in the Epistle to the Hebrews?

And when the Cursed Earth, had also drunk up the blood of Righteous Abel (every word of our Savior, is Re∣markable:) Then Cain the Murderer (as every One is, that Hateth his brother) was also Cursed from the Earth: but not from Heaven, that we read: and yet a Sacrifice was pro∣vided, and laid at his door, for sin: that he may have Domini∣on over it. Though I shall not here dispute the Jews Tra∣dition, that Cain also, was saved.

Or, that the Earth it self, was cursed, as a Type of our Heart, or somwhat in us, more spiritual than our fleshly Heart: which is a Metathesis of Earth: as in Hebrew of Babel, which is Lebab (the Heart) turned backward. And an Heart, turned back from God, is but Babel (Confusion:) As the Earth which the Lord cursed. Bringing forth no∣thing but Thorns and Thistles; yet its Conception is greatly multiplied, and its sorrow. But I must not here shew, How our Body, represents the whole World: with its three Regions of Heaven above (in our Head) and the Earth below, in our Heart; with its Pericardium of Waters, com∣passed with the Lungs, as the Air; separate by the Firma∣ment of the Midriff; from the Heaven above, in the Head; and the Waters under the Earth, in the Bowels: which in Heb are expressed by the same word with the Waves of the Sea: whose Rowlings, and Ebbings and flowings, are much akin to the motion and yearnings of our Bowels. And in Scrip∣ture the off-spring of our Bowels, is compared to the Sand of the Sea, and the gravel thereof. As the Hebrew words for the Thoughts of our Hearts, do also signifie the sprouts of the Earth: That Earth which the Lord Cursed.

But Noah found grace with God; which may allude to his Name, being the very same Letters, which in Heb signify Grace. He is called the eighth Preacher of Righteousnesse, being the eighth from Enos. When (it is said) Men be∣gan to Preach, or Proclaim the Name of the Lord. The same phrase with Gods Proclaiming, his own Name, to Moses. Though it be often used also for Calling on his Name. As

in the 80. and 79. Psalm. Pour out thy Wrath upon the King∣doms (or Families) that call not on Thy Name: (Till they seek Thy Name O Lord; as we read in the 83^d) which may be added, for calling on Christ, and Praying to Him. For, among other Arguments, There, why he should not be An∣gry for ever, or remember their Ancestors sins; He cryeth, Help us O God Our Saviour, or our Jesus, for the glory of Thy Name: and Deliver us, and Purge away, or atone, and expi∣ate, our sins, for Thy Names sake. VVhich (as in the 65 Psalm. and many other places) is a sure Character of Christ in his Priestly Office; being a Phrase so proper to the Priest, in making Expiation for sin (and the Mercy Seat, and great Day of Atonement, is from that VVord) through all the Law of Moses.

And if I should so paraphrase the Words, that Noah was the eighth from Enos who began to Preach Jesus, Or to own him so, as to call upon his Name; I might not onely shew many Scriptures alluding (though we now render them by Man, and the Son of Man; Where in Heb it is Enos, or the Son of Adam:) But I might also, bring great Argu∣ments, to prove Jehovah (there used) to be most proper to Christ: Or the great Angel Jehovah, as he is called in Zech. as alluding to the Angel so often speaking to Moses (and giving the Law at Sinai) out of the Burning Bush: (and Sinai is my Bush, or my Thorns, or my Sin, or my Ha∣tred, as it is written, or at least, sounded in the Heb.) And That Angel, speaking to Moses (when he was first made to turn aside, and say, he would consider, that great thing, a Bush Burning, and yet not consuming, as Christ also was) plainly telleth him, He was the God of his Fathers; and ap∣peared to them (as tis said the Word of the Lord appeared to Abraham: and the old Chaldee Paraphrase useth it very often, where we read the Lord:) Though it was onely, by his Name of Elshadday, or God Almighty (which we found the Object of Abrahams Faith:) but not yet as Jehovah, speaking his Will also, with his Power: Ehje asher Ehje, I will be what I will (or can) be. Which now God would be in Christ, delivering them out of Aegypt (which in Heb is Misery:) as he speaks in the Law, calling himself Jehovah, the Lord thy God.

And This Name also, may seem to be foretold to our Grand-mother Eve, and that He should come from Her: and she could not hold it in (her Name being Chave, which may also signifie a Tatler:) and as soon as Kain was born, she cries, I have kuned (or kinned) the Man Jehovah. See the same Idiome, particles and accents, in Ezech. 4. 1.

But as Seth was Set (the Saxon English is very much Hebrew, and a kin to Abraham:) in the room of Righte∣ous Abel, whom Kain slew: So there was a Righteous Man also, to rise up, and be set in the room of Kain, the Mur∣derer, and Brother Hater. Which might be hinted perhaps, when Kain named his Son Enoch (sounding alike to Enos) the very same name with the Blessed Patriarch Enoch: That is the Chatechist, or Catechumenus. As is touched also, in Abrahams taking out his Enochs, or his Catechised servants, against the four great Monarchies. And Enoch was a great Type of Christ, Walking with God, and was not, be∣cause God took him: but before his Translation, he had this Te∣stimony, that he Pleased God. Living also 365. years, as there be Dayes, in a year. And so long also, did Christ remain in the Purity of the Primitive Church (as the Ora∣cle answered, That Christian Religion should remain, but One (Great or Prophetick) year: and then came up. That Grand Apostacy, so much spoken of; and ushered in by Him, that through all ages since, is Called The Apostate. For, Julian was about 365 years after Christ: of which we may dis∣course again, in an other Season.

When Enoch was Taken away, and Seth Dead, Noah is Born. So Gracious is God, in raising up other Comforters (as our Saviour speaketh) when it is expedient that some be taken from us. Who is to be set in the room of Kain and his issue: called the Children of Men, in opposition to the Sons of Enos, Named the Sons of God, as some will have it. Then began Men to be called by the Name of God.

All Kains Issue was washed off, by the Floud; so, that all men now, are the Children of Seth, (as we read in Scrip∣ture) as well as Children of Noah. And as we see the Ju∣stice of God in washing away the Sons of Cursed Kain; so

we may see the goodnesse of God, in bringing us all since from Blessed Noah: while also our sins (as the Sons of Kain) are washed off, by the Blessed Flood of Baptism, by Water and the Spirit. Which must move on those Waters also (as at first, on the great Waters) till it bring forth a New Heaven and a New Earth, in which Righteousness shall dwell.

I do not Here stay to compare Noahs Ark with Peters Sheet; having all kind of beasts, Unclean and Clean: which He must slay, and eat, and Turn into himself, and his own spirit. And from This, he is Taught at length, to call No Man Common or Unclean. Seeing All, are together, and may be alike; as they were, in the sheet, and in the Ark: Resembling Christ with Rest also, as the Name of Noah signifies. Which was therefore given him, because He shall give us Rest, or Comfort, in our Toyl, because of the Earth which the Lord hath Cursed.

To which also the Prophet Micah may allude, This Man shall be Our Peace, whon the Assyrian Overflows our Land. For, so also, Esay Prophesied, that Assyria should rise up as a Flood, and overflow the breadth of the Land of Emanuel: as Antichrist the Church of Christ. (see also Jer. 47. 2.) But Christ shall give us Rest: as himself also promiseth, when he calleth all that are laden, and that Labour, (as al∣luding to That of Noah) I will give you Rest; and again you shall find Rest to your Souls. And the flood so Bap∣tised Noah, that God blessed Him and his Sons also; which was more then we read done, to Adams Children.

Yea, Noah had a greater blessing then Adam had (as may be shewed in divers Particulars:) and an Everlasting Cove∣nant, so established with Him, and his Seed also, that it is made the Pattern of all Covenants with Israel, or any o∣ther: as we may find in divers places.

And 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 cover∣eth, or shall cover (as the Original expresseth,) All Trans∣gressions. Which St. Paul also Comments on: Love bear∣eth 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 Righteous∣ness, 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 Righ∣teousness 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 Re∣surrection, 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 re∣solveth 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 re∣markable

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 fol∣lowing Prophesies,) concludeth with This, He will be gra∣cious 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 Righteous∣ness 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 na∣med the Earth) in the 40. verse of the 20. chapter of Eze∣kiel. Where also This allusion is more sweet, and fuller much, in the Original, than other Languages can well ex∣press. Berets sam eretsem. And in the 34. of the same Pro∣phet, 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 Nati∣ons, so devoted to destruction:) came to be; the Pleasant Land, the Holy Land, the place of Gods Delight, and Resi∣dence; 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 pray∣ed and promised in many places of Scripture. Let All the Earth fear the Lord: let all the Inhabitants of the World Reve∣rence 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 Righteous∣ness 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 Nati∣ons 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 Lord. For he Cometh, He Co∣meth, to Judg the World. The Lord Reigneth, let the Earth re∣joyce, and let the many Isles be glad. The Heavens declare his Righteousness, and all the People see his Glory. Which in the next Psalm is, All the ends of the Earth have seen the Salva∣tion of God. As in Luke also, All flesh shall see the salvation of God: Which in Esay is Thus, The Glory of God shall be re∣vealed, and all flesh shall see it together. And in the same

Prophet, Sing O Heavens, for, the Lord hath done it; Shout O lower parts of the Earth; break forth into singing ye Moun∣tains: O Forrest, and every Tree therein. And again, Look unto me and be saved, All the ends of the Earth. For, I am God, and there is None else. I have sworn by my self (for, there is No Greater) that to me every Knee shall bow, and e∣very Tongue shall swear, and pray, and praise, and confess to the Glory of God and my Father: who said, Ask of me, and I will give thee the utmost ends of the Earth. And while our Sa∣viour lived on Earth, he travelled to Aegypt, and to other places, about the Holy Land. As taking possession of them, Blessing them also, by his blessed presence. For, the time was coming, yea and Then come, when not only at That, or other Mountains of that Holy Land, but in All places, men should Worship God in Spirit and in Truth. For the Father Seeketh such to worship him. Yea, and Those Lands also, that had so afflicted, and oppressed the People of God in all Ages (even Aegypt and Assyria,) must come to sharers with the Land of Israel it self, in the greatest Bles∣sings. For, in that day shall Israel be a Third (and but a Third) with Aegypt and Assyria; even a Blessing in the midst of the Earth: whom the Lord of Hosts himself shall bless; say∣ing, Blessed be Aegypt my People, and Assyria the work of my hands: as we read in the Prophet Esay; to be compared with other places.

And the Reason given in the very Law of Redemption, speaketh This: because the Land was Gods Land, and they were but Gods Tenants in it: though in the Best and freest Fee; for it was given to Abraham and his seed for Ever: who was Heir of the World, as the Apostle speaks. And yet So, that they must still acknowledg God to be their Lord Paramount; their Grand Landlord. And They might never give, or sell, or aliene, no nor forfeit it, (which is very comfortable) but so, that it still must, and should, and shall, be Redeemed again, by the Tenant him∣self, or his Kinsman. Or however (which was still to be observed) it must go out Free, wholly Free, at the great Year of Jubilee: of which more ere long. And the Reason was This, Because the Land was Gods Land: and He would

still retain his Right to it, and in it: and would still dis∣pose it as he pleased; whatever the present Tenant did.

And doth not the same Reason hold, for All the Earth? Yea, did it not hold, from the very first Fall of Adam, and Man-kind in him? Was not Then also the Earth, even the whole Earth, the same Landlords? Had he not, as much Right to it, as to This Land of Canaan? Would he so easily quit his Right in it? Though Man (a weak, and vain, and foolish Creature) made a Forfeiture of His Possession, or His Right? shall it not, then be, (as it was, divers times, with this Land of Canaan?) that when he shall have purged out the filth thereof, by the spirit of Judgment and of Burning; That which remaineth shall be Holy? And why may it not be Thus also, with our bodies and our flesh, which hath so long been, As the accursed Earth? Yea, as Babylon it self? an Habitation of unclean spirits, and a Cage of all unclean birds? Why may it not also become the blessed Land of Promise, and the Land of Rest: Yea, the Holy Place, and Temple of the Lord of all the Earth.

Which is a Phrase very much to be marked: As a name in which the Lord himself seemeth to glory: being also the same Lord that is stiled the God of the Spirits of All flesh. Which may be the Foundation of That Prayer, and That Promise also, that All flesh may, and shall, be brought to praise and bless the Lord: as also that All the Earth must be full of the Glory of God. For, the place of his very Feet, must be Glorious. And what Glory Then, will be upon This Earth; when the Curtains, or Canopy of the Heavens, shall be drawn, and the Glory of God shall appear, and will the Earth, as his chiefest Residence? Will he not Then Give the Greatest Honour, to the Weaker Vessel! and the more abun∣dant honor to the most uncomly parts; or That which lacked most before?

It might be added also, that the very City Jerusalem, was not only Accursed as the rest, but longer, than other parts of the Land. Trodden down by the accursed Jebu∣sites (which had their very name from Tredding down; as the Revelation also seemeth to allude) and These Jebusites grew up to be so Odious, that before he conquered them,

'tis said, His Soul, even Davids Soul (that is Love it self) Hated them. Even Them, who possessed That very Fort, which was afterwards his Darling; and the dearly beloved of his Soul. Yea That, which God Chose-above all the Gates or Cities of Judah. Yet in it self (besides its accur∣sed possessors) it was but a dry barren Rock; and so cal∣led Zion, Drought, or a Dry barren place. And Mori∣jah also, where the Temple stood, was but the Threshing place of one of these accursed Jebusites (though as a Libe∣ral Prince to David himself:) And though, in Hebrew, it may signifie, the Lords Teaching, yet others bring it up to Myrrh, or Bitterness: and in Greek it signifieth Foolishness: to which also the Apostle may allude in several places.

And by This time, I may conclude this Discourse of Turning accursed places, or unholy, into Blessed and Ho∣ly, with That solemn saying of our Saviour, The last shall be first, and the first last. Which he repeated so, that I of∣ten think, it might intimate, a greater Mystery, than I am yet sensible of. As if, All the Course of Gods Providence were as a Wheel in constant Motion; pulling down the high Spoaks, and bringing up the low ones. Which Moses also, long before, described in his Psalm of Nature, Grace and Glory. Thou turnest man about (as grinding him, with the upper and the lower Milstone, of Grief and Pain) to clay or dust; and Then thou sayest, Return again; Again ye Sons of Man. Return again O Lord, How long? and let it repent thee concerning thy servants (That is, Make them Turn and Repent, as we find it plain enough in the 80. Psalm, and divers other places, that Gods Effects In Man, are expressed, as His Affections To Man:) O satisfie us with thy Free Grace, in the morning; (when our Night of pain and sorrow is past: For, Though sorrow may continue all night, yet Joy shall come in the morning:) and we shall be glad, and rejoyce all day. Make us glad according to the daies wherein thou hast afflicted us, and the years wherein we have seen evil: (and although I might not see thy Face when I prayed to see thy Glory; yet) let Thy Work (at length) appear unto thy Servants, and Thy Glory also to our Children when we are dead. And let the Beauty also of the Lord our

God, be on us All; and establish Thou the Work of our hands to us, yea the Work of our hands, do Thou establish it. And will he not Then also establish the work of his own hands? Which is so often brought as a Reason why the Earth must stand and abide for ever. Seeing All the Works of God are perfect, and must abide for ever. Yea, and he hath set the World also, or Eternity (as the word is often rendered) in the Heart of every man. And though it may be (for a while) the Glory of God, to hide some things: Yet it is not only Lawful, but our glory (and the Glory of the greatest, largest, Kingly heart, like Solomon) to searth it out: and to search him out. For, in God, there is No Mole, or shadow of Deformity. Nor will he envy, that All Flesh should see his glorious face together. Nay our Sa∣viour promiseth, that Nothing Shall be Hid (no not in God himself, I hope,) but shall be revealed. And every New Revelation of God, to All Eternity, will be to Jesus Christ (as That we now read:) but to shew it to his Children, and his Servants. Which have also received a spirit, not only to know and discern the things of God (as the spirit of man, doth the things of a man) and to know the things that are free∣ly given us of God: but also to search out the Depths, or Baths of God. Who still speaketh perhaps, to them All; as to the Prophet Jeremy, Ask of me, and I will yet shew thee great and wonderful things, which thou knowest not. For, such a God we have, so Infinite; that still he is, a Fountain flowing up, still flowing over: and a little drop of that in∣finite Ocean, can stretch out our narrow souls, still wider, and yet wider; to receive more, and yet more, and still more, to Eternity: till we are wider than the very Hea∣vens. For our Saviour and our Head is gone up, Over All Heavens (still spinning out the spring of his Watch, which was wound up, Here on Earth, while He was strait∣ned, and made perfect by suffering:) that he may now-fill All things: and bring us All up, to his own Ballance of Eter∣nal Glory. Even to the fulness of that stature which each Member is to have, in His Great Body; Which is the Fulness of Him which filleth All in All.

This also of Turning Cursed things or places into Bles∣sed, might be yet more cleered from Jericho: which was the first Fruits, of all the I and of Chanaan, And (as all first Fruits) it was so sacred, that all were cursed, that but touched it. And yet, the Vallie of Achan, or Achor (that is the Troubler,) afterwards, is made a Door of Hope, in the great day of Iezreel, the Seed of God. Yet, so accursed it was, by prophesie, that He, that should but attempt to build it again, was solemnly Cursed by Iosuah, the great Type of Jesus.

Yet in the Reign of Achab (the Brother and the Father, as the Name implies) the guilty Man of the Kings of Isra∣el; there riseth up one Hiell (the Living God:) and ven∣tures to rebuild this Cursed City. Yet we read of nothing els of harm to him, but onely that he laid its groundwork in his Eldest Son, and finished it, in his Youngest; which we may consider again.

But notwithstanding all the Curss, This Jericho, in a very few years, grew up to be a Blessed School of Prophets; as we may gather from the History of Elijahs taking up into Heaven. And to make the Cure yet perfecter the Citizens bemoan themselves, before Elisha, that the situation of their City, was indeed pleasant, but the Water Naught, and the ground so, that it caused to miscarry: as some read the place. And he said, bring me a New Cruse, and put salt there∣in; and he went forth to the spring (or very Fountain of the cursed Waters;) and cast in the salt, and said, Thus saith the Lord, I have Healed these Waters; there shall be Thence, No more Death, or Curss, or Barrennesse. So the Waters were Heald unto this day.

That Elisha the Prophet, was in This also, a great Type of Jesus Christ, Healing the Earth, and taking off the Curss thereof (as he bore away the sins of the World;) I do believe the rather, because I find Our Saviour thereabout so often; with his Healing Wings also, to so many. That I say no∣thing of his famous Parable of the good Samaritan, Jour∣nying towards Jericho.

Nor shall I now spend time to shew, how all this, is al∣so shadowed out, in the very Heavens; by the frequent

Changings of the Moon: although the Name of Jericho might lead us to That also. Or that, as Jericho was the First fruits, to the whole Land of Israel, So was Israel also, to the World. As we might prove, by many Scriptures, besides That of Jeremy the 2. Where it is called the First Fruits unto God, of All his Increase: and All that eat it (or in some other places, all that touch it, to destroy it) are Offen∣ders, and be guilty. So also is our Saviour himself called the First Fruits of the Resurrection. Though but as the Bar∣ley Sheaf (or Barley Cake of Gideon) that was Heaved up before the Lord, on the Third day, after the Passover was slain: as an Emblem of the Resurrection on the third day, after his death. And This, is often called in Scripture, (as in Genesis, Revelation, and St. Johns Epistle and Gospel; the Beginning of the Creation, and the VVorks of God: So here,) the Beginning of the First Fruits. Which came af∣ter, on the day of Pentecost (when also we received the First Fruits of the Spirit, in the 2 of Acts:) and those first Fruits were Loaves of fine Flowr; and moulded together, as a Type of the Elect: (as the very name of First Fruits, in He∣brew, may intimate:) or of Christ, in All his Members together; as before, it was Christ in his own person: who was the First First Fruits; or Beginning os the First Fruits of the Resurrection, and of all that slept. And the same Apostle tells us also, that if the Root be Holy, the Bran∣ches are Holy; and if the First fruits be Holy, so is the whole Lump. Which should be considered much: with all those places that speak our Saviour, and the whole Electi∣on of God, to be (as Israel to the whole World besides) but as the First born, with the double portion: or the first fruits of the Earth; as we may read in the Revelation, and divers other places. As the Barly Sheaf first, and Then the siner Loaves at Pentecost, were but the first fruits of all the Increase of the Earth: which was not gathered All in, till the end of all the Harvest, and Vintage also; about the great Feast of Tabernacles, at the End of the yeer. Which yet is called (on the New account from Exodus) the Seventh Month. Which also made every Seventh Month Holy. As also, every Seventh Year was (especially

the seventh Seventh, as we shall find in the Jubilee:) and every seventh Week; or every seventh Day, or Sabboth; and perhaps every seventh Hour also, in each Day. As we see, it makes a great Turn in the Sun and Moon (begin∣ning our reckoning from Sun-set, as the Jews, and many o∣ther Nations did:) which we see Dayly attended also with a constant Ebbing and flowing of the Sea, six Hours a∣piece, in the great Ocean: as we may discourse more largely in the place of Times and Seasons.

I might add also, that although the Curse, that was due enough to Man, fell on the Earth in general, our common Mother (crying to us, as Rebecca did to her son Jaacob, Thy Curse be upon me my son;) yet there have been several places, which in several Ages, have been especially under this Curse; and yet none of them, lay so under it, but that they grew up to be Blessed again. Yea, it may be, the more Blessed, because they were once so Cursed. For, it was not only Micha's Mother, that blessed her son in the name of the Lord, because she had cursed so before; but even God himself, doth so earnestly Remember One that he hath spoken against (as himself saith to Ephraim,) that his Bo∣wels do the more yern over him: and it may be, blesseth them more, because they were formerly cursed. That is, under Sorrow; as we find the Curse of God, so rendered in the Lamentations; Give them O Lord, thy Curse, even Sorrow on their heart. And our first Parents had sorrow, and sweat, and pain, for their portion; when the Curse fel on the Earth: bearing Bryars and Thorns, Thistles and Nettles, to ex∣press this Curse or Wrath of God: as the very name of a Nettle in Hebrew may import.

If there be any place in all the Law, more under the Curse, than the Land of Canaan; it seemeth to be Idumea: one of the Neighbor Countries, which is expressly called the People of my Curse: and threatned to Perpetual desola∣tions, when the whol Earth shall rejoyce, Edom must mourn, and be so cursed also, that it is the very Type of Hell, as may plainly appear, by reading the 34. of Esay. It being also the Land of Him or them that God so Hated; as was toucht before.

And yet I know not one word in all the Curse of Edom, that we do not also find Inflicted, (and not only Threat∣ned) on Jaacob and Israel: Whom, God himself saith, he had given, or devoted, to the Curse: by that very phrase, which is used, in that place, where Edom is called the People of my Curse. And what more frequent, than Jerusalem it self, to be a Scorn, Reproach and Curse: yea, a Curse to all Nations? Yea, ••nd Perpetual Desolations; never to be Built again, or more Inhabited.

And yet we find That Ever, or Eternity, run out, at the end of seventy years Captivity; in which, not only the Threatnings, but Curse also, was accomplished, and pow∣red out; as we find in that remarkable Prayer, left us in the 9. of Daniel: (to be compared with That of the A∣postle, Wrath is come upon them to the uttermost:) and Then it is a Blessed Land again, and a Blessed People: and a Blessing also to the World and Nations round about. For, It shall come to pass, that As you were a Curse, to the Hea∣then round about, so shall you be a Blessing; as we read in Zechary; yea and a Blessing to All Nations, as the Promise is in Malachy (and divers other Prophets:) who doth not only shew them a way, how from a Curse, they should come to be Blessed, and a Blessing also to All Nations: But in the very close of that Prophet, and so of the whole Law, God himself provideth a Cure for the Earth also; Lest he should come, and smite the Earth, with a Curse. Even the Earth; which was That, which God had Cursed, so much more than Adam. Yet Elijah must come, lest That very Cursed Earth, should be smitten with the Curse. And as the Jews repeat That verse of Elijahs Coming (after the last verse,) lest the Scripture should end, in Curse: so it seemeth, God also meant to repeat His Coming. Or to send him (or his spirit) Twice. Or, before the latter Coming of Christ; as before the Former. There being also Two daies of the Lord There spoken of: One is called Great (and so was his first Coming;) and the other Dread∣ful, or Terrible: which seems the Epithet of his latter Co∣ming, much rather than his former. And it may be mar∣ked, that after John the Baptist was dead (even at our Sa∣viors

coming from his Transfiguration: which was such a Type of his second Coming and Kingdom:) He Then pro∣miseth, that Elijah Shall first Come, and Shall restore All things. Which is a Proverb with the Jews to this day: and was also the constant Belief and Expectation of the Primitive Church of Christians; as may be shewed by a full Jury of Ancient Fathers, of the Christian Church.

And as John the Baptists Time was called the Day-spring from on High: So it may be, Elijahs second Coming also, (before the second coming of Christ,) is hinted in all those Scriptures, which speak of a Morning Star, to appear be∣fore the Sun of Righteousness: which is also the phrase u∣sed by the same Prophet Malachy, who promiseth the co∣ming of Elijah. And the Revelation plainly pro∣miseth That Morning Star, in the dark time of Jesabel; and in Jesabels time, Elijah slew her Prophets, and the Prophets of Baal: and so made that great change both in Church and State, that in the Revel may be hinted, by a Power to break the Nations. Though That phrase, reach up, as High as Josuab, breaking the seven Nations: As the Manna, in the Church before, may intimate their passing through the Wilderness towards Canaan. And that phrase of Breaking the Nations, being coupled with that Promise of Elijahs coming, under the Notion of the Bright Morning Star, may put us in mind of a speech of God him∣self to Job: Hast thou considered the Day-star, or the Day-spring: which I have made to shake the wicked out of the Earth? They shall be turned as wax to the seal &c. And when the wicked are cut off, Thou shalt see, those Promises ful∣filled, that the Meek shall inherit the Earth: As we read in the Psalms, and in our Saviours Blessings also; and the Revelation addeth to That Blessing, that there shall be no more Curse. No more Curse.

For, the very Leaves of the Trees, about the Waters of Life, shall heal the Nations. And those Waters flow out round about; Even to the Dead Sea, or Lake of Sodom (for, even Her Captivity must return again; as we saw in Abrahams History compared with Ezekiel:) and where ever those Waters came, there was Life, and Healing; and

no more curse. Its possible also, that the Time of This great change may be hinted, in the fourteenth year, or second Sabboth, of Prophetical years (as David also was the four∣teenth from Abraham, as the Number of his Name im∣ports:) after the four great Monarchies had Lorded it, Twelve whole years: which may be also Prophetical years from Nimrod: Or from Abrahams Time, or Promise.

And as Israel got off their Curss; and Gods goodnesse turned it into a Blessing; (as our evil sometimes turns our Blessings into Curses; so doth his Goodnesse, turn his Curses in Blessings: whence it may be, the very same Word in Hebrew, signifieth both to Curse and to Blesse; as we find in several places of Job, and other Scriptures:) So did Edom also, cast off his Yoak, and his Curse also it seems, and got a Blessing. As we see in his Fathers Blessing and Prophe∣cy. Which was also hinted by his Brother, when by wrestling he had got the Name of Israel, a Prince with God; and had prevailed also with men: he useth his Power for Edification presently (as the Apostle speaketh) and not for Destruction. And cometh out in the Power and Spirit of that God, whom he had so conquered: and doth not only carry a Blessing to his Brother Esaw, and intreateth him; but with an Holy violence, forceth him to take it. Receive the Blessing, which I bring thee from God: and he urged (or forced) him, by pressing on him, and he took it. And we read, how he cast off the Yoak of Israel (even to this day:) at the time of Jehoshaphat, or the Lords Judgement. Yea, he did not only cast off Israels Yoak, but came to rule and reign over Israel himself, at the comming of Christ. As we find in the Herods, and Agrippa the King, from the Seed of Edom, hated, cursed Esaw.

Which we may consider when we read of Gods Shining out from Seir: Coming from Teman, or appearing from Paran. And the Prophet Esay, cryeth, Who is This that com∣eth from Edom, with Dyed garments from Bozra? I that speak Righteousnesse; mighty to Save. And his Red Gar∣ments may allude to Edom, if it signifie Red, as many will have it: which may be rather a Glutton.

And though Balaam say, the Star of Jacob, or the Scepter

of Israel shall smite the Corners of Moab, and Destroy all the Children of Seth; and Edom shall be a Possession (to be com∣pared with Obadiah:) yet the Prophet Amos speaketh of Edoms Possessing the Tabernacle of David, when raised up. As we may Translate the words, cited also in the Acts: where Edom also, is coupled with Those that call upon, or are called by, the Name of the Lord. & in Dan we read that Edom (with Moab and Ammon) shall escape out of the hand of the De∣stroyer, which some make Antichrist, or the Turck: who to this day payes Tribute to those Arabs of Edom, Moab and Ammon, rather then Ruleth over them.

Yet, as Babylon is threatned with perpetual Desolati∣ons, because he laid the World wast, and would not open his Prison Doors to let his Prisoners loose, and send them home a∣again (which hath been very comfortable when I have ap∣plyed it to Christ in prayer:)

So also, the great Curse, Threatned to Edom, was, because he forgot the Brotherly kindnesse, and the Covenant that should have been between Him and his Brother Jacob; and let his Wrath tear for ever. Which hath also been sweet to my thoughts, when I have applyed it to Christ: and asked, whither He also, would put himself under the perpetual Curse of Edom, by forgetting the Brotherly Kindnesse, and Brotherly Covenant? and by letting His wrath also Tear for Ever? God forbid.

Next unto Cursed Edom, Moab and Ammon may be well placed; the Incestuous Children of Lot: which signifieth a veil (or cloth) as God himself seemeth to allude; when after Lot was Separate from Abraham (for Israel must dwell alone) God said, Lift up now thy eyes and look, &c. And again in the Prophet Isa. I will take away the Veil, or Lot (for, that is the Word in Hebrew) from the face of all peo∣ple: Even in that Mountain, where he will tread down Moab, who was Son of that Lot, twice named There, in Heb.

Of Moab and Ammon, it is said, they should never come in∣to the Church of God; (one of the worst threatnings in all the Bible:) and the cause in Deut. and Neh. is, because they met not their Brethren with Bread and Water; and hired Balaam to curse them, but God turned his curse into a blessing; and so

I hope he did This Curse also, of Moab and Ammon. For, their Ever, or Never, is in another place, limited by Ten Generations.

Seeing God himself hath expounded ever, and never, (in the Case of Ammon and Moab) by Ten Generations; Why may not we Take it so, in other places also? Especially seeing it is often used, where it cannot be meant of Eternity. As the Servant, bored in his ear, must serve for ever: which is but till the next Jubile: as we may find in the twenty fifth of Leviticus, and all the Jews, on those places. And Christ also tells us, the Servant abides not in the House for E∣ver. And how often is it said, Jerusalem shall Ever be deso∣late, and never be built again, or Inhabited? (As we found in Idumeah) And yet it was built again, after the seventy Years Captivity; and may be yet again, after all This. As we find Ay, was built again, and inhabited, in the return of Nehemiah (the Lords Comfort, or Repentance;) Though Josuah himself, that mighty Type of Jesus, had made it so signally Desolate, and that for Ever also; a Desolate heap for ever: As the very Name may intimate in Hebrew, Greek, and divers other Languages. As the Stones also placed by the same Josuah, are called a Memorial for ever. And so are the Rites of the Passover, and the Shew-bread: and Aarons Priest-hood; Yea, in the very Family of Phine∣as (though it was soon changed:) nay the very Garments of the Priests, are a Statute for ever. And his Trimming the Lamps: and Restraint of blood and fat also, for ever: and Circumcission is called an everlasting Covenant in their Flesh. And Samuel was presented at the Tabernacle, to a∣bide There for ever. And David was chosen to be King over Israel for Ever: and his Son Solomon saith, I know that what∣soever God doth, it shall be for Ever. And I know not any Word, or Phrase, for Eternity, in Scripture, that is not applyed to Heaven and Earth, or other things, which pass away: But Christs Words shall Never passe away.

And for Moab and Ammon; As I live, saith the Lord, the God of Israel (and the Common Rule is, that Threatnings with an Oath, are never reversed:) Surely Moab shall be as Sodom, and Ammon as Gomorrah, and Perpetual Desolati∣on;

as we read in Zeph. And yet in Jeremy, God promis∣eth to bring back the Captivity of Ammon (as of Sodom also, in Ezechiel;) and of Moab, in the latter dayes: or Time of Messiah: as the Jews use to expound that Phrase of the latter Dayes.

And in the Tenth Generation, They also, may enter in∣to the Church of God: though it was threatned, They should Never enter. And as David was the fourteenth Generation (and the fourteenth, seventy Years) from A∣braham; so was Boas the Tenth, or eleventh: who mar∣ried Ruth a Moabite (who might be the Tenth from Lot) who by a former Man of Iudah; was Daughter to Naomy (Beauty) Wife to Elimelech; who had two Sons, Mahlon (weaknesse) and Chilion (consumption, or perfection, or Espousal:) who had Orpha (stiffneckednesse) who left her Mother, The other, Ruth, who choosing her Mothers peo∣ple and God, is led to a field of Boaz, and is bid stick close to his Maidens; (O tell me where thou feedest, and restest at Noon, for why should I stray?) and at length is bid, to lie at his feet, and say, Thou art my Kinsman (as Solomon bids us say to Wisdome, Thou art my Sister.) And Christ is both Ia∣chin and Boaz, the Wisdom and Strength of God, and so very near a kin to Elimelech (my God the King:) see the third of Esay, compared with the 7, 8, 17. 22. of the 23. chap. and see the Women of Moab and Ammon married to Kings of Is∣rael and Judah.

And David in his straits, carried his Parents, to the King of Moab; saying, Let my Father and Mother be with you, till I know what God will do for me. Or as Esay, Let my Out∣casts dwell with Thee Moab: be thou a Covert to them. And in Mercy shall the Throne be established (as we found before in the Psalms and Proverbs;) and he shall sit upon it in Truth, in the Tabernacle of David: judging and seeking judgement, and Hasting Righteousnesse. And my Heart shall Cry for Moab (O the Tender Heart of God!) Let his Fugitives flee to Zoar. As his Father Lot did from Sodom to Zoar: which seemeth therefore to have stood in Moab, on the East of Iordan; and not on the West, as the Tables place it. And again, send ye the Lamb to the Ruler of the People, to the mount

of the Daughter of Zion; as alluding to the King of Moabs paying Lambs for Tribute to the King of Israel. But a∣bout Ahabs Death, Moab and Edom also, brake their yoak; and freed themselves from Iaacob; under Iehoram (the high Lord:) in the dayes of Elisha (or God Iesus, as the Name implies:) who had a double portion of the Spirit of Elijah the Lord my God.

And shall a Man be able to give a Double portion of his Spirit, (and That, at his Parting and going away;) and shall not He that hath the Residue of the spirit (in opposition to shear Baser, the Residue of the Flesh, which is so many times in Scripture Language, for near Kindred:) or He that hath the Spirit without Limits, or not by measure: shall not He, be able and willing also, to give His Holy Spirit unto all that ask it? and a Double Portion unto All his First Born? Who saw, and yet see, him ascending; and cry to him, my Fa∣ther, my Father, the Charriot of Israel, and the Horsemen thereof! And it may be, That remarkable promise of the Spirit, unto all that ask it, may allude to. This very Hi∣story of Elijah, giving his Spirit to Elisha; crying, my Fa∣ther, my Father. As in Luke it is (not as some read it, your Heavenly Father, But) Your Father, who is, Out of Heaven: or came out of Heaven.

And he took the Mantle of Elijah, and smote the Waters saying (as we may now say, Here indeed is the Mantle of Elijah, O but) Where is the Lord God (and the Spirit) of Elijah? and the Waters parted Hither and Thither. Though I do not yet say, when they so parted (as before, at Josuahs coming over Jordan,) there began an Other Generation, or a New Age of the World. As at first, dividing the Waters, by the Firmament of Heaven; with the Waters above the Heavens: of which in the Psalms, and divers other places, that I speak not of Esdras, Ecclesasticus, or Wisdom of Solo∣mon.

And the Sons of the Prophets said, the Spirit of Elijah rest∣eth on Elisha: and they bowed down, or Worshipped him: and afterwards he enlarged their Colledge, and it may be, their Spirit also. The Hebrew Word Saul, used in That Histo∣ry, puts me in mind How Saul cut off the Lords Priests: and

How he fell, and How the Jews say, He was Recovered aand saved: though I dare not say, by the Mediation of Elias, or Elisha. Who, they say, must come and loose all knots; or, as our Saviour saith, He must Restore All Things; yea and that, after John the Baptist was beheaded.

And some other words, in That History, put me also in mind, How Elijah destroyed the false prophets of Baal and Jezabel, and how Elisha did encourage and enlarge the True Prophets: and at length, by one of the young pro∣phets, annointeth Jehu (which yet was given in charge to Elijah himself: One of the best Texts I know for Deputa∣tions.) And Jehu destroyeth Jezabel, who had not onely Destroyed, and Corrupted, the Lords Prophets, and dri∣ven away Elijah and Elisha; but had even quite stifled, the very Spirit of Prophecy, in the Seed of God: as the Hebrew words, Naboth in Jezreel, may import. Which may be compared with That of Jezabel, opposed by the Bright morning Star, breaking and scattering the Dark Clouds, and bringing in, the Morning, and Our Rising and cloathing with White and fresh Linnen in fourth and fifth Churches: and th••slaying of the two Witnesses (with the Spirit of Prophecy) in the Revelation. And the sixth Church of Philadelphia (or Brotherly Love) is plainly the New Jeru∣salem (as Christ himself expresseth, in his Epistle to that Church:) before the General Iudgement of the People, or Laodicea: as the Word signifies. Which may also be com∣pared with the latter part of the eleventh, and also the four last Chapters of the Revelation. Where the great Judgement also is Described, which the Prophets place in the Valley of Jehoshaphat (whose very Name im∣plies the Lords Judgement.) Which was also called the val∣ley of Beraca, or Blessing; When they had troden down Moab and Ammon and Edom. Which we find also cited in the Prophets, as foretelling somewhat, yet to be done, in the Revelation.

And had it not been for Jehoshaphat, Elisha said, he would not have seen the other two Kings (met against Moab al∣so:) saying Nay, but hath God gathered these Kings (and their people also) together, to Destroy them? But as Jeho∣shaphat

smarted sorely, for joyning with Ahab and his Sons: so They Got by His good Company. In which, we may see, God pitying a Wicked man, and Hearing his Cry and Prayer: as most remarkably after, he did the Prayer of Jehoahaz, 2 Kings 13. 4, 5, 6. 23.

How the Waters came at the morning Sacrifice; and How he multiplyed the VViddows Oyl, that was like to lose her two Sons for bondslaves (which may be a great Myste∣ry:) and how he gave a Son to a barren VVoman, and then raised him from the Dead: and how he Healed the Pottage, when Death was in the Pot; and fed a great Mul∣titude with a few barly loves; and Healed Naaman the Sy∣rian Lepar: and struck Gehezy with Leprosie, for seek∣ing things of the VVorld, in an ill time, or season. And How his dead bones raised a dead man: and many other things, we might observe, in this great Type of Jesus Christ.

But especially His striking his Enemies blind, and then bringing them into Samaria: and when the King of Israel said, shall I smite them my Father, shall I smite them?

He said, Noe. Wilt thou smite them, whom thou hast taken Prisoners, with thy sword and thy bow? Set bread and meat before them, &c.

And I have often heard one say, he knew not, that he ever had a sweeter return from Christ, then when once in great anguish, he could onely say, Now shew thy Kindnesse to thy Poor Enemy; Whom thou hast taken Captive, with Thy sword and thy bow.

And the King of Israels Feasting Those Prisoners, (for, he made great provision for them) may be more considered hereafter; and compared with That of Solomon, if thy E∣nemy hunger, feed him, and the Lord shall not onely requite, but reward thee: and this History may be the more considera∣ble, because it may perhaps, be found the most desperate or most forlorn condition here on earth. VVhen a man Degenerates into a judicial blindnesse. Except it may yet be worse, to come unto a Beastly Spirit and Nature. VVhich is, when after great, and perhaps very long, Abu∣sing Light and Love, (shewed from God and Christ) a man

doth not only disobey, but grieve and quench that good spi∣rit, so much and so long, that at length it leaves him to degenerate into a blind and seared conscience, and a Brui∣tish Nature: till he becomes as a Dog, biting and snarling at all about him; and returning to his vomit; and as the Swine, to wallowing in the mire; and also Turning and Tear∣ing those that lay good things before him. Who now tram∣ples them under his feet, and offers despite to the spirit of Grace, and accounteth his Saviors blood, as unclean and profane.

This was It perhaps, the Psalmist so prayed against; not only when he cries against Presumptuous sins; but Then also perhaps, when he prayeth so earnestly to be kept from the Dog, or Dog-like Nature: of which he speaketh divers times. And This it may be, is also, in the Revelation, un∣der the Notion of Worshiping the Beast, and receiving his cha∣racter: where it is also said, that All the world should so fol∣low the Beast, but those that were written in the Lambs book of Life; From the Foundation of the World. And I have somtimes inclined to believe, that Christ is not only the True Light that lighteth every man that cometh into the world; but that he Truly loves every man, as he loves himself; so long as he is a Man. But when he degenerates into the Nature and spirit of a Beast, (and it may be, the evil spirits are in the species of Ravening Beasts, as good Angels in others:) and when one so degenerates into the Beastly Nature, Then one falls out of Christs Neighborhood. Yea, and it may per∣haps come so far, that they may be no more warned, lest they Turn and Tear those that cast such precious Pearls before them. And in such a forlorn case, it may be hard to shew, why they should, or how they can, expect any more favor from Christ, than a Beast: or why so much. And It may be, This is, That Sin unto Death, of which the Apostle speaks: when he addeth also, that for such, He doth not say, that one ought to pray.

But yet he Doth not say, One ought not to pray, even for such also. Which is One of the reasons, why I pray for All I ought, and All I may, pray for. When I am crying to an Infinite God, for All my Relations, (and Truly they are very many, as I somtimes say to God: for, I am Related to

the whole Creation of God; and yet farther, than I can ex∣press:) and I know not, But I may, somtimes pray, for some, That, I am not Tyed, in duty, or by express Com∣mand, to pray for. But I am still Tyed, to Love my Neighbor as my self; and so is Christ also, I Trust: or else I lose one of the sweetest pieces of the whole Bible: and himself also brings the Notion of a Neighbor out so large, that it may not only include Strangers, but Enemies also. And when a mans waies please the Lord, he will make his Ene∣mies, his greatest Enemies, to be at peace with him. And if an Angel, or if God himself forbid a man to pray, for such or such a person, City, Nation, or number of men: yet This, may be, but to draw him larger out: by shewing the danger of such persons. As we see in the Prophet Jeremy, and others, that never prayed more sweetly, than when they were forbidden to pray, for such or such: and yet they prayed Then most; because they saw, there was most need. And Gods commands never do, never will, forbid us, to Love our Neighbor as our self.

And that, No man may ever despair; we found Gods Love of pity and compassion, so to reach to Beasts also, that his great Command is, that They also, must be brought to keep the Sabboth, and to rest the Rest of God: and a good man (and Christ is the Best of men) must be, and will be, Merciful to his very Beast also. Yea to the Beast of his Enemy, and Him that hates him: as we see comman∣ded. And for Those also, that degenerate into the Beastly Nature, (lest They also should at length despair:) not to speak how often men are invited in the Prophets and the Revelation, to come back again from the Beast and out of Babylon; which shews, they might return, Repent and live: we see How graciously God dealt with Nebuchad∣nezzar; Though he so degenerated into a Beast; which may be much worse, than to be made a Beast at first, and so born. How Wisdom also crieth unto Scorners; and How it is promised She Shall yet cry; even unto Scorners: may be here again observed out of the Proverbs. To be compared with the 48. of Esay, sweetly calling, inviting, and wooing the most obstinate sinners, and Treacherous Re∣volters.

Yet for my Names sake; and again, for my Names sake I will resrain: For, How shall I cut thee off? O that thou hadst, or wouldst yet, hearken: For, He speaketh in the present Tence, I am yet teaching thee &c. And how shall I give away the Glory of my Patience, and my Goodness? Shall I be weary also of well doing? and having begun in the spirit of Goodness, shall I also end, in a fleshly Wrath or Passion? God forbid.

The Psalmist also saith, He received Gifts for Rebels also (even for Rebels) as we saw 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 bet∣ter 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 migh∣ty 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 al∣so 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 Je∣rusalem.

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 Sacri∣fices 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 Canaa∣nites, against Joshua.

And about Gibeon also, the great Quarrel was ended be∣tween 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 Tread∣ing 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, be∣cause 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 Fami∣ly, was sorely punished (and Davids Kingdom also affi∣cted 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 Acti∣ons: 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 compassi∣ons more to them, by how much more he had cursed or af∣flicted 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 3^d 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 Nati∣ons: So that he never did, nor ever would do, so Hardly, to any in the World, as to Israel. As we read in Ezek. Daniel, and from Christ himself in the Gospel. And yet This, was his darling people, and the dearly beloved of his Soul; a Type of Jesus Christ, and All his Elect, or first sruits; or Blessed of the Lord; that were to have a double portion, as his first Born. But it was both of shame and glory. For, even These Darlings, and these dearly Beloved of his soul, are often called the Forsaken, Desolate, Afflicted; yea, Hated, Abhorred, and Cursed: Nay, Cursed with a great, and sore, and heavy, bitter Curse: as we read in Malachy. Where yet to That very People, whom he so cursed, He presently saith, Yet Try me, Prove me yet, whether (notwithstand∣ing all this cursing you, yet if you will but do, that you may, and shall, by my Grace, if you will; and He also gi∣veth to will;) you shall be Blessed; and be Blessings also, to your Neighbors and Relations: yea and such Blessings, that the very Windows of Heaven shall be opened, and pour down-bles∣sings on you, Notwithstanding all the Curses you lay un∣der. So it was with Israel; so it shall be. For, In every Every place, Where you were put to shame, you shall have Glo∣ry, and you shall be a praise to All the Earth: and where it was said, Go you cursed and rejected Loammi, and Loruhama; on whom I will no more have mercy; yet come again, ye Bles∣sed; for you are my People, and I will be your God: And you shall be Blessed. So it was with Israel, and with Gibeon.

Yet it might be added, that This very Gibeon was one of the Cities to which God forbid his People to offer Peace, or to shew mercy, or to save any living: but commanded them, utterly to destroy it, and to save alive Nothing that breathed in it. And so it was with all the Cities of the Amorites, the Head of All those Canaanites: or if you will, the Tongue, or Speakers of them All. The Zamzummims or great Thinkers, were followed by Amorites, great Talkers: and their great Lord was Sihon King of Heshbon: That is Me∣ditation and Sighing. Which are All conquered by Israel.

Which is also the more considerable, because These were Excepted out of that general Law of War, which was given to Israel; and so to Christ also, who was made un∣der the whole Law; and was forbidden to kill; and commanded to save and keep alive, as much, or more than Any. Being of the Seed of Abraham, which was put un∣der the Law, More than All other Nations of the World besides. So that it may be better for us, that he took the Seed of Abraham, than the Seed of Any other Man.

Now the General Law of War, given them in Deuterono∣my, which they might not transgress (being but a branch of the sixth Command;) was This, That when ever they went against a City, or a People, (except only those seven Nations which were so cursed by God, and devoted to extream de∣struction:) They must first offer Peace. For, the Man, and Men of God, must be Gentle; ready more to save, than to kill, or to harm. Elijah called for Fire from Heaven, as it must come on those that compass the Holy City, (for, the Promise to Abraham was, to Curse them that Cursed Him,) and fourty two children were devoured: though I do not compare them with the fourty two months in the Revelation. But Elisha was generally of another Spirit, and especially called the Man of God. To which the Apostle may allude, or to meek Moses: in That to Timothy. The Man of God must be gentle. But when the Disciples-asked, If fire should come from Heaven, as to Elijah? Christ answered, You know not what a sweet spirit you must have, and be, if you will be Chri∣stians, or men of God, and bearing the Image of God and Christ; who was the Man of God more than All the

World, and gentle unto All; even to the worst of Enemies; and those that did oppose themselves: taken in the snares of Sa∣tan, and led captive by him at his will. Yet even to them, and to All, the Man of God must be gentle. And when he must come to fight against them, (as we see he threatens sorely in the Revelation; but yet closeth sweetly, I must come, except they repent; and yet again, Repent, lest I come a∣gainst thee with the Sword of my mouth; and whom I love, I chasten; and Behold I stand at the Door, and Gate of the City, which I fight against: and first I knock and offer peace: for so the Law of War commands.

And if it answer, Peace (and so His Ministers were sent to every House to offer Peace; and Peace be to this House; For They, and He, are sent to Bless us All, by Turning us from our sins, into the way of Peace;) and If the Son of Peace be There; which the Law expresseth, by an Answer of Peace, and coming out to them: as the Prophet Jeremy intreated Zede∣kiah, to go out to the King of Babylon, and to accept his terms of Peace. And Then, All in the House, or City, must be kept alive, and may be put to Tribute. But they may not be destroyed.

But if it will, make no place with thee; but will, make warr against thee: (How much wilfulnesse, is expressed in this slighting Peace, and making War?) If they will do so, thou shalt besiege it: But yet so, that thou cut not down so much as a Tree; any one Tree, that yieldeth fruit for mans Life, or food to preserve Life. And when the Lord shall deliver it into thy hands, (and thou must be content to stay till thou be clear and sure that God hath delivered it into thy hands:) Then thou maist destroy the Males, but thou shalt preserve the women, and the children, and the cattel. (So that the very Cattel must not be slain or hurt) These must be kept a∣live. And still take heed, thou do not so much as boil a Kid in his dams milk (take heed of all and every kind of cruel∣ty, besides all superstitious customs of some Eastern Coun∣tries which we learn from some of the Karrait writers:) and thou must not take a bird with its young ones; but must let the one or the other go free. And thou must not kill the old and young, in the same day; no not for sacrifice: as Jacob cried

to God, Why shall he smite the Mother, and the Children, both in one day?

This great Law of war was also punctually observed by God himself and our Lord Jesus, towards the women and children of the Edomites, which were hated and accursed people, as any in the World; as a Type of the greatest Reprobation: and yet even to them, when their males were to be destroyed, or at least so threatned; yet Let thy fatherless children come to me; for I will preserve them a∣live (as the Law commands) and let thy widows trust in me.

Gods inviting Edoms Widdows and Children, with promise to preserve them alive; (yea and Zelophehads Daughters su∣ed for their Fathers Inheritance also, and had it, adjudg∣ed, by God himself; Though their Father, died for his sin, or in his sin; as we saw before;) may be compared with that Gratious Word in Moses, and the Kings and Cronicles, and Prophet Ezekiel, That the Son shall not Bear (much lesse Dye for) the iniquity of the Father. Though in other places, God declare himself a Jealous God; Visiting the in∣iquity of the Fathers on the Children; to the third or fourth Generation. But yet There also, shewing mercy to a Thou∣sand Generations (for, so it is expressed in another place, to a Thousand Generations) of Those that love him and keep his Commandements. Which from Hence, Runs through all the Bible: and reacheth up to our Good Father Noah. We being all, within his Thousand Generations; and so also, within That Mercy, which was sure to Him and His Seed for ever. Or, as it is There expressed, for perpetual Generations: and an everlasting Covenant, with him and his Seed also. For, God blessed him and his sons also; yea and they shall be Blessed: and God made an Everlasting Covenant with them. so, that the Height of all the Covenants afterwards made with Israel, was but This, that it should be as sure and E∣verlasting, as the Covenant with Noah; as we read in the Prophets. And Manasses (notwithstanding all his ma∣ny great sins, scarce to be named) Humbled himself, or judged himself in prayer, (as the Phrase imports,) to the God of his Father: and was Heard, and accepted in the Beloved.

And as Manasseh was the Son of good Hezekiah, so was he, the Son of wicked Ahaz (yet at two years old, before his great wickednesse.) And we may find some of the best men coming from cursed parents. As Samuel, and the sweet Singers, from Korah, though it is said, he went quick into the Pit, and All the men that pertained to him: yet his Sons were preserved so, as to bring forth Samuel from, Elkana (near akin to the jealous God, or God that begat him) Jero∣ham, He will be very Gracious: and Elihu, He is my God: from Tohu, or the first Chaos of Creation: which arose from Zuph, Hony-comb: or Root of sweetnesse and goodnesse in the Heart of God: which also turned Korahs curse, into prai∣ses, and Psalmes of blessing: as we find in Heman, and o∣ther Kindred of Samuel.

We have shewed How our Saviour was made under the Law, for us; and we have given instances of divers parti∣cular branches of that Law, he was made under; for the time would fail us to go over All particulars: there being yet very many, that we have not so much as touched; but they may be applied, as we meet them. So that we shall come to delight, to study the Law, and long to see it in its fullest Latitude; and greatly rejoyce to find some new du∣ty in it, that we never knew before; because we get a new Argument to presse on Christ; on whom the Law lieth as much, or more then on any one of us: and so became the ground-work or foundation of the Gospel; next to the Heart of God and Christ.

But there is One Particular which St. Paul maketh the main end of Christs being made under the Law; to Redeem them that were under the Law: & were we not All, under the Law? How else are we guilty of its Breach, or Curse? and if we were all under the Law; Was not Christ made under it also, that he might Redeem us all? Which we may also find, in divers places of Scripture, where the Lord complains of wicked men, a sinful Nation, and a foo∣lish Generation, that did not onely forsake and forget him that made, or begot them: but also Him that redeemed Them. So that the very word that signifies Redeemed, is also used

to expresse them that are most Polluted: as in that remar∣kable place of Zephany, Wo to the Polluted City, or to Her that hath been Redeemed: and in many other places. As, for whom Christ dyed; and Trampling That Blood, by which he was sanctified: which seemeth more then Redeemed.

And that Christ hash so Redeemed us, may be hinted in the very Law it self: which, as it speaketh to every One to whom it is given (even to the worst of them all:) I am the Lord Thy God; so it addeth also, which have Redeemed thee: or brought thee out of Bondage, or the land of Misery: for so, Aegypt, soundeth in the Original; and to this day; as of old also, called Mesrie, or Misre.

And the Law of Redemption, is One of the great things of the Law: and it may be the greatest; if we consider it, as we ought. We find it in Leviticus 25. with many other Scriptures.

First, for the Land in general, It shall not be sold for e∣ver, Or be quite cut off: or wholy alienated. For, the Land is Mine: and you are strangers and sojourners with me. In all the Land of your possession, you shall grant a Redempti∣on; Either for Him that sold it, or for his Kindred. But doth God take care of Land? a little Clod of Earth? and of that Earth, which himself so Cursed, as we saw before! will he not, yea doth he not, more care for our Souls, and Bodies also? O we of little Faith! Doth he not so, in that very 25th chapter and 25th. verse? If thy Brother be waxen Poor, and sell any of his Possession (much more if it were his in∣heritance:) Any of his Kindred shall redeem it: and in the 35th. verse, If thy Brother wax Poor, or fall into decay with thee, Thou shalt relieve him: yea a stranger, or a sojourner (For, thou must love a stranger, as thy self, Levit. 19. 34.) Thou shalt not compel him to serve (or serve thy self on him) with hard service, or as a slave. But as an hired servant, or a sojourner: and onely till the Jubile. And then he shall go out, both Hee and his Children with him: To the Possession of his Father, he shall return. For, they are my servants; and thou shalt not rule over him with Rigour: but shalt fear thy God. And again, If thy Brother wax poor, and sell himself to a stran∣ger or sojourner, or stock of a strangers Family (and why not,

if he sell himself to sin, or Satan? are They not strangers? He may redeem himself, if he can: Or one of his Kindred shall Redeem him. Or however, He shall not be ruled over with Rigour; And he shall go out, in the year of Jubile: He and his Children with him.

May we not, and ought we not to apply all this to our Neighbour, Kinsman, Brother, Jesus Christ? Was he not made under This Law also? a Branch of the Second Table As we spake of before the First.

The fifth command, which the Apostle calleth the First, with Promise (and the former are Promises, rather then commands) Though it speak onely of Honouring our Parents (which lay also upon Him, that was still held out for the Pattern, of a Son of Man:) yet by the Apostles it is brought to All men; who must be Honoured and Loved also, as the Image of God our Father. And the Greater Honour, must be Given, to the Weaker Vessel: even as God also hath given it, to That, which might seem the most uncomely. Which is an Argument that may be well pressed on Christ; not on∣ly to bear with them that are weak; but to give them the more Honour as the Weaker Vessel. And those commands, yea and Prayers also, that we love and honour all men; speak more of the unspeakable love of Christ (who is the Root of this Spirit in All) then can be Here exptessed by many Words.

The sixth Command, Thou shalt not kill, or thou shalt do All thou mayest, to preserve thy own Life, and thy Neighbours; lyeth also on our blessed Saviour: as the Text, commented by many Scriptures. Being by his Death, to bring in, Life and Immortality; and to destroy Him, who had the Power of Death, the Devil: and to redeem them, who through fear of Death, were all their life time, sub∣ject unto Bondage. Even as that pretious Psalm foretells; He shall save the Children of the Needy, and shall break in pie∣ces the Oppressor: He shall spare the Poor and Needy, and shall save the souls of the Needy: He shall Redeem their soul frrm Deceit and Violence (from force and fraud) and pretious shall their Blood be in his sight: He shall Live; and shall be ten∣der of his Neighbours Life: and how much more of his

Neighbours Soul? which himself hath said, is so exceed∣ing pretious and unvaluable.

From whence come Wars and Contentions; Come they not from our lusts within us; but the Wisdom from on high (and sure then more, as it is on high;) is Pure, and then peaceful (for without Peace and Holiness, No man shall ever see God:) Gentle and easie to be entreated. For, the man of God must be gentle; towards All men; even those that oppose themselves; being in the snares of Sathan, and led Captive at his will. A very sweet place, when it is applyed to Christ also; who is the great, and good, and best Man of God; and there∣fore must be gentle unto All. No striker; no quareler; but gentle unto All. The man of God must not strive, or fight. Which also puts me in mind, of That, prophecyed of him; He shall not strive, nor Cry, or braul, in the streets; the bruised reed he shall not break, nor quench the smoaking flax; till he bring out Judgement to victory, over all Lusts, and Pride, Passions, and Contentions. Seeing This, is the great Rule, given us in the Psalms and new Testament al∣so, that he that loves Life, and would see long dayes (as Christ ever shall:) must refrain from strife and guile; must follow peace and persue it: and who will harm you in so doing? when Himself also said (next to the Pure in Heart) Blessed are the Peacemakers (which is much to be applyed in our Pray∣ers unto him;) for They shall be called the Children of God: as if himself also came to enjoy That Glorious Title of the Son of God, by being so Peaceful, and the Great Peace-maker. To which also I may add Davids Blessing of Abigael, and her Councel, saying, that when himself should rest from all his Enemies and Troubles, it should be no Grief of Heart to him, or offence, that he had spared his E∣nemies also, and had not shed their blood.

All This, or much more, lyeth in the sixth Command, and from Thence, is branched out in divers Laws, in Exo∣dus, and other books of Scripture; which all lie upon Christ, made under the Law, as much, or more, then any man: to Man also, as well as unto God his Father. And we lose very much of the sweetnesse of the Gospel, by not pres∣sing the Law; Yea the whole Law, upon Christ, that he may

still keep it to us also, as to God his Father: seing it is vain to talk of Loving God, if he do not also Love his poor Neigh∣bour. And who his Neighbour is, we may see, by divers places of the Law, and Gospel compared; especially in those which are branches of these great commands, for lov∣ing our Neighbour as our self.

He that smiteth a man that he dye, shall be surely put to death. As of old, to Noah (the great Father of us all; and so the very Law of Nations or Nature;) He that sheddeth Mans blood, by Man his blood shall be shed: for, in the Image of God, he created Man. And that Image is still so conti∣nued, and preserved by Christ, who is the Head of every Man, that the same Apostle calleth Man, not onely the Image, but glory of God.

If a man smite his servant or his maid with a rod, that he dye under his hand, he shall be surely avenged; Which should keep a man in aw, even to All under him. For, the Man of God must be gentle, towards all, &c.

If an Ox (and by Consequence, any other Beast, or of∣fensive Creature) be wont to push with his Horn; and it be told his Owner; and He do not keep him in; the Beast killing a man, or woman, shall be stoned; and his Owner also, shall be Put to death. Which may be sweetly applyed to Christ; who is the great Owner and Master of Sathan, and all other pushing Horns: of which, if we complain as wont to Push, and goar us, or our Children; is he not bound to keep him in; and set us at rest, from Him that pusheth at us? Which may be hinted also in the Psalms, where we find some complaining of pushing Horns (as in the Prophets also:) and of the tearing Lion, and Bear, and the power of the Dog; or other Beasts of Prey: which, the great Owner, and Master, must keep in, upon Complaint, that they were wont to push, yesterday, and the day before.

If a man dig a pit, or do but Open a Pit, digged by some other; and do not cover it again; so that an Ox, or Ass, fall into it; he shall surely make it good. How much sorer pu∣nishment, if a man, or his Child, fall into it and perish? which we may haply come, One day, to presse upon Christ also; least he suffer us, to fall, into a Pit, of his own

digging, or opening; or any other.

Ye shall not afflict any Widow, or fatherlesse Children; for if thou afflict them, in any Wise, and they cry at all, (or do but begin to cry) to me; I will hear, and surely hear their cry: and my wrath shall be hot, and I will kill you with the sword, and your wives shall be widows, and your Children Fatherlesse. The word used in Heb for an Orphan, is Ja∣thom, He shall be made perfect, as well as He is wanting. And the whole History of Jotham (the Orphan of Gideon) should be often read in These and all Times: and the ra∣ther, because That of Arma Gedeon, in the Revelation, may perhaps lead us to Gedeon. As that of Sechem to Dina, or Judgement, as we touched before.

If thou••end mony to any of my people (who are They?) the Poor that are by Thee; Thou shalt not press him with Usury; or be as an Userer to him; nor any way Hard: for if he Cry unto me, I will Hear, for I am Gratious; and will God Hear, when we cry, of a man, oppressing, or pressing us, and will he not hear us, against the Devil also? and our spiritual pressors or Oppressors? seeing he Fxecutes Judge∣ment for All that are Oppressed: And His Word is as pure silver seven times refined from Earth: sweetly applyed to this very thing.

If thou meet thine Enemies Ox, or Ass, going astray: and in another place, This Enemy is called a Brother: which may shew us, how far, that Phrase of Brother, or Neigh∣bour reacheth; even to an Enemy, and One that Hateth us. As also Christ sheweth us, in his Parable of the good Samaritan, and divers other places; Where he tells us, 'tis ••a little Love to love a Friend, or one that is like us, or friend∣ly to us, Thankful and Kinde: which even sinners, and Hypo∣crites, use to do, in Their Love. But his Children and Ser∣vants (and himself also,) must love Enemies, and such as hate backbite, blasphem and offer all despite: unkind and unthank∣ful: and all this, that they may be like their Heavenly Father. Who with love of delight, and complacence, loveth on∣ly himself, and his own Image; but with pitty and com∣passion (which may be a better, or a kinder, kind of love:) he loveth, and is kind, and Merciful, to his very enemies,

and those that are unlike him, froward and unthankful. Yea to their very Ox, and Asses also; even as the Law here bids in Exodus, [If thou meet thine Enemies Ox or Asse, going astray; thou shalt surely bring it back to him again; If the see the Asse of him that hateth thee, lying under his Burthen; Thou shalt surely leave thy businesse, or lay aside thy Garments, to help him up, or help with him.

Which may be improved much in our addresses to Christ. For we may justly tell him, Our poor souls, are as the very Asses of his Enemies, and those that hate him: (nay yet worse; as the wild Asses Colt, as the Scripture express∣eth it; and that is more unserviceable, then the Ox, or Asse, or other beast of burthen is;) I am Behemoth with thee; as the psalmist expresseth it. But though I stray, yet Thou hast put thy self under That Law, which bids us help a straying Beast; and much more, when he lies under an heavy Burthen; under which he cannot stir; much lesse come to Thee; as thou callest, All that are heavy la∣den.

Now sherefore shew thy pitty and compassion to the poor Asse, or the poor soul, the bruitish Heart, of him that is thy E∣nemy, and Hateth Thee. And I know one that said, He never received a more sweet, and kind return, from our Saviour, then when in great anguish of spirit, he bowed unto him, crying, onely This, [Now shew thy kindness to thy Poor Enemy! the Kindnesse thou hast spo∣ken of, to a Poor Enemy! which is now at thy foot, and mercy! whom thou hast taken captive, with thy Sword, and thy Bow!] and while I am speaking Thus, I think also, of That spoken by the Prophet, to the King of Israel; when he had so many of his Enemies, at his Mercy, in the midst of his great City. Shall I smite them my Fa∣ther? shall I smite them? and the Prophet answered, [No, by no means: wilt thou smite them thou hast taken cap∣tive with thy sword, and thy bow: give them to eat and drink, and let them go: and he prepared great provision for them, and sent them away;] so overcome with this Kindnesse, that they could hardly be drawn to come any more, as Enemies, against the King of Israel; who was

so Merciful a Prince. And Mercy doth preserve, and esta∣blish, a Kings Throne; more then any thing in the World; as Solomon shews; and David also, in divers places: and so it doth, and still shall, establish Christs Throne also. Which is a white Throne, even when he cometh to Judgement; and Mercy shall still go before him, and be the stability of his Throne and Kingdom; and blessed be they, that hear and know and believe that joyful sound: which is sweeter then all the Trumpets or the Bells about the fringe of Aarons Garment. Which yet had a better Ornament; even that sweet per∣fume of the Good Oyntment, a meek and quiet spirit, as Saint Peter expresseth it (and the Psalmist compareth it to Love) which with God, is of great value: and it drencht his beard throughout, even Aarons Beard (which was yet but an Excrement, and often to be cut away) and ran down through all his Garments; even to the seams and fringes also round about.

And as if, God had not yet enough provided for the Poor, through all the Laws in Exodus and Leviticus; He repeateth, and addeth in Deuteronomy. Thou shalt not har∣den thy Heart, or shut thy hand, from thy Poor brother. [As if all shutting of hands, came from Hardnesse of Heart: and that This also, was mainly, or onely, against a poor man.] But thou shalt open thy hand wide, and shalt surely lend him sufficient for his need, in That which he wanteth. Beware there be not a word (or thought) in thy wicked heart saying, the seventh year, the year of Release, is at hand; and thy eye be evil, against thy poor brother; and thou givest him Nought; and he cry unto the Lord against thee, and it be Sin unto Thee. Thou shalt surely give him (which before was lend him, but at, or near, the year of Release, it was a gift, because to be forgiven then:) and Thy Heart shall not be grieved, when thou givest to him (a most sweet Command and Promise;) because that for This thing, the Lord thy God shall bless thee, in All thy Works, and in All that thou puttest thy hand unto. VVhich is the great promise to the Reading and Observ∣ing, of the whole Law: so that love and pitty to our poor Neighbour, is rewarded, as keeping of the whole Law. As Daniel also, to Nebuchadnezar (even when the decree was

made against him:) I councel thee to break off thy sins by ju∣stice, and by shewing Pity to the poor. And when the people asked John the Baptist, What shall we do? He said nothing but Pity the poor. And so our Savior also to the wicked Pharisees, Give Alms of all you have, and All things shall be clean to you.

And lest All This, might yet, be too little, or too nar∣row; because it begun with a Poor Brother; It concludes as general, as well can be expressed. Thou shalt open thy hand wide unto thy Brother, to thy Poor, and thy Needy, in the Land. Which Phrase is remembred to Christ, several times in the Psalms; crying, Thy Poor, and Thy Needy; and forget not the Congregation of Thy Poor &c. Where it is also Kite (as the English sound the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Kite or Knite,) the Beast, or Beasts of thy Poor, As alluding to the Oxe, or Ass, or wild Asses Colt, (for, such is mans heart; And So was Ishmael foretold to be, in the Original:) as was touched before. And the 72. Psalm, and divers other Scriptures shew us, how Christ also was made, under All those Laws, that concern the Poor and Needy. And we should urge and press them All on Him. Yea, especially to make us Poor in spirit, or rightly sensible of all our wants, which indeed may be one of our greatest wants: and That for which Christ especially, calls us to Him. As we may see, in that most remarkable Epistle to the Church of Lao∣dicea, in the Revelation: which shews us the Heart of Christ, even unto those that are not senfible of their wants. But He sees them: and remembers the Law, If thou see the Naked (in Esay) or thy poor Neighbor want; as we find in St. John and James. Yea though they do not weep, or word out any of their wants: Yet if thou do but See them; and thou must not Hide thy self from thy own flesh. Which have been exceeding sweet to me, in many cases, when I could urge them on Christ also: and Tell him, he hath said, a Brother is Born for a day of Sorrow. And the very Sigh, by which God hath taught us all to express sorrow, (which is Ah Ah, in Hebrew, and most Languages I know) in Gods Language is Brother, Brother: to which he seems to allude in Jer. 22. and divers places. As if he would have

us in all our sorrow, cry out, Brother, brother, Help us.

And Christ was not only sent, to Preach the Gospel to the Poor, (and to comfort All that mourn;) but also gave That as the demonstrative Character (to Johns Disciples) that he was the True Messiah, That the Poor were Gospelized, or Turned into the Gospel; As the Phrase imports. And himself read his Commission, not only to Preach Deliverance to the Captives, (or opening of prison to them that are bound) but also to Deliver, and set at Liberty, those that are Bruised; which is less than Broken: with which he began, saying, he hath sent me to Heal the broken Hearted. Or the shivered, from the Heb. shiver (as in English also) to break into atomes, or Moats; which is also an Hebrew word. And though the Prophet speak of a Day of Vengeance, (where also, the word is akin to Repentance and Comfort al∣so:) yet Christ omits That, in his reading it; and speaks not a word of Vengeance (though but a Day:) But the Ac∣ceptable Year of Jubilee. O How Acceptable it is to God!

And the Poor, were so much upon Gods Heart, when he gave the Law, that he begins all his Judicial Laws, in the 21. of Exodus, with the case of a Poor man or woman, sold to be a Servant: As the Foundation of the great Law of Redemption; which is the Gospel. And in the next chap∣ter, he calls them His People, with an especial Emphasis. If thou lend mony to any of My People, the Poor with thee. And again, If thou take thy Neighbors Garment for a Pledg; Thou shalt deliver it to him again by Sun set: For it is his Co∣vering, and wherein he sleeps: and if he cry to me, I will hear, For I am Gracious. For I am Gracious. O how sweet is That, to a Poor Soul!

That also of Delivering the Pledg by Sun set, (which in the Repetition of that Law is said should be their Righteous∣ness before the Lord; a strange expression!) may occasion us to remember, How the same God, also commanded, that He that was Hanged up, (as a pledg of the greatest Wrath and Curse; as we find in the Law, and in Christ; whom the Jews to this day, call the Tall, or Lifted up, or Hanged person:) must be taken down by Sun set. As Jo∣shua practised diverstimes, at the Going down of the Sun,

To which it may be, That also may allude, Let not the Sun go down upon your Wrath, nor give place to the Devil, the Prince of Wrath and Darkness.

Which hath also put me in mind, that the word Wrath in Heb signifies somwhat, that (in God also, I hope, more than any man,) is to Pass away: and not to Endure for Ever. Which is one of the first Articles God seems to hold out, of our Faith and Hope in Him. Who is Wisdom it self (Pure and Peaceful,) Power and Goodness. But Wrath resteth only in the Bosom of Fools. And is their Weakness also: As we read in Solomon. And the Prophet Micha saith, I will bear the Indignation of the Lord, because I have sinned a∣gainst him: till he return, &c. And concludeth, Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his Heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon us: he will subdue our ini∣quities; and thou wilt cast Their sins into the depths of the sea. Thou wilt perform the Truth to Jacob, and the Mercy to Abra∣ham, which thou hast sworn unto our Fathers, from the daies of Old.

And the very next chapter in Deuteronomy, limits the punishing of a wicked man. Which must not exceed for∣ty stripes (though he that knew his Masters will, may be beaten with many stripes:) but not above fourty. And the rea∣son is yet better; Lest Thy Brother should seem Vile unto thee. And yet, stripes were for the fools back, and for the vilest slaves: (they might not touch a Roman:) and they are here appointed for a Wicked man; and yet, how careful is God, that a Wicked man, even a VVicked man, (for, he is still a Brother, by this very Law,) may not be made too vile, in the eyes of any Judg; and so of Christ also, the great Judg; But made under this Law also.

And it is considerable, that this number of 40. is the Trying, Tempting, Punishing number, much through all the Bible. Fourty Daies in the Flood divers times: And so for Purification, after a male child; and twice forty for a Female. Fourty years for Canaans Repentance, and Is∣raels wandring in the Wilderness: and Fourty years for

Judahs sin in Ezekiel: and fourty daies or years of Nineveh; and of Jerusalem, (about our Saviors Resurrection, and Ascention after fourty daies:) and the City stood but fourty yeers after. And Thrice fourty yeers was the Try∣al of the old World; or their Day of Repentance. And Then the Flood by fourty and fourty daies. And though Moses make our longest age, but twice fourty, or eighty years; yet he lived Thrice fourty years: and Fasted Thrice fourty daies, it may be, Representing both Elijah and Christ also, fasting fourty daies.

That which followeth in the same chapter, of the Kins∣mans raising seed to his dead Kinsman: (For, it is not a Brother, only, in Hebrew; and we see it in Ruth, at a grea∣ter distance:) may be applied to Christ also; for a spiri∣tual seed to God. Seeing the first Adam in us dieth childless. Nor may he plead, I shall mar my own Inheritance, or Family: I have a wife, or children of my own already. Seeing in this case, Polygamy is not only permitted, but commended and commanded. And Sauls wives were Given, it seems, by God himself, into Davids Bosom.

And the omission of this Law, of doing the office of a Kinsman, had a perpetual brand of disgrace, By loosing the shoe, and spitting, to be added to the blessed History of Ruth (or Truth, or Drouth, as a Saxon may sound it,) the dry barren widdow of Mahlon (that is VVeakness) married un∣to Strength in him; As Boaz signifies. But I am unworthy to unloose his shoo, That was here also Typified. And the Reason of This Law, is, That his Brothers (or his Kinsmans) Name, be not put out of Israel, or out of the Book of the Li∣ving; or blotted out from under the Heavens of the Lord. Threatned to Amalech (a branch of Esau by a Concubine) or others; when their Males were to be rooted out, as we touched before. For the Male in Heb speaketh Memorial or Remembrance. And yet, Edoms Children and VViddows also, are called to Come and Trust in God; with promise to be kept alive: Though all the Males were rooted out; or their Memorial perished. Although I say not, that This was but according to This Law, of marrying the Kinsmans Widdow. But, However God abhorred Edom (for let∣ting

his VVrath Tear for ever, and forgetting the Brotherly kind∣ness and Covenant:) yet, in that very place, where Israel is forbidden to seek the Peace of Moab and Ammon, All their Daies, for ever; They are forbidden also, to abhor an Edo∣mite: because He was, and still is, Thy Brother, as we read in Deut. 23. And though the Lamentations say, that God wil visit Edom (and accomplish the Iniquity, or Punishment of Zion) yet Edom also is There bid to rejoyce. And (as allu∣ding to the word Edom, which Job also useth for, I will be Dumb) he saith, it is good for a man to be Dumb, and quietly wait for the Salvation of God (as Jacob also, on his death bed:) He sitteth alone, and is Dumb, &c. For the Lord will not cast off for ever, (the very word used by David to Solo∣mon:) or Forsake, even for Adultery: being neer akin in Heb.

And when God seemeth resolved to cut off Edom, or Moab; yet it is with such regret, and so much tender∣ness of Heart and Bowels, as a most tender Father, or Mo∣ther, going to chasten a dear child. O give wings unto them, that they may flee away. Leave the Cities, dwell in the Rock; and be like the Dove, in the Clefts of the Rock. O my Heart, my Heart shall sound for him. I will Howl and Cry, and Mourn sor him. O Vine of Sibma, I will weep for thee: I will water thee with my Tears O Heshbon. And again, My Heart shall Cry out for Moab. Let his Fugi∣tives flee unto Zoar. Take Councel, execute judgment, Hide the Ontcasts, bewray not him that wandreth. Flee ye, Turn back, dwell deep O Inhabitants of Dedan, &c. As if he foresaw, That which Job or the Psalmist speaketh, when he shall have cut off, he will look in the morning, and see his place empty, (as Davids was before Saul;) and he will have desire to the work of his own hands. And when David had conquered Ishbosheth, and all Sauls Family, he melted, and said, to Ziba, Is there not yet any of the House of Saul, that I may shew the kindness of God unto him? The kindness of God! Even towards dead Saul. And there came an hal∣ting Son of Jonathan (or Jaacob) Trembling, and hardly believing the King would look upon such a Dead Dog. But it was to shew the Kindness of God, to an House he had cut off. And how sweetly and solemnly did David celebrate Sauls

Funeral? and bless the men of Jabez that shewed kind∣ness to his dead body? Blessed he ye of the Lord, that have shewed this Kindness to your Lord, even unto Saul, and have bu∣ried him. And now the Lord shew Kindness and Truth unto you. And I also will requite you this kindness, because you have done this thing. And the Kindness of Rispa to Sauls Sons, that were Hanged, up before the Lord, for Gibeon, was not only told David, but remaineth on Scripture Re∣cord, to all Eternity. And it also occasioned David, to shew new kindness to Saul and the Bones of his dead chil∣dren. And though Shimei cursed with a bitter heavy Curse, as if David had been cruel or bloody to the House of Saul: Yet David bears it patiently, saying, Let him Curse, because the Lord hath said unto him, Curse David: And again, Let him Curse, for the Lord hath bidden him. And again, at his Return to his Kingdom, when Ahishai pressed, that he might die, who had so cursed the Lords An∣nointed: David replied, You are Satan to me; Shall there a Man, he put to death this day in Israel? For, do I not know, that I am this day King of Israel? A saying so remarkable, and repeated so, that it may, not only, be pressed on a King (especially when God hath so restored him to his Kingdom, as David, After banishment.) But on Christ al∣so, I hope, when he shall come again, and be restored to His Great Kingdom. Will he not Then also say, Shall a Man be put to death This day? Am I not King of Israel? and the rather, because himself seems to allude to This very saying of David to Abisai, when he said to Peter, Get thee behind me Satan: Thou savorest not the things of God, but men; and therefore art Satan; an Offence or Adversary to me. The very Phrase used by David to Abishai, the Father of Jesse, or My substance. Doth not Solomon allude to This of Shimei also, when he saith, Hearken not (and Shimei is Hearken;) what thy servant saith, lest thou hear thy self curs∣ed: Or accuse not a servant to his Master: and Thou knowest, that Thou also hast cursed others.

I have yet said nothing of the Ceremonial Law (O what a Sea of Love!) under which Christ was Made also, to

Fulfil it. Time would fail us, but to flie with the Bee, and suck Honey from every Flower.

All the kinds of Sacrifice, seem hinted to Abraham, in the Vision, sealing his Everlasting Covenant. Which pre∣served his seed, and all the Elect, Gentiles also, as the Tur∣tle Dove, and the Young Pidgeon, whole and undivided, or unbroken, in the midst of the Heifer (Gods own Emblem of Aegypt, Moab, Babylon, or other Beasts, about his People;) the Ram, which in Daniel, is a Type of the Mede and Persi∣an Empire; and the Goat, in Him also, the Grecian King∣dom, (or Aegeans, which with many persons, and places Thereabout, had their name from Goats: As we read in divers Authors:) or All men of the world, or Seed of the Serpent. That is the head and chief of Beasts, that so signally pressed, or oppressed, the poor Dove, which was also the Ensign of the Assyrian Banner (as we are taught, from Semiramis, a Dove, or fed by Doves:) whence the Prophet Jeremy cryeth, Flee ye from the Dove, coming out of the North. Though it may be, from News brought by Pige∣ons; As in Those Countries, To This day. And Jonah sig∣nifies a Dove, sent to Nineveh, as Israel to Assyria and Baby∣lon.

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 of∣fending, 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 Apo∣stle speaks:) but also, that God accepted and pardoned Those, who were represented by such Offerings. Gods receiving, or eating them (as himself expresseth it) seem∣ed 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: espe∣cially 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 uncer∣tain, 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 appea∣reth 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, w^ch 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 o∣ther; 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 cal∣led Times, or Tempora, the Temples. As the Jews also cal∣led Teeth, by a word next akin to Years (and our Ears are neer our Temples:) growing up as Time and Years, did af∣ter 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 pla∣ces.

And though it may be hard to determine what the Scri∣pture 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 Cre∣ation, (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 back∣wards, 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) include Seven or Ten; or some of their Powers; expressing Fulness, or Riches.

It would be almost endlesse to shew how many Things, and Motions, in our Bodies, do consist, or depend, on some of these numbers, of Seven, or Ten which is visible, in our very Fingers and Toes; with their Nails, or Horns to be compared with the Ten Horns in Daniel, or the Reve∣lation. That I say nothing, of the Ten Horns of the Law, or the Ten Sephiroth, of which the Jews speak so much, in allusion to That of Horns, or Rayes, comming round a∣bout the Lawgiver; As the Antients formed, Moses also, like the Sun, in his Rayes of Glory.

I must not speak of the Seven Hours, Dayes, Weeks, Months and Years, the Antients observed in Conception

and forming the Embryons Features: and its several Ages and Changes, with ebbing and flowing, coming and going, of Hair, and Nails, and Teeth, and many other things by Seven. Which is also the number of the True Ribs, on each side; as they distinguish them: and of the Vertebres, or Rackets of our Necks: as also they parted or paired out, our Nerves, by Sevens. As if, in our Brain also, or the spinal marrow; were the Beast, out of the Sea: or the Old Serpent, or Hydra, with Seven Heads also.

And as the Chymists find seven Metals, in the bowels of the Earth below, answering to the seven Planets above; (the seal being stamped quite through, the Wax or Wafer, as the Jews observe; so that all the signatures are also seen below, which were made above:) so also, we have, our spleen, and Liver, and Gall, and Reins, and Bladder, and other Members (as Saturn, Jupiter, Mars, Venus, and o∣ther Planets, with their Armor-bearers also, round the Sun,) as in our bowels about the stomack, or great Centre of Sun-like heat and fire; in That Lowest Region. As the very utmost Court of the Temple, had its Molten Sea (like the Ocean, or Waters under the Earth, with its ebbings and flowings, like the rowlings and yearnings of our Bowels;) and the Altar of burnt offerings, burning and devouring all. And the middle Court, or Temple, had the Altar of Incence and the seven Lamps, and the twelve Cakes: As our middle Region or Breast hath its Heart, or Altar of Incence also (compassed with its pericardium, or purss of Water, and the Air of the Lungs) with the twelve Ribs or sphers, or signs of Heaven. Seperate with a Veil or Firmament also from our Head, or Heavens above (or Waters above the Firmament, where are the first Ideahs or Originals of All below:) that I say nothing of the Mercy Seat of our Eye; and its Rainbow; representing the Throne of God (in the Holy of Holies) as we find it described, in divers places of Scripture.

Is there not also some resemblance between the Northern parts of the Earth, and the Brain or Head? (As if the North were made to Rule; as may be hinted in divers Scriptures: for, Preferment cometh not from the East or West, or South:

And from North, the man comes, that Headeth Kingdoms in the Prophets:) and their likenesse to our Lungs also, may be considered with their Winds and Colds. Other parts are as Neck, Shoulders, Breast and Arms. The Midland Sea, as the Midriff: or it may be part of the Pericardium, a∣bout the Heart, or Africa: and Libiah signifies the Lords Heart. As the form is. And America the back-parts: or the People a far off. The Great Sea below the continent, as the Waters under the Earth, or our Bowels, and their Rowlings and yearnings: the Chambers of the South, and as Waters returning in the South. Terra del fuogo the Hips, and Nova Guinea Loins. Mael strom, the Nose or Mouth.

How by Eating all things, we turn them into our own Natures and spirits (as a shadow how all things return To God, as they come From him) we touched before: and may I add, that Christ gave his own flesh and blood, to be eaten by us, and to be ours and us? and the twelve Tribes, were presented in the twelve Cakes of shewbread (chan∣ged every Sabboth day) as to be eaten by God or the Priest, and so to be turned into His Nature; as the Scripture also may intimate, in other places, besides our Saviours dis∣course with Laodicea, in the Revelation. And some make Shaddai to be All devouring: and our God is a consuming fire.

We might happily measure times and seasons in the great World, and changes there of, much better then we now do; If we knew the exact Times of Circulation of our blood, and other humors of our bodies: and how long the Chylus stayeth in the stomack, or any other Receptacle, be∣fore it be separate and circuled, for assimilation. What time in the Duodenum (there is somewhat in the very name:) Jejunum, Colon, or Ilia: Which we should consider often, as the shadow, that I say not measure, of the ebbing and flowing of the Sea. That I say nothing of the Infinite Bowels of God, which are hinted out in Scripture, by the many folds of our Ilia: six or seven times longer then Man. Nothing also of the Caecum, which may speak somewhat Hidden, as the Hebrew word for the World, or Age, or Ay, and Ever. Nor do I say the very Excrements return again, in Grass and Hearbs, which feed us, with the Beasts we eat.

Shall we come to the measures of Time (which is also the measure of Motion) in the Heavens? The two faithful Witnesses (as the Scriptures intimate, like our Eyes, in our Heads, or Heaven above: and some other things below, which so many Nations call by the name of Witnesses: to be compared with Scripture also, making such solemn Oaths, by putting the Hand under the Thigh:) the Sun and Moon, were set in the Heavens, not onely for Dayes and Years, but for Times and seasons. Which are all made, by Their motions, through an Oblique Zodiack; That crooked, or that crossing serpent: which in Hebrew hath almost the very same Letters and Numbers, with the word for Year. For, Shanah, is a Metathesis of Nahash; the Serpent, and the Ammonite: which may be compared with Sampson (the little Sun,) and Hercules.

And as Time began with Night before Day, so it may be, Winter was before Summer; as Seed time, before Harvest; as the Scripture may intimate in divers places. Evening and Morning, are for sowing Seed: and so, the former and the latter Rains, and the Harvest and Vintage, have their seasons. The Latter Works of God, are ever the Better, and his last Wine is best; and he will ever shew himself better and better, till all Time be perfected, into Eternity: and God be all in All.

How the Antients might part their Day and Night into twelve hours a piece, we shew before. It may be compar∣ed with That of Moses. When the most high separated the Sons of Adam; and (as St Paul expresseth it) determined their Times appointed, and bounds of their Habitation: He did it, according to the Number of the Sons of Israel.

And Thus the first twelve hours of Time (from the first Creation) might represent the twelve Months of the year; and the twelve great years, the World was to serve the four great Monarchies, or watchers and watches: (of which Daniel also speaketh, as of those, that gave out the De∣cree (agreed by the Watchers) against Nebuchadnezar; when he became the Beast. As we There also, read of the Image, of the Beast (to be compared with the Revelation) of which

which twelve years serving the four Monarchies (as also the Restitution, and Liberty, in the second Sabbath, or fourteenth Year) we first read, in the fourteenth of Ge∣nesis.

The Jews had also, many other Divisions of Time, and Particles they called Clakin; As the English Saxons also, in their Clackings, or Clickings, of their Clocks, and Watches. But we now mainly consider their twelve hours of Day and Night: which so many other Nations also, have still observed. But in Scripture there is Half an hour, and silence in Heaven, about half an hour.

And those Twelve hours are most signally parted into six and six; and each six halfed again, into the little Watch∣es of the Night also: which in the Roman times, and the New Testament, were Four also; as the great Watchers, or Animals: or Angels, of the four Quarters, of Heaven, or Corners of the Earth. Though some hints appeer also, as if the Old Jews had first but three Watches, in their Nights. But Nature teacheth us, to Halve and quarter things; and Thence are made the sweet Chords in Musick. For, a string of twelve inches (or any twelve parts) maketh a Diapason, to another of six, equally strained; and a Dia∣pente, Diatessaron, Epitrite, (a Fifth, a Fourth, a Third,) to others of 3, and 4, and 8, or 9. which are the usual Chords of Harmony.

All These are in the 12. hours of Day and Night: and it may be, All measures; used by the Hebrews, Greeks, and Ro∣mans, or other Nations that we know. All their Weights, and Money also, rising up by such Proportions, as we are now seeing, in the 12. hours of Day and Night. As might be easily shewed, by any that will compare the Twelves, and parts thereof, in the Roman Foot, and Assis, Pound, and Ounces: with the Palms and Digits, Omers, Kabs, and Hins, Baths or Ephas, with other measures and Weights, among the Jews, and divers other Nations.

Measure is an Hebrew Word; coming from That, which in the skie (an Heb word) is shours (which is Hebrew,) and in us, Thoughts, the shours of our Heavens and Brain, the measure of all measures (as the English use to say, a Thought

more or less;) or the Hairs of our Head; (as They speak also, to an hairs breadth:) and on Earth Barly (that Hairy Seed) of all the quickest, Sowen and Mowed, and Moughed again, in 2 months or lesse, in hot Countries.

6 Hairs breadths, make a Barley breadth; and 6 of these a doit, (or Digit) 4 of which (or 24 of Those) made the Hebrew Tap, or Hand Breadth: and 12 Digits made their span, or Hand stride (which is Hebrew:) made of 12 Doights, as the Common Foot, of 12 Inches; and their Common Day of 12 Hours. To which, it may be, David alluded, when he saith, Thou hast made my Dayes as a span, or Hand breadths: And Esay, of Christ, Spanning out the Heavens; parted as their common span: or as ••oses express∣eth it, according to the number of the Children of Israel: for, to Those Bounds, Paul addeth Times also, in Areo∣pagus. Famous for Mars Tryed There, by a Jury of 12.

24 Digits, like the 24 Hours, or 24 Elders (and they had 24 Books in their Bible; and it may be 24 Letters, as many other Nations; and the Finals are but as the VVatch∣ers:) made the Cubit, common with Them, and all Nati∣ons. Though some make their Sacred Cubit to be 7 Palms, to be considered with the Sabbath; and the 4 new Digits may be, as the 4 Watches or Watchers, added to the 24 El∣ders: and the 28 Doights may be, as 28 dayes of the lesser month; and 4 Cubit are a Mans Height.

6 Cubits, or 144 Digits (like the 144 hours, of the 6 sirst Dayes) made their common measuring Reed, or Kane (which is also Hebrew:) of which we read in divers places of Scripture. And Goliath, was 6 Cubits and a span.

400 Cubits, or 2400 Palms, 600 Roman Feet, 240 Gressus, 120 Paces, made the Greek stadium or furlong, shorter then the Roman, by 24 Foot, or thereabout.

1000 Cubits, or 2000 spans, 6000 Palms, 24000 Digits, made the Cribat; of which we read, at Rachels death neer E∣phrata; with other places of Scripture.

2000 Cubits, or 12000 Palms, 48000 Digits, made their Sabbath dayes Journey, or distance from their Camp, to the Tabernacle, as we may find in several places.

10000 Cubits, or 240000 Digits, make a Common League

(or an Hours way, in Heb Leck) a Leash, of 3 Italian Miles; of which, each had 5000 Roman Feet, 2000 Gressus, and 1000 Pases: so that 3 of them made 24 Roman Funlongs; and about 1666 Heb. Reeds, or Kanes. VVhich may be considered with 666. and other numbers in Scripture.

12 little spoons did make the Cyath Cup, and 12 of them the Hebrew Log, or 6 Eggs: and 24, the ••hoenix; which was the usual allowance for a Day, which hath 24 hours.

24 Eggs made the Hebrew Kab, or 4 Logs; equal to the Common Chaenix in the Revelation, or a Cubick Palm.

12 Logs made the Heb Hin; of 72 Eggs: and 24 Logs their Sea. 3 of which made their Bath, or Epha, which was a Cubick Foot, of 10 Omers; but the tenth part of an Ho∣mor, or Asses Burthen.

24 Blanks make a Perit, which is also Hebrew; Part or Particle: and Perute, Prute, is yet in use among the Eastern Coyns (as English call a little, pritty thing) and 20 peruts make a Droit.

24 Droits make a Mite, & 20 mites a Grain; as coming from the Heb. Gerah: 20 of which made their shekle, which was their usual skale (which is Hebrew, weight) of all weights or moneys. Shilling is in Heb Selang, which is yet used among their moneys, 12 pence English.

24 Grains make a penny; 20 pennies an Ounce; and 12 Ounces a pound Troy, as the English speak; or Brittans from Troy. But the Antients had other weights also, yet by 12 and 24.

As 12 Grains made their Obbol. 24 their scruple (which is 20 now, with some:) 3 scruples a dram, and 8 drams an Ounce, and 12 ounces a pound. Which with the Romans was Aes or Assis. Which had still 12 parts: Though often changed, and lessened, for great Reasons of State. Yet when least of All, it had still 12 particles; which some also called Unces. And of Unces.

12 Made their Aes or Assis, 120 their Denarius, which was io Aera (as the name imports) or 4 Farthings, which were Sestertii: of which 1000 made their sestertium.

24 made the Hebrew Gerah [Grain or Groat] io of which make a draehm; and 2 drams [which were 4 Attick] or 20 Gerahs, made their shekle: half an Ounce.

24 Shekles, or 12 Ounces, made a Pound. But Mna (the mother to the Roman Mina.) was 50. Shekles, as we read in divers places.

12000 Attick Drams (6000 Hebrew) or 1200 Ducats, or 120 Attick pounds, or 60 Hebrew Mnas, do make an He∣brew Talent, Equal also to That of Alexandria; but dou∣ble to the Attick. Which (as in all other places) was but 6000 of their Drams, and 60 pounds. And an Attick Ta∣lent of Gold, as the Sun, made 360 of the Hebrew Mnas (or pounds) as there were Daies in their Year, of Silver.

And generally 12 in Silver made but One in Gold. As we found the Moon moved 12 of her Diameters, in 12 hours while the Sun moves but One of His. So much quicker is our Brain, than our Hearts Diastole and Systole: which are as the Suns Day and Night, in Hebrew Nihat, Rest: as Dark∣ness is Cassack (which is Hebrew and English) but a Cove∣ring, or a Casing, or an Holding in, of Light, and Motion also.

And that we may also glance upon the Sacred Number of Seven: (As Six, was common to the World, and things and men thereof, as we touched in 666. and the Image set up in Dura (a Province of Babylon) made up of 6 in breadth, and 60 in heigth:) Let us suppose All Time be∣ginning from the Evening Horizon, or Sun-setting: as we may imagine, though there was no Sun appearing till the fourth day. As also the great Sun of Righteousness ap∣peared not, till after the Night, or 12 hours, of the fourth Thousand Years: If we may so compare the six first daies of Creation with six thousand Years before the Great Sab∣bath; As the Jews also teach us from a very old Traditi∣on.

From the Evening Horizon to the Nadir (or the middle of the Lower Hemisphere) there were Then, and so are still with Them, six hours Motion, of the Sun, or of the Earth, about the Sun. And Then, six hours more, to the Morning Horizon: and six more to the Zenith, or High Noon; and Thence, six more, to the setting Horizon again, whence Time first began. So also, the Flowing and Eb∣bing of the Sea, are by six hours apiece, in the open Ocean:

and in all Rivers, Ebb and Flood together, generally make up twelve hours. So that after every sixt hour, there is a Pauze, or Rest, as it seems; and Then, a Turning, as it were backward. For, from the setting, till Midnight, the Sun seems to go down, and Then to Turn up again: and so from the other points also. And before its Turn, it seems to Rest, and pauze; as all things do, before they Turn. So that the same word (or very neer) in Heb sig∣nifies to Turn, and to Rest. As if This were still implied in That. And the Rest, or Sabbath of God, seemeth to speak some Turning inward, or Reflecting on himself, and his own Image, in all he hath done: in which his soul re∣steth, with unconceivable delight and joy. And al∣though the First of the following six hours, be as it were, wholly new, from all the six before it; yet the Pauze and Turn, seem to be made between the sixes, as it were by some other distinct Person or Body, that is watching at those Cardinal Points, and There Turning That which moveth. So that the Seventh, is (as it were) more Holy, and Sacred, that is Separate (for, so the word Holy, signi∣nifies in Heb. and other Languages) distinct and separate from all the other six; which are profane, in comparison of the seventh, standing by himself, as wholly of another Nature. So that besides the twenty four Elders, there were four distinct Watchers (as we may call them) as the Sabbaths to the other four sixes. And every of the Four had six wings apiece (as we find in the Prophets also:) and their Great Work seemeth to be Keeping of Sabbath Daies. For, it was the Lords Day, when St. John saith, they ceased not, day and night (being to watch in Both) crying Holy, Holy, Holy, (which is also Thrice repeated in some Copies:) Though upon other daies, They have other imployment: As we see in that they spoke and did, at other times, in the Revelation. Yet if any will bring the Months from These four, with six wings apiece; as the Hours from the twenty four Elders, I do not oppose it: but compare them also, with the Watches with Four and sixes also, about the Temple in Solomons Time, but Davids Institution: the 24 from Noah; As the 14 from Abra∣ham,

as we touched before. But I have yet said no∣thing, How every Circle is naturally parted into six equal parts, by its own Radius: and that Six equal Circles may touch it, and each other, in their Circumference; or it may be cut into six Triangles; or six Circles Touching one ano∣ther, with their Centres all in the Circumference of the seventh: as Children play with Compasses.

And as every seventh Hour, was sacred, or separate, from all the former six Hours; so was also, every seventh Day and Year; which was also Sabbatical: and so every Se∣venth Month, which had the seven solemn Daies of the Great Feast of Tabernacles. And the Seventh Month from That also, had 7 daies of the Passeover: As the third from That also, the 7 daies of Pentecost. And I know not but This Harmony, between Hours, and Daies, and Months, and Years, may be intimated in That of the four Angels (as the four Watches or Watchers) loosed at Euphrates: be∣ing prepared for an Hour, a Day, a Month, and a Year: As we read in the Revelation. Which yet some compare with the four great Commanders of the Turks, that brake out (neer Euphrates also) about the Year of Christ, 1300. (when the five Months of the First Woe, of the Saracens, in the Roman Empire, were ended:) about which time, Guns also came in use (at least in the Western parts;) as the Fire and Brimstone, out of the mouths of those Turkish Horsmen: which by that account should go down again before the Year, 1700.

I must not so much as glance at all the Harmonies that might be easily found between Hours, Daies, Months, and Years, in relation to 6 or 7, and 10. or some of their pow∣ers. As 5 times 7 make 35, and 6 times 6 make 36. which may be found to equal Sun and Moons Motions, more than the usual Golden Number. And the 36^th Hour brings up the Sun of the second Day. And those two Numbers of 35 or 36. drawn into 10. bring up the Sun of the second Year also, both Lunar and Solar, among the Jews and other Nations. 7 times 7 make 49, and the 49 Hour begins the third Nights Rest (that good Chord in Musick) and the 49 Year brings in the Great Rest, or

Jubile. And 480. Hours, bring up the third Sabbath, or 21 Day. Which from 480, runs out through 490 and 500 Hour. And we see great things in Scripture, done in those Numbers. As the Temple built in the 480 Year from Aegypt. And Daniels Weeks make up 490 Years.

144 Hours bring up the First Sabbath; which begins from That Hour. Which may be compared with 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 begin∣ning of the Moons Changes and Months, from Thence to the 700 Hour, in the 30 Day. Which I touch the ra∣ther, 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 King∣dom 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 o∣ther 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 be∣fore.

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 ma∣keth 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 Eterni∣ty, 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 Eter∣nity, 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 Judg∣ment, 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 im∣plies;) before Nehemiah the Lords Comforter: who follow∣ed him presently; As the Great Comforter, the Great Hel∣per, 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▪ ••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 in∣timate) to Olam: for a Greater expression of Ever, or Eterni∣ty: 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 pla∣ces:) 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 ano∣ther 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Da∣niel 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 Temptati∣on, 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 consi∣dered 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 ge∣neral, Life is unto Being, but as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which it only differs, in the Root. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the proper Character of Life, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Being; as we may see in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and divers other Hebrew words.

Kedem, is also used for Eternity, Before: as the Schools express it. It makes 144, if M be only 40. But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Mazorites do often reckon) makes 600; Then it may be (as we reckoned Olam) only 4 above 700. which is 10 Generations (or 10 times 70) as we found God him∣self expounding Ever, in the case of Moab and Ammon. As Ruth also, the 10^th from Lot, might be, married to the 10^th from Abraham: and about the 10th 70 Years; as David was the 14 Generation, and the 14th 70 Years: who also lived 70 Years. Though Christ lived, but about half so many. Which may shew us more, ere long, than that Mans Age, was Then also shortned: As from the Flood, or other great Epochaes.

Ten times 70, may be expressed also, by the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ay: which is 70 with Ten. Being also joyned with Kedem, in Gen. 12. 8. to be compared with Joshua: who made it a Desolate Heap for Ever; which is Ay, in Greek or many other Languages. And yet it was rebuilt and Peopled, in the Time of Nehemiah, as before.

And if Letters, may be so joyned, for Multiplication, as well as Addition, Then may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, (their great word for Ever) be 4 times 70: or 70 times 70. that is 70 squared. Which is the Great Power of 4 in Scripture Language speaking somwhat Squared: as the very figure also of 4 in Heb. which yet is not much unlike 7, or Seven, the Full number, and so often squared in Scripture: that is drawn into 4. or so, as 4 is powerful in it: as it is, in Every Square. Which is still made up of 4, and to be so Resolved. As Cubes also by 8. whose Character in Heb. represents a Dye. Which is yet more visible in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their final M. which is the Mystical Letter, as the Jews write, in Esay 9. 7. or many other places.

That God also did intend we should Multiply, somtimes, by adding Letters to a word, may be seen in the Plural Numerals, we read in Scripture: which are Ten times more than their Singulars, (and it may be, So were All Plurals: made by Jod (only in Regimen) which is 10; and by im, which is 50, at length:) As of Three, and Four, the Plurals are Thirty and Fourty. And by the way, it may be considered whether in the Second Command, it might not be read, Visiting Iniquity, for 30 or 40, Daies, or Months, or Years. Seeing 40, was the great Number in Punishing; Theirs also, in the Wilderness: where they stayed 40 Years, in 42 Mansions. (As the 42 Months in the Revelati∣on, for Treading the outward Courts; and for the Reign of the Beast; As also, for the Womans being in the Wilderness though reckoned by 1260 Daies, which make up 42 Months:) For their Murmuring, and Worshiping the Beast also, or the Image of a Beast, as we read in Psal. 106.

And they have One word for Age, and the World also, which in Numerals is 42. and That is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eld, as Eng. Elder, and Old. Whence the old Weld, for World, that is, We are Eld, or Old. And we do not reckon a Man Old, till over 40.

And if Final 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with them also be but 40, Olam Then (without 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) will be but 140: or Twice 70. And so is Kum their word for Rising up, or Resurrection, as with English Come. But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be 600 (as the Mazorites;) Then both Kum and Olam is 700: that is 10 Generations, or 10 times 70. as we saw before. Which may be also, more considerable; If the Moons Hiding, or Covering, in so many Hours, (the measure of All Ages and Changes;) might also intimate Gods Hiding, or Covering, of Their Iniquity, which is implyed also in Olam: And the Taking off Their Yoak (which is also Olam) so often hinted in Scripture: as the great Work of Gods Rest in Sabbath Daies, and Years, and Jubilee. Which was the 7^th 7^th Year, or 49. a Number of Rest: as we found it in Hours, the beginning of the Third Nights Rest. Yet it brought in, Great Motions and Changes also (but for the Better still, which the Schools call Perfective, and not Corruptive Motion:) So that

the very Hebrew Mot, which is Motion, or Mutation, is in Numbers 49. And every 3d. brought up a Change; as we found before in Night and Day, Rest and Motion; as in Leaps or Hopping; and in all our movings, One foot resteth, while the other moveth.

Mot Turned is Tom; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turned into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tam or Tom which (as we saw in Jathom an Orphan) signifieth Perfect. And in least reckoning is 440, (and their Tamid, Ever, or the Daily sanifice 444, without Jod: or else, 454.) But if M Final be 600, Then Tom is 1000: a very Perfect number, both in Years, or Months, or Hours. For 1000 Hours, bring us to the Morning Sacrifice, of the 42 Day of Creation (or other Time:) which is the sixth Sabbath. As, 444 Hours, bring us to the first Sabbath.

I may add also, that if M final be 600, in Hebrew words, we may find out many, making up the very Number of 666, of which we spake before; as the Number of Change in the Moon; and all other great Motions, and Revoluti∣ons, in all Generations.

For the very word Sum (which is not only Eng, but Heb. is just 666. As if This, were the Summ of each Generation, or of every Age of the World; which is called Age also, in many Languages. And in Latine, Sum, is the great Verb of Being: As in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or English Is: and Jessi is my Being, or my Essence. Which is much, or most, or all, in the Heb Ish, a Man. Though not a vulgar, low, and Weak man (which they called Adam or Enos:) but a great, or no∣ble man; or an Husband. As we see, in That famous place, Thou shalt not call me Baali (my Lord, or Master) but Ishi, my Man or Husband. They shall look, eye to eye: Till they see themselves in my eys: or Eishon (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Eyn, is the Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Eye, and a Fountain.

And among the Rabbins (or other Eastern Writers) Sum is not onely the Summ, but End, of all reckonings. As in Hebrew Soph. and Sophia, or Wisdome, is the Lords Perfecti∣on, or his End. To which Solomon also seemeth to allude, in his End of man, or End of All: written with such great Letters, in the Hebrew of his Book of Wisdome, or Eccle∣siastes the Woman Preacher. As the 68 Psalm and 11 verse,

God shall give a Word (so it is in Heb) and Many shall be the Women Preachers.

And as Sophia (in Hebrew, a metathesis of Joseph) is with the Grecians Wisdome; so with them Foolishness, or Moria, is in Heb the Lords Teaching or Death: or Mountain of the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And when it is said, Let him that is Wise, count the number of the Beast; And here is VVisdom; it might ocasion us to think, how neer Sophia, or Sophos, (which was the great word with them, that called it, and their wise man, a Die; (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turned backwards, also, is still the same 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) comes to that very number of 666. Which we find also, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as his Name may be written, who was so notorious in the VVest, with Mahomet in the East, about the year 666. And although I cannot deny but Ireneus, scholar to St. John, or his scholar, found That num∣ber in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as others also, in Romijith, and divers other VVords or Names:) yet Some interpret That Phrase of the Number of a man, as if it were, a mans reckoning; or to be counted onely by Him, who of all the Creatures can onely so Number Numbers. As if man (an Hebrew word also) came from Mana, to Number. And Manath (or month) is reckoning, and 490. As if That Solemn Num∣ber of 7 Sevenights (as we read in Daniels VVeeks) were some way That, which in Gods reckoning was The Number, or the Manath, or Month; and it may be (some way) in every month also.

And in Hebrew, manim, or minae, Pounds, or mans (or if you will men) are 700: as mani, number; 100. And when Jacob complained that Laban had changed his wages so many times, it is manim, in Hebrew: as the English also use many; and for many also they use some; which is He∣brew also; as we found before in sum, a sum, or end of number: and in numerals 666. as in Latine also Sexcenti for Many.

Shall I add also that as money (or Monie) is plainly an Hebrew word, for Numbring [as with English] so also Ze∣manins, which is Times, or seasons [as the word soundeth] for every thing, as Solomon speaketh; is but 7 added to 700. That is monim (or numbring, or reckoning] by seven,

as if all seasons were made up of the number Seven.

And as the Hebrew Sum, is a kin to the Latine Sum, (and Turned backward, is their Mus: as Sumus also turned backward is still Sumus: as if all our being, and our summing also, were but mus, a mouse; and all our musing also, which is English, and many other languages;) so also both sums are very neer to the Greek soma, by which they expresse our body. And it may be, some will so render That phrase in the Revelation; For, it is the Number of a man: as if it were not onely of mans numbring, or of mans reaching, or bearing, or using: (as in Scripture often, the Rods of a man, and the Cords of a man, and the pen of a man, and the words of a man, and the way of a man, and the son of man, and Children of men; and to speak, or walk, as a man; and Temptations of a man, or common unto men:) But also some special Thing, in mans body, just of that Number. And what if it should be That, which makes him a man? and yet so much, and so oft, to degenerate, into a Beast? For, as man, in the Image of God, he was above all beasts, and made to Rule them all, with all his lusts and beastly Passions; as we shewed before, from Gods own words and great consult at mans Creation. But lust conceiving, brought forth sin: and sin, complete, or grown up, to be of age, brought forth Death; as we read in St. James: and in Peter also, that fleshly lusts, Fight against the spirit; and that it is very dangerous for any, that have once escaped the pollution of the world, which came in by lust; to return with the Dog to his vomit, or the sow to wallowing in the mire: in a word, to degenerate into a beast, or beastly nature. VVhich is very much by lust, and that which causeth lust, in our Bodies and Minds. VVhich indeed is a strange kinde of Beast, ri∣sing out of the sea, or our lower Region, or VVaters under our Heart, or Earth. Where also we found the 7 fleshly heads, or Planets, answering also to the 7 above; and in our Brains also; the heavens above; or the waters above the Heavens; as we shewed before: where we glaunced at the Serpent also, or Hydra, a strange beast, with 7 heads and 10 horns. VVhich are somewayes, in the worlds, both great and little also, which they call the Microcosm; and

in all its Regions also: and in All Generations. Most of All perhaps, in That, or Those, which may be called the very Principles of All, or every, Generation.

What in our Bodies, answered to the Two Faithful Wit∣nesses in Heaven, was hinted before. May I now add, that as Shemesh the Sun (in Hebrew, where yet it is Femi∣nine) is neer akin to somwhat, we may scarcely Name (at least, As the Rabbines often use that word:) So is Je∣rach, which is Moon (and Masculine) akin to That, which the Scripture makes, so much, the Instrument of Generation: the Thigh, or Jareck, whence the English Jerk, or Yerk, to strike upon the Thigh. As we read also in Scripture.

And if the Latine Thorus, were but written in Hebrew or Syriack, might it not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which would al∣so be Taurus, a Beast. And either of those words, is just 666. And How neer is Ferus (as in Greek also) Beastly, or Fierce: to that Name or Number also?

May I not add, that Shimshon, or Samson, or Hercules in Greek stories, signifies the Little Sun: (crossing the Crossing Serpent of the Zodiack, and its 12 Signs; as the Labors of Hercules: where also the Hydra, or the Dragon; or Beast, and Serpent with 7 Heads:) and that it may be 666 or 700 in its numeral Letters also. Or How Samson Dal∣lyed with Dallilah, till he was overcome by Lust also; that cut off his Hairs (as the Rayes of the Sun;) and at length put out his Eyes; or the Two Witnesses, in one Region: which have Two also in other places; called Testes, or Witnesses, by Many Nations. And they bring Fire also from our Heavens, and do strange wonders in us All. But they must be Put out; before That Great Change will come: which is so generally expected at 666. Which He may understand perhaps, that knows, why Christ himself did no Miracles, till (at a Wedding also,) he could say; Woman, what have I to do with thee? and Then, she said to the servants, Do whatever He bids you. So that Christ him∣self Did no Miracle, Till his Mother bid it also.

If one should ask a Jew, what maketh Men to be Men? He might answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Their VVeapons, or their Ves∣sels. what they mean by those expressions, one may ea∣sily

know, that understandeth Pauls discourse to the Co∣rinthians about Marriage, and keeping their Vessels clean or Holy, or separate: As David also spake to Ahimelech:) in number 665, or 666. And so also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Heb. Ves∣sels. Yea, and the Reins also: or very neer akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and That to Kalla, or 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 plain∣ly seen in Leviticus, 19. And This also makes the very Number of the Beast, 666. as it is with the usual Article, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turned Backward.

Is it not also, the very number of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, eve∣ry Day also: which in Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is just 666. As the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or our Shame in Hebrew: or the most privy Secrets: whence the La∣tine 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 Revela∣tion:

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is also Shame, (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my Shame:) as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in our seat, or in Natibus: as the Jews also use that word. As the English also, in a Phrase not to be spo∣ken. And the Number of it is 700. And that Beast, or Bosht, or shame, is the Idol, w^ch God doth so often complain of, in the Prophets. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Their Bush and Shame. That I say nothing, of That part, which the Jews call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Fools, or Beasts & Orion. But to return to Numbers. It may be like enough, that every such Revo∣lution, may bring up some Great Change (as in the Moon:) seeing also many, if not All the 7^th and 10^th Persons, or Generations, in Scripture, had some very signal Chara∣cters. As Enoch the 7^th from Adam: Noah the 10^th. As Abraham was the 10^th from Noah; and Moses the 7^th from Abraham: and David the second 7^th or 14^th: 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 24^th 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 Sacra∣ment 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 Divi∣ded, in the second Day of Creation. What it might Typi∣fie 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 Eli∣sha; with Jehosaphat, the Lord Judging; (Though a good while, before Zedekiah, the Lords Justice, or the General Judgment: As Laodicea, after Philadelphia the New Je∣rusalem.) 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 bro∣ther Jacob: though God own him, as a Plain man, with∣out 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 Sa∣viour 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 a∣mong Jacobs also, there was a Joseph and a Benjamin, (Son of the Right hand;) and Those were Children of Rachel, which signifies a Sheep. Who died also at Bethlehem Eph∣rata, or very neer, where Christ was Born. And at His Birth, was heard, Rachel mourning, and weeping, with expressions neer akin to Hell, and its Gnashings: As we read in Matthew, and the Prophet Jeremy. (As the English use the word Rakell.) And it may be marked, How she Died; As her Father and her Husband judged her, for Having and keeping Idols. O that man would consider How Great and Powerful, His Words also, might be, If he could learn the 39 Psalm: with the three Sons of Ishmael; Misma, Massa, D••ma.

And it may be, Christ also may allude, to Rachels Chil∣dren, which he calleth Sheep: and sets them at his Right Hand, as Benjamin, the Son of the Right Hand; in compari∣son of Leahs, or the Left hands Children. Or of Esaus, that is, Goats. For, Seir, or as the Saxon English sound it Sire, is a Goat; and very neer a Satyre in Heb, or a Devil. But may there be no Mystery, in That of Jacobs Crossing his hands, upon the sons of Joseph also, or Rachel, before he died? and That Benjamin was so often cut off: (As his Mother wept, because they were not: but they must come in again, and she shall have Comsort, in the latter daies, as we read, Jer. 31.) As if the First should come to be Last, or Lost, in comparison of Those that were Dead, or Lost, or at the Left hand: but now found again, and made the First. For All their shame or Losses, they have Double. O thou Prisoner of Hope! I now declare it to thee. How a Lamb was offered, every Morning and Evening (Doubled also upon the Sabbath:) As it were a Sacrifice for the Lambs, or Sheep, we touched before. And How a Goat, at the New Moon, or every Great Change of the World, which they cal∣led Olam also, as the Hidden, or the Hiding Time. As also the Hebrew Kesse (as the English Kiss) was the Suns Em∣bracing

the Moon, or Covering her, with his Robes and Throne of Glory: which they also called Kisse.

And a Goat was offered so, for a Publique Sin Offering, at Every New Moon (which the Jews called also Chodesh, akin to Kodesh, Holy, or New: As also the Month following the New Moon:) And at All the Three Great solemn Feasts, at which All the Males, were to appear, under pain of Cutting off. Which we may call a great Arcanum of their Civil Government also. For by This, they did not only meet and Feast (as a badg of greatest Peace, or Union, and Com∣munion;) but also, They must then, appear, to All Suits or Actions: which might else fall Heavy enough on the She∣riff of each Tribe or County.

But as the feast of Tabernacles, was the Greatest of the Three: so it had more solemn Attendants. A peculiar feast of Trumpets: especially, at the years of Release and Jubilies (which, now began at That end of the year:) and the great Day of Expiation, or Atoning or Covering: as the word Ca∣pher, or Cover, signifies. And the Jews Tradition is, that Then, the very next Night, or thereabout, the great God beginneth to sit in Judgement: on all the dead of that year. Which they therefore attend, with great watchings, and Fastings, with other solemnities.

But more to our present purpose, are the Goats, offe∣red on That day: Double or Treble to the sin offering, or Goats, of any day of the year, before That. One of them also (the Scape Goat) was not onely carried out, without the Camp, as the great sin offering, for the people (whose blood was carried into the holy place, as we see in Aarons great Failor at his Sons Burning; beside the Epistle to the He∣brews:) but it was also carried out, and sent by a Fit Mes∣senger, a great way off, into the Wildernesse: to go, as far as He would; abroad into All the World. So that he might visit All Goats in All Countries: For, he was let loose, to all the Wilderness, and all the World.

And now, it will be no great wonder, that All Nations, are so solemnly called, and invited, to the following feast of Tabernacles (represented by all the Fruits of the earth, Then gathered in) and that, under a great penalty, of botch∣es

of Aegypt, or of wanting Rain, or Water also. Unto which our aviour plainly alludeth, in his standing out, on the last and Great day, of that Greatest Feast; and cry∣ing, (while thy ran with joy to fetch Waters, from their Siloam, or Well of Salvation, as the Prophet Esay speak∣eth:) O every one that Thirsteth, Come unto the Waters: and He that believeth on me, as the Scripture saith (shall have such rain from Heaven, and such Water, that) out of his belly, shall flow, Rivers of Living Water. Which he spake, of the spirit, not yet given, till He was glorified; and so recei∣ved Gifts for Rebbels also: and to Draw All men.

Shall we now wonder, that more Rams and Goats and Bullocks, were accepted on his Holy Altar ('tis his own expression of Nebaioth, or Edom also:) in This Month, or Moon, then in any, or it may be All, of All the Year be∣sides? Which we may see, even filling, an whole long Chapter: and from Gods own Mouth, in Numbers. O that we could number it! and so we shall, in Gods due Time, and ours also. Let his People say, Amen. It is Fi∣nished, and Done. Amen, Hallelujah.

Is there not a strange Twisting of Bullocks, Rams and Goats together: As in the Tabernacle it self, with Rams skins dyed Red, and Goats hair? As they all met once, in the Ark, as an Emblem of our Bodies also, and its Three Regions, and beasts in it, as the Church. That I say no∣thing of the five sorts of Trees also, to cover their Booths or Tabernacles: to be compared with Esay 41. and 60. and Nehemiah 8. After Babylon: as also Ezechiels New Tem∣ple, and Sabbaths were: to be kept in the Christian Church yea, in the New Jerusalem; or after Their Babylon also. Is it not strange to the Jews, that of the Seventh Months feast (of which also in Solomons Time,) the Seventh day, is de∣scribed by Seven words, in one verse: And all the se∣ven, end in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their M final, or Mystical Letter, of which we spake but now. And though I do not say, they may note the 40 Sevenights or Weeks of Life, as we spake be∣fore: yet with St. Paul, I say, Christ came out in the Ful∣nesse of Time; or in His seventh also; or in the seventh Month, or to fulfil That Feast also: to be yet fulfilled,

(O how Long! How Soon!) at the End of the Year.

But when shall That be fulfilled, which our Blessed Ie∣sus (of Natsareth, the Branch also,) did but Begin, to say and do, of This Feast also, of Palm Branches: which we touch∣ed before, in Tamar? Though he cryed on the Crosse, It is finished; as the Scripture saith, a Thing was fulfilled. Or indeed, there may be Several fulfillings, according to the several Ages; which must All be run through: and that perhaps also, by Sevens; As we find in the Reve∣lation.

We have seen the Passover fulfilled in our Blessed Savi∣our: And his Bones are Whole, though his Flesh Torn (even to the Bone) in his Members: that are to fill up, the mea∣sure of his susserings. As the Children of Israel, from Isaac till the 430 years were fully out: and Then, and Then.

We have seen the First of First fruits: the Barley sheaf, first Heaved up, on the Third day, after the passeover was slain; as an Emblem of His Resurrection, who was That Sire also. not onely a Goat (as before) but Barley also; the rough hairy bearded, Goatish kind of Seed: of which also before: and in Elijah, John the Baptist, and his rough Garments, and his Meen. Seeming so Austere.

Yea and the first fruits also, the Biccurim: Elect of God; and the first born, of which we spake also at the Pentecost. But the promise is to you, and to yours, and to All, that are a∣far off: even as many as the Lord (not onely hath, but) shall call, through all Ages and Generations.

Doth it not plainly lead us to the Feast of Tabernacles? For, Then, not onely They, and Their Children, but their strangers also: yea and all their Neighbours round them; yea All Nations, were not onely called, but Com∣manded, to that Feast of Tabernacles. As the Jews observe it to this day, for building their Booths abroad, in open ayr (as commanded;) not onely receiving, but inviting strangers to them. As we found also, in Zech. and divers Psalms and Prophets, (cited before;) with 31 of Devt & 12 verse, to be compared with the 29 and 16 Chapters. And least their solemnMeeting at Jerusalem should be clog∣ged with contests, or suits of Law; there is added also, at

Close of That Law of those Feasts, another Magnale impe∣rii, (and their Politicks were such, that all Nations should say, they were wise, and had a wise God) appointing both Judges and Officers: which were both, distinct from their San∣edrin, and King. As we found the Power, of making Laws, Judging, and Executing Law (or Governing by Law) to be di∣stinct, & to be kept in Distinct Persons; as in Esay 33, & di∣vers places. And in All their Gates (or walled Towns) they must have Judges; more then One; and never lesse then Three. As they all note, on That of the Psalm, the Lord sit∣teth among the Gods: which must be Three at least, they say; and rightly; for, their Plural is never lesse, or Fewer, then Three. And why then may not This, also note a Trinity of Persons in the God-head also: seeing Elohim, is Plural? and as, Their Judges, must be Three, at least: So their Church Meetings, must be of 10, at least. As they note also, from the 10 Searchers, called a Church, or Congregation: and many other waies. Yea, for Officers also, They had usu∣ally, Three Elders, and Seven Deacons: in their Synagogs. And never less than three that I find, There also, to be Judg∣ing Elders. As in all their Gates, Three Judges.

And now seeing we may fix one Foot of our Compass, on the Feast of First Fruits at Pentecost, in the second of Acts: May it not be possible to stretch it out to the Certain time of the Feast of Tabernacles also? which must be, in the Fourth Month, after That. And if it be given in, from the Grace of God, upon the Prayers of all his people, with the supply of the spirit of Jesus of Nazareth: Why may it not be spoken also; or written, to some few? when we have found a Private Character, to expresse our Thoughts, more speedily, and secretly, then yet is Common? One of the many, greater things, our God is doing; and now happly bringing forth also: for as Babilon falls, so will Babling also, and stammering tongues. In the mean time, why may I not say, these few words more? That, what∣ever Changes, are yet to come, before that last, and great, and good change, in the last (Seventh) month; or End of the year: Or Feast of Tabernacles; at the great Harvest, or Vintage also; or In gathering of All Fruits of the Earth; or Restoring all things; As our Saviour speaks:

There are but Three New Moons; between the Pentecost, and Month of That Great Feast, which we now speak of. And one of the Three, was very probably, in That Great Change of Jerusalem, and its Polity, by the Romans. With Baalam, Cittim: But he shall perish My Ever, or to Ten (Adi, 12 times 7:) And Jacob shall destroy the Reliques of the City: and in Daniel, Tsiim Cittim. And the King shall Act his Will, by his own Reason (His common phrase, 8. 3. 11. 4. 16. 36.) and the very name of Rome, or Romans, may be hinted in the next word, ending in Romem, or Ro∣mam. He shall not regard the desire of Women (to be com∣pared with the Doctrine of Daemons, 1 Tim. 4.) nor Any God: but shall Exalt himself above All (that is called God, or Worshiped, 2 Thes. 2.) But for God, he shall honor Mauzzim: (5 times in this chap. for a Fort, a Maze, Mews, or Muse:) a strange God. And the worst kind of Strangers. For, they were bid to love a stranger (Ger, and Hager) as Themselves or Angels: But Avoda zara, strange Service, is still forbid∣den, Cursed. And yet, This Here, is worse: Being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As alluding to That Great and Fundamental Law, Deut. 17. 15. Thou Mayest not set a Stranger (It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to Rule over thee: which is not thy Brother. Of which we spake so much before. And he shall prosper, till the Wrath appointed (it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Numerals 677) be finished. For, That which is appointed, shall be Done. And, at the Time of the End; The King of the North shall come against him, like a whirlwind; with Chariots, and Horsmen, and with many Ships: and (as Jordan) shall Overflow. For, He shall plant the Tabernacles of his Wrath, or Face, of Judgment, Be∣tween the Seas (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do make 665.) In the Mount of Goodly Holiness. A Phrase, no where else (I think) in all the Bible. Were not Tsebi, used in This Prophet, and This Chapter also, for the Pleasant Land (very probably of Israel;) I could suppose it here an Irony. For, it may be rendered, Swelling or Goatish, as well as Goodly, Holiness. But if it be of the Turk; As the Seas, give us the site of Constantinople (or New Rome, with its 7 Hills also;) This Mountain of Goodly Holiness, may be That Famous Hill Athos: (not far from the Great Port:) which in all Ages, was called The Holy Mountain: As at this Day, Monte San∣to.

Yea, and some write, of so much primitive simple True Honesty amongst the Kalloiries (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of That very Mountain yet, as may be worth more looking af∣ter.

But He, also, shall come to his End: and None shall help him. But This Casteth Him also, into the Arms, of God, and Christ. For, All Kings shall Worship Him, and All Nations shall serve him. For, (This For, may change the World:) He 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) who of old also Worshiped the Sun:) and before the Moon (the Banner, and the Emblem of the Turk:) That Age of Ages, Dor Do∣rim (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 Chan∣gings. 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with Evening Sacrifice. For, That, they especially called Minha; the Phrase here us∣ed: 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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,) flou∣rishing by Water. As Hoseah may allude, to Josephs fruitful Boughs, in his Fathers Blessings, with his Right Hand: giv∣ing 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 Pal∣tiel after Mical, till Abner said, return again. Which is an History, that will make us all weep, for joy, tis 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 com∣ming 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. Be∣ing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 So∣dom, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Numbers 665) Coming down from a∣bove, Rose up in a great Heap, or Bottle; (or such a Moti∣on, as the English call a Nod, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) 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 ('tis said) and Then, they Rose, or were Turned up, by the Watcher. And Those Running down to the Sea of the Plain, or the Eve∣ning (another pretty allusion) were cut off, or Curted (which is Hebrew) and Perfected: so that All the People (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in numerals 670) passed over before, or over against Jericho. Which as We touched before, signifies his Moon. As if it meant to teach us, How all Changings, and Num∣brings, are between the Earth, and the Moon; which as English Money, is from Numbring and Changing, as Man also: the Great Changer, and the Money Changer also. But take heed, he be not whipped out of the Temple, by our Saviour; Though by a scourge of smal Cords.

So that the Moon and the Earth, are but the Two Round Glasses of the Klepsydra: the Weather Glass, or Hour Glass. And as One Fills, the other Empties. Whence the Tyde is Highest, Fullest, Just as the Moon comes to the Zenith, or Highest Point of Heaven, over such or such a Place, And As she goes down again, the Earth goes up, and drops its Tide back again. And why our Seas and Brains, and Reins (or Rains) are fullest, just at Emptiest Moon, we call it Full; will be no great wonder. Except haply we should imagine the Sun and the Earth are in∣deed the Two Globes of the Hour Glass or Clepsydra; and the Moon the little Rundle, or the Firmament between them. Which seems more proper much to the Earth, be∣tween Sun and Moon. And yet some, with great appea∣rance of Reason, make the Sun it self the Centre of All the Planets: And the Moon whirling about the Earth. Which we may touch again. And to This, of Moon, and Waters (Above the Firmament) Dropping Through; to make All Time; I might add the English Name of Showr, as if it were So Hour, or See Hour: But This also, is Hebrew.

For, with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are Shoures, and Watches, or VVat∣chers also. And their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a VVatcher, a Porter, and a Gate, is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which watcheth, or Gards: as the sound also.

Though I may add, that the VVatches, were more usual∣ly spoken of Nights (as in the 90. Psalm, and elsewhere)

As Hours, of Day. Which is Ha our, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Light: And Thence Hour. As also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: to shew, and See. And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be He, that shews the VVatch: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And by This time, we need not wonder, that in Hebrew, Jom should be Day, and Jam Sea, (which is Now, also, in Latine: As Olim Then, both to Come, and Past also, Like the Hebrew Olam:) Jamim Daies, and Jammim Seas: And All these but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Waters. Only, in the gathering of Waters, which God called Jam, or Jammim, Seas, there is a repeating, or adding, or multiplying M; the proper Letter, sound and Character, of Humming Waters: and multitudes of Peoples also; who are but Waters added to∣gether. Or Many Waters. As the Beast, rising in Many Waters, or Multitudes of People, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Am, and Ammon in Hebrew: and Ammi, my People; as Jam, a Sea. But in English, I am is a word of Being: and very Rightly too; For we are All, but Water: Nay a Drop of VVater. And All Nations, are but a little Drop of the Bucket, or VVell, whence they are Drawn or Dropped. As Moab my Fathers Water. And to Create, in Heb is but to Bear, or make Bare; a little change of Beer: a Fountain, or VVell: still Bearing out. As we see in Beer Lahairoi, and in Beer∣shebang (the VVell of Seven too, as well as, of the Oath.) And so, Bar, a Son: and also to Bar out. And the Saxon English Bearns, are Children; or Free Persons (or Barons:) As our Saviour also alludeth; in That of Tribute by stran∣gers, and not of Children, or Sons; or Barin, in his Lan∣guage: that is, Barons, or Free born Bearns. As in ano∣ther place, he calleth them Children of the Kingdom: that is Free Barons of Heaven, or the Church.

I might add, that Bourn, is a River also, or Brook. Which is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hebrew: Or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is Jaar, a month, and Year, and River also. For our Time, is Drops of Water Flowing. As we see also, in the English Ye are, or Year; and we are, or were; and Jam (as the Latin Jam) for present: and He is (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) All are Heb. and Time, is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sea, or Imum: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And all these parts of Time, are akin to Seeing: In Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence, are and were, and ye are, and Jare, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Hour, and Our, and Your. But Persons, in a Continual flux of Daies (Jam) and Years, Ye are: We are and Were, and Your. But the white sands, running, in the Hour Glass. Or, as God expresseth it, but as the Little Dust in the Ballance. Which yet, is an Higher Pedigree, than we may think. For, the Heavens in Heb are but the least and lightest Dusts, (that Phrase is Hebrew also, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Thresh:) or as Solomon, the Highest part of the Dust of the Earth. Which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (that is Skie, or See High.) From a word to Shake into Dust, or Moats, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Atomes by Metathesis.

As a Damm, between the two VVaters, stood the Earth. More stable and more firm also, perhaps, than the Firma∣ment it self. For It, that is, the visible Heavens, must pass away, like a scrowl of Parchment before the fire. And They must be no more: as Job speaketh. VVhen Man awaketh, that is Kaets: as To the Resurrection; or the End of the world; or as Corn, in Summer; as we spake before. But the Earth shall abide, and Endure for Ever. As That, which God called Erets; I will accept, or be pleased, and delight, in it: and in them, that shall come out of Heaven, to Raign on the Earth. Even As the Rain, comes out of Heaven, and Returns not Empty. As the Rivers come from the Sea, and go thither again. So the Rain (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the Yarn, or Rivers of Heaven, Go and Come. As in our Bodies also, between our Heb Rin, and Brains, and Reins, and Yearnings, &c. while our Heart or Earth, is in the Centre, or Middle of our Bodies, as the Lower Sun; which by its Fire, and Heat, and Clickins, makes our Pulses, Times, and Circulations, through our whole Bodies. Yet, if any will derive Erets (against that Etimology, we shewed in Ezekiel;) from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Run: It is sutable to Water also; or the Water, Hour Glass. Or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Pouder: It may suit with That we spake of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Skie, or Dust of Heaven. As if Those also must Turn Tables with us; or be Turned under us. When the Dust of Abrahams Seed (and the Sand or Gravel, of His Sea also;) shall be made the Stars of Heaven: yea of the Heaven of Heavens.

Thus then, the Earth came (that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or Rose up, as a Dam, between the Waters. in Heb Adama. Whence Adam, and our Grand Dame, or Damm (or Parent, in many languages, from Adam:) formed out of Earth, or Ground (that is go run, and round, as in grinding: As Erets also, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) but such Earth as was so dryed or ba∣ked, and made Red; and called Adama. As English made and Mead it, into Mud (and Mad is but Dam, (Blood) Turned backward; or Mead: which is both a Meddow, and Red liquor, from the Hony Comb, suph, akin to soph (or English sop) and that also to Tohu, (Thou, and Tough, and Dough;) and Bohu, Bough, Bow, or Bow (which is Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to go Down. As we see, in the Suns Bowing (as the Phrase is in Scripture;) which is read, his going down. And so Bohu To∣hu, was That, which went down lowest, or Bowing, Bo tehom or Bottom, of the yarn or Waters, became Tough Dough. As bread unbaked. And at length Dryed (as God speaketh) was a Damm, between the Waters: a Meadow; and Mead or Red Wa∣ter. As in Hebrew also, Dam is blood and Red: as all Wa∣ters grow, by standing and baking in the Sun. As Bread al∣so, in an Oven (or a Tann, as the Jews speak;) and Mud is so, also, in English: as Mead, or Made, by That also, the Jews call Debora, the speaker, and the Doer also, which de∣voureth all, but turneth all to sweetnesse. And so brings it from its bour or nest, or pit, and bore thereof, as English speak: who also grace that little Miracle of being, with the very name of being; calling it Bee, and Dor. Of which again it may be, in the Deboraes we find in Scripture.

This digression, also, will be pardoned I hope, when we shall see Daniel himself, alluding also to this Flux of Time, or Rivers of Waters, or Drops; which are yet as little ages: which is Dor, and Dorim. And, as if the English Dore, must be a kin here also, (as we noted of shaar a shoar, & Gate of an House, or Has 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asia, the House or Church of the Lord:) Their Daleth or Deleth, is a kin to their De∣leph, Drop, or Delve; or Dive, or Deep, and profound, as Delphik Oracles. Whither it be neerer to the Hebrew, and English Dale, for a Valley, or Brook: as the Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both to Draw, and lift up (as also Tall and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) Or to

Dall, Little, Poor, Broken, in Heb. (as in English also, Deal, Dole▪) we say not: but Hasten to Daniels End, and Rivers of Pleasure in Eden; which is Time, in Him also. who was like to measure Times and Seasons (for Judge∣ment also) being the Man of Desires, or Delights, or Affections also: As he is often called. And yet they did not hurt his Judgement,; who was Daniel, my Judgement of God, or God my Judgment, or Judging me.

At the same Time, shall stand up Michael; who is as God: and yet Man. That great mixed Seed; and yet contrary to Chelaim: as we touched in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That Great Sir; who is (in a present, and continued Act) still standing up, or interceding, for the Children of thy People. As the Standers, or Men of the Station; which were chosen, and sent, by the Tribes, to represent them dayly: when they were to lay on hands, or make confession; or for other Service. And there was, or shall be, a Sore Yet (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or Time: Such as never was, since there was a Nation, to That Time. Doth it not point, at the Destruction of Jerusalem? shortly after Christs Birth, or Resurrection, and standing up? Seeing in the Prophets God saith, he would deal with That People, in That sore hardness, as he never did, or would, to Any other. And Christ saith in Matthew, Then shall be Great Tribulation, Such as was not, from the beginning of the World, to That Time; No, Nor Ever shall be. Or, as Mark expresseth it: Such affliction, as was not, from the beginning of the Creation, which God Created, unto that time; Neither shall be. Which may be Comfort, to all the World besides: Yea in respect of the Great Judgment also: Seeing Christ hath assured us, it shall not be so Bad, or Sore, as That of Jerusalem. And How then, can Daniel speak, of a further Time? when he saith, There shall be a Time, of such Trouble, as never was, till That Time? And, Is the Resurrection, which he speaketh of, Such only, as was at, or about, That Time also? When we read, of some Raised, from the Dead al∣so, about our Saviours Death: who yet is called the First fruits of them that slept; and the First that Rose from the Dead.

However, If the Olam, or Everlasting, there spoken of, in Daniel (for Honor or Dishonor, Droan) Be absolute Eternity,

How comes he then to add, some longer Time to it, when he speaks of the Wise, and Their Ever? To which he ad∣deth an Ad; Or Somwhat, That is Hard to render, but by Ever, and somwhat Added: or as some, for Ever and Ever. Which is also spoken of the Earth, or other things, not Eternal, or for an absolute Ever: as we shewed before.

But Thou Daniel, stum (or shut) up the words, and seal them, till the Time of the End, or Kets. As before, Jakitsu, They shall awake from sleep: and Sleep in Heb, hath the same Letters with a Year. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Numerals 355. or in Plural reg. 360. As Moses may allude in the 90 Psalm. 1000 Years in thy eyes, but As a Day (cut off, or Circumcised) Yesterday, when passed: and as a Watch by Night. Thou streamest them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; They shall be asleep: in the mor∣ning Chatsyr, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) in the Evening, as Circumcised. The Dayes of our Years, in them are 70 Years. We may con∣sider it again.

Many shall flow together, As Waters in a Floud. And Knowledg (that great Dea) shall multiply; (Even As the Floud; or As Waters fill up the Sea: as we read in the Pro∣phets:) often compared to Waters; and Gods Teachings to the Rain of Heaven. As Solomon also, Praying for Rain, cryeth, And Teach them also, the Good way they should walk. Or as Esay, Thou shalt be as a Garden water'd Every moment: and a Water-spring, whose waters shall not lye: and God shall Guide thee continually (which I chuse for my Portion: and let all my Friends, say, Amen.) And in other places, besides That sweet and elegant allusion, Esay 28. 9. 10. Eth mi jore Dea, veeth mi jabin smua? Gemule mechalab, Attiki misshadajim. Ki Tsav latsav, Tsav latsav, Kav la kav, Kav la kav, Zeeir som, Zeeir som. I add not, that the Maschilin (wise men, spo∣ken of, so much, in Daniel,) are hinted to be such, as think themselves least Masculine, and most Scallins, that is Fools, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So bruitish am I, More than Any Man: Nor Understanding, As a Man.

And I Daniel, saw Two Other, that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How neer is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Years? which a little changed, is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is Women, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men. As if Years, were but Men and Women; or For Them. Yea, and All

visible Being, Centers in Them, and Their Ages. Beings, is Aged Men. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Being and Beings, are but aged Men. In nume∣rals 610. 620. 660. 666. 670. But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be 600, Then they are 1220. 1230. 1260. And the Two Here in Daniel, seem to be There, as Two Witnesses, to this great Matter.

One of them on This Lip (or sip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be spit:) and One on That Lip, of the River. And he said to the man cloathed in Linnen (his description is like the Revelation) from above the Waters (or Daies, of the flowing Year, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) To How long, is the End of these wonders? Mathai Kets afloat? and the sound of Mathew There, makes me re∣member our Savior in Mathew, speaking of the End; and Enduring to the End, that they may be saved. And when the Gospel is preached, as a VVitness (a Witness!) to All Nations; Then, and not till then, the End shall come. And present∣ly citeth the Prophet Daniel (in the very next words to that End Coming:) for the Abomination of desolation. And then addeth, Learn a Parable of the Fig-tree: when you see it have Leaves (it should be considered with the Fig-tree Cursed, because it had but Leaves:) You say, Summer is neer (as alluding to Kets, both End, and Summer:) Even so, when you see those signs, of the Son of Mans Coming, &c. Know that It (which in Luke, is the Kingdom of God) is neer, even at the very doors. Amen I say, This (or That) Generation shall not Pass, till All these things are fulfilled. He bringeth his Judgment to Light, Every Morning, but the wicked will not see it. And then addeth, that most solemn saying; Hea∣ven and Earth shall pass away, but my words shall not pass away. And, in the same Matthew, 5. 18. Till Heaven and Earth pass away, Not a Tittle shall pass away, till All be fulfilled, of the Law. Not one Jota. VVhich, the old Jews also tell us, was the least Letter in their Alphabet. And their very Tal∣mud citeth a great complaint against Solomon, before the Throne of God, for cutting off a Little Jod, out of the Law. VVhich should be considered, by those that believe the Samaritan Characters, for the old Hebrew. In whose Alpha∣bet, there is more Learning and VVisdom, than a Volume can well express. VVhich may be Touched in a Dis∣course

of Characters and Language: If the Prayers of the Lords People, shall help to bring it forth. But These are the Daies of Vengeance, that All things written, may be ful∣filled. And where, are they written plainer, than in Dani∣el: whom He citeth? Adding also, That Jerusalem must be trodden down, by the Gentiles (as apocalypse 11.) Till the Times of the Gentiles be fulfilled. Or the Fulness of the Gentiles, Rom. 11. from Jacob to Joseph: speaking of the Millions of Ephraim (as Moses also, with Hosea, and others:) concluding, that His Seed, shall be, the Fulness of the Gentiles. To be compared, with that in Jeremy, with other Prophets, of Rachels Children, Coming in, and flowing together, in the Latter Daies: so strangely, that she also, (the Barren Woman,) shall not only sing for Joy, but Admire: and Rapt with wonder, shall cry out, Who hath given me, All These Children? or whence do they come to me? Being yet lost among the Gentiles, Till Their Fulness comes: and then, Even the very same Night (as out of Aegypt,) they shall come and know, and shew their Enemies also; that Abra∣ham, and His Seed, was and must be, Heir of the World also. And must Rest (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and possess, where ever the sole of their foot trod: from Lebanon, the Mount of Frankin∣cense (or Moon) to Kassiah, Mount Cassius: Its Kasing or its Corners. And from Euphrates, that great River of Eden (which in Daniel is Time, to be measured in Shin aar, Teeth, and Years, of the Watch, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) even to the Evening or VVest Sea. All which Track of Land, was divided by Jordan, the River of Dan, and Judgment. Ma∣king first the upper VVaters of Marom: As those in our Head (where our Judgment also) as in Heaven above. And then the Earth below: Kinnerath; the Harp, and Heart also, which it is like. And Lastly, the Sea of Sodam, (their Secrets,) or their Bowels, and the VVaters under their Earth also. Returning (as VVaters in the South) till under the Earth also, they may come again (as our blood and all is circuled) at Phiel, Gods Mouth; and Paniah, the Lords Face. Where the famous Statue of the Syrophenician, kneeling to Christ: If, for her Daughter; an Emblem of the Returning of Sodom, and her Daughters. Of which we read in

Ezech. 16. from Gen. 14. And of Melchizedeck There also, through Grace, one may have more to say; but we hasten now to Daniels End, and Numbers.

And I heard the Man cloathed with Linnen (Bad and Bad∣dim, Bed and Bedding: lieing and lying.) from above the Daies, or Waters, of the River: Jear, Year. And jaraem: May it hint also, jeare Rome? The Years of Rome also? which was Then, to sack that Holy City, of which the Prophet spea∣keth? And as the Jews tell us, Aegypt, or other Enemies, may be, in Rahab; So I know not why, Rome also, may not be, in the Hebrew Rum or Rom, or High, and Hight; so much spoken against, in all the Bible. As Ramim also, in Job, 21. 22. And in Davids Triumph, over All his Ene∣nemies, and Sheol too. Both in the Psalms, and Samuel also. Saying. From Rome (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) he took me: and Drew me (as Moses, so the word soundeth,) from a Rabble of Waters. He delivered me from 77, or 70 times 7, Enemies (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) stronger than I. And again, Thou wilt save the Poor people (Am ani:) But thine Ein (an Hebrew word,) against the High, Ramim. Thou wilt Fell, or shuffle (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) them Down. And in our Saviors Swan-like Song, or Pangs, upon the Cross, Psal. 22. 21. Deliver my soul from the sword: my Darling, or my only One, from the Paw of the Dog. Save me from the Mouth of the Lyon (Arie:) and from the Horns of the Ramim: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some read it Unicorns: as if These also, had many Horns. But why not the Ramim Romans? or if you will, Their Rams also? that Rammed down Jerusalem. May not They also, be hinted in Arie, or Aries, in the Verse before? And why not English Ram, as Hebr 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Seeing also the Scriptures allude, to the Medo-Persian Rams, of Elam, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Esay: But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Daniel:) and the Caldean Rams also, Ramming their Walls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 Baby∣lonian 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 a∣gain, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 (tis 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. How∣ever, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Sane∣drin. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bestim (Bestes, Bullocks,) to be added to That before of The Beast, and 666, or 700, so near the number of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who, or where, is Light:) the 4 quarters or corners are called spirits: in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Winds▪ a Spirit being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tender, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 him∣self 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 He∣brew; 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 so∣ever. 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 Bles∣ing, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 ex∣traordinary 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 in case of Pure Chance Meadling (and for no stroak, or stabbing, or any other kind of That, now called Man-slaughter: which I doubt, may lie very heavily, upon some Nations:) might have Refuge, to the Cities of Refuge; and be There preser∣ved (by the Judges in the Gates) from the Kinsman, or Avenger of Blood: Till the Death of Him that represented our great High Priest. And the 3 Cities of Refuge, on the Right side of Jordan, were Higher than the 3 on the Left. which were also, out of Canaan, the Land of Rest.

But we saw before, How Jacob Crossed his Hands, in Blessing the Sons of Joseph; who lift up his Fathers hand, to remove it (but could not; and afterwards, put his Hand upon his Fathers Eyes:) which we may consider again. With Eglon (the Calf, or Beast,) destroyed by Ehud; a man of Benjamin; or of the Right Hand; but Turned Left handed: and Sodom also, set at Judahs Right Hana; when her Captivity is Turned, in Ezekiel: Though she be, There also, called the Younger sister. As Ephraim, was the Younger Brother, and yet (as most, or all, younger Chil∣dren in all the Bible) to be preferred, before the Elder. And God owneth it also, saying, in the Prophets, Ephra∣im is my First Born. And so, the Lost son also (among the Millions of Ephraim, who must make the Fulness of the Gen∣tiles) must have the Best Robe, and the Fatted Calf, and be Preferred before his Elder Brother. In a word, the First shall be Last, and the Last First: and you know not what you ask, when you speak of sitting, at his Right Hand, or his Left.

Shall I add, that although the Right Hand, was generally Best, with the Jews: Yet with the Romans (directly con∣trary, in This also,) the Left hand Thunders, and other Auguries, were judged Better than at Right Hand. Was it because, Their Left hand was neerest, or opposite, to Hea∣vens Right Hand, or God, giving them all their Blessings?

Or shall we say, that After the Temple, God himself seemed to Turn his Face, Westward (As Christ on the Cross) and so, That was now, at his Right Hand, which before, at his Left: and That Now, before him, which was formerly, behind him. It is True, we read That Ex∣pression of Gods Turning: But in the 80 Psalm, and many other places, it speaketh His Turning of Us. Yet in a Right sence; As, we cannot Love Him, till He Love us; so, we cannot Turn To Him, Till he Turn To Us: or be Turned. As the Phrase is, of the Great Mystery of God in Christ, Turning himself Toward us; and us to Him, Reconciled to us. Did the ancient Christians also, that prayed Towards the East, do it, in opposition to the Jews, still Bowing to the West, as we touched before? Or Be∣lieving

God, or Christ on the Cross, was now Turned, quite contrary, to the Posture, He was in, before? Or supposing Christ (the Mercy Seat of the Divine Presence) to be still, over the Mount of Olives; where he went up, into Heaven; and There sitteth at the Right Hand of God, till All his Enemies are made his Foot-stool? But if This were All; That Posture, or Bowing Eastward, beco∣meth None, but Those only, which are in the Western Corner, of the World. For, They that are more Eastern than Jerusalem, must, on that account, Turn Westward; and the Southern Christians Northward; and the Northern, South∣ward. O, but when shall we come to believe and know, that Our Blessed Savior is In us (as his great Prayer and Promise was;) As his Father is, in Him? and yet, when Here on Earth, he lifted up his Eyes, and Hands, to Hea∣ven; as his Fathers chiefest Residence. And so, we also; Even Then, when it shall please God to reveal Him in us, As in Paul: and to make him In us, the Hope, or Evidence of Glory. All the Elders, bowed to the Lamb: with all their Vials, full of Odours; which are the Prayers of Saints: as we read in That Blessed Book, which Blesseth All that Read and understand it.

But in our little Body, we have Hot and Cold, Moist and Dry; Muscles, pulling up and down, drawing in and out: and yet, All Those, All other, contrarieties, make excellent Harmony. So, in His great Body, the Church, of his First Born, and the World also; much greater con∣trarieties (than we can well express) are reconciled, and accepted also, by Him, who hath purposed in himself to Reconcile All things, Even All things! To Himself: in, and by, and Through, our Blessed Lord and Saviour Je∣sus Christ; and by the Blood of his Cross. Who is God, over All, Blessed for Ever, Amen.

And to All, that are called to be Saints; or in Any place (for, it will be in All places,) call upon Jesus of Na∣zareth, Their Lord, and Ours; I am bold to say (because God hath said it, and written it also:) Let Him that stan∣deth, Take heed lest he fall. And there is No Temptation, on you, to you, but what is common to man: But God is Faithful,

who will not suffer you, to be Tempted, above your ability; but with the Temptation, will also make a way to escape, that you may (not run away, but) be able, to Bear it (However God may bear it from you, or bear it with you, and upon you.) Wherefore, my Dearly Beloved, flee from Idolatry. I speak, as to wise men, Judg what I say. And How, comes in, This Wherefore? unless the Temptations to Idolatry, be of All, the Greatest, and most dangerous? And of All Idolatries, That of our own Fancy; or vain Imagination: that is, Image-making of our own Hearts; more dange∣rous, and more provoking God to Jealousie, than All other Idols: As we touched before in the second Command.

But who art Thou O man that judgest another, or settest at naught Thy Brother? If in any thing we differ, God shall re∣veal This also. Yet a little while, and we must stand before His Throne; who said, This is my Commandement, and yet again, My New Commandement; that you Love One another: (and Take Heed, you fall not out by the way:) and by This shall all men know, you are my Disciples; if you love one ano∣ther. And it must be also, Even as He hath loved us. And by This, we have boldness and confidence to pray, and hope, and believe he heareth us, and loveth us, when we love one another. And to Brotherly kindness, Add Love. And that your Love abound and increase to One another, and to All men. To All men! Yea, and Honor All men. And the Time is coming, and already come (he said) that ye shall worship the Father, neither at This Mountain, nor at Jerusalem (but in every place) True Worshipers, shall Worship the Father, in Spi∣rit and in Truth; For the Father Seeketh such to worship him: and such he will Finde.

O Thou that Hearest Prayer, unto Thee shall All Flesh come: and to Thee, shall the Vow be performed. Praise waiteth for Thee O God (who dost both possess, and inherit, All the Praises of Israel:) in silence. For, so the Phrase speaketh, and so the Jews read it. As, The Lord is in his Holy Place, let All Flesh be Silent: and again, Let All the Earth be Silent before him. Let my Prayer be directed as Incense; and the Lifting up of my Hands, as the Evening Minha, (of which again.) And In Thy Name, I will Lift up my Hands. And in

His Name, Every Knee must bow. Which with Christians, was, As Lifting up Hands, with the Jews. Who, in pray∣ing, Stood: and seldom Kneeled, or fell upon their Faces, or much Bowed; except very Creat and Good, or as they speak, Righteous men. But generally they Stood, Pray∣ing, and Lifting up their Hands. And so, Paul also biddeth (though himself Kneeled on the sands: and Christ Kneeled, and fell flat in his Agony:) I will that men pray, Every where (or in All Places) Lifting up Pure Hands (as in the Pro∣phets, Pure Incense) or Holy hands, without wrath and doubt∣ing.

Yea and Christ also, lifted up his eyes to Heaven (as he bid us sav, Our Father in Heaven) though he said, and knew, the Father was in Him. And yet, when he lifted up his hand to swear, that it might appear, he owned none greater than himself, he sware by himself, that every knee should bow to Him. And yet (as the Apostle saith) this also must be, to the glory of God the Father: which is Reason enough, for granting all we can ask. For, (only For,) Thine is the King∣dom, Power, and Glory.

Thus in our Prophet Daniel, Lifting up of hands, was a fi∣gure of Swearing. And so, in that of Amalech, (a Branch of Esau, by a Concubine;) because his Hand against the Lords Kiss, or Throne (or covering of the Moon,) the Lords hand on his Throne, for War with Amalech, from Age to Age, Middor Dor: 448 (reaching to David:) And blotting, I will blot out the memorial of Amalech from under Heaven: Yet, but Under hea∣ven! O how cautious, and how gracious God is, in his lift∣ing up his heavy hand! David was as keen against Amalech, as any we finde; remembring how Saul was cut off (and that by an Amalekite) for sparing Amalech. Nor could Da∣vid rest, till he had cut off Amalech (though we find Re∣liques of them in Hezekiahs time;) and yet the great end of all this, against Amalech also, is, That they may seek the Pace of the Lord: and that they may know, that thou JEHO∣VAH, art most High over all the earth. As we read, of Ama∣lech also, in Psalm 83: which may Comment, on all those heavy Prayers, against Edom, and Moab, and Amalech, and all Gods Enemies also; not to destroy them for Ever,

as some think; putting men in little letters. The Text is plain enough, That They may seek, and that They may know, &c.

So God lifted up his Hand in the Wilderness, to swear in his Zeal (tis often cited) what? Not that they should not rest: But If, they enter into My rest! How cautious! Yet I may add, That as there was a Second Moneth for such as could not keep the Mood and Tense of the right Passover (and for such, The Lord be merciful, though they be not accord∣ing to the strictnes of the Sanctuary; as good Hezekiah pray∣ed, and the Lord heard, and accepted, and Healed:) So there was also a Second Sabbath, and a Third; and yet an Olam, or a New Moon. Yea, and after all the Changes of That year, there was a Sabbatical year also, and a Jubile; when All must rest, and come again into the possessions of their Fathers. Yea and the very standing still of Joshvahs Sun and moon (and over Gibeon also,) might intimate a Rest of Heaven; for some that had not kept a Rest (or Sabbath) on Earth. And if That, were just so many Sabbaths of years from the Creation, as there were Dayes in their Solar (or Lunar) year; Or just so many Jubilies from the Creation, as there be Weeks in a year: it may be some little Help to fix Chronology; which may be considered again.

And That summ of the Law and Gospel too, the 20th of Ezekiel sheweth us, How, and Why, God made the Sab∣baths for Man, and not Man for the Sabbath: As Christ him∣self glosseth on Those words. Moreover (and above all the Law, and Statutes also;) I gave them my Sabbaths, to be a sign between me and Them; That they might know, that I the Lord, am still sanctifying Them. For it is a Participle Present, no∣ting a continued Act. And again, (in the same Chapter) That you may know, that I am, the Lord your God. And There also, he often speaketh of Lifting up his Hand, to swear a∣gainst them; and of That very Oath, of not bringing them into Canaan; but addeth (many times) Neverthelefs my Eye spared them (and his Heart is better than his Eye) from de∣stroying them: nor did I make an end of them, &c. Yea, and after All their own and Childrens Blaspheming of Him (That is the Word,) yet the sum of his Threatnings is, that

He would bring them, into the Wilderness of the People, and There I will (speak kindly to them, in Hoseah, But Heer) Plead with them, as I pleaded with their Fathers, in the Wildernesse. And I will cause you to passe under the Rod, and bring you into the Bond of the Covenant: or Masoroth thereof. And then follow, some of the sweetest promises, in all the Bible: for True Gospel Repentance, and Remission of Sins.

And This, after they had forfeited, that Good Land of Rest; and God took the Forfeiture, awhile; and drove them out: As Adam, out of Paradice. But Then, fol∣lowed Them, with Both Hands lifted up, to Blesse them. When he went about to swear against them, He lifted up but One Hand; and That also was pulled back again: But to Blesse them, he Lifted up Both Hands. As Christ also, in Healing and Blessing All about him, in severall places: to be added to Act. 3. 26. And the Priests came Out of the Temple, Lifting up Both Hands, and opening their fingers (as the Holy Windows,) Blessed Those might not come In. To which also, the Psalmist may allude in That, The Lord Blesse thee, Out of Zion; and send thee Help, Out of his Holy Place. Out of it, though thou be not In it: but As Jonah said, I am Cut off, yet I will Look towards his Holy Place. As Solomon also Prayed, for Those that should so look towards it. As we find also, Our Prophet Daniel, Looking towards it; from a Great Distance. And, That Saying, Send thee Help, Out, As it plainly intimates, They were not There, but Out, at Distance: So it may also allude, to the usuall name they gave the Temple Court; from Ezra: Help. As Eben-Ezer. And there was No Case so Bad, They say, But There, might Help be Had. And so, They called it Help. As a Present Help, in Time of Need.

There was One thing more, We must observe, in Lifting up of Hands, and That is Numbering. In the very Name of Right Hand, Jamin: It shall Number, Order, and Prefer. And as Right-Hand Blessings, were the Greatest: So were their Right-Hand Numbers. At her Right Hand, Length of Dayes: As Riches and Honours

at her Left. Which was called Smol, (as English Small,) in Comparison of the Right Hand Numbers: or other things. But smell, and smile, and similis, may come from their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To which, That may allude, when Isaac smiled at the smell, of his Sons Gar∣ments, and Blessed Him. But as English small, may come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So may the Latine Semel. While they reckoned All small Numbers, Once, on their Left Hand Fingers, and Joynts; As so many Places, for Unites, Tenths, and Hundreds: Greater Numbers had their pla∣ces, at the Right Hand. Whence also they began to Write. As if That also, might allude to the sound of Right, in English: Coming, as All other motions, from the Right Hand, to the Left.

But As Christ, Lifted up, Both his Hands, in Blessing his People; especially, at the Sun-setting, or Evening of the World, (which we may touch again) See Luke 4. 40. and 13. 13. and 24. 39. 40. 50. So Here, in Daniel, the Man in Linnen, Lifted up, Both his Hands: in Swear∣ing, and Numbering These Numbers. Yet, when the Time to be Numbred, grew Less, as it was in the Revelation; Then the Angel, Onely Lift up, One of his Hands: to Swear, and Number it.

And Sware, by Him, that Liveth for Ever. The Reve∣lation addeth (to This of Daniel,) and Made the Heaven, and Earth, and Seas, or Waters under the Earth: As all the three Regions, we noted before, in our Bodies also. And the Angel, preaching the Everlasting Gospel, in the Revelation, putteth so great an Emphasis, on That of Fountains of Waters, also, (besides all the sea:) As if it were One great Demonstration of an Insinite Power, in the Living God, to create a Fountain, or Fountains of Living Water. Of which also, to Hagar, at Beerlahairoi, where Isaak also first met his wife; (although it were Ishmaels well:) Our Saviour discourseth sweetly, to the Woman of Samaria. Adding also; If thou knewest the Gift of God, and who it is, that speaketh to thee, (and he speaketh, calleth, wooeth, weepeth over, Us also) Thou wouldst Ask, and He would give Thee, a Fountain of Living

Waters, ever flowing to Eternal Life: For so, he saith his Waters were. It mindes me of the Psalmists saying, Who is still Turning (for it is a present and continued Act of Turning;) The very Flint, that great Magazine of Nature, into a Fountain of Waters. He that can do it, hath perhaps Dame Natures Key, to One of her richest Cabinets. And it may be, I may tell you, it is Doable. He that under∣stands the vertue of This Vegetive Water, will not wonder the next words should be, Not unto us, Not unto us, but to Thy Name, be All the Glory. Shall I add also that Jeremy saith, Can All the Gods of the Gentiles give us Rain? Which is Ma∣ter in Heb. As the Mother, to the Works of Nature.

For a Time, Times, and Half. So it is rendred general∣ly. But Moed, (the word here used) and so also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Revelation, is Season, rather then Time. Some certain, fixed, or appointed season: from a word to Fix, or appoint some solemn Meeting, or the like appointment. And it may be, we can hardly render it Better, then by the usual Grammer Phrase of Mood and Tense, of Acting all the great Works of God. Whose Seasons are so reserved in his Own Breast (as Christ hinteth,) that Mans Labour is Great under the Sun, because he knoweth not his Seasons, or the Moeds, for All Actions: As we read in Salomons discourse of Time and Seasons; yet much more to be con∣sidered.

For some little Essay towards This, Through the supply of the Spirit of Jesus, upon the Hearts and Prayers of His Children and Servants; (For who is sufficient for it?) Let us remember what was said, of Fulness and Rest, and Turn, or Sabbath, in the Number Seven. And how Scripture and Nature also, Teacheth us to part all wholes, as much as may be, into Halves; as we touched before, in Diapasons, and other Chords of Musick. And this Three and an Half is but just Half that Sacred Number of Seven.

The Word rendred Half, is fron Chatsa, to cut into parts, more or less. So that their Chatsa Slosh, is to Cut and Slash into Three parts; as Jacob, and David, at Mahanaim; Gideon and Abimelech, at Sechem. And the Grecian Kingdom in Daniel, was cut or broken into Four parts; where yet the

same Verb, is used; But the Nown commonly speaketh Half, from Halaph to change: as if their great changes were by Halving things. So, The Heavens are Halved, but Thou changest not. Where also the Psalmist saith, O take me not away, in the midst of my dayes; Or Half thereof: as it saith, The wicked do not, fill up, Half their Daies. And in many other Scriptures, we read of Half, in the very same word, here used in Daniel, for Half a Time; or Half a Mood.

That there be, but 7 whole Notes, in a Diapason, though it be called an Eight; (yet, as the Last Head, in the Reve∣lation, such an Eight, as is One of the Seven also;) is ob∣served by all; who make their different Cliffs, or Keys, or Moods, or Scales, in Musick, by their different placing That Half Note (which they still find in every four Notes,) and call a Fa Flat, or Falling, to a sharp, or Full. Till we have some other opportunity, to discuss the Reason of This, in Nature; we may remember, what was touched before, of the Number Four: which is the first of all square Numbers, and so the Measure of all the Rest: which are All made, and resolved, by 4 (as Cubes by 8;) which hath a Name in Hebrew, akin to squaring. This may be some reason, why Nature hath placed a Pauze before it: Or between the sacred Number of Three (which are All simple Numbers,) and Four, the First compound or square Number.

Thus also, in the very First Numbers, (we have yet found in Nature;) the 12 Hours of Night, are So parted in∣to 4 Threes, or Watches. The whole, being first Halved (as we spake before, in our Discourse of 6 and 7:) which maketh That, the Scripture often oalleth Midnight: of which First, at the Last great Plague of Egypt at Midnight: to be compared with That in Job, 34. 20. After he had said: If he draw in, his breath; All flesh expireth: which we touched before.

And again, Each Half, was Halved, into Watches, which began at Night, as the Laments tell us, & theGospel hath the 4^th. Watch of the Night (whatever the Jews speak of 3:) So that after, Every 3 Hours, came the Watch; or Chatsa: with such a signal pauze, and difference, as Chimes, or

Changes; now in some places, between the Watches: Which seem Then, of 3 Hours apiece; As each of the 4 sides, of that Great and square City, had also 3 Gates. If we may so again reflect on the Hebrew Shaars: whence it may be, the English Sh••re, and Shears, and Shire also.

I add not, that Watches, and Catches also, might come from the Hebrew Chatsa. Which in This sence, is akin to their Kaets; to Watch or wake, out of sleep: which is also applied to God himself; the Great Watchman of Is∣rael. And what if the Watchers, singing Holy, Holy, Holy; at every Watch; might allude to the Three Hours, in Each of them, as well, as to, the 3 Persons, in the Blessed Trinity? Though some ancient Copies, square the 3 also; and make it 9 times, Holy, Holy, Holy, &c.

And seeing, All things, Here below, were but shadows of somwhat above, and shewed also, in the Mount; Why may not That Half Hours Rest, or-silence in Heaven, of which we read in the Revelation, be As the Sabbath to Half Hours (There being 7 Halves, in 3 and an Half;) As we found before, a Sabbath (both in Rest, and Turning) in every 7 Hours, and Daies, and Months, and Years also?

Or it may be, the Cardinal Watches, were distinguished by their Songs (as the Temple Waits, or Trumpets: as David may allude, by, Rising at Midnight, to sing Praises &c.) As the Others by Rest, or silence. Which we see, cleer enough, in 2 of them; at the Morning and Evening Incense: while the People stood without, Praying in silence (till the Priest came out and blessed them.) As we read in That of the Baptists Father, strucken Silent also: And in all the Jews, upon Those places, we touched before, in the Psalms and Prophets; The Lord is in his Holy Place, Let all the Earth be Silent: and the Lord is Risen, Let All flesh keep Si∣lence before him. And I charge you, that you awake not my Love, till He please.

And as Every seventh Day, was Holy, from the first Creation (As we see, by divers things, in the Flood, and many Scriptures:) So, was Every seventh Honr, as we saw before, distinct or Holy (from the Six before it;) bringing in, some Great change, of Midnight, or Morning,

or Noon, or Evening, whence All Time did first begin. And from That First beginning of Time, there were Three Daies and an half (or 4 Evenings, and Three Mornings,) before the Sun and Moon were seen in the Firmament. Which, they were not, till the fourth Day of Creation, as we read in the first of Genesis. So That, for the whole 3 Daies and an half (before That fourth Day) those 2 Wit∣nesses of Heaven, lay Dead, as it were; or, Asleep, in their Causes; as the Schools use to speak. And at the End, of Those 3 Daies, and an Half, there was a voyce, saying, Come up hither, and Be you placed in Heaven; As my 2 Faithful Witnesses: So long as These Heavens, and This Earth, shall Endure. And when These, are to pass away, and be renewed, Then also 2 other Witnesses (that cor∣respond to These) shall lie as Dead, or asleep, 3 daies and an half; (As These did, at first;) till a voyce, place Them also in Heaven; Crying, Come up Hither. And Then, shall be, such a spiritual Earthquake, As at first a Temporal: that made the Rivers break out; and the Hills rise up, or Valleys sink down: of which we read in the 104 Psalm, and other Scriptures.

We cannot wonder that Daniels 3 Times and an Half, should bid us look to That, or Those, set in Heaven, to make Times and Seasons, or Moeds also. And in Hours; That Number may Expresse the Duration of an Eclipse. As in the Gospels, we read of Darknesse, from the sixth Hour to the ninth: and Then it passed off, by Degrees, with divers Cries; of which again.

And in Dayes (besides the three First, before the Sun) it may be, the Proper Time of the Moons Hiding, under the Beams of the Sun; as Hours might be, under his Body: and so long, the Sun may be Hidden by Eclipse: Or the Moon, rather. And three Weeks, and an Half, make up the Time of Distance or Absence of Moon from the Suns Rayes. Or her Liberty, till she come under Them again: and so draw nigh to a Change. And it may be added, that Three Weeks and an half, bring us quite through 24 dayes, (as the 24 hours of each day:) to the very morning of the 25th: which may

be considerable, for other things, besides the square root of 666.

And in Years; Our Daniel speaketh of causing the Daily Sacrifice, and Minha, to Cease in the midst of a Week. Which is generally taken, for three years and an half, (that is, half a week of years,) in which onr Saviour preached publiquely: and Then, by his Own Great offering of Himself, Once made, put an End, in right, to All other Sacrifice, and Offerings. Though they were in Fact, con∣tinued, till the Temple was also beaten down; about 40 years, after our Saviours Death. And That very War Endured, just Three Years and an Half.

But three Moeds, and an Half, in Daniel, may speak Months, as well as Hours, or Dayes, or Weeks, or Yeares. Though in All, and Each of them, there may be some Correspondence; as we touched before. And when the Lights, (an Hebrew word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) were made at sirst; they were, for Dayes, and Years, and Moeds; which are therefore properly, Neither Dayes, nor Years; but distinct from Both. And as Dayes, and Years, in Scripture, are generally ascribed to the Sun; So are Moeds to the Moon. As, he appointed the Moon for Moeds, and the Sun knoweth his Bowing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or his going Down: in that Great Comment, on the whole Creation, (if rightly translated,) which we Cited but now; the 104. Psalm. And the very next verse hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Iob, and Solomon,) for Goats: as alluding also, to the Solemn Goat-offering, at every Olam (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) or Hiding of the Moon; which so made the Moeds.

How also, Mans Seasons, or Moeds, are made by the Moon, in Him, (as in Heaven;) we may see, by compa∣ring the third and twelfth Chapters of Ecclesiastes, with other places of Solomon, and David: speaking of his Months, and Hidden Times, or Allamim, or Allamuth; (As Paul also speaketh of our Life Hidden with Christ in God:) of which we read, in Other places, besides many verses of the 89 Psalm, as in Hebrew.

And if we should render the Hebrew Moad, or Mognadh by Monach, (as in Almonack,) we might easily shew,

their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be made of N. C. As the figure may hint; and more, the Number. 70 being made of 50 and 20. the number of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 begins a word, or syllable, the English sound it much, by Cn. Gn, or Kn. But when it ends, by nc, nk, or ng.

And if we consider, Three Months, in Generall; They are to the Year, as Three Hours to the Day, or Night: a Watch, or Season, as we call it, of Winter, Summer, Spring, or Autumn. Which are All it seems, Some how, in every Day also. As the very words of God, to Noah, may seem to intimate; saying, not only, that there should be, Such Seasons and Changes, VVhile the Earth endures; but also, that All Dayes of the Earth, should be, Those Seasons, or such Seasons. As the words in Hebrew, may be read: and we find it so, by daily Experience: that every Day, hath its Seasons, and its quarters, As the year also. And the Half Month, added to the Three, brings us through the second sabbath of Weeks, or 14 Weeks: As before, we found Abrahams Tenents, and Others, in Sodom, freed from the four Monarchs, or Monarchies, in the 14 year. And our Teeth, in Each Jaw, are 3 times 4, with 2. Watchers.

But yet more especially; These Three Months, and an half, bring us from the Pentecost, and Sack of Ierusalem, (That Great New Moon, or Change, beginning the Month, following That Feast, of Pentecost, as we hinted before;) to the very Time of that Last, and Great Feast, of Taberna∣cles. At the fifteenth Day of the Seventh Month: and so just 3 Months and an half, after the month of Pentecost; which was followed, by such a visible Change, of their Moon, or Olam; when the Romans fired their City: and so made That Full Moon. And That also, much about the middle of September; answering so much to their Seventh Month, and Feast of Tabernacles. At which Time also, their Release and Liberty, must begin again; as There∣about it Ended.

And that their Coming in, again; with the Fulness of the Gentiles also (promised to Ephraim as we saw before:) was to answer that Full Moon of the Full Month (that is the Seventh;) and Great Feast of all, the Feast of Tabernacles;

Or In gathering All the Fruits of the Earth; may be cleer, not only from the very Reason, and Nature, of That Feast and Season; but also from many places of Scripture which do so compare them together.

As the 102 Psalm (made as a Form of Prayer, for Him that is Afflicted, with his soul overwhelmed, and pouring out his sighing (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) before the Lord Jesus: As we find it cited in the first to the Hebrews.) I am withered as Grass (cut down for Hay, in Summer: but He shall come down upon the mown Grass, in Psal. 72.) But Thou wilt arise, and have mercy on Zion: For, the Moed is come: the Time and the Moed also. And Psal. 75. I will judg Equities, when I receive (or come to) the Moed. The very same word, used here in Daniel, and in many Scriptures, for that Great solemnity of Tabernacles; which of all the Three Moads, was the Moad of Moads, Or the most solemn and Greatest of All. And then presently the Psalm addeth, So, or Then, the hea∣then shall also fear thy Name, and All Kings of the earth, thy Glory (as before in the 72 and divers other Psalms.) When the Lord shall build up Zion, he shall appear in his Glory. He will regard the prayer of the Destitute or Naked, and will not de∣spise it. As our Saviours Dying Words on the Crosse, Ps. 22. 24. This shall be written for the Generation to come; for he looked down from the height of his sanctuary, to behold the earth, and hear the sighing of the Prisoners, and to loose the sons of Death. When the Peoples (in the Plural) are Gathered to∣gether (as at that Feast of Tabernacles) and the Kingdoms also, to serve the Lord.

That which followeth, of shortning his Dayes, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) may allude to Katsyr, Summer and Harvest, Or the years End; When the Dayes Shorten: and their Tradition is, that Adam quickly found the Sun declining, and the Dayes Shortning. Which They should consider, that be∣leeve Him, and the World, Created, at the Vernall Equinox.

So the 126 Psalm, In the Lords Turning the Captivity of Zion, we are, or were, like Dreamers: Turn again our Captivity O Lord, as the streams in the South: (we touched it before:) They that sow in Tears, shall reap in Joy; He that

went Weeping, and bearing precious Seed, shall come with singing, bringing his sheaves. Which is plainly of Harvest, and the Joy of Harvest: which we find also, in the Pro∣phet Esay, coupled with breaking his yoke, and staffe of his shoulder, and Rod of his Oppressor, As in the day of Mi∣dian: so famous for the Barley Cake of Gideon, (as al∣luding to the First Fruits) and the Lamps in Earthen Pitchers: of which also Saint Paul to the Corinthians. And it ended at Succoth, (or Tabernacles:) which were Taught, by Gideon.

Yet Plainer, in Hoseah, There is an Harvest set for thee, O Judah, when I bring back the Captivity of my People. And again, I the Lord thy God from Egypt, will yet make thee to dwell in Tabernacles; As in the Solemn Feast, or Moed: of which also before, What will you do, in the Solemn Day of Moed? Or That Solemn Feast, which is also the So∣lemn Day, or Solemn Feast, in Deut. 16, 15. 31. 10. Ps. 81. 3. Lament. 2. 7. with divers other places. And in Zephany, I will gather them that Moan, (it is Heb) The Solemn Moed: And at That Time, I will get them Fame and Praise, in Every Land, where they have been shamed; and at That Time, I will bring and gather you, and I will make you a Name and a Praise, among all people of the Earth, when I turn back your Captivity, before your Eyen saith the Lord.

And the Last of Zechary, telleth us, that All nations that fought against Jerusalem, shall go up to worship the King, the Lord of Hosts, and to keep the Feast of Tabernacles. And again, the punishment of Egypt, and All Nations that come not up, to keep the Feast of Tabernacles. And in that Day, On the Bells of the Horses, shall be Holinesse to the Lord; yea every Pot in Jerusalrm, and Jndah, shall be Holinesse to the Lord of Hosts, and there shall be no more Cananite in the House of the Lord of Hosts. The Heb Canange may be Saxon Change, Cunning, or Koning.

And in That Day there shall be One Lord, and his Name One: and the Lord shall be King over all the Earth: and in That Day, Living Waters shall go out from Ierusalem; and Half of them to the Dead Sea, or that of Sodom also: plain e∣nough, in the Text, and Ezechiel, both the 16. and 47.

and in Ioel also; Even of that Great Day of Iudgement in the Valley of Iehosaphat, (which yet was the valley of Blessing, or Beraca:) Crying, Put you in, the sickle, for the Harvest is Ripe. Yea, and the Vintage also, for the Presse is Full. Which we read again in the Revelation; where it runs out also, by the space of 1600 surlongs, which we compared before, with Dayes and Years; to be added per∣haps, to the Time of Saint Iohns writing, about the 60^th. year after the Ascention. And after All, he Seeth, the pure River of Life, with Trees, bearing Fruit every Month: whose very leaves, were to Heal the Nations. And there shall be, no more Curse, (of which before in Iericho:) And who∣socver will, let him take the Water of Life Freely. Which be∣ing compared with our Saviours words in the 7^th of Iohn lead us plainly to the Feast of Tabernacles; and its E∣vening Songs, and joy for Drawing of Water, as the Jewes expresse it in their Talmud. Adding also, That He that never saw That Drawing of Water, never saw Ioy, in all his Life: for, more could hardly be, expressed on earth, then was expressed There. And themselves confess, it was to shew the Pouring out of the Spirit, on All flesh, in the Latter Daies (which we saw beginning at Pentecost:) As the fi••st Drops of the Former Rain, was followed, by the great showrs of the Latter Rain. After That Feast: to prepare the Earth for the Wheat, Then to be sown; As Barley, in the Spring.

Yea the Prophet Zechary tels us, that the very Fast of the 7^th Month, (How solemn and How strictly commanded!) should be Turned into Ioy and Gladnesse; and Solemn Feasting. And Then, Many peoples (plurall) and Inhabiters of many Cities; Yea the Rabble (as the word soundeth) shall Goe and say, Come, and let us Go, speedily, to seek the faee of God, the Lord of Hosts, (and the Lambs Bride, and the Spirit also, will say) I will Go also. Yea Many People, and strong Nations, shall come to seek the Lord of Hosts, in Jerusalem. Yea and Damascus it self, shall become his quiet Rest (his Menu hath) when the Eyn of Men (or Mankind) shall be to the Lord; as All the Tribes of Israel. And He that remaineth shall be for our God, Yea as a Governor in Judah.

And then, are Both Comings of Christ described (as before in the second Chapter) First, on an Ass, the Foal of an Ass; of which before, on the Fourth Command ••nd o∣ther places of the Law. And then, he shall speak peace to the Heathen, and have Dominion srom the River to the Ends of the Earth. (And to Them afar off, in the Sea: Which we touched before, in America: And yet Farther.) And, As sor Thee also, by the Blood of thy Covenant, I have sent forth thy Prisoners, out of the Pit, where there is no Water! Turne ye! to the strong hold, O Prisoners of Hope! even to day, do I de∣clare, that I will render Double to Thee!

And then, follows the Conquest of Turk, or Greece, &c. And Then, the Lightning from the East (So shall his coming be) we must touch it again, in our Discourse of Barak, the word here used. And Then the Feast of Trumpets, in the Seventh Month: and so of the Year of Release; at the so∣lemnity of Tabernacles: As Moses expresseth it. And the Jews bring it as High as Isaacs Release, for the Ram: and Thence, they blow with Rams Horns (the Jobelin) al∣luding also to the Turnings, and overturning of Jericho; that is, His Moon; before the Sun of Josuah.

Then follow the Songs, and other solemn shoutings, of That Feast of Tabernacles: of which also, Lament. 2. 7. and it may be, Psalm 74. 3, 4. Where, Perpetual Desolati∣ons, shall be Ended. And the Chapter concludeth, How Great is his Goodness, How Great his Beauty! Corn shall make the young men speak or sinq: and New Wine the Maids. A sure Character of That Feast, at the Great Vintage: of which also before, in that chapter, and the next, and 12th also. And in That day, I will make the Governors of Judah, like a Torch in a sheaf (another Character of Harvest:) And the Lord shall save the Tabernacles of Judah first (another Cha∣racter,) that David, or Jerusalem, do not glory, or exalt themselves against Judah. And I will pour, on the House of David, and Inhabitants of Jerusalem, the Spirit of Grace and Supplication; and they shall look upon me (It is Jesus, who speaketh This, and All,) whom they have Pierced. Of which also St John, in his Gospel, and yet again (how of∣ten!) in the Revelation. And we may touch Megiddon

again, in our Paralels of Kings and Judges. And in that day, there shall be a Fountain opened for Uncleanness. And I will 〈◊〉〈◊〉 off the Names of Idols. And then again, of Both Comings of the Man, that is Gods Fellow. And of that Great Feast of Tabernacles: which himself also cited, or re∣membred, on the Last and Great day of That Feast, as we spake before. And again, in Hosea, Great shall be the day of Jesreel; it signifies the Seed of God. But I will first take away her Corn, and Wine, and Oyl, in the Moads or Seasons thereof; and will cause her Mirth to cease, her Sabbaths, Moons, and solemn Moads. But I will allure her, into the Wilderness, and There I will speak comforta∣bly to her. And I will give her Vineyards, and the Valley of Achor, for a Door of Hope (How Gracious!) and she shall sing There, as in the Daies of her youth, when she came out of Egypt and dwelt in Tabernacles, as we read in That Prophet al∣so. And in That Day thou shalt call me Ishi (my Man and Husband) and shalt call me no more, Baali (my Lord or Master:) for I will take away the Name of Baalim, or Lords, out of her mouth; and they shall be, No more remembred, by Their Name. And I will hear the Heavens, and they shall hear the Earth; and This, the Corn, and Wine, and Oyl; and All shal hear Jesreel. But the children of Israel shall abide ma∣ny daies without a King, and without a Prince, and without a Sacrifice. But afterwards, they shall return, and seek their Lord and their God, and David their King; and shall fear the Lord and his Goodness, in the latter daies; or End of the Year.

And as, That greatest Feast of Tabernacles, was at the End of the year: so was their Greatest Meal, at the End of the Day. Whence we read of the Lambs Supper, and the Lords Sup∣per, rather than Dinner; which with Them, was slight and little, or nothing else but a Break fast. As the Ravens brought the Prophet, Flesh at the Morning, and Flesh at the Evening. Yea and God also, had a Lamb at the Morning, and another at Evening. And Blessed is the Land, whose Princes are Noble: Offering Tamid before Break fast, and Minha before Supper. As the old Targum, and other Jewish Writers on That of Solomon. And although there were 12 kinds of Minha; Yet That in Evening and Time thereof

alone, was called The Minha: Being offered at the End, or Evening of the Dayes. As we read in Abels Minha, or ••ains, in Gen. 4. being just at the Time of the Evening Incense, the Ketureth. As Abrahams Evening Marriage (if we may so call it) of Keturah, brought him More sons, then his Morning Marriage of Sara. Let my Prayer come like Ketu∣reth; and the lifting up of my Hands, As the Evening Minha. And the Priests of Baal, cryed till Minha: Then, and not till Then, God shewed himself by the Prophet Elijah. Who was Then, As the Evening Star; Though in the Revelation, compared to the Morning Star, scattering the dark Clouds, and Nightbirds of Jesabels time; as we saw before, in the Fourth Church.

And Then, Elijah Treadeth Carmel, (or Cramel) the Vin∣tage of God: (which from Esay 63, and other places, may lead us to That in the Revelation, Running out 1600 Fur∣longs; As before:) and putting his Face between his Knees, which we may come to understand; After seven Returns of his Servant, A little Cloud ariseth, Bigg enough to bring up another Flood: to End That Generation perhaps, As in Noahs Time. And in Elijahs time we have Two Witnesses bringing Fire from Heaven, Blood, and Water also, after a drought of three years and an half. To be compared with That in the Revel: and with Daniels Moed, Moads, and Half.

Generally (through all the Scriptures) As the Morning hath its name from Seeking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; So the Evening, is the Time of Finding: And of Sweetning (as its name imports in Hebrew:) or Composing thoughts and Wrath, which in Heb is Passing; as at Evening. For, the Sun must not go down upon it: nor any Token of Curss Hang up, any longer than the Evening. So that God himself, and the Angels, did generally appear, in the Cool of the Day, or Evening-Tide; the Evening Sacrifice: The Time of Prayer, in the Acts; but the Time of the Angel to Cornelius, Daniel, with others.

And it may be, That Evening season, may be called Moed also. As to Pharaoh; To morrow, At Moed, I will do it. And Davids Pestilence did reign, from Morning till Moed. And if Moed here, be the Time Appointed (which was Three full dayes;) what need of fear, of any longer punishment? Or

why was the Angels Sword still Naked? till a Command to sheath it upon Davids Sacrifice, at Moed; or the Evening Minha? the Dayes Moed.

So in Gods proclaiming his Moads: with Sabbath, (which yet is often distinguished from the Moads:) comes the Daily Tamid and Minha. Like the Two Witnesses in the Temple; As the two Altars also; Like That at Jerusalem, and That also, below Jordan (as in the lowest Court, by the Molten Sea;) which is also called Ed, a Witness. As our Eyes in our Head, and the Eyes of Heaven also; the Sun and Moon, of which we must speak again.

The first Command I have yet observed, for any such Ceremonial; was for their Evening Lights, or Incense: As Time also began with Evening before Morning. And so English also reckon by Nights (as the Jewes) rather than Mornings: a Sevennight, and a Fortnight. There is scarce any other thing commanded, but onely spoken: And the Lord said to Moses, Say This, and Say That. But for the Evening Lights, or Incense, or Minha, They are commanded. And So also, for giving Cities to the Levites: and Putting out Men (and Women also) that were Unclean, by the Dead, Issues, and Leprosie.

Such a Command or Appointment, in Hebr is called Moed; for Place, or Time, or Meeting.

The Grave, is called Beth Moed. And Job complains, as if God were cruel, in not hearing Cryes, or Cryers, from Sheol, or Moed, to All Living. As our Saviour also: For, to Him They All Live, though they be Dead.

The Tabernacle, almost ever, called, The Hall of Moed. Most of all, for that Great Moed, of All the Moeds: which were Three in the Year. The Passeover, at the Moed of Evening also (which is Ereb, as Eber; Pass-out, as well as Pass-over: For they passed out at Suns-set, as we read in Deut 16. 1. 6.) And the Pentecost, at Evening also, to the Jewes; But in the Morning, at the Third Hour, Act. 2. Most espe∣cially the Tabernacles: at Evening. That Solemnity of All Solemnities. The Moed of All Moeds. Yet a Type of That Greater Moed, at the Evening of the World; when God shall come and dwell with Man in Tabernacles: As we

read in the Revelation. After the six Trumpets, of the six for∣mer Monhs (which still began with Trumpets) were quite past; yea, and the Woes also were past (for there were three months after Pentecost, that had No Solemn Moed, or any such Feast to Bless them, but onely Fasts; And when Those were Over also:) Then comes the Seventh Trum∣pet, of the Full Month, the Seventh. First the Feast of Trum∣pets; Then the Great Day of Atonement: when the Jewes say, God sits and judgeth All that Dye that Year. May it be Hinted by the Seven last Plagues, before the Seven Great Dayes of Tabernacles? and then the Trumpet of the Jubile: when The Tabernacle of God is with men: as we read in several places. From Levit. 26. and Ezek. 37. And God sball also perswade Japhet to dwell in Those Tabernacles of Sem: that is, the Name of God himself: as Represent ing Him, in whom, God placed his Name for ever. And he dwelt among us (and will yet much more) in Taberna∣cles: in a Scene or Skeins (as Englisk speak) and Saint Johns Word intimates. And Saint Lukes Phrase, of Shep∣herds Watching their Flocks by night, may hint That season of Tabernacles also: when the Angels sang, Glory to God on High, and Peace on Earth, with Good will to men, or men of Good will: For, the Angels shall Ascend, and De∣scend on the Sons of men; when They also, shall be of Good Will, or a Willing People (as the Chariots of Aminadab) in the Day of His Power: Or Chell, or Hell, or Hill. For we read also, of the Hill of Moed, in the sides of the North (of which we may speak again;) and of other places of Moed also.

And the very Cities of Refuge, are called Meuds also: as be∣ing so often solemnly Appointed; by God, by Moses, by Jo∣suah. For the three Moads and Chatsa: On That side of Jordan, and on This. They began from Kadesh, and ended in Kadesh. From Kadesh Barnea (the Holy Bar, or Bound of Wandering;) by Beersheba, to Hebron, in the Hill of Judah.

Thence to Sechem, in the Hill of Ephraim: and Thence to Kadesh, which (Kadeshu) They sanctified, in Mount Ne∣pthaly; or Galile of the Gentiles. The other three, with the

other Chatsa, were on lower Ground. It may be consi∣dered again:

As also, That all the six, were out of the 48 Cities, given to the Levites. As they had 48 Courses, in the Temple, 24 of Porters, and 24 of Singers. As the Standers also, had 24 Courses; and for Jerusalem 24000 (they say) as for Jericho 12000. And the Priests also, had 24 Courses, and 24 things, given them by God; who also received 24 things f••om them Daily. In their 12 Cakes (as also the Shew∣breads were 12.) broken into 24. 12 at Evening, and 12 at Morning. And there were 12 kindes of Minha.

But as These, and all other Moads, might be from Ap∣pointing; so they may be called Moeds, from Witnessing, or Witnesses, to all such Appointings: which were All (as English men express it, very Happily,) Done with a Wit∣ness; which in Hebrew is Ed: as we saw in the Alter Ed, and in Gileed, the Heaps of Witness; of which again. So that indeed, the Revelation speaking of the Witnesses, for three Dayes and Half, (or for any other Three times and Half,) doth plainly allude to Daniels Moeds. That is, the proper Times of the Witnesses, or Witnessing. For, as Moab i•• from Ab a Father; so Moed, from Ed, a Witnesse. 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 per∣sons. 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, car∣ried

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 Hor∣ror, which our Savior, and his Church in him, felt upon the Cross. (We find it in Heathen Records also: ano∣ther 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 a∣nother, (for, the Phrase is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 15^th and 24^th) is of This Feast of Tabernacles. And beginneth, O! How Ami∣able! 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 of∣fend; 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 al∣so. And so, David is Placed There. Is it, because, He was Father, to our Saviour? (the Branch, and Root of Da∣vid; and of Jessi, my Essence?) that he placeth himself, at the Left Hand? and Ch••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 Mis∣ter, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, maketh, be∣yond dispute, exactly 666. of which again; when we find The Mysterious Woman, sitting on the Beast (in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Ene∣mies 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 Je∣mine, shall uphold me: And thy Gentleness shall make me Great. As Psal. 45. Ride on prosperously because of Truth and Meek∣ness (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; Above thy Gaffers (or Teachers, and Elders; who Ordained thee: As we touched before, in Chaver, and Chebron:) and hath annointed thee, with the Oyl of Shushon. I cite it, the rather, because it is, not only, To the most ex∣cellent Majesty (which we read, in this Psalm, and in Dani∣el, and several times in Luke, and the Acts:) but a Song of Jedidoth also; as the 84; and Both, are to the Bald, Cold, Frozen, Crackt, and Croaking Sons of Korah; (Cursed, and swallowed up into the Pit; and yet His sons became the Sweet Singers of Israel: as we shewed before, in Asaph, He∣man, or Jeduthon, and the Genealogy of Samuel:) And also, upon Sushanim. Which may Bring us to Shushan; and to the Gate of Shushan also, leading to the Temple: from the

Mystery and History of Hester. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in lowest reckoning, is 700: But, as the Mazorites, 1260. of which again, in Daniel and the Revelation.

Mor, (Myrrh, and Moriah;) Aaloth, Aloes and Taber∣nacles: Kassiah, (Mount Cassius, or the End and Corner, of the Land of Promise:) Kings Daughters, be Kirotheca, (for either Hand:) But at thy Right Hand, thy Bedded Wife. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 333: just half to 666. As the Full Moon is Half to the Change: Or the New Moon, Half to the Full, which is made in 333. hours. As the whole Course of the Moon, from the Sun, Thither again, in 666 Hours. Her stay, under the Rayes, (on both sides) May be 3 Dayes and an half: Under the Sun, or Shadow of the Earth, (between her, and the Sun,) Three hours and an half: the Duration of that Eclipse, (which operates, as many Months, or Years, As it was Hours, they say:) and Her Wandering alone, from the Sun, Three Weeks and an Half. But of Months and Years, we must speak again; and of All Prophetick Numbers in Scripture; in a Private Character, If God please to enable. But why, is she called Shegell? Even as Alma, (whence Olam) she was Hidden, Vailed, yea, and Captive, or Gaoled also; Rouled, and Tumbled: So is the Moon: so is Israel: and so Shegell. But Now, She is to Rejoyce, with Ioy un∣expressable, and Glorious; because She Loveth One, She hath not yet seen, or can see, being in Light Inaccessible.

All this, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 she which, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was: Led Captive, Gaoled, Veiled, Unveiled, and Shorn also; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Glib, Glich, Lick, and Like: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Smile, Simile, Sembled, or Dissembled: (as the English Guile, and Guild, and Gilded also; and Gul'd, and Gulled:) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exult and Rejoyce, or Glee, and Glee'd, Glad. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Roule and be Tumbled, as Gallile of the Gentiles: and Gilgal, where he rouled away the shame of Israel. Also, the Wheel, or Orb, or Sphere, of the Sun, or Moon, or Heaven: And the Skull of our Head, (which we often compared to Heaven;) as we see in Golgotha, the place of a Skull, in our Saviours Crucify∣ing. And Heaps of Sand, and Waves of the Sea; and Roul∣ings of our bowels: Which we compared, with the Sea; and

the sprouts of the Earth, with the Thoughts of our Heart. As, we found in the Bible, and Volumes thereof; which the Jewes also call, Gillajon, and Megilla. Especially the Five Volumes, or Rolls; As they call the Little five peeces, (which they joyn to the five Fifths of the Law, Or Pentateuch:) the Canticles, a Comment on This 45th Psalm; and Ecclesiastes, the Great Turner and Rowler; Ruth also, with Lamentations; but especially, the Me∣gillath Ester: which I have seen, presented by them, in a very curious Roule and Dresse, as a Great Present. These five Rouls, have All, the Rowlings, Vailings, and Reveal∣ings, or Revellings, and Rejoycings, of the Church, and World also; the Body of Christ. Shadowed, in Heaven, by the Sun, and Moon; in the Temple, by the Tamid and Minha: Or the Two Alters, Courts, Testaments, & Churches of God, Jew and Gentile: Rachel and Leah. And in our Bodies also; with our Eyes, and Ears of our Head (where our Tongue also, St Iames unruly Beast: the Tatler, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Beast also.) And somewhat Lower; As before. And yet again. Thus the Suns, Chast Casing of the Moon, is called in Hebrew Kisse, or Kese, (which the En∣glish sound, as Cheese, (and Cheesle, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in Hebrew Geeven, as Heaven; Hie-even: and the Latine Caseus, may be Hebrew.) As the Moons Casing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Numbers 80, 81, 85. As in three Dayes and Half, are hours, seven times twelve, or twelve times seven, (the Full, Number of Rest,) just 84. As in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cased: a kin to their Chesed, or Chasid: most Tender Mercy, and Gracious. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 72 (6 times 12.) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 82. As com∣ing from Chas, or Case (to Cover, spare, and Trust) Ed, which is Ever, Witnesse, Cloud: in Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as English Hide) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both a kin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (As Hanna, and Anna of Penuel (as she with Peninnah) a Widow of 84, after 7 years marriage: lived chastly at the Temple, day and night.) As the Cloud in, and upon, the Tabernacle: whence Covering Sin, as a Cloud. Which may be also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 42. the just Half of 84: as if onely 3 Nights and an half. 3 times 12 and 6. which is just 6 times Seven. And al∣though the whole Time of the Moons Casing, or Covering,

(under the light of the Sun; which in other Planets, they call Combustion,) may be 3 whole Dayes and an half, or 84 Hours: Yet seeing Night, is the Moons Walk, or Rule, rather then the Day; and, that 12 Hours, are so clearly signal, both in Day, and Night; one might believe, This Cled, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of 42 Hours, may be the 3 Moeds, and an Half, or 3 times 12 and 6. As a Measure to All the Rest. But we may begin much Higher. Yet, in whole Numbers; there is none, till 7, that is made, of any, 3 numbers, and an half. As, 3 times 2, and 1. we find it no lower, but in fractions: as 3 and an half. But in whole Numbers, 7 is the first, so made, of 3 and an Half. Which is there∣fore, Measure to all the Rest. As the Schools, rightly taught us, of every First, in its kinde (which is Min, in Heb. from Mana, to number, Mani and Mina.) And, it may be, there is no Number possible, to be made of any 3 num∣bers, and an Half; But onely Seven: and Those which are made, of 7. which may haply, lead us, into the Pow∣ers of Numbers, more then we yet believe. In a word, That Number, can be made of none, but Even Numbers: els in Halving, we must fall to Fractions. What shall we say then? Are Odd Numbers, for Heaven (As the very Poets taught us; Numero Deus Impare Gaudet: Being, the onely simple Numbers, as was touched before in 3:) And Even Numbers, for Earth? And 7 the first Number, in which, Heaven and Earth, do meet, and are Reconciled? And the first, made of any, Three whole Numbers, and an Half.

The next, is 14, (for, 10 and an half is a Fraction:) As famous for the Passover, to Israel; as 7 for the Sabboth.

To Israel, I say; for when they did not enter His Rest, and keep His Sabbath, (or first seventh) as they should have done: in great kindnesse, he prepared, or sanctified the next Sabbath, for Them. Or the fourteenth day, of the first Moneth, for their Passover. And for their Vnclean, or Travellers, (which God did own, and encourage, as in Strangers,) a second Passover, on the fourteenth day of the second Moneth. But, in the New Jerusalem, or That, de∣scribed in Ezekiel 45, The Sanctuary is cleansed, and the

Posts of the House, and Gates of the Court also, (with the Corners of the Alters Settle) are sprinkled with Blood; On the very first Day, of the first Moneth (So quick will he be, in Cleansing his House!) And Then, on the very first Seventh Day, of the first Moneth, a Sacrifice is ordered, and offered; for All, and every One, that Erreth: As also Heb. 5. 2. And (least This, might leave out Any; He addeth also,) For Him, whoever, that is Simple, or Sedu∣ced 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (Even as English use the word Pity, and a Piteous simple Creature) which is just 490. [as in Daniels Weeks.] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [both in Greek and Hebrew] to lead one, in, or from, ones Path: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [as in Greek also,] the great Seducer. Which I may not English, Though, a kin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [both full, and foul, and fool: as well as folly, and folium, Faba; sed abstinendum est a fabis:] and to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Yea and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also: Though, it be often, used in a good sence; as to pun, or pound, or ponder ones path: as Caleb was of Jephunne: much a kin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fane, and faine, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

What ever Time, This in Ezekiel, may intimate; It seems to lessen the great work of Aarons Family; and sets up the King, or Nasi: [Is it not the time of Melchisedech?] who, he saith, shall no more oppress the people: Yet, They shall All be His, and for Him: and but an Offering, for him. And upon him, it shall be, to order, or offer, All the Oles or whole offerings; and Minhaes; and Sack also, (the Drink offerings) In the Haggings, or feasting dayes, and New Moons; and Sabbaths; In All the Moeds of the House of Israel. He, shall Doe, (cum vitulo faciam,) the sins, and sin offerings, and the Minha, and the Ole, and Solemn Salems, in the Ever, of the House of Israel. As if Jerusalem it self, were but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jeru Salem, They shall see peace. When the first stone was laid, they cryed Grace, grace; But now, Peace also: Grace and Peace. Grace of our Lord Jesus Christ, and Peace of God, that passeth, All Passovers, and all Pentecosts also; with All understanding; shall preserve and keep your hearts, (first, and then) your Minds also; Through Christ Jesus: and no wonder Then, the next words be, Finally my brethren. Yet a little while, and it shall

be, Eternally my Brethren. For, Your Fathers good pleasure is, to give you a Kingdom. And you shall See Eye to Eye: Grace and Peace also. He hath willed it, and through His Grace, We will it also. Say, Amen; and say it Boldly: Yet with Reverence. Kiss him also, but with Reverence. Con∣cerning his Sons and his Daughters, Ask him: (They are All Princes, and you must but Ask, of Them, or for Them:) But concerning the VVorks of his Hands, you may Command. Be of good cheer, He calleth you. And stayeth for you.

Unaware I am carried Back, by the Hand, to the Num∣ber 14. For, just so many, are in the Hebrew word, for Hand, which is Jad, (It shall Cast, and It shall Bless: As in Juda.) The same letters and numbers, are in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Day, Suffi∣cient (for the Day, is the Bread, and Good, and Evil there∣of.) And Shadai: who is still Sufficient. And how near akin Jad is to Jah, (14 to 15:) we may come to know, when we also see, how near, the Lamb or the Goat, of the 14^th Evening, was to the Lamb also, of the 15^th Morning. And both, and All, to the Holy Lamb of God, that beareth away the Sin of (the Lambs?) the World! This was yet at Bethabara, the House of Wrath, and beyond Jordan; but al∣so, the House of That, which must, Pass Over; yea and Pass away: (which is Wrath, in Hebrew,) Before the sun go down: and the Cursed, Hanged Ones, must then be down also. The next Day, and next, and third, He came also: But I knew him not; but had read in Esay, that the Spirit must Rest upon him, As a Dove (or Master of the Wing) on a Branch, or Natsar: But, Now I saw, and bear Record. Here is is One Witness: and when He was Taken off, Then Christ followed, for His three Dayes and an Half also, (of which we ought to speak again:) and then comes Stephan (the Crown, to the Conqueror:) and then Paul, a Witness with a Witness (or a Martyr:) But after, Three Dayes, being as Dead, or Blinde: and then recovered by Ananias, the Lords Grace (But where is Poor Saphira? We may finde Her al∣so.—And thy Eyes from Tears; for there is Hope in the latter End.) And yet, All this while, but Saul (1000 years after David:) and Ananias sent to the house of Judas also, to seek Saul (as we saw before:) and Saul of Tarsus: a City

Built by Lascivious Sardanapalus: or by others in pursuit of Io, Turned to a Beast they say: and now a Beast, must be re∣covered: As the sound may hint. As Tauros (And Mount Taurus Thereabout began, to all the East:) which from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (just 666.) As Tyrus, Tyras, Thrace & Threscos: how near to Japhets Tiras 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? who shal be perswaded yet to dwell in the Tabernacles of Sem, in this Feast of Tabernacles. But Paul is now at Damsack: Blood∣sucking or sacking Damascus. Though it had suckt the Blood of Righteous Abel (as they say, There slain:) yet It had also an Eliezer, my God Helping; and a King, anointed by Elisha, God Jesus. For, Damascus also must be Menuha, as we saw before. And the Prince, that carryed the Heavy Doom to Babilon it self; was Seriah, the Lords Sir, and Servant, Son of Neriah, the Lords Light; Son of Maasiah, the Lords Trust and Refuge: And he went with Zedekiah, the Lords Justice; to Babel, (which is Lebab, our Heart, Turned Back∣ward:) in the Fourth year, or after Three years and an Half. And this 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 Baby∣lon, 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 Epi∣thites, 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 op∣posite 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Ta∣bernacles.) 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 Hea∣then 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 9^th Hour, the Time of Prayer (As to Cornelius also, the first fruits of the Gen∣tiles:) He findeth Tabitha, Dorcas, a Doe, of a Goat (which in Hebrew and Syriac is also Saphira 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) and Raiseth Her also from the Dead. A greater work, perhaps, than cu∣ring 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 (Tali∣tha) 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 Che••si. Which I note (the rather) because, it was first shewed A∣braham (in a Map) that his Friends, and Tenants of Pro∣mise, and Sodom also, must serve the four Monarchs, 12 Years. And not be delivered till the second after the 12. or se∣cond 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 on∣ly 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 spo∣ken 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 be∣fore, 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 As∣cended!) 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 sounded the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 630. 635. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in least reckoning, 670. or 680. But as the Mazorites reckon, 1230. or 1240.

But Peter, prayed, and cryed, Tabitha Kumi. And Tabitha, may not onely signifie a Goat, or Beast; but may lead us up also to Tebeth, the Great Ark; with All the Beasts in it (as in Peters sheet,) with Fowles of the Ayre (which at length snatcht away, the Good seed of the King∣dom:) and Creeping things of the Earth also. But the Fishes were not Cursed (that we read,) or drowned, in the Flood: (I say not any kinde of Angels, in the great Ocean, or Bottomlesse Pit:) Though They are Threat∣ned also, in Zephany; For, there shall be No more Sea. But in the Flood, they were as safe, as in Noahs Ark, or Peters Sheet; Teaching Him To call no man Common or Unclean. Which leadeth him to Cornelius, That Horn, or Beam of the Sun, with his Spire; or Spirall Line, called Italick; or Latine: of which before.

May I add, That Japhet, the Great Japetus, coming to Japho, that Fair Heaven, as it soundeth; (before he ship∣ped out his sons, to Kittim, and Rodanim, with other pla∣ces about Javan, or Jonia:) might leave such Characters of the great Tebeth, or Arck, behinde him; as might give occasion to this Name of Tabitha: And also to that fa∣mous History (through all Countries; but England especi∣ally) of a great Kings Daughter, There delivered, by a valliant Prince (that is old enough to be Grandfather to their great George on Horsback) Killing the Dragon; or the Serpent, that was ready to devour her. But the Earth opened her mouth, and swallowed up the Flood (which the Dragon cast out:) and Helped the Woman, who was Thence carryed (with the Roman Eagles wings,) to the Wilderness; As out of Aegipt, for a Time, and Times, and Half. Or 1260 dayes. Which we must touch again, in the Cloud or Cheled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 42.

And That, it may come up, to Dorcas also; Is there any History more famous among the Eastern Nations, Then That of Semiramis: the Mother of Babilon, [or at least the Nurse of] That Mother of Fornications; and Things offered to Idols; and All Idolatry? Was not Her mother called Athera? Atera? Atra? The Beast, in Greek and Syriac? As also Atargat, Adargat, Dargat, Darcat, and Dercet, or Dor∣cet? (as in English also:) whence Dercas, Dorcas [and Draco, the Drake] from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And the Poets made her Flesh, and Fish, [as the Mermayd] to be Mother, to the Syrian God, or Goddess, Dagon: speaking a Fish, or a Gudgeon; or a Dogfish; and a Cod, As the English call a Fish; and somwhat else also. Though more modest, than Others, swearing Kadzo, Catzo, Cazza. Which, the Italians understand.

But the Old Syrian Dercat, having lost her Basket of Flowers, and somewhat else, they say at Joppa, threw her self into a Lake, [which they shew at This day; as also the Reliques of the Monster that would have swallowed the Virgin:] and There delivered of a Daughter, Nourished by a Dove; [the Assyrian Banner; and the Syrian Goddess:] called Semiran: Or Semyrian: Kept by a Dove. As Samaria; Kept by the Lord. But that Dove might carry her

self with a Letter [as the Custom still is] to Babilon, or Nineve, much sooner than Semiramis.

But who seeth not in This also, somwhat of Ionah the Dove? from Ioppa, Tarsus, carried to Nineve? With worse, & yet Better Newes, than the Dove brought to the old Te∣beth, or Noahs Ark. Which might easily be the Mother to Many of These: and others that in seeking Mistress Io, followed a Beast so long, that they left the Image, Name and Character of the Beast; where ever they came. As at Thebes, in Beotia, and All the Thebes or Theves, in many other places. So that England also, hath its Beeves and Theeves, Thieve Mutton; and many other Theevs; or Beasts: Of which I have yet much more to speak when I come to Lilith, or Eeve, [as English call the Night, as Even to the Day:] which was Eva, Lust, and Contention, [as God may allude] and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tatler, and Beast also; or VVo∣man on the Beast in the Revelation: called Chave, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mother of All Animalls, or Beasts. And the Woman in the Epha; Isha, Eva, Epha, carried to Babilon in Zechary.

But an Angel in the Sun (that great Cornelius) gathereth All the Fowles of Heaven, in the Revelation: But in Eze∣kiel, (after his promised Covenant of Peace, and causing E∣vil Beasts to cease;) All the Beasts also are called to devour Beasts; But Lambs also, as well as Rams, and Goats, and Bullocks. Yea; and in Jeremy 12, All the Beasts of the Field are called to devour the Dearly beloved of his soul. For, All Flesh shall perish: As, was cryed by the Voyce, before the Flesh of Christ himself: Which Profited so little, that Hence∣forth, He cared, to know it no more.

In the Revelation, They are bidden, to the Feast of Flesh; but onely of Men: and of No Beasts, but Horses. (which may come to be little useful ere long; when Israel must cry, We will not ride upon Horses, but the White Ones, in Re∣velation 19. 14.) And their King, was in special forbidden to Multiply Horses. Which have oft in Scripture, some Character of Wrath: as of Lust, and crying Aha, to the Trumpets, and Day of Battel. That I mention▪ not the Horses of the Sun; and Their Flesh, like the flesh of Asses (not accepted; but Redeemed, or his Neck broken; till our

Saviour rode, upon the Asses Colt; of which before:) and their Issue, like the Issue of Horses, in Ezekiel. Where also, the conclusion is, You shall drink Blood, till you he Drunken; and eat Fat at my Table (although all Fat, and Blood, were still forbidden to be eaten:) But of Horses onely (and no other Beasts:) with Mighty men; and All men of War. All men of War!

And in the Chapters following, of the New Jerusalem, we have many Rams, and Goats, and Bullocks, with Acceptance, at his Holy Altar. As we saw before, of Kedar, Nebaioth, and Ishmael: As the Ram in the Thicket, instead of Isaac. And the Passeover might be of Goats, as well as Lambs. Every Master of the poorest Family, might bring his Lamb, or his Goat: as well as the Richest. And the very Romans learned to know, How many Men, were in Jerusalem, by counting 10, to a Pascal Goat, or Lamb: as we touched before.

And as the first Altar was Dedicated, with 6 Wagons, 12 Oxen, 12 Bullocks, 12 Rams, 12 Lambs, and 12 Goats, for Oles: But for Salems 24 Bullocks, and 60, both of Lambs and Rams, and Goats; with 12 Chargers, 12 Bowls, and 12 Spoons of 120 shekels:

So, As soon, as ever the New Altar is made, in Ezechiel, It is sanctified with a Bullock, on the first Day; and a Goat, on the second: with another Bullock, and a Ram, in the third place. Yea, and 7 Dayes together, with 7 Goats also; for sin offerings! And on the 8^th Day after, (as alluding to the Christian Sabbath) and so forward, the Priests shall make the Oles, and Salems; and I will accept you, saith the Lord God.

Then comes up the Prince, the Prince! Above All the Priests! And He may Sit; and He may Enter (only) where the Lord did Enter. And the great complaint is of Stran∣gers, Polluting the House, with Blood and Fatt. (See also, Chap. 34. 16, 17, 20, 25, 28.) And the Levites that mini∣stred before their Idols, They must stand at distance: and must not come near to execute the Priests Office: or the Holy Place: But his Hand, is lifted up, that they shall bear their shame, and their Abominations. But the sons of Za∣dock

(the Righteous!) that kept the charge of his Sanctu∣ary; when Israel went astray; (and Jeroboam, made his Priests, of the lowest Common-People; and turned the so∣lemn Moed, of the Seventh Month, of Tabernacl••s, to an Hagging Feast of the 8^th Month; and set up Two Calves, for Aarons One:) They shall stand before me. As the Standers, or standing Men, in the Present Tense (though Dan. 11. 2. may seem Future; but it is Prophetick Language:) and They shall Offer, the Fat and the Blood. And They shall keep, or watch, my Watch. And They shall teach my People, between the Holy and Prophane; and cause them to discern, between the Clean and Uuclean. (How gracious a Promise!) And in Judge∣ments, They shall judge, according to My Judgement. And shall keep My Lawes, and My Statutes; In all My Moads. And shall Sanctifie! My Sabbaths! Sure, at least, Christian Sab∣baths: (if not even, in the New Jerusalem.) As also, Ne∣hemiah, and Ezra, very zealous for Sabbaths; after the re∣turn from Babilon, to the Type of New Jerusalem; after the Babilon, of the Revelation. And to the strangers also (of all Nations,) Esay proposeth the Sabbath, as the great Seal or Character of the Covenant: by which they should come to Delight in God, (How sweet a Promise!) and To Ride on All the High Places! which so many stumbled at! And To possess the Inheritance of Jacob: Even Jacob! Whose Blessings, were Above all the Blessings of his Ancestors. Com∣pare Esay 56 and 58.

And ye stall give them, No Possession, in Israel: I am Their Possession; Their Inheritance. But they shall eat the Minha, and the Sin and Trespass-Offerings: and the Cream of Israel (or Cherem) shall be Theirs. And the First (or Resit) of All the Biccurim, First-fruits of All. And every Heave-Offering of all your Heavings: or of all your Romings. For it comes from Rom, to Heave, or Ramp, or Rome. As Na∣hor (by his Concubine, Reuma) begat Pride, and Slaughter, Oppression, and Tax; a strange Beast. Gen. 22. 23. And as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the great Heave Offering, is just 666. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1676. And the Resit of your Heresis (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1770:) You shall Give; to cause a Blessing to Rest upon thy House, which will else Return away, If The

Son of Peace, be not in it, The word here used, is Titte∣nu, or Tithtenu. As before we noted, in the great Command, of Giving to the Levites.

Though I say not, from Tenu, Tithtenu, may come both English Tithe and Ten, and other Nethinims, or Gifts, (as Christ calleth them) to the Altar. Which they called Korbans; As Offerings to God: Whereas, they were but Gifts, and must be Left upon the very Altar; till the poor∣est Brother, had forgiven his Trespassers. A sweet word, to be pressed also, with Reverence, on Christ Himself our Great Brother. Who said, You Tithe Mint (akin to Mind) and Cumin: but neglect the Greater things (of the Law also;) Faith and Love. As a Proverb, to the Jews also. In Nehemy, the people Sanctified to Levi, and He to Aaron, paying Tithes: But, at the Rising of the two Witnesses; the Tenth (of that City) fell. We need not Go to Rome: It may be the Tenth, or Tithes, of Jerusalem; In that very Chapter, called, the Holy City. Yet, the Great City, is Sodome also: (as Esay 1. &c.) and Egypt, where also, Our Lord was Crucified: and where also the Witnesses must lye dead, three Dayes and Half. Which may be Compared with That Tenth, or Tithe, in Esay 6. 13. That famous Chapter (cited in the six first Books of the New Testament;) For the Jewes Rejection, and Return again; by the Holy Seed in them: called the Tenth, (as Uzziah was to Zedekiah,) as alluding to the Tithes and first Fruits. Which will Then, be (as it were) Rejected, and Fall: When All, the Fruits of the Earth, shall be Gathered in, at the Great Harvest; Or Ingather∣ing: of which before, at the Feast of Tabernacles. Be∣ginning at the latter end, of That 11th Chapter; at the Seventh Trumpet: in the Full, 7th. Month: When All the Kingdomes of this World, shall become the King∣domes of our Lord, and his Christ, who shall Then Reign; When All, his Enemies, are made his Footstool: and They Destroyed, that Destroyed the Earth. And Then, and not Till Then; the Temple of God, is opened in Heaven; and the Hall of Moed, with the Ark of his Testament, (or Witnesse) shall appear; and God shall place his Ta∣bernacle

among men. As That Chapter, with the 21. 22.

It may be added also, that Ezechiel hath a solemn Feast of Tabernacles; with its Bullocks, and Rams, and Goats for Sin-Offerings, which he putteth before Burnt-Of∣ferings, or Minha (which is here an Epha; where before, not Half so much: And 6, for One before, in Oles; on Sab∣baths, and New Moons:) But not a word, that I finde, of any Feast of Pentecost. Which was Over, and fulfilled Then: As we saw before, in Acts the 2d. But the Feast of Tabernacles, yet to come: which is one of many Arguments that perswade me Ezechiel speaketh, of Times After, that Second of Acts.

Then he brought me through the Entry into the Holy Chamber for the Priests, looking Northward, as Those of Zadock did: as we see in divers places. And in the very first Tabernacle, as Here also; the Northern side, is ac∣counted the Best, Or Highest: Or First. As the South is called, by God himself, the Second side. Whence also; I will go up to the Hill of God; To the side of the North. And in the Psalms, On the sides of the North (or Sion, North to Mo∣riah; more perhaps, than Modern Maps make it:) And the Priest, in Offering the Ole, was commanded to the North-side of the Altar. And yet, as in Ezechiel also; the North was at Gods Left Hand: and South, at his Right. For, it is said, That Here also the Face of the Holy Place, was still towards the East (as before:) which should be consi∣dered by All those good Christians, (though never so Old) that press for Bowing towards the East. Which (if it may be Lawful, in Ezekiels Temple) yet, I dare not press.

And behold there was a Place in the two sides towards the West-Sea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1232. or 1242. For, the Mazorites note a Jod wanting. Then, by the four Corners of the utter Court; In each a Court (with Chimneys, or Incense-Places: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (from Keturah) 715 or 721:) Of 40 long, and 30 broad. 1200. And there was a Tower (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) round, each of the four, and Boylers under the Towers or Tires, Attires, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 630. But the Courts 100 long, and 50 broad, (as the old Tab.) to be compared with the 5000, fed by Christ, (as after by Peter,) rancked by 100, and by 50.

The front Eastward, as of Old, the Waters from under the Eastern Threshold, to the Right hand, that is, Southward from the Altar. And he brought me out the Track, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of the Northern Shaar, or Shoar, or Gate, & brought me round the Track without, to the outward Gate, the Track looking Before, or Eastward; and behold, Waters running out from the Right side. And in the Mans going forward with a Line in his hand, he measured 1000, in, or with a Cubit; and he brought me through the Waters; Waters of the Ankles. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 191. or 751. and he measured 1000, and brought me through the waters; Waters, Knees. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 272. 832. [As alluding to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fishponds [as Acts 2.] and Blessings.

And he measured 1000, and brought me through, Waters of the Loines, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 540, 1100. And he measured 1000, a Ri∣ver which I could not passe over, for the Waters were Gay, High, or swelling; Waters of Soaking, Sacking, or Swimming, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a River which shall not be passed over. And he said, These Waters going out to the Eastern Roule, and they go down upon the Plain, or Arabia. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And they bow to the Sea, and going out at the Sea, the Waters are healed. And again, They shall Bow to the Sea, and there shall be aboundance of Fish; and every thing shall live, where the River cometh. And Fishers shall stand up∣on it, Fishing from Ein to Ein, [As they shall see, Ein to Ein, or themselves in my Eyen. And these Fishers, or Eins, shall be to Shoot, or Shut out, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Harms, or Charms, or Armes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Curses, or Nets, for such Fishers of Men, and Souls from the Dead Sea of Sodom also.

And that it is the Dead Sea of Sodom, is clear, by comparing it with the Great Sea, uers. 10. and by the places here named. En Eglaim, of the two Calves of Aarons Cow [as the Jews speak] that first Calved Eglon, the little Calve; and at length, the Great Eagles, that sucked, or sacked the Carkas, when it's Spirit was Drawn out to Pella, or Piell, the Mouth of God. But they were bid to say, Take away All iniquity, Receive us Graciously, and we will offer the Calves of our Lips.

Engedi, The Famous Valley, where Moab, Ammon, and Goats of Seir, gathered against Jehosaphat, the Lords Judge∣ment. But the Valley of Jehosaphat, [in the 4th day] is called Beraca, the Vale of Blessing; as we read in the 20. of the 2. of

the 2. of Chron. to be compared with the 3. of Joel. It signi∣fies the Fountain of the Goat, or Kid, as the English render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the place where Saul saught David, among the Rocks of the Goats; But he was safe in a Sheeps Coat: and Thence made the 57. Psalm. And Mical saved his Life, by an Image with Goats, or Goats-Hair: And the Spouses Locks, are as Flocks of Goats, more than once; as alluding to the Hebrew Seirs, both Locks of Hair, and Flocks of Goats, as Seirits of Esau. She is not afraid of his Left hand, under her head; She is bid to feed her Kids, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and in Engedi sindeth Copher. Some read it Camphire; But it may allude to the Goats, of the great Day of Attonement, which is also Copher, to Cover, All Transgressions; as Solomon speaks of Love. And Noahs Ark was made of Gopher, and co∣vered with Copher. And the very Mercy-Seat was called Ca∣phoreth, and the Veile (by turning it) Parocheth; whence per∣haps Parochie, Pariche, Parish. And the very Lake of Sodom, is famous for Copher.

The Prophet Joel closeth his Discourse of Judgement, in the Valley of Jehosaphat, with the Sun and Moon [or two Witnes∣ses] being darkned; and the Lords Roaring, and shaking Heaven and Earth, as in Amos and Haggai, and then the holy Jerusalem, where no strangers, in Zachary Cananites, shall a∣bide, or passe through her, more. And than the Mountains shall drop New Wine, (the Vintage, and Feast of Tabs) and the Hills Milk: and the Rivers of Judah shall flow, as in Harvest, Jos. 3. 15. And a Fountain from the Lords House shall reach through Jordan, and the Dead Sea, to Sittim. That notorious Vale of Peor, where their Lust destroyed 24000, as the 24 Hours of the Day, and brought up a new Race of Wit∣nesses, both in Priests and Princes. For the old ones, were hanged up, before the Lord, and an everlasting Priesthood, and Covenant of Peace, setled on Phineas, for turning away the wrath of God by his Zeale, in slaying Zimri and Cosbi. Lies & Treason. For, Had Zimri Peace, who slew his Master? But Sit∣tim also must be Healed by the Holy Waters; And it helped also, to build a Synagoge, or an Ark, made of Sittim Wood.

And the Sittah Tree, must come to see, and know, and con∣sider, that the Holy One of Israel hath Created it, as Esay, 41.

In Zechary, Those Holy Waters are parted East and West, to both the Seas; The great One in the West, and the Dead Sea of Sodom in the East; Which yet was before the Face of God, as the Temple stood. And the Fire and Brimstone [as the Lake of Soodm] in the Revelation, were before the Throne of God, and his Lamb. As the Molten Sea, in the Temple. But it is said also, there shall be no more Sea, (as no more Curse,) but as a Sea of Glasse, (& Harping, which may allude to the Sea of Cinereth, the Harp,) which is severall times in the Revelation, and the New Jerusalem, as Pure Glasse; The last Resolution of Bodies. And He that can makeit rightly Malleable, or can Manage the true Asbe∣ston, or live on Hearbs, need not much soft Rayment.

But the Hie-places (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the Bushes, Vitches, or Witch∣es, Bitches or Beasts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and such as shall not be Healed, shall be given for Salt: For every one shall be Salted with Fire; and every Fire Offering [in the Law] must be salted with Salt. Have salt in your selves (and let your speech be savoury, seasoned with salt] and peace one with another.

And he caused me to turn [How Gracious!] to the Lip of the River. May it not be Daniels River of Time, also? where we have both the Heels of Messiah, [as David speaketh, as al∣luding to Gen. 3. 15. and to Jacob, named from the Heel:] and the Ancles also, the words used for the Ends of the earth: with the Knees and Loines also.

In my turning, and behold on the Rivers Lip, a Tree, mighty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; on this side and that, And he said unto me, these waters &c. And upon the River shall come up, on this side and that, Every Tree for Food: [Are we not come to Eden, as in Daniell also? Where Time is called Eden; whence perhaps, the English Then.] His lease shall not fade, [as Ps. 1. and Jer. 17.] nor fruit ••e consumed: For the Righteous shall be green, and flourish as Tamar, in the Hezrons of God. They shall bear, in old Age, as Tamar did, [for Judahs Kid] after she had stayed long for Shela, or till Shilo come. We track it in Characters, from Jo∣shuah's fixing the Ark at Shilo, till it was Captive at Gath, Ekron, and other places; till David brought it in fear [for Uzziahs Death] to the house of Edom; And his Servants also, Obed E∣dom, blessed by it, or a Watcher and Singer to it; Till at

length it came to be setled in Zion, which God chose be∣fore all other places of Judah, and Jerusalem. As many Psalms, speaking of a Temple also, before that of Moriah, which must be made as Shilo: But Zion shall endure for ever, and in the latter dayes, shall be exalted above All Mountains; And All People shall flow to it, as if it were below them All. It shall be new, or first born, or First fruits, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. According to it's Moons or Months; which are therefore to be considered. For his wa∣ters from the Sanctuary, they are still going: And all his Fruits shall be for meat, and leaves for Medicine; and healing of the Na∣tions also; as the Revelation addeth.

The Chapter endeth with parting that holy Land, among Strangers also. Strangers! All Strangers! that would come and stay There, till they had a Child: and then themselves, and Child, and Children, must have a Portion of Land also, for a Possession! that is little, For an Inheritance also, for ever; as much, or as well, as the Children of Israel. In our Fathers House is Bread enough, and to spare, and Land enough, and many Mansions: and it is a more Blessed thing to give, than to re∣ceive. Amen. Halelujah.

And there shall be no more Curse: But the Throne of God, and of the Lamb shall be in it. And his servants shall serve him, [and delight themselves in God, as Esay 58.] and they shall see his face. But O! His Heart! How sweet! How Gracious! which no man ever did, or can see! But we may have the Mind of Christ, and shall come to see eye, to eye, and know as we are Known.

And his Name shall be upon their foreheads. And the Sons of Aaron shall put my Name upon the Children of Israel, and I will Bless them. Numb 6. And soon after, they are called Men of name, [even Korahs Company: Whence the Sweet Singers of Israel,] As the Sons of God, and his Children. And the Revelation speak∣eth of Names of Men, and 7000 Names, and Name of the Beast, and his Character, or Badge and Livery; as of old on Servants, who yet had a note above the Slaves. Which may be distinguished in Scripture.

But without are Dogs and Sorcerers, [to be compared with Ezekiels Caves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Ditches, or Witches, or not healed]

and Whoremongers, and Murderers, and Idolaters; and whosoever loveth and maketh a Lye. As Cosbi slain by Phineas.

In the midst of the street, and of either side of the River, the Tree of Life [as at first in Eden: Pleasure and Time, which A∣dam fell into, by falling into pleasure, and must be recovered by Sorrow:] Bearing 12 manner of Fruits; or 12 Kinds, in He∣brew, Min. in Numbers 100. or 750. And Minim or Minnim, 140. 150. 700. and 750. And yeilded fruit every Month, 12 by 12, 144. As his wall 144 Cubits. And Ezekiels Altar, is 12 by 12, 144 Cubits. But it's settle, 14 by 14. 3 times 4 and an half. That signall number in All Times: and first in Dayes and Hours; as the measure to All other Measures. As the Cubit made of two Zereths, or Spans; each of which had three Taps, of four Digits apeece. So that every Cubit had 24 Di∣gits, as the Day hath 24 hours. And if the sacred Cubit had an Hand-breadth more, of 4 Digits; than it will be 28 Digits in all, as made of two Hands, or Jads: and Jad is 14, as we saw before.

And although the Jews counted their Night alwayes Even, [as the English still call it Even, and Evening] to the Day: Yet besides the neernesse of their longest Night to 14 hours in Winter, they might ever have just 14 Hours, between their Evening Minha, and their Morning Tamid: and 7 more from This to That again. So that still 3 and an half; [which in whole numbers, are not lesse than 7 and 14] made up the Moads of the Ceasing, Resting, Hiding, or slaying of the Witnesses, both in Heaven and Earth: The Temple and it's Courts and Al∣tars, Sacrifice and Minha, with the Two Lambs: And in in our Bodies also, where our eyes and ears, or other witnes∣ses, are bound, or laid asleep, as Dead [in our Sodom also, where oùr Lord is slain] for 3 and an half; during the Raign of the Beast, of Night and darknesse, rising as smoak, out of the Bottomlesse pit, and slaying, or at least Laying, the Witnesses, for 7 or 14 hours [we speak of Dayes and Months, and yeares, anon▪] and then commeth the End. That is Kets (and Chetsi, my end, or half,) and also the Waking, or Rising and Resurrection: as also the Summer, following the cold night of the Year, or 3 Months and an half of Winter, And than cometh Harvest or Kets∣ir,

as before] as Christ speaketh in the Gospel, & Amos 8.

And did not All these meet in David? That fulnesse of time also in his Generation! He was the 7th Son of Jesse, my Essence. As if God should say, in every 7 My essence shall appear David, that is Love. And David was also the 14 from Abraham as the 14^th. 70 years. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 14. & it may be also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 4 and 4, or 8. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also a neer Kinsman, as Love. And again, He was the 24 from Noah, Rest and Love: As they shall Rest in my Love: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 24.

And being the 24 and last hour of that great Day, he began another of 24 more, and setled all the 24 Courses we have spo∣ken of, in the Temple, But of All his Times, and Turn∣ings of his Hour-glasse, Nods and Neods also; that is Wandrings and Bottles of water, in Characters, as God shall give to the Pray∣ers of his people, so much wished and valued.

In the mean time we may remember what a Rest, and turn, and change, we found every 7, hour in the Sun, and Moons dayly motion, from the Evening Horizon, to the Nadir, Ri∣sing, Zenith, setting again. And as every 7 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 e∣very 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 year∣ly, 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 Pente∣cost,) 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 Par∣ting his Enochs by Night, As the Watches, and as Jacob also par∣ted 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 da∣ring 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, begin∣ning 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 Pass∣over, 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 ei∣ther 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 Gos∣pel, 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 a∣peece. 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 Bot∣tomlesse 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Great Ho∣sanna 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as well as Ides from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) or her Cloud, or Clade (which is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be 42) it is the Hour of Noon, in the 2d day of Creation. And in Dayes the Full Moon, or Passeover of the 2d Month, (for the Unclean, or Travellers.) In Weeks it is near the Time of Life, or 40 weeks: Weeks of the Childe in the Wombe, as before. And in Months it is 3 Years, and an Half; or 1260 dayes, of the woman in the Wilderness; or 42 Months of the Beast, and thofe that Tread down the Holy City. And Daniel saith, All those things shall be finished, with the end of scattring the power of the Holy People. And 1290 dayes in Him, are but 30 more than 1260 in the Revelation, and 45 less than 1235 in Daniel; which are but 3 more than Twice 666. And if the Revelation, were 30 years after the sack of Jerusalem, it will be no wonder it should speak 30 years lesse then Daniels 1290. Or that These also, should have 45 years added, for setling them: As 45 Hours brought up the Evening Minha, of the 2d Day: As the 45 years, ••aleb speaketh of, Jos. 14. Although they wandred in the Wilderness but 40 years, for the 40 dayes of search∣ing the Land (whence those 40 years might seem to be∣gin) answering to Ezekiels 40 Days, or Years, for Judah: and the 40 years of Jerusalem, after the 40 Dayes of our Saviours staying on Earth, after his Resurrection. As it may be, Nineve stood, but 40 years, after Jonahs 40 dayes: a sign to That sinful Generation. And if there were just 42 Miles from Beersheba to Jerusalem (that is, 20 to Hebron, and 22 from Hebron, to Jerusalem, as we finde in Jerome, with others:) That may be considered, with the 42 Months; and 42 Mansions; and 42 Children, at Jeri∣cho; of which before.

From 42, the next of 3 and an half, in whole numbers, is 49. 3 times 4 and an half, or 7 times 7: the first num∣ber squared. In Hours, it is the first Hour, of the 3d Nights Rest. In Dayes, it is the 7th Great Day, of Unleavened Bread, to the Passover of the 2d Month. In Weeks, it com∣eth near the Weeks of the Lunar Year, and but 3 short of the Solar. In Years, it was the Jubilie; That Great Rest, and yet Motion, or Mutation, as we noted before in the Hebrew word Mot, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 49. which is also the number of the common word for Measure, Midda, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As if that num∣ber of 49, in their Jubilies, were the Measure of All Mea∣sures: and 49 is also, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be but 40;) which we touched before, in the Sun and Moons Beams of Meet∣ing, and Bowing, or coming together, weh is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Bo.

60 Hours, bring us just to the Morning of the 3d Day, and 70, the Evening Minha, of that 3d Day: which may answer to the Pentecost of the 3d Month. As the first ••a∣mid, of the 14th Hour, might represent the Passeover of the 14th Day, of the first Month. And the P••ntecost being 50 dayes, after the first Sheaf waved, or Heaved (of which be∣fore) was near the 70th Day, of the year. And the first Fruits, or Biccurim, of Pentecost, might represent their first coming from Babylon, after the 70 years Captivity (as the Law was given at their first Pentecost, after their coming from Aegypt:) And That coming from Babylon, was but as the first Fruits, or Feast of Pentecost, to that great Feast of Tabernacles: of which, we have spoken so much.

And as 70, is made of 7 and 10 (the Full and the Rich number, drawn together:) So it is also 3 times 20, and an half. As a Great Moed of the Witnesses. There having also been, 3 times 20 years of Bondage, signal enough, before the 70 years Captivity: 20 with Laban, and 20 with the Philistins, and Kiria••l-jearim, 1 Sam. 7. and 20 with Jabin also: from whom they were freed by Barak, Light∣ning (and the Son of man shall come as Lightning,) Son of Abinoam, the Fathers Beauty or Brightness: on Mount Tabor, where our Saviour shon as Lightning, or Barak, from Kad••h (the holy City of Refuge) in Nepthali, Great Wrestlings▪ as Rachel first, and Then Deborah noteth in Her

Song. Whence the willing people, or Aminadab; and lead∣ing Captivity captive; may easily come to the 110 Psalm, and 68. where also we read of Women Preachers, or Singers (a part of Prophecy;) as we finde in Miriam, and in This De∣borah, Rising up, under Tamar (which is also the Palm-Tree) where the former Deborah, Rebecca's Nurse, was bu∣ried (it seems,) in Genesis called, Allon-Bacuth, the Oak of Weeping, as some render it: But in the Targum and Jerome another kinde of Tree. And of All Trees, the Palm is famous (as the Camomel in Plants) for Rising up, by Tread∣ing down. As we saw before, in Their Great Hosannah, of the Greatest Feast of Tabernacles. And in This Debo∣rahs Song and Time, we may finde Megiddon, and Horma; As in Gedeons Time also, to be compared with Megiddon in Zechary, and Harmagedon in the Revelation.

14 More added to 70, bring us to 84, which in Hours, is just 3 Dayes and an Half, the Great Moed of ohe Moon, Covered or Cased, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As a secret (84. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 80, 81, 85.) Now she soaaketh, or sucketh, the sack of the Sun (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) by which she becometh As a Sea, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Or a Great Measure of Waters, which she poureth on the Earth; and so becometh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, white and sick, as in Latine Sicca Luna, & Sitiens. And Whiteness ar∣gueth Dryness; as white Hayrs, and whited Cloth.

Being freed (Pad, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 84, 89:) she becometh White and Fair; which in Solomon is Lebana, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 87. 3 Hours, and 3 Dayes, and an Half. And now being Leavened by the Sun, she goeth swelling on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To her Childe (and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may also be the Time of her Full, as well as Change) Till she Wane, or Weane her Childe; After the Full: And then goes on to her Casing again. The Earth shall be like the Moon in This also; bearing Fruit, every Month: as we saw before. That I speak not of the Chymists Moon, impregnate with their Sun, which may be in us also; though we throw away the Golden Sands and Ri∣vers, which the World contend for: because we do not know our selves, and what we may come to do.

As Lebana, or Levana Dea (the Romans Great Midwife) she is also the Queen of Heaven: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As English call the

Welken, and the Milken way: (And Milcha was also near akin to Laban Gen. 22:) And They have Melcom also, Bing∣hams Melcom; and Melcom Regis, the Kings Kingdom. But she is not Lebana, till White, or quite free from the Suns Rayes, or Solomons Hamma; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which may minde us of the Jewes Tradition of Ham, with his Wife, in the Ark; as begetting all that adustion and blackness, which we still see in the Moors, or others, under Jupiter Hammon, Lord of Aegypt, called the Land of Ham: and Misr••.

There also was Lebana, the Tile, or the Brick; called Lebena: 3 Taps long, and Half so broad, as we may learn from the Talmud. Which may also perswade us, that Solomon marrying a Daughter of Aegypt, called his Spouse from That Brick-hill, or Lebana. As Abraham had his Hagar from Aegypt: Yea and Sara also, was recovered from Pharaohs House, with great Riches, by many Plagues; as Types of those, which afterwards brought out Israel Thence, with great Riches also.

But when Solomon compareth his Spouse to Lebano; and calleth her from Lebanon; may he not remember Jacobs calling, and carrying his Spouses from Laban? By Lebanon, or the Head of Lebanon, Mount Gillead, the Heaps of VVit∣nesse; and Mispa; To Penuel, Mahanaim, and 〈◊〉〈◊〉, (or, his Feast of Tabernacles, After his Brother was Reconci∣led:) Seeing Solomon also, Nameth so many of those Places, or Actions? And then cryeth, Return, Return, O Shulomith: as alluding, both to Shelomith, the Blasphemers Mother, Levit. 24, and Shimeies Childe, in Chronicles; and Daughter also to Rehoboam, and to Zorobabel from Babylon: But now called Here, as Spouse to Shelomoh. Return, from Babel, with Zerobabel; As thou didst Return with Jacob from Laban, at Padan (Their Redemption; as alluding to his two Daughters:) To Mahanaim. For, so also, it followeth. VVhat would you see in this Shulomith? What, but Mahanaim? Or, such a meeting of Angels, as Jacob ••d, at Mahanaim.

And David coming to Mahanaim, in great fear of Absa∣lo•• (As Jacob, of Esau,) parted his followers into Three Bands; as Jacob did; and committed them to his Fathers

Good VVill; which is Joab, Abishai, and Ittai the Gittite I••to, with him. And Solomon cryeth, Itti Millebanon Calla, Itti 〈◊〉〈◊〉. Itti, Ittai, Itto, Ito, Ite, Gitti, get ye.

And His saying, Thou hast Ravished my Heart; with one of thine Eyes, from within thy Locks: And, Turn away thine Eyes; They overcome me: And, Thy Locks are as Flocks of Goats, from Gilead; and again, Like a flock of Goats, on Gilead; may not onely allude, to the same Hebrew words, for Locks of H••ir, and Flocks of Goats, which are Seirs: But to the Seirites also from Mount Seir; or 400 men of Sire Esau, coming to meet Jaoob; as he came from Gilead, with his ••oats also: and they surprised him, with unexpected Kindeness, and Love; Ravishing his Heart; with Those Goats of Seir, more than All the Lambs of Rachel, the sheep. As if These 400 Seirites, might also represent the 400, which recovered Davids Two Spouses also, (His Fathers joy, and Brothers Beau••y, Abigael and Ahinoam, of Jezreel, the seed of God:) After Three Dayes, and a N••ght of sor∣row (as he often alludeth;) As also the Two Witnesses, that espyed Jericho, lay hid three dayes, and a Night. When Rahab tyed the Scarlet Threed of Faith (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by which she was saved; and All her House and Friends. As Lydia (and her Husband, and divers others) a seller of Scarlet also; as akin to Rahab, and Her Scarlet. And Abra∣ham also, divided his men, by Night. Even his Catechised Enochs: 318, of his own, with those of Aner, Escol, and M••mbre: which might make them up 400, also. As his See•• must serve 400 Years; and Then 3 times 400, and an Half also: perhaps; when we come to our Characters of Daniels Numbers, and the Revelation.

Yea and Davids Spouse also, Ravished his Heart, and saved his Life, and conquered his Fathers Wrath (or at least blunted it) by Her Flocks of Goats; or Locks of Goats Hair, (1 Sam, 19) And Mical might represent the Goats also: For, she is All, as her name imports; Who is All. The Younger Daughter of Saul, as we All were, of Death and Hell, till married to David. And Then to Pal∣tiel, God my Deliverer; or saved by God: who followed her, weeping over her, (see Jeremie 31.) Till she also, came to Bahurim, the Elect, or Virgins, as Alemoth, in the

Chaldee Paraphrase. And when she was come to Bahurim, Abner, the Fathers Light, or Understanding, (who must not look David in the face, till he bring in, Mical) say∣ing, to Paltiel, Return again, (again, O Son of man!) car∣ried home Mical: and delivered her to David, whom she Loved; though for her Mocks (and Saul gave her for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) she is childlesse, which is a great mystery; besides the saving of her children from Hanging. As Those of Adriel.

That is, the Flocks of God (who are made spectacles, to Men and Angels; as the Great Catharmata; to bear the Curse, and scorn of others.) Who was the son of Bar∣zillai, (a famous name) of Meholah. And Abel Meholah, was the City of Elisha, God Jesus, the Judge, or Son of Sha∣phat; and famous for Gedeous victories, Judg. 7. 22. And in Solomans time also. As comming from Mahalah; sister to Nebaioth, Ishmaels Daughter, married to Esau: As ano∣ther Mahalah, Grandchild to David, was afterwards mar∣ried to Rehoboam. But This Adriel of Meholoth, marrieth Sauls Eldest Daughter (promised to David) named Me∣rab; that is, Before the Rabble: as we read of Nehemiahs brother, fearing God Merabim, before many, or the Rab∣ble: as English expresse the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

But this Merab, the first born from Saul, becommeth but a little weak Flock of God, (Adriel Meholoth; As Da∣vid may allude in all the Psalms that speak of Mahalath:) But Fear not Little Flock; You are the First Born; and it is your Fathers Pleasure, to Give you a Kingdom.

But Mical Loved David. Tell me Peter! Who shall love him most? or best? And David is Love; And Love must Conquer All; and Cover All Transgressions: As Solomon tells us, before the Beloved Disciple, or other Apostles.

But we are not yet come to shew how David was also to fulfill That of Iacob, with his two sister wives, the Daughters of ••aban. Yet They, who track him Thence, to Bethlehem Ephrata, and see Rachel, Dying thereabout, will not wonder at That spoken of Rachel, at Ruths mar∣riage, and our Saviours Bir••h, as Davids also, at that very Bethlem ••phrata. And because they smote the Iudge of Israel on the Cheek, He gave them up, till She bring forth

(the fulnesse of the Gontiles as we saw before) who There tra∣velled: so neer to Bethlehem Ephrata. Which, though it was but small among the thousands of Iudah, yet was to bring forth the Ruler, that was Typified by David; and by Both the sons of Rachel also, Dying and Crying There, till Christ was Born. Who, as the Talmud and most Ancient Jewish Authors teach us, was first to come as the son of Ioseph, Ben Ioseph; and to be slain: and Then Ben David; who was to be a Glorious Prince, and to recover them, as David did his two wives, and all his friends, car∣ried captive from Ziglag: as Iacob brought his two wives from Laban, by Mahanaim also: of which before.

They that track him from Laban to Aegypt, and back again, As Abraham from Charan; may see the motion of the Moon, in her double state of New and Full, crossing the Ecliptick, with North and South Latitude; attending the Sun also, in all his Declinations, North and South, As Their Journeyings were.

In all places, the Spouse is Lebana: so with Laban; so at Lebanon; so in Aegypt; and so also, in Arabia: whose Frankincense was Lebona. And Solomons spouse had the smell of Lebanon, and Lebona. As alluding to the Tem∣ple Ketoreth; of which before: or to Keturah, married to Abraham, about the Time of Rebecca's coming from Bethuel, and Laban; so that she was also Lebana.

And when the Manna fell, they cryed Man! or called it Man: being like the Good, or Goat, seed of Laban. As the words may sound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which yet some ren∣der, As Coriander seed or Goid, in Dioscorides:) and it was White Alban, a Methathesis of Laban: whose Goats also were White and streaked. And that of Manna, and the white Stone, in the Revelation, may perhaps allude, to That white Good Seed or Saviour, which they also called Man (not knowing what it was,) and the Seed of Gad, or God, whom they also call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And in Esay, they sacrificed to Gad, whence some bring Godt, and God, and Guid, and Good, and Good Nese, the Good ••le, of Gades: the old Elyzian Fields, Hesperides, or Fortunate Ilands.

And as Man, is the great Reckener on Earth, as we touch∣ed

before, from the Hebrew Mana, to reckon; so is the Moon in Heaven; Mone, Reckoning, or the Counter. And as she is called Lebana, from VVhiteness, so she is called Jare∣ach; As Reaking, like Incense, Lebona. Which in the Tem∣ple was a VVitness, as the Moon in Heaven, to the Great Covenant which God made with Man, and Mankinde, in Noah; when he offered Sacrifice, at his coming out of the Ark: and God smelt a sweet sauour of Rest (which should be still remembred, all the many times we read that Phrase:) and said in his Heart (However his Face, may seem to frown, yet All the words of his Heart shall stand; and he said in his Heart) I will no more Curse the Earth for Adam: For, or although, every would of his Heart be Wrong, from his youth (or before his youngers:) neither will I add to s••ite or Hack (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) All Flesh; or Any Flesh (As Any Work, in the 4th Command, and divers other places:) As I have done, &c. And this Everlasting Covenant was made, when he smelt that sweet savour of Rest: which in Hebrew may sound, The Moon a Reak of Night, or Rest. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As if the Moons Intercessions, betwee the Sun and the Earth, might also represent the sweet Odours, of the Church to Christ, and of Christ to his Father, who hath made That everlasting Govenant with man, for His sweet Odour of Rest; as sure as the Moon, a faithful VVitness in Heaven; as the Psalms express it, speaking of the Covenant made with David, and his Seed for Ever. As before with Abraham, and His Seed; and with Noah, and His Seed for Ever. Which is made the measure of all other Cove∣nants: So that, If This, which God made with Noah, for Day and Night, or other seasons, can be disannulled; Then also, may his Covenant with Israel: As himself speaketh, in the 33 of Jeremy.

And as Jareach may come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Reak, so also from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the common word for Spirit: (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Eng∣lish Racket, a Fan, or Vane; But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Vaine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) Yet a little while, and God will pour out his Spirit, on the Earth, as the Sun doth on the Moon. He will give us the Upper and the Lower Springs, as before in Achsa. The Precious things of the Sun, and Precious things of

the Moon; of the Heaven above, and the Deep Couching beneath: And the good will of him that dwelt! in the Bush!

And when he saw, that Moses said, I will now turn aside, to see This great sight, and that he turned aside to see; He called to him, &c. It is This Moses, speaketh so of Joseph, whom his Father also blessed, with the Blessings of Hea∣ven above, and the Deep below; the Breasts and the Womb. And These on Him, that was separate from his brethren (see Prov. 18. 1. as in Heb.) And they scorned him (as they Thrust out Moses also, saying, Who made thee a Judge among us? But God exalted him; and so he did Joseph also, Sophie:) the Dreamer. And Lo this Dreamer cometh. And his Dreams were Sun and Moon, and a Crown of 12 Stars also. Rachel was the Sheep, but He the Shepherd, and the Stone of Israel; to be compared with Dan. 2. and other Scriptures comparing Christ to a Stone. And may we not finde Three Tribes of Rachel, in Canaan; with an Half also beyond Jordan? Or what if Rachels Two sons, should also be Stones of VVitness, (As Jacob spake at Gilead) parted also, or measured, by Three and an Half? As we see they were: and the Lord, dwelling at their Shilo, and Mispha, Sechem, and other Shoulders also. While the very Temple it self, or its Court, was parted between the Tribes of Benjamin and Judah. That I speak not of the Tabernacle settled so long at Gibeon, and the Ark at Kiriath-jearim, another City of the Gibeonites (sa∣ved on the 3d or 4th day, in Josh. 9.) who yet were Cursed by Joshuah; that is solemnly Devoted to God and His ser∣vice; As the Nethinims in all the Bible.

I have yet said nothing of the Candlestick in the Tem ple, parting it self into three Branches, with three Bowls and three Flowers, and three Lamps, on either side of the Great Lamp, in the Midst (as the Sun in the middle of the seven Planets:) which yet so inclined to the West, that they commonly call it, the Western Lamp: still burning, Day and Night. And measuring Time by Three and an Half, on each side; or Seven in the Whole: while the 12 Cakes of Shew-bread lay by, and were chan∣ged

also; every Sabbath, or 7th Day. And the Incense offered at 7 and 14, as we shewed before. With the other Altar, without, for the Tamid: where the Fire was not quenched, Day or Night: And the Salt Frying, as the Worm, never Dying. And the Spirit of God, as the Ayre, or Sulphure also (which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somwhat Divine;) as a River of Brimston, Kindling it. Yea, and the Sea of Sodom also, before the Throne, as we touched before; in the Molten Sea; so placed in the Outward Court, as the Lake of Sodom was to Jerusalem: On the Right Hand South-East. As we may read in several places. How the Seas, & Lamps, or other things, came to be multiplyed by 10, in So∣lomons Time, we may speak in Characters, if God permit.

In the mean time, let me add, That He, that believeth is Childe of the Promise with Isaac, and Blessed with faith∣ful Abraham. Yea, He that is weak in Jerusalem, shall be as David; and every one that Thirsteth, receiveth His Everlasting Covenant, and His sure mercies, or his Holy Things, in all things Ordered and sure.

His seed shall endure for ever. His Throne As the Sun before him; It shall be established for ever as the Moon, as a faithful Witness in Heaven: Selah. Then follows the Laying, or slaying, of those faithful Witnesses. But How long! wilt Thou O Lord be Hidden? Here is the Great Nister (as the Jewes call the 3d Person, As Hidden) or Mister, as the Eng∣lish; or Mistery, we touched before: and Lanetsach! And Cheled, the word here used: with others, leading us to Adam, and Abel: Then to Enoch and Elijah. When we shall resolve that Dying Eclipse on the Cross, in Hours, and Dayes, and Months, and Years; As we shall be enabled by Him, whom to acknowledge, on all Occasions, is our Hap∣piness and Glory.

What is the Proper Age of the Moon, (its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when called Jareach, may not be easie to determine. We found her before in her Casing, sucking the Sun, as a Sea (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) till her Heat, as That in the Earth, and our Heart also (the Cause of all motions and clicking Pulses) make her first Reak, and then Boyl, as a seething Pot, or a Boyling Sea. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Seath, Seeth, as the

Greek 〈◊〉〈◊〉. Spirit boyling up, as enflamed, by Heat with∣in. And so the Moon, and Sea also may flow, as we touched before; to be compared with Esay 64, 1. 2. Psal. 147. 18.

In Numbers Jareach (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) makes 218. Which in Hours, is but 2 or 3 more, then Three times Three Dayes. Or if you will, Three Nights: because the Moon is to Rule the Night. And all the Nights of the week, make but 3 whole Dayes of 24 Hours, and an Half; before the Sun of the Sabbath Riseth: As the Lamb of the Sabbath Day; with his 144000 Virgins, following the Lamb of the Sab∣bath: as the Jewes Clakins, of the 144 Hours of the six Dayes before the Sabbath; as the first Fruits to God and the Lamb; of which before. Of Dayes, and Months, and Years, in Characters.

To 3 times 3 Dayes (each 3 is 72 Hours) adding6 Hours more, we are brought to Midnight of the 10th Night; before the 10th Day: the time of Jerecho. In Hours. 222. the 3d part of 666. And Jerichos Walls mightr each to Heaven, or at least to the Moon, as it signifies. Though we have not yet compared its Trumpets with them in the Revelation. Or the Last Plagues of God, and the Last Woe. When it is past, No more Curse: But as we saw in Jericho, though Cursed (as Gibeon also,) yet built again by Hiel, the Living High God, from Bethel the House of God, in the Dayes of Ahab, Brother and Father also; As we saw before

If we go forward to reckon the Age of the Moon, and the World together, we may remember, that although the Jews Night, were in Winter, about 7 minutes more than 14 Hours long; yet they alwayes made, or account∣ed it Even, to their Day: and so it was, (There and else∣where) at the Equinox, in which they agree, the World was Created. Let us a little compare it, with the first Month, in which they came out of Aegypt.

When the first Night of Time was past (as the Cubits first Span, of 3 Taps, or Watches, of 4 Hours apeece, or 4 of 3:) 12 Hours, brought up, That great Change of Light for Darkness. It is made of 3 (the Father of all Numbers;

and Ab, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 3) on 4 the Mother: as 7, is 3 with 4; which we found the first square Number, or Com∣pound; as 3, are all Simples.

The 2d 12 Honrs, were All Children of Light, which we called the sons of Israel; as the former 12 were sons of Darkness: or 12 sons of Ishmael the First-born of Abram, the High Father.

The 25th Hour, brought in, the next great Change of Darkness for Light, and is the nearest Root of 666, the Course of the Moon; that Eve of Night, as the Sun is the Adam of Day; with his 12 also (as Apostles;) the Root of 144.

35 and 36, Brought in, the Second Change of Light for Darkness. As 350, and 360 Dayes, bring up the 2d Year, both Solar, and Lunar, which is, as the Day Dawning, in the 35th Hour, before Full Light in the 36th: which is 3 times 12. And the Half, being also added, maketh 42, which brings up Noon, or perfect Light, of the 2d Day. Which is ended, by 12, drawn into 4 (the first square Num∣ber) bringing up the 3d Nights Rest, and great Change, beginning with 49, or 7 times 7, as the Jubilee: and Hebrew Midda, Measure of measures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 49.

60 Hours, bring up the Morning of the 3d Day; and 66 its Noon: and 70, is the Hour of its Evening Minha (had it been appointed:) to be compared, with the Pentecost, and Return from the 70 Years Captivity; and many other 70 in Scripture. It coming so up, in the 3d Day, which is also ended, with 72 Hours, as the 72 Elders, of the Sane∣drin: 6 times 12.

84 Hours, bring up the Sun of the 4th Day, and frees the Moon from the Sun: as we saw before. So that Both those Witnesses, might Then, be seen in Heaven; Where One, or Both, had yet lay hid, till the 4th Day; or after 3 Dayes and Half (which is the Night of the 4th) the Moed of these Heavenly Witnesses; to measure all other.

And as, the Sun of Righteousness, did not appear, till the 4th Great Day of the World; so perhaps he came, in That very Hour (of the 1000 years) which answereth to the 4th Dayes Minha; or some other signal season, that may tell

us, both his Setting, and Rising again; when we shall con∣sider all his Moeds also, of 3 Years and Half, 3 Dayes and Half; yea, and 3 Hours, and Half, great Eclips, on the Cross; of which in Characters, as God shall help us: with the Prayers of his people, who must help the Lord against the Mighty Powers of Darkness; that He may bring out his Marvellous Light, which is Dawning among us.

96 Hours, end the 4th Day. And 7 times 96, are but 6 more than 666. Whose 6th part is III. in Hebrew letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Measuring Line; we touched, in Kav la Kav, Sav la Sav. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is also just 96, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 106, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 100 and 11.

120 Hours (10 times 12) bring up the 6th Day; in which man was Created: and when he had fallen, and God grieved, or Repented, or resolved to change him, (because he had made him on Earth, and not kept him in Heaven,) He said, My Spirit shall not be a Don, or Dun, to Man for Olam (140, or 700,) in their Erring, who is Flesh. But his Dayes have been, or shall be, 120 Year (as English also speak, as the Hebrew, Year, for Years:) as there were 120 Hours, before the Day of His Creation: which we may consider again, when Christ himself shall grow up, to be a Perfect Man, in the Evening of the 6th Day, before the Great Sab∣bath, of which again.

The Hebrew words, for 120, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may be just 666, if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be but 40: and if it be 600, Then they make 1226, and with Vau, 1232, which wants 100 to make 1332, which is just Twice 666. How near to Daniels 1335? as the other, to 1260, in the Revelation?

120, Then, is Gods great Moed, for Man: And Moed in Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is just 120. 3 Times 120, is 360; 3 and an Half, 420; and three times 420, are just 1260. And 10 Moads, 1200, which may be in Moadim; which truly seem∣eth more than Two Moads; as Slashim, and other Plural Numbers, are 10 fold to their Singulars.

140 Hours (Twice 70,) come up to the Evening Minha, of the 6th Day, when Man was Created, and prepared for the Sabbath following (as our Saviour also, Rested in the Grave, after his Evening Sacrifice and Minha, on the Cross.) And 144 Hours (Twice 72) bring in that Sab∣bath,

or 7th Day, beginning (as the Christian also seem∣eth to begin, where the other ended,) in the Evening.

150, the Sabbath Midnight. 156 The Morning. 166, The Hour of That Dayes, Evening Minha. 180 Hours, bring up the Morning of the 8th Day: 10 times better then the Noon of the First Day, which was the 18th Hour. 190, That Evening Minha; which generally began about the Ninth Hour of each Day. Which is therefore called, The Hour of Prayer; as we saw before, in the Cripple heal∣ed at the Beautiful Gate; and Cornelius also, by the same Peter.

214, The Evening Minha of the 9th Day. 222 The 10th Midnight, or Jerecho, (of which before:) being the 3d part of 666. Which may therefore be 3 times worse, as 3 times bigger, then Jerecho was to its Two Spies, or Witnesses, that were hid, by the Woman, 3 Dayes and an Half. As we saw before. As also the 10th Midnight might be 10 times as Dark, or worse then the first Night was.

For we are now come (in Hours) to the Time of Hi∣ding, Slaying, or at least Laying the Witnesses. Being the Black Dark Dayes of Aegypts Darkness, for 3 Dayes and an Half, (with the 3 last Woes, or Plagues, in the Re∣velation;) before Israels coming out of Aegypt. Or, if Those dayes of thick Darkness, to be felt, were begun be∣fore This (which seemeth very little, if at all:) yet sure, they might be Types; or at least, Warnings, to Israel; who had Then Light, while their Enemies were in the Dark. As if to intimate, that all the Darkness of the Worst Dayes, or Hours of Darkness (as our Saviour speaketh) should fall on Aegyptians onely, (the black sons of Ham, as before:) and not at all on Israel. Though to These also, it was a Great Hour of Temptation; As we may see, when we come to their going out of Aegypt.

Now also the Pascal Lamb, or Goat must be Tyed up, as one of the two Witnesses to be slain on the 14th Even∣ing; but set apart, and separate, or sanctified (the Phrase we saw before) on the Evening of the 10th Day, or begin∣ning of the 11th Day: As 3 days and Half before its slaying.

240 Hours, end the 10th Day, and begin the 11th, whose Morning is 252. 260 Its Evening Minha. 264, brings up the 12th Evening. 276 Its Morning. 285 Its Minha.

288, Bring up the 13th Evening, and 300 its Morning. 310 The Hour of Minha. 324 Bring up the next Morn∣ing, the 14th Day. 3••3, the 9th Hour of That Day, or the Evening Minha; when the Two Lambs (or Witnesses) are slain: the Daily Tamid, and the Passover, which might be a Goat, or a Lamb.

We are now, to look up a while, on the Moon; the Coun∣ter (as the Hebrew Mone:) That Faithful witness in Heaven. She was White before, (from 3 Dayes and Half, or 84 hours:) and Lebana, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 87, 3 hours, and 3 Dayes, and an Half. But Now she is White as Snow (on Hermon;) which is Sheleg, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 333. She ligs, or lies in, in White, as in Childbed: and she Lights, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Ligg is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Legit. As Lectus, and Electus. As Two in a Bed, the One Elect, the other Left, to Lig and lie: Or left to the Left hand.

And Sheleg Turned, is Gelesh, Glass and Ice, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And Shegel, the Bedded Wife, as before. Each is 333. Let the Full Moon then be Sheleg, and the New Moon Shegel: As the Queen, at the Suns Right Hand, or South, or be∣low him, as we saw That Phrase. Or as Jericho stood to Jeru∣salem (this had 24000 Standers, & that 12000:) Or as Sodom; and the Molten Sea, in the Temple. In Gold of Ophir. Ke Tem, As Perfect (just 1000,) or As Teaming: which is Hebrew bringing perfect ones, and Twins; in Hebrew Teomim. As Esau and Jacob were Twins, and Perfect also, in their Generation, as we touched before, with Jacobs Hand, on Esaus Heel, in Ezdras.

Ophir also may hint her Fruit and fraught, which are Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Free and Bear; as before in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For, Ophir is, I will be, or make fruitful; as well as Gold of Peru, or rather Zeilan; as the Great Peleg sheweth. And Solomons Gold from Ophir, made up 666, Talents; As the Cours of the Moon, in 666 Hours. Or the Golden Image in Dura, 6 in breadth, and 60 in Height: of which

before. And though the Sun be as Gold, and the Moon as silver, (with Chymists,) Yet This silver Sheling, is also She∣gel, or Shekle, in Gold of Ophir. As in Hebrew, the word for Sun, is Feminine, or Commune; and the Moon is Mas∣culine.

Shall she also, as Sara begat Isaac, that Sun of Laughter, when she is freed from her Monthly Courses, or Changes; Then, be As the Sun? and the Sun seven fold Bright∣er? Shall she Then be as Perfect Gold! Ketem Ophir? Or, as He that is Perfect; as our Saviour speaketh! Or as the Canticles, Clear as the Sun; to be compared with the 4th, and 60th of Esau? where also, Thy Sun (spoken to the Church, Vers. 20, may be just, As the Sun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 660. But if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be 500, Then is Thy Moon (in the same Verse) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 718. But 52 Hours, Or Weeks of the Year, more than 666: the Number of the Beast in the Revelation: And of the sons of Adonikam, my Lord cometh, or Riseth; at the Re∣turn from Babylon, a Type of That to come. As we see in Ezra 2. 13. the Children of Adonikam, 666.

And as 333 Hours, bring us to the 14th Evening, or Min∣ha Passover; So 336, to the beginning of the 15th: which is shut up with 360 Hours, as their Year with 360 Dayes. We are now in the Feast of Unleavened bread: and at Full Moon: As if That, were to shadow out the Sun of the ••d Year, to be 10 times better then the Light of the ••d Day, coming up in 36 Hours. And 360, is 3 times 120, Gods Moed for Man; which is 3 times 40. 372 Bring up the Morning of the 16th Day; the Wave sheaf of Barley; the first of First-fruits, Heaved up, as our Saviour Raised, on the Third day, after the Passover was slain. And from This Day, 50 Days, to Pentecost, are 1200 Hours. Added to 360, they make 1560, for the Moed of Pentecost: Or Bic∣curim, the first Fruits. Of wch, 420, bring up the Morning of the 18th Day; or Crisis of Their Passing through the Sea: or end of three Dayes and Half, their Hour of Temptation. Beginning from the Passover: though they got not out, till the Sun-set of the 15th Day, or Hour, 360, As a new year. Deut. 16. 6. Nunb, 33. 3.

430, The Evening Minha of that Day; answering to

their coming from Aegypt, 430 Years, after the Promise, to Abraham, That very Night. 444 Brings up the next Morn∣ing, with its Tamid. It is Two Thirds of 666. 450 the Noon of That Day. But after Moses song, and the Lambs they wanted water 3 Days: and came to Marah, Bitterness, till the 12 Fountains, and 70 Tamars.

480 Brings up the 21^st Evening (As the Temple after Aegypt: Though a very Learned man would have it 580:) and 490, the Morning of That great Feast of Unleavened Bread: as Daniels Weeks 490 Years.

500 To the Minha of That great Feast, or the 7th Even∣ing from the Passover. And 555, to the first watch of the 24th Evening.

600 Hours, are in 25 Dayes. 36 more, bring us to the Morning of the 27th Day. By which time, the Moon be∣ginneth to approach the skirts of the Suns Robe, or Cla∣myd, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Mantle, Mantle, is Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an upper Garment. There, she becometh Gloomy, Glum, in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 639; As the Sun is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 640. And the Hebrew Galum, is not only Glum, or sad and Glummed (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but also Turned or Twisted, as Galume Lace. And so the Moon in the Suns Rayes; an Hebrew word, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then she is Calm, and Clam, and Clammed, or Clummed, as English use that Phrase; which is Hebrew, made to Blush, or be ashamed, as the Latine Calumn: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 650, and 656. Which in Hours, brings us to the Morning Watch, of the 28th Day, And 666 to the Point of Noon, in That Critical Day, to the Moon, of 4 times 7, and 3 times 9, and 3 quarters. And her Cloud, or Clade, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which before, makes up the perfect Olam: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (so near the Morning of the 30th Day:) And Olam may signifie their Hight, as well as Hiding, or their Secret (as Sodom: and Let not my soul be in Their seeret, or in So∣dom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 just 666.) Or their Yoaking, or Childing, or Fooling, or being Naught, as English use that word, akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Night and R••sting, as we saw before. But Sleep may be frm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is to slip off ones Clothes, and to sl••p a Flow∣er. Psal. 120, 6, 7, 8. and Ruth 2. 4.) or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to slop, or sloop, or throw down (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) Or else from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Both slow, and slouth (which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and Safe,

or Salf, and Salve; as akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to Slack ones hand, or to Pardon; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to send out, Siloam, and Shilo, As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Jacobs blessing Judah; or Sh••lah, Judahs Son: Of which befor in Tamar. And what if Childe, be Shiloed? As Birth, may be from Bar, a Son (as Bara Create, and Bar Bare, sent out, or Bear) as also from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Cove∣nant, which ever included Children; Through all the Bi∣ble: and mainly for them. And Abrahams Berith Olam, much about the Burning of Sodom; and from Beritus to Sodom, was the Length, and Cross Bredth of the Land pro∣mised, in His Berith Olam. And the Flames of Sodom might possibly intimate the Ole, or Whole, and Holy Burnt-Offerings as Seals of That Olam Berith. Especially at the Change and Full; of every Moon; as flaming Fire: or as the World Burning, at the End of the great Olam; when she shall be, As Gold afire, rather than Ophir. Which yet, may be akin to the Greek Pyr, and English Fire; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ as al∣luding to Ur of the Chaldes, whence He was called: Or to Ire, Wrath; which may be onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Fear; and that Where no Fear needed. As the 90 and other Psalms, tell us. But That Ketem Ofire, Perfect Fire of Love, shall cast out Fear, and Curss, and Sorrow. As it did Gomorrah: the People of the Curss, or Rebellion. The Spot, fixed on them, Gen 14: Though, but in Freeing themselves from Tyrants or Usurping Monarchies. So little doth God counte∣nance Oppression or Rebellion; or such Fighters: As Zeboim may signifie. And those, be the first Goats, (we read of, I think, in all the Bible:) For, so also does Zeboim ••ignifie. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Zebaoth) Armies, or Militia; and Goats also, much akin to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Woolves; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Flies: as we see in Baalzebub, the Lord of (wanton, lustful, fight∣ing,) Flies. But our Jesus, by the finger of God, shall cast him out: and even by Silence, shall destroy Babling, and Babylon. He is the Great Zerubbabel; and Jerubbaal also. And Solomon, That King of Peace, had but One War (I re∣member;) and That was, onely to destroy Lust, and Wrath, and Rage of an Army: That is, in Hebrew, Ha∣math Zobae.

From Zeboim, we go to Admah; which are joyned in Ge∣nesis,

and in Hosea also. A most Pathetical Scripture▪ He had said, Come, and let us return unto the Lord; For he hath Wounded us, and He will Heal us; He hath s••itten, He will binde us up. After Two dayes He will quicken us, (Here are Two Moeds:) In the 3d Day (or 3d Moed) He will Raise us up (As he raised Jesus: so he will Raise his Witnesses:) And we shall live in his sight. Will he also, shorten the Time, for his Elect (as Christ, or Esay promised;) so, that he will pre∣vent, the last Moed? after the 3 are past? As he put up his Sword, before the last Moed: In Davids Pestilence? We shall know, if we follow on to know the Lord. His going is prepared As the Morning (to the Evening; Or as the Evening; or Dark time:) and he will come, as the Latter Rain (before) the Former. O but what shall I do to thee O Ephraim! What O Judah! Your Goodness, or Mercy as a Cloud; as a morning Dew, Passing away. Therefore (or because) I have ••ewed them ••y the Prophets, and slain them by the words of my mouth: That (as the Latine Vt) thy judgements might be Light, going forth; (as at first Creation, or in the Morning:) For, I desi∣red Mercy (Chesed) and not Sacrifice: and the knowledge of God, before Burnt-Offerings. Though They passed the Cove∣nant, As Adam. There, they Cloathed (or dissembled) a∣gainst me. But (in the Close) He hath set an Harvest for Thee, O Judah: in my Turning the Captivity of my people. Which we saw before, in the Moed of Tabernacles. In the next Chapter, Ephraim is, as Jonah, going to Nineveh, or Assyria. But I will spread my Net (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my Rest: As on That Whale, Vomiting Jonah, after 3 dayes:) and bring them down, as the Fowls of Heaven: Orydem, Asyrem: as allu∣ding to Assyria: By which, I will Chasten them, according to the Report of their Witnesses; or Congregaton of Witness. As alluding to the Law, and their constant Custome; That when any one was chastened, There were Judges, and Witnesses standing by, to reckon, and report, and record, the number of strips. That they might not exceed 40 (How great soever the fault was:) He that had Many Stripes, might have but 40: Least Thy Brother (Yet Thy Brother! Though, but now, a wicked man!) Left thy Bro∣ther should be Vile in thy eyes: As we saw before.

Bot woe unto them; Though I have, or will Redeeme them, Yet they speak lies against me. Or as Moses song, They are Ly∣ing Children; forgetting their Father, that first made them, and then also Redeemed them: saying, Surely, They are Children, that will Lye no more. I will hearken; for, he will speak peace. That they may no more return to folly. O Lord, I have waited for thy salvation!

I bound (or instructed, and at the same time) I strength∣ned their Armes; or Strong Sowers, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) But they Plot∣ted Wrong to me. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as alluding to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used be∣fore, for Binding up, (contrary to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to Yoak a Beast, and make it Tame, as a Lamb, which is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is also Money, as stamped with it (or exchanged for it:) As of old Pecunia from Pecus.

They returned (from Assyria, or Babylon,) But not to the High (it may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Holy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) They are like a Deceitful Bow. Their Princes shall fall by the sword, For the Rage (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 677) of their Tongue. Psal. 12. 73 8. And that we cited from Daniel 11. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Till the Rage end: for, the Determined must be done.

Then the Trumpet for Alarm, and the Roman Eagles: As our Saviour also Comments on it. Except it be the Cal∣deans, as Types of some other. And the very sound of Samariahs Eagle (or Calf, as we touched in Eglon) may al∣lude to those Eagles, coming against them. Yea, and against the Temple, also, where the Golden Eagle was a sad Omen.

And they shall say to the Mountains, Cover us; and to the Hills, Fall upon us. To be compared with That in the Gospel, and Revelation. But how shall I give thee up, O Ephraim? O Israel? How shall I give thre up, As Admah? How shall I put thee as Zeboim? My Heart is Turned (quite Turned) on me; My Repentings are kindled together. I will not execute the ••ierceness of my Anger; I will not return to destroy Ephraim, for I am God, and not Man▪ the Holy One in the midst of Thee. And I will not become a Bear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a Bruit Beast, Cruel and Devouring. And yet, They shall run as Lacquies after the Lord, and he shall shew, or shout, as a Lyon, Arie, (we touched it too much already, in Aries.) Then shall the sons be afraid, or run

as an Heard (yea and carking care or charge, may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 flying to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) As Zippora, (the Bird, or the Goat, or Saphira,) with Moses, from Aegypt: and as Jonah from Assyria. I will House them again in their own Houses, saith the Lord. I will make them sit, or Turn them a∣gain. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1329. How near to Daniels 1335, or Twice 666? Is Judah also, One of the Faithful Witnesses, in the next Verse? and Then, Jacobs Birth, and Life, and Travels, and Weeping, and Wrestling at Mahanaim. And of Succoth, Moed of Tabernacles, as before; with Labans ser∣vice, and Lebana, and Aegypt again.

They shall be as a Cloud, and a morning Dew (Their sin, and their Punishment:) and as Moats (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) from Grain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And as smoak: Ashan: as the English Ashes, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet I am the Lord thy God, from Aegypt. And thou shalt know no God besides me: For there is no Saviour besides me: made under all those Commands also.

From the Hand of Seol (Grave and Hell, as St Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) I will redeem them: From Death I will ransom them. As Goel, the Kinsman, that had Right, and Command of Redem∣ption; as we saw before. And Gole, is also an English word, as Goal. I will be thy Plague O Death, (to devour, or speak down, as before in the Psalms:) O Seol, I will be ••hy Cut off: or most Deadly destruction. Being promised to Break the serpents Head; to loose all his knots; and to destroy his works, and Him that had the Power of Death, which is the De∣vill. Apoc. 20. 14.

Repentance shall be Hidden from me; Issater; 670. (with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it makes 1328:) we touched it in Hester. As God himself, in Moses song, Esterah: (where also, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is final, as before, to make Hester just 666:) and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in the same song. It shall be a Mistery to you (a Promise, rather than a Threatning:) As Paul also, going to cite This place of Hosea, saith, Behold I shew you a Mistery; or▪ The Great Mistery.

With ••hee, the Orphan (shall be made Perfect 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) shall finde most t••nder Compassions: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not only the Womb, or Bowels, but Their own Spirit also. I will heal their Back∣slidings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1342. and with 1348. I will Heal: leads

us to Arpha••sad; I will loose, or dissolve, as the Destroyer: But also, I will Heal, As Shaddai; the Almighty. I will be as Good, as Great, or Powerful. And that for my Names sake. The son of Sem [the great Name; They that know it, shall finde Rest, or Noah:] Sem they say, was the great Mel∣chisedeck; the King of Righteousness, and Peace, which is Salem. But sure, he was the near Ancestor of Selah, or Siloah, Rising up 35 years after his Father Arphaxad: and 3 and an Half also. The great Reconciler of the Sun and Moons Motions: more perhaps than 19, or any other Number. Half 70, 5 times 7: And next to 6 times 6: per∣haps the just Age of our Saviour, at his Death. In Hours, it brings us to the Light of the 2d Morning, 36: As 360 Dayes, bring up the second Year.

I will love them freely. Though before, he had said, From my House I will drive them, Agarsem: As Hagar from Abraham: and I will not add to Love them. Oseph: As minding Joseph, sold to the Stocks, &c. All their Sa∣ras, are Sorerim. Sorry Sirs. As the English Proverb to this day. They shall be Nodding and Noddies▪ Among the Gentiles, Gogim: perhaps of Gog and Magog also. Both in England, and other Northern Countries: As we finde in Heathen writers.

But return O Israel, to the Lord thy God: Even yet, Thy God! As Jeremy 3. and many other places. And the great Complaint in Zephany is, that the Polluted and Rebellious City, would not trust in the Lord, Nor draw near to Her God. As Manasseh (but a Type of their Return; though They thought themselves Forgotten; as that name may inti∣mate;) after All his sins; Yet Bowed to His God, and his Fa∣thers God; who Heard him.

Take words, and say; Take away All Iniquity: Not Ours onely, but All. O let the Iniquity of the Wicked (wick∣ed also!) come to an end! And He, was Heard, in what he prayed. Receive us graciously. This Tob, mindes me of Tobiah, the Lords Goodness. There are strange things in that Book; and of These Dayes perhaps, in the true He∣brew Copy.

I will be as a Dew to Israel (yet the great complaint and

punishment, was, That His Goodness and Mercy was but a Dew.) He shall flourish as the Lilly: Or as Shushan, of which before, and in Ester. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 661. Or as Susanna Recovered by Daniel from the Elders: as Shushan by Ester and Mordecai. There is another Mistress also. First, His Roots (under Ground, and out of sight) like Lebanon. Then his little young Suckers, Yonikothau; (as Younger is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) 66. 588. His Glory (or Beauty, or Head, Hodo: As India (How like to Judea?) Hodi, in Ester also. And in English, Hoddy, is joyful and glad:) As the Olive-Tree: and his Reak as Le∣banon. Jasu••u, Joseve, Betsillo. And again, His memorial as the Wine of Lebanon. From me, is All thy Fruit found. See Esay 26. 19, 20. and Psalm 107. 40, 41, 42, 43, and 91. and 37. 34. with the close of This Prophet Hoseah.

In the Prophet Joel, we have a Form of Prayer prescri∣bed, before the Spirit be poured out, as There also promised. And Esay 32. My Land shall be desolate for ever, &c. Till the Spirit shall be Poured from on High: And then the Wilderness shall be a fruitful Field; and That which is Now fruitful, shall be accounted but as a Wilderness. And Then you shall sing, as in the Night of the solemn Moed (Chap. 30.) to be added to that before, of the Feast of Tabernacles. And Chap. 59. They shall fear the Name of the Lord, from the VVest, and his Glory from the Sun-Rising; when the Enemy shall come in, like a Flood (to end That Generation;) Then, even Then, the Spirit of the Lord shall lift up a Standard against him. And the Redeemer (or Goel, and Kinsman) shall come to Zion (or out of Zion,) and shal Turn away Un∣godliness from Jacob. As St Paul renders the words in Rom. 11. applying it to the Fulness of the Gentiles, (as the Resurrection from the Dead) when All Israel shall be saved. For, This is my Covenant with them, when I shall take a∣way their sins; My Spirit upon thee, & my words w^ch I have put in thy mouth [for, the word which I Covenanted with you in your coming out of Aegypt; and My Spirit is still standing in you, Fear yee not, Hag. 2] They shall not depart from Thy mouth, or from the mouth of Thy seed, or from the mouth of Thy s••eds seed, saith the Lord, from now, and for Ever. And though they Rebelled and Vexed

his Holy Spirit, so that he turned to be their Enemy, and fought against them; yet he remembred the dayes of Old, Moses and his people, saying, VVhere is He that brought them up out of the sea, with the Shepherd of his Fock? and where is He, that put his Holy Spirit within him? And again, The Spirit of the Lord caused him to Rest, &c- Chap. 63. And then followeth a most sweet and pathetical Prayer, for the time of their Captivity, to be Paraleld with that in Joel 2. And Then, the Lord will be jealous for his Land [or for his Earth!] and will pity his People. Yea, the Lord will answer and say, Behold, &c. And fear not O Land, [Be not Tyred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] Be glad and Rejoyce, For, the Lord hath been Great, to Doe, or to work Great things. Be not afraid, ye Beasts of the Field.

Be Glad then O children of Zion, and Rejoyce in the Lord your God: He hath given you the Former Rain for Righteousnesse; and He will bring the showre also (the gushing waters; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may sound in English:) the former Teaching Rain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and That also which filleth up the straw, or the stalk, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as in the first Month, or beginning of the year: which was also, the End of the year before.

And you shall eat in plenty, and be satisfied, and praise the Name of the Lord your God, that hath been so Mar∣vellous for you: and my People shall never be ashamed.

And you shall know, that I am in the midst of Israel: and that I am the Lord your God, and none else: and my People shall never be ashamed. And it shal come to pass Afterward, (Afterward!) I will pour out my Spirit upon all flesh, &c. And I will shew Wonders in the Heavens, and in the Earth: the Sun shall be turned into Darknesse, and the Moon into Blood (and may not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? before the Great and Terible Day of the Lord come: and it shall come to passe, that whosoever shall call upon the Name of the Lord (Iesus, as is plain by This cited in Rom. 10,) shall be saved, or delivered. As Paul at Melita: which in Greek may be Care, but in Hebrew, Cure and De∣liverance. For, on Mount Zion, and in Jerusalem shall be Deliverance (Here is also Pelitah, which we had before in

Paltiel:) as the Lord hath said, and in the Remnant whom the Lord shall call.

And Peter, by these words, proveth that This was only begun in Act. 2. and that the same spirit (of which They had Then, the First fruits, as Paul also speaketh) was pro∣mised to Them and Their Children, and to All (to All!) that are afar off: even All the Lord shall call: of which we have also a most sure Character, in our Hearing and Attending to Him; and Calling on the mighty Name of Iesus of Na∣zareth: as we cleared before, out of 1 Cor. 1. Rom. 10. and many other Scriptures.

And That This was to reach, much beyond That Pen∣tecost, Act. 2. may be cleared from our Saviour, speaking of the sack of Ierusalem, and their Great afflictions, divers years after That Pentecost: and then, saith he, immediate∣ly after the Tribulation of those dayes (and in Mark, After that Tribulation, in those dayes; which in Luke, are cal∣led the Times of the Gentiles, Treading down Jerusalem, the Holy City in the Revelation, 42 Months: and Then) shall the Sun be darkned, and the Moon not give her Light; and the Stars shall fall from Heaven, and the Powers of Heaven shall be shaken: and Then shal appear the Sign of the Son of man in Heaven: and Then shall all the Tribes of the Earth mourn, and they shall see the Son of man coming in the Clouds of Heaven with Power and great Glory. Which is also in Mark and Luke (though Both omit the Sign of him in the Clouds;) who addeth also (for the Jewes, and not onely for the Apostles;) When These things begin begin! to come to pass; Then look up, and Lift up your Heads: for your Redemption draweth Nigh. Even in That Generation; As summer, when the Figg-tree blossometh.

And those signes, There given by our blessed Saviour (more by giving t••an receiving,) are in the Prophet Ze∣chary; with H••ggai, and Malachy, after Babylon: and espe∣cially, in Th••t place of Joel, with That very Pouring out of the Holy Spirit (which was therefore not fulfilled in Acts 2d, but onely begun, before that Tribulation, and Horror there spoken of;) with signs in Sun and Moon, and Blood, and Fire, and Pillars of smoak. For, Behold! In Those

Dayes, and in That Time, I will bring back the Captivity of Judah, and Jerusalem; and I will gather all Nations into the Valley os Jehosaphat. Thither cause thy mighty Ones to come down O Lord. Amen. Let the Heathen be Waken∣ed (for, it is Kets, both the End, and the Waking, or Resur∣rection, as we saw before:) and com up into the Valley of Jehosaphat; For there will I sit to judge All the Hea∣then round about: as before in that very Valley, as we found at Engedi and Beraca. Put you in the sickle, for the Harvest is Ripe, and the Press is Full, &c. As in Christ, of the Harvest, added to That of his Coming; and the Reve∣lation also, of the Vintage for 1600 Furlongs. And now, the Sun and Moon shall be darkned, and the Stars withdraw their Light, and Heavens shake &c. Twice repeated in this Prophet, and twice in Haggai, as also the Author to the Hebrews: Again, and yet Again, I will shake: as at Jeru∣salem pulled down: and again, at its setting up again.

And so the Prophet Esay, 14, and 24 (as 24 of Matthew,) After all the Powers of Earth shaken, and the Kings of the Earth, upon the Earth; who yet shall be visited, even in the Pit also; as Zedekiah was in Babylon, Blinde; Until I visit him, saith the Lord, in Jeremiah 32. with 27 and 29. And in the 24th, They were carryed thither for their good. Even as the Gibeonites were Cursed by Josuah, (that great Type of Jesus;) but, for their Good also, though to draw Water for the House of God: yet to be There, and Nethi∣nims.

And so, here also, in Esay, They shall be shut up, in Pri∣son, in the Pit; but after many dayes, they shall be visited, and Then the Moon shall be confounded, and the Sun ashamed, when the Lord of Hosts shall reign in mount Zion, and in Jeru∣salem, and before his Ancients, Glorioufly. As those glorious songs, in the two next Chapters: and the 27th, is of the Binding of Satan, (Leviathan, the Dragon, or the Crossing Serpent.) As the Primitive Church did generally under∣stand it. Which may reach the Powers of Heaven, or the Zodiack which must also be shaken, with its Beasts also; when the Sun and Moon, or two Witnesses, are put out, or slain, for 3 dayes and Half: as ever, when there hath been

a new World, or a new Heaven. And Solomon speaketh as if more were still to follow, than had gone before, to the Beth Moed.

We might Track it up to Moses also: as most things in all the Prophets. Then will the Lord be jealous for his Land, (his Land!) and pity his People: which Joel hath, from Mo∣ses Song: That is Gods, given to Moses and Joshua (more solemnly perhaps, than the Law it self) in the Tab. He will be jealous for them, and moove them to jealousie: and Then, he will be merciful to His Land; his Land! (even cursed Adama! As in Joel also:) and to His People. But when, They are shut up, and none left to help them, as was rightly observed by the Prophet Jonah, 2 Kin. 14. as we saw before in Daniel, and Psalm 72.

And lest This, might seem less Durable, because from the flitting Tab: we may finde it also, among the secret Councels of God, hinted to Moses, at his private retire∣ment, in one of his Three 40 dayes (as he lived Three 40 years) on Mount Sinai: Though now placed in Leviticus 26. which may be the sum of the Law, and the Gospel also. Yea, and the Fata Imperii, or Their Changes also; as of the Moon in Heaven.

I will set my T••bernacle among you, and my soul shall not ab∣hor you (which St Paul applyeth also to the Gentile Corin∣thians:) and I will walk among you (as if, the Ark did straiten him, as a Childe in a Cradle; or in swathing bands:) and I will be your God! I will be so! Yea, and I, will stretch out my Hands, and feet among you, as one that swimmeth.

But if you will not Hearken! and will not! O! How much wilfulness, is still expressed in it! And if you will de∣spise my Statutes (cha••ged on David himself!) And your soul abhor my judgements, so that you break my Covenant.

Not a word of Threat, till sin came up so High, as could hardly be worse (one would think:) And Then, I will ap∣point over you Terrour, Consumption, and burning Agues, to consume the Eyes (our great occasions of sin) and cause sor∣row of Heart: which the Lamentation calleth, the Curse of God. And I will set, my Face! (when they had set Their Heart) against you; and they that Hate you, shall Reign over you.

And if you will not yet for All this, Hearken unto me, [O! how Tender!] Then I will add to Teach, or Chasten you Seven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And if you will walk with me at ad∣venture (Keri) and will not hearken to me: I will yet add stroke or plague, Seven. And I will send the wilde Beast [of Tooth or Teeth, as the Syriac in the Revelation,] who shal destroy, the Tame Beasts, and the Children also. As Molock did, in His fiery Claws; and Babel, in his fiery Furnace. And because they bare the Tabernacle of Molock, instead of Gods; and the Image of the Beast, and Dragon also, instead of Gods Image; Therefore he carryed them beyond Ba∣bylon: as the Prophet, and Stephen also.

And if you will not be instructed to me, by these things; but wil walk Keri; [may it allude to their walking by Tra∣dition, rather then written Rule? As they rejected the writ∣ten Ketif, for the Keri.] I will walk with you, Keri: and I will strike, or Hack you, Even I, Seven. And I will bring a Sword, avenging the Quarrel of the Covenant [which they Brake, before His first stroak:] And when you shall be gathered together [as to the songs of Asaph, the little Gatherer of the people: as a Type of Shilo, the great Gathe∣rer, promised, Gen. 49. 10.] the Hebrew word wanteth 3 of 1200. I will send the Pestilence among you, and into the Enemies Hand you shall be given up. As God gave up Job [the very letters of the word here used for Ene∣mie] into the hands of Satan the great Ojeb, Ob, Pytho and Python. [see also Rev. 2. 10.] And in Micha we found They shall be given up, till she that Travelled bring forth. As here, you shall be Given up. Which may be more consi∣dered; and the rather, because the place is clear enough, of the great siege of Jerusalem, and its Pestilence and Fa∣mine also: with Women eating their own Children, as in the Lamentations.

And if you will not, for all This, hearken unto me, but walk in Keri, or contrary to me: Then I will walk con∣trary to you, in Fury: Hamath Keri (as we saw in Hamath Zoba) And I will correct, or instruct you, Even I, Seven: upon your sins, or against them. (as twice in this Chap∣ter: but once, Verse 21. it is According to your sins.)

And you shall eat the flesh of your Sons, and the flesh of your Daughters, ye shall eat. And I will destroy your High places, and cnt down your Hammons, and cast your Car∣kases, upon the Carkases of your Idols (and all your Cities shall be waste, and the High Places desolate, That your Altars may be laid waste, and made Desolate; and your Idols may be broken and cease; and your Images may be cut down; and your Works may be abolished; Ezek. 6. 6.) And my soul shall abhor you. And I will scatter you among the Heat heu, &c. And your Land shall keep her Sabbaths: (One great Reason of all this Desolation.) And you shall perish among your Enemies, and their Land stall eat you up. And they that are left of you, shall Pine away, in their Iniquity, and also in the Iniquities of their Fathers with them, they shall Pine away. As Ezek. 24. and Dan. 9. con∣fessing their Fathers iniquity, saith also, that Shame belong∣eth to their Fathers: As if their Childrens sins, should also be punished on their Fathers. God be merciful to me, a great sinner, in others also.

But is there Hope in Israel, yet, concerning This also? Yea Verily, for, our God, is the God of Hope, and of All Consolation; and the Father of Mercies, (One with Christ, who is the Only Begotten of the Father.)

Now follow, some of the sweetest Promises in all the Bible: although the former part of them is wronged much, by adding an If, before them, in some Translati∣ons: (a Serpent, that may hazard Paradice again, and turn the Gospel of Free Grace, into a Condition, Out of our Power more than Circumcision:) But the Original, hath no If: but a Promise, that they should be brought to ac∣knowledge (as Jer. 3. Only acknowledge) Their own and Fathers vileness, in walking So to God, and He so to them: Or Then, their Uncircumcised Heart shall be humbled, and Then, they shall Accept their punishment: And I will remember my Covenant with Jacob, and my Cove∣nant with Isaac, and also my Covenant with Abraham! I will Remember! (How often repeated!) And I will Re∣member the Land! For, the Land shall be left, and enjoy her Sabhaths: And they shall (How sweet!) Accept their

Punishment; because, even because, they despised my Judgements, and their soul abhorred my Statutes.

And yet for All That, when they be in the Land of their Enemies (How gracious!) I will not (I will not) cast them off, or despise them: (Psal. 22. 24. Ioh. 6. 37.) neither will I abhor them to destroy them Utterly (Psal 119. 8. Jer. 14. 19, 20, 21.) and to break my Covenant with them; For I am the Lord, Their God. (a Reason strong enough, as we saw in Hosea, and divers other places.)

But for Them, or Their sakes (How strange is this!) I will remember the Covenant of their Ancestors; whom I brought out of Aegypt, in the sight of the Heathen: (to this very end) to be to Them, for a God: I am Jehovah. These are the Statutes, and Judgements, and Lawes, which the Lord gave between him, and between the Children of Israel, in Mount Sinai, by the hand of Moses. As also, be∣fore, Chap. 25. Which two Chapters, deserve a Volume by themselves. But God will Teach us; and make us wise and prosper, in All we do; If we would but observe the Law of Moses: as the last of the last Prophet Malachy, and the last speech of David to Solomon, (though now in the First Psalm:) from Gods own words to Josuah, upon Moses Death. Jos. 1. 7, 8. And that great Arcanum Imperii, Deut. 17. and 3 last Verses, which we discoursed before; as the best p••ce I know, for Successive Monarchy.

And that Levit. 26, is such a gracious Promise (the foundation of the Gospel) may be yet more cleared by that Letter, written by good Hezekiah, in full Parliament of Lords and Commons: 2 Chron. 30. To the Ten Tribes, after their Captivity begun: But they are invited to Return to That which was Sanctified for ever, by a most gra∣cious God (there described) In their Returning: (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which yet some render, If you Return:) citing that of Leviticus, and Deuteronomy, with Exod. 34. &c.

And Nehemiah, citing these also, leaves out the If: (though some Translations put it in, There also, but in little letters;) desiring God to remember, he had promised Moses, that although he would scatter them for their sins, yet They should turn again, & keep his Commandments &c.

Compare the First Chapters and 9th, with the 9th of Ezra, and 9th of Daniel. Which is not onely in the He∣brew Tobit, so remarkable; but in divers places, as an Ab∣solute Promise: else they could not build upon it, as Assu∣ring their Return: Except they came up to that Condition. which they knew not that they should; Except It also, were There promised, to be given them; even in their E∣nemies Land. Which is so promised: and clearly in Eze∣kiel, several times; You shall-abhor your selves, and Blush, and loath your own Doings, &c. (the most genuine and Gospel Repentance) When you shall see me Pacified towards you, for All that you have done. But not by your Covenant, or any thing you do, or can do; Be it known unto you, O you House of Israel.

And Daniel, that Wise man, saw such a stress on This, that citing Moses, and the fulfilling of his Threatnings so, that never was the like done under Heaven, as at Jerusalem (nor ever shall be, as we saw before:) And yet, saith he, We have not sought the Face of the Lord, our God, to turn, or that we might turn, from our iniquities, and understand thy Truth. And yet, according to all thy Righteousness (a strange expression!) I beseech thee, let thy Anger and thy Fury (in other Prophets and Psalms, Thy Hating, Loathing, Ab∣horring, Cursing) be turned away from thy City! Jerusalem! the Mountain of thy Holiness! And concludeth, For the Lords sake: Or the Messiah; (as That Phrase, in their most antient Authors:) Or as himself expresseth it clear enough, Because (Thou art) Our Lord, Adonai. Their usual expression of That God-Man. As other Lords, onely by Adoni; or at most Hadoni. Their common Salu∣tation, when they met: as we may finde in Plautus: sounding it much as the English, How don ye!

For, it is Christ he speaketh to; Or the whole Trinity. Bow down thine Ear to hear, and open thine Eye to see: Hear Adonai, Adonai Pardon, Adonai Hearken, and Doe, Defer not, for thy own sake, O our God! And not for our Righteousnesses (which are as filthy Raggs, even All of them, and worse:) But for thy great Mercies. Which in other places, are also Manifold Mercies: as manifold, and more, than All our sins. Or as his 9th. and 9th. To

the Lord our God belong Multitudes of Mercies, and Forgivnes∣ses (in the Plural, as also, cited by St Paul:) Though we have Rebelled, even Down Right, Rebelled against him.

And Then comes out the Angel (at the Minha) with the 70 Weeks: and after, with 1290, and 1335 Dayes. Which may be also, in that 26 of Leviticus.

Where we read of 4 Sevens, and Chastning, or Instruct∣ing (which is the same in Hebrew;) 4 times 7: which make a Month; or 28, in Dayes, or Hours, or Years, or som∣what worth enquiring after. In general, it may Hint the 4, 7 Dayes, or Month of the Moon, from the Sun. As if Here also, God would intimate, They should return again after Those 4 Sevens, as the Moon to the Sun: as we saw in 4, 7 Dayes, or 666 Hours.

The word, Seven, is Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Numerals, 372. which in Hours, is the very Morning of the 16th Day of the First Month; or the great Heave-offering, or Wave∣sheaf of Barley: the Resit, or First of First Fruits. In memorial of the Morning after their coming out of Ae∣gypt; which was the 15th Day, at Sunset: just in the 360 Hour, as their year came out, in 360 Dayes; and the 2d Morning from Creation, in 36 Hours; as we saw before: and how this First Fruits, was also a Type of our Saviours Rising up from the Dead (as this Sheaf of Barley Heaved up) on the 3d Morning after the Passover was slain, on the 14th Minha, 333 Hour: or 40 (the 40 Hours of Christ in the Grave:) before 372, the Morning of the Wave-Sheaf.

The morrow after the Passover, the 15th Day of the Month, or first of Unleavened Bread, was a solemn Sab∣bath, or Rest, from servile Labour; and a Feast of joy, as the Jewes call it, because of the Peace-Offerings then to be offered and eaten; which they also called, the Feast of Passover. As in the Gospel, They would not go, into Pi∣lates Hall, lest they might be kept from the Passover, or Paschal Feastings (for the Lamb was Eaten, on the Night before, as we see, in our Saviour; though some think he was before the Jewes, in that also:) of which Deut. 16. 2. 2 Chron. 30. 24. and 35. 7, 8.

But the next, or 16th Day, was for Offering the Sheaf,

or Omer (both an Handful, and a 10th part of an Epha (equal to the Bath, 3 Seas;) the 10th part of an Homer:) gathered in the Dusk of the 15th Day (called the Sabbath after the Passover:) yet by 3 men, saying, On This Sabbath, sabbath, sabbath; In This Basket, basket, basket; with this Sic∣kle, Sickle, sickle; the Men 3, and the Baskets 3, and the Sickles 3, and they must reap enough to make 3 Seas: from the Valley of the Brook Kidron (He shall drink of the Brook in the way; and so lift up his Head.) Then they pass it through the Fire, that it may be Parched Corn, and Ground also. For, it pleased the Lord to put him to pain, though a Son: that he might learn Obedience; and by sufferings, be made perfect.

From this Sickle, they must count the 50 Days, as Deut. 16. 9. Which in Levit. 23. 15. are begun from the Mor∣row after the Sabbath (or First Day of Unleavened Bread, after the Passover) or the Day of the first Sheaf; So that the morrow after the 7 compleat weeks, or 50th Day (as the Jewes themselves call it,) was the Day of Pentecost; and of Biccurim, the First-Fruits, in two loaves of fine Flour, leavened.

The Jewes observe no Rejoycing commanded at the Passover (which must be eaten with Bitter Herbs:) but at Pentecost, they sang the great Hallel Once; being Once commanded to Rejoyce; and Twice at Tabernacles (Double and more then Double, or seven-fold to the joy of Pente∣cost:) As we may finde in Deut. 16. and 11th. for Pentecost; but 14. and 15, for Tabernacles, on the 15th Day of the 7th Mouth: And thou shalt observe the Feast of Tabernacles 7 Dayes (the Pentecost but one;) when thou hast gathered in thy Corn, and thy Wine: and thou shalt Rejoyce in thy Feast (Thy Feast!) Thou, and thy Sou and thy Daughter, and thy Man-servant, and thy Maid servant, and the Levite, the stran∣ger, and the fatherless, and the Widow, that is within thy Gates. 7 Dayes shalt thou keep a solemn Feast, unto the Lord thy God, in the Place which the Lord shall choose, because the Lord thy God shall bless thee, in all thy increase, and in all the works of thy Hands: Therefore thou shalt surely Rejoyce.

They observe also, the Pure Unleavened Bread of

the Passover, was a Memorial, to endure for ever. But not that of the Pentecost, (being to fall, or be little spoken of, when All was brought in; as we saw before, of Tythes and First-fruits, in Ezekiel and Revelation:) And though the Passover and all its Week, had onely Pure Unleavened Bread (a Type of Christ, without sin;) yet the Pentecost had both, Unleavened in its Minha, and Leavened also, in its two Cakes, of Biccurim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Elect, as we saw before in Bahurim.

And might not Those two Cakes, represent the two Churches of Jew and Gentile? or the two Witnesses, to be Broken as the two Cakes? Or the Turtle Dove, and the young Pigeon, in Abrahams Vision? Sara and Hagar, or Keturah (whom the Jewes account Hagar:) with Re∣becca? or Rachel and Leah? Abigail and Ahinoam? and divers others, as before, and yet again: Types of the two Witnesses!

Those two Cakes, were attended, with 7 Lambs, and two Rams, and a Bullock, for an Ole; a young Goat for a Chate; and two Lambs also, for the onely Salems of the whole Corgregation, which were most Holy: to be wa∣ved up with the two Cakes, or Biccurim.

Which the Jewes also may teach us, to be 7 Taps long (was it the Sacred Cubit?) and 4 broad, and 4 high. As to represent a Month, of 4 Sevens, in that 26th of Levit.

If one of these Sevens, be 372 (as in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and bring us just to the 16th Morning of the Wave-sheaf of Barley; (which was just 372 Hours:) Why may not the other 3 bring us to the Pentecost? Or 50th Day, after that Feast of Barley?

3 Times 372, make 1116. which are just 84, less then 1200, the number of Hours in 50 Dayes, that make up the Pentecost, from That Barley sheaf. And 84, in Hours, make up just 3 Dayes and an Half, for the Slaying, or Lay∣ing, of the Witnesses: as we found, in the Sun and Moon (Hid in the Suns Beams, or Hamma, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 53 or 93,) till she be first Malta, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. just 84, and then Lebana, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 87, in three Hours more: and Melit, or Melita, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 89 and 94: and Malcha, Melcha, Milcha, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 95, and

Sach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 98. And so forward, to Sheleg and Shegel, as we saw before.

I add not, That the Hebrew words, for that, we saw but now, in Levit. 26, You shall be given up into the Hand of the Enemy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 either with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or without it, make but 3 more, or 3 less than 1488, which are just 4 times 372, the number of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 4 times repeated, in that Chap∣ter, for their Chastisments. But we may yet have a more sure Key, for That, and all other Prophetick numbers.

In the mean time, we may remember, that 222 Hours (the 3d part of 666,) brought us to the 10th Midnight, before Jericho: And in Josua 4, 19, we read, that they came out of Jordan, to Gilgal, the East border of Jericho, just upon the 10th Day of the First Month: and the num∣ber of Jericho, is the Hour of Noon in that 10th Day.

The Pascal Lamb, or Goat, began to be Tyed up, or separate 3 Dayes and Half, for the Passover, on the 14. As Pauls Tempest went off in the 14th Day; and Then, he came to Melitah, or Malta (which hath also been Delive∣rance, against the Turks, many a time:) As Sodom was deli∣vered by Abraham, in the 14th Year; and Jacob served Laban, for his two Daughters, 14 Years; and Jerusalem was freed from the Assyrians, in the 14th Year of Hezeki∣ah; and Ezekiel saw his New Jerusalem, in the 14th Year after the Citie was smitten; and in the 10th Day of the first Month; just as the Lamb was to be Tied up: And Daniel had his great Vision, of which we have spoken, on the 14th Day, after That Lamb, so tied up; but not slain till the 14th Day, about the Evening Minha, or the 333d Hour, just Half of 666.

But they came out of Rameses, on the 15th Day, Numb. 33. 3. and at Sunset, Deut. 16. 6. just 360 Hours of the Month. As if now, they were to begin, a New Year of 360 Dayes, 10 times as good as the 2d Dayes Light; Rising up, 36 Hours, from the Beginning.

The Morning after was fixed, for Heaving up the Barley-sheaf: as Emblem of their Rising out of Aegypt; and our Lords Lifting up, on the Cross, and Rising also, from the Grave, on the 3d Morning, after his Death; as the

Sheaf; was, the 3d Morning after the Passover slain.

In Hesekiahs time, they began to clense the Temple (polluted by Ahaz;) on the first Day of the first Month; but they passed not the Porch, till the 8th Day; nor the House, till the 16th Day (the Time of this Barley-sheaf:) which was one of the Reasons why they could not keep the Passover, on the 14th of the First Month; as command∣ed, on pain of Cutting Off. But Hesekiah rose early, and called the Rulers of the Citie, and All, laid their hands on 7 Goats, for a Chate; and the Priests killed them, and with their Blood, made atonement, on the Altar, for All Israel, as the King commanded. And the King, and his Prin∣ces, and all the Congregation, made an Act of Parliament, for the Passover, on the 14th of the 2d Month; and then Hesekiah prayed, The good Lord Pardon, &c, though not accor∣ding to the Purity of the Sanctuary: or Lawes thereof: And the Lord hearkened to Hesekiah, and Healed the people. And the King spake comfortably to the Levites; and they kept the first 7 Dayes (as in the first Month;) and the whole Assembly took Counsel to keep other 7 Dayes; and they did so, with great gladness; as the like was not since Solomons 14 Dayes also. And the Priests, the Levites, rose and blessed the people, and their voice was heard, and the Praier came up, to his Holy Habitation, unto Heaven.

Pentecost, the 50th Day, from the Sheaf of the 16th, as in Levitieus; But in Deuteronomy, from the Sickle; which was the Day before: and that, so strictly maintained, a∣gainst the Zadduces, as the Jewes may teach us; that from Thence, They cryed Thrice, On this Sabbath, Sabbath, Sabbath (or the morrow after the Passover slain, the 14th Evening:) with this Sickle, sickle, sickle; as we saw before; as a beginning to the 50 Dayes of Pentecost, Deut. 16. 9. When thou put test in, the Sickle.

In 50 full Dayes, there are 1200 Hours: to be compared with 12000 of a Tribe, The First-fruits to God and the Lamb, in the Revelation. And Moadim are just 1200: if Moed be 120 (as we saw before) and Moadim be 10 Moads, as it may be: For, the Hebrew Duall, is for Two; and their

Plural for 3 at least; as we saw in Elohim: and Plural numbers are generally 10 fold, to their Singulars; as we saw, 10, a Congregation: As the least plural Regimen, is made with Jod, that is 10, and Im may be 50, or 610: and through all the Bible, we see numberings by 10, and by 50; and the least Captain, of 10: As also the English yet observe in their old good Tithings, and Tithing men, with Headboroughs, and Constables of Hundreds.

The 7 Weeks, were but 49 Daies, as a foundation for Daniels 7 Weeks, of 490 Years: of which again. And though the Pentecost were the 50th, yet the Biccurim, or first Fruits of the Spirit (Acts 2d) came on the 3d Hour, of that 50th Day. So that we may begin the 50 Daies, or 1200 Hours, before the Barley sheaf. And sure, it must be 12 Hours at least, before that Morning; else we shall disturb the course of Nature; which began Time (as God doth All) with the Worst first; as Evening before Morning: and probably with Winter, before Summer: That is Sowing time, before Harvest; whose last end, ended the whole Year, and began another.

If 1200 be added to 333, the Minha Passover, or to 335 or 6, the last Hour of the 14th Day; it makes 1533, or 1535, the number of Wrath and Fury, to be Passed over, as Daniel 9. 16: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aphek and Hamath; words omi∣nous enough to Israel, beaten so often at Aphek, (and as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 5 times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is 5 times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) when the Ark was taken; and again, when Saul was slain, besides all else: And though Solomon (as a Type of Jesus) conquered Wrath, and Hamath, as we saw before; yet the King of Assyria, gloried in it, as His, and conquered by Him: Whence also, he carried some to people Samaria (though they brought the Wrath of God, and Asima, and Lions with them: O Ariel!) And the King of Aegypt Chained a King of Judah, in the Land of Hamath; as the King of Babylon, did binde, and blinde Zedechiah, in the Land of Hamath; as we read in Jeromy. And the Prophet Esay saith, that God will set his Hand the 2d time to recover his people from Hamath also; which in Zechary, must be joyned to Damascus, when it is Menucha, made Meek and quiet, as we saw before.

And though I may be out in Time, as well as Place, what if God shall shew us, All these Hours to measure Years, from Aegypt, Onward? Thus?

480 to the Temple, in Solomons 4th, who Reigned 40. Thence Ezekiels 390, to the Temples End. Thence, 3 times 666, and an Half, may bring us to the Great Taber∣nacles in the 7th Month; or just to 1666, after the 2d Tem∣ple was destroyed.

And by This account, there may be just 666 Years, be∣tween the two great Changes of Jerusalem (by the Chalde∣ans and Romans,) as the two Changes of the Moon, under Hamath, the Heat, and Raies, or Rage of the Sun. That is, 70, and 66, and 490, and 40, from That Pentecost, Act. 2. To the Roman Sack of Jerusalem; just 70 Weeks after the 2d of Darius Nothus (106, or measuring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Captivity;) as That Pentecost (and Passion of our Saviour,) was 70 Weeks, from Esraes Time, in Artaxerxes; 66 (or what if 70?) from the 2d of Darius Hystasp: who restored the Temple (in Haggaies Time;) ending its 70 Years, and the Cities, 70; as Cyrus first ended Ezekiels 70; at his ta∣king of Babel: which was the first and last (as Lebab in our Body) of Oppression, and Confusion, to the World, or Church of God, in most, or All the Monarchies. So, to Nimrod, Belus, Belochus, Nabonassar, Nebuchadnezar, Nabonidus Darius the Mede; Cyrus the Persian, Darius Hystasp: by Zo∣pyrus; and Darius the last, Pushed by the Goat, at Grani∣cum, Thrown down at Issus; and Trampled at Arbela (near Charan) as Daniel foretold of Alexander: who got the Em∣pire, lost his Manners, and his Life, at Babylon. As Seleucus after him, the Root of the Seleucidae: till the Romans also, were poysoned, by swallowing, or gaping at Babylon, which they could not swallow. Being the Fatal bound of their Empire; several times, besides that shameful flur of Crassus at the foresaid Charan, of Abraham and Laban, as we saw before. As a Parallel to Hamath; which to Haran, is as Rage to Wrath; or as the Western Sun of the After∣noon, to the Morning Sun of the East. As Charan lies to Hamath: and Both at Gods left Hand, or North-ward.

And as Jonahs 40 Dayes, might be 40 Years to Niniveh,

As Ezechiels 40 Daies, to 40 Years of Judah; so the 40 Dais of Christ on Earth, to the 40 Years of Jerusalem, after him; as the 40 Years in the Wilderness, to the 40 Daies of searching the Land: Or to the first 40 Daies of Moses in the Mount; As Christ 40 Years in Heaven (after his 40 Daies) and Then came down and brake the two Witnes∣ses of the Law; as Moses did the two Tables: But as Types of two other, to be Broken & renued again, as They were.

480 Years from Aegypt to the Temple; may answer both to 48 Hours, in two Daies (beginning also the 49th of 7 times 7, as the Jubilee;) and to the first 480 Hours, of the Month, and of the Year (of 360, just the Time of Exodus; so that it is much one, to begin There, or at the beginning of any Year;) and 480 Hours, bring us to the 21 Day; the last and Great Feast of Unleavened Bread. And Solomons 14 Daies of Dedication, may point at the Tamid of That 21^st Day, with its solemn Offerings in the of That Day. 14th Hour.

The First 40, of the 480, bring us to Moses Death; at the 4th Hour, of the 2d Morning: while he repeateth the Law, and 2d Covenant, in Deut. 29, and singeth his Swan∣like song, and Blessings; Chap. 32, and 33.

41 Their Hour of Temptation, Passing Jordan (as the Red Sea, at the Exodus,) and entring Canaan, much as the Lamb was to be Tyed up, on the 10th Day; as we saw before in Jericho. Yet, 41, and 42, the Number of the 2d Days Noon, Dines them with that Country Bread.

Six Hours, or Years of War and Trouble, bring them at length, to quiet Rest, in the Evening Minha, of that Day; ending in 48 (and 49: as the Root of Sabattical Years and Jubilies) the 10th part of 480. In That Night, Josuah (the Sun, of That Day) is taken from them. He had stayed the Sun, and was buried in Timnath Heres, Image of the Sun; as the Name speaketh. And that Nights Darkness, holdeth them 8 Hours more, in 8 Years Bond∣age, under the Blackmoor Cushan, as akin to Cush, of Ham; the Father of Nimrod, Lord of Babel, as This of Mesopota∣mia; where was Haran of Abraham, Laban and Jacob, their Ancestors. So that Cushan seemed to call them back

again, into their first Bondage. A Type of Assyria, and Babylon; that were to be their first and last Enemies: For, Rome never hurt them, till infected with Babylon. But I saw the Tents of Cushan, in affliction; and the Curtains of Midian Tremble: As we read in Habacuk.

This Hour of Darkness, as the other 5, of Moab, Canaan, Midian, Ammon, Philistines, (as the 6 Hours to the first Midnight; or 6 Daies, of the first Week, before the Sab∣bath;) but as Parts of Their Daies, who judged Israel, and freed them from these 6 Hours of Darkness, in 8, 18, 20; 7, 18, 40; in all, 100 and 11: the measuring Line, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we saw before; for the 6th part of 666, the great Number of Darkness: or Course of the Moon, in absence, distance, or opposition, to the Sun of Light. And These 100 and 11 dark Hours, being taken out of 444, from Aegypt to David in Abrahams Hebron, leave 333, or half 666: which we may meet again.

Othniel (with Achsa, Both akin to Caleb,) is to shew both the Time and Wonders of God, as the name may hint. His 40, as Moses, swallow up Cusans, 8 Hours of Darkness; and bring us about the first watch of the 5th Night. And then Eglon, the Calf of Moab (an Heifer of three Years old, Esay 15. 5. Jer. 48. 34. Gen. 15. 9.) cometh up, to minde them of their Golden Calf; while Moses was in the Mount, as many Daies from the Law, as now perhaps he had been Years in Heaven. And Eglon was destroyed by Josuah, 10, 34.

But about the Evening Minha, of the 6th Day, Ehud helpeth them: and Shamgar: so, that they Rest, (from That Moed,) all the 6th and 7th, or Sabbath Day. Which may be observed also, in all the Sabbaths, of those Daies, or Years; which we are now measuring by Hours, of the first Month.

Othniels 40, Ehud and Shamgars 80, make up 120 Years: the Great Moed for Man, as we saw before. And 120 Hours, make 5 Daies; which (added to Moses and Josu∣ahs, 2 Daies,) bring us quite through the Sabbath, or 7th Day, into the 8th. And Then Jabin Instructeth, or Teach∣eth them to understand; as the word may intimate, akin to the Hebrew Phrase we saw before, to Correct and In∣struct.

As the men of Succoth, were Taught with Briers; made to Know: Judg. 8. 16. and Jabins 20, bring us about the Morning watch of the 9th Day.

And Then, Awake, Awake Deborah; Awake, Awake (As there were 4 Hours to the Morning;) Utter a Song, Arise, Arise, O Morning Star; or Bright and Light Barak: Lead Captivity Captive. Let All thine Enemies fall O Lord, (as Saul, with Lightning:) But his Lovers, be like the Sun in his brightness: For, This Barak was also the son of Abinoam, the Fatbers Brightness or Beauty. As we saw before, in glancing on That song, in Judges 5.

Barak and Deborahs 40, made them Rest, till about the end of the 10th Day. And Then, the Lamb is prepared, for the Passover: As being Then tyed up, by Midian, op∣pressing them.

And now, comes out Gideons Fleece, as alluding to That Lamb; and his Lamps also, in Earthen Pitchers (as St Paul remembers;) and the Barley Cake, rouling in a Dream; at the Middle Watch; or soon after Midnight. For, the 7 Hours, or Years, of Midian, came to Midnight, and an Hour after; And Then Gidion, (as a little Kid,) Rising by night to destroy Baal (Lord of Darkness) is Jerubbaal, and the Watchman of Israel, for That morning; and offers the 2d Bullock; yet akin to Eglon that Calf: and his 40, giveth them Rest, till the 11th Daies Evening.

There is more to be spoken of the Times of Sibboleth, and Shibboleth; and of Abimelech, or King Father; and of Sechem and Dinah, Judgement: and Jotham, the Orphan: If indeed you dealt kindely with my Father; for, he did deliver you; Then, &c. But Quis talia!

Abimelech dwelt at Aruma, (from Rome, to Roam, and Ramp:) in Hebrew letters, 254: which may be, the very year of his Coming up; though others make it about 260. And so with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 added, as Verse 31, it will be near 666, when he slew his 70 Brethren: of which again.

His 3, and Tola's 23, and Jairs 22, make up just 48; as 48 Hours, of two Daies more: which bring us to the 14th Day, or 2d Sabbath▪ It had a very sad Night: to paralel the Time when Angry Pharaoh said to Moses, Get thee

from me, see my Face no more; but Dye. So, God himself frowned on Israel (in that Night of Darkness under Am∣mon, son to Lot, the Veyle, as we saw before) saying, Go and and see my Face no more. Or, Go and cry to the gods, which you have Chosen; Let Them deliver you, in the time of your Tri∣bulation: For, you have forsaken me, and Feared other gods (of whom I said, You shall not Fear them; as it is often pressed, and given for the great Reason, of their final Captivity, 2 Kings 17. from Judges 6. 10. and 10.) There∣fore I will deliver you no more. As in Hosea, I will no more have mercy on you; and you shall be no more My People, Loammi and Loruhamah: and I will be no more your God. As bad, or worse, I think, them That, I do (not yet) Pray for the World. Of which, so much before.

But the Children of Israel said, unto the Lord, (as Job saith, it is still meet to say, I have sinned, I will bear the Rod (till he turn, and have pity on me: For, He will will Turn again, and have pity on us: and Who is a God, as Thou art! that is, Micha!) Do unto us what seemeth good, in thine own eyes. If he will; he can bring me back, and shew me his Arck also, and the New Jerusalem: but if not, and that he have no pleasure in me (which yet is worse, much worse, than Brown bread, and my own Tears for Water:) Here I am; & by his Grace, I will not worship the Golden I∣mage; or of the Beast, slain with the sword; but his Deadly wound was Healed, and the World all worshipped: but Those, in the Lambs Book of Life. Let him do, what seem∣eth good, in his own eyes. Father, if it be possible, & it is possi∣ble: Save me from this hour of Temptation: But However, let Thy will (which is Holy still, and wiser, and better also for me, than my own will:) Let Thy will be done, and not mine; in My Earth, as in thy Heaven. So we Chatter as a Crane, or a Swallow (when we cannot mourn as a Dove;) even. Then, when we reckon, at Morning, He will break all our Bones.

And they put away the strange gods, from in, and among them; and served the Lord; And his soul was grieved, sor the Misery of Israel. It shortned his very Spirit, and Breath; as in us, when we would sigh, and cannot; O! how is our

Heart Burnt! as bound, and straitned in us! O! How am I straitned, till it be Accomplished! we saw it before.

Then Ammon encamped in Gilead (thestones of Witness) and Israel at Mispa, the Watch; (they prayed, and also set the Watch:) and we shall come to Mahanaim. For, we are already at the times when Jacob said, The Lord Help me, and watch over me: and Laban also, God is my Witness, and These also: (for, there be Witnesses in Heaven, and They are All One; as on Earth, they agree in One:) And to what? But That, Haran, or Wrath, shall pass away; but never Pass over these Stones of Witness, to do me Hurt: and that I never pass These Witnesses, to grieve thy Spirit; or to wrong thy Daughters; Though thou hast changed my wages 10 or 12 times; as often as the Moon, or Lebana.

Now Jephta was a Mighty Valiant man, but the son of a common woman: which they call an Harlot (though the greatest Norman Princes came from Arlott; the Mother to That English word:) And Boaz also, that mighty man (of whom before in Ruth; the Jewes count him Ibsan the Judge:) was son to Rahab, the Harlot; as she is called: but the mother of Christ, in David, so, that it is almost impos∣sible there should be 580 Years, from Aegypt to Solomon, or Solomons Temple: As that great man will have it, from Acts 13, with other Arguments.

And God perswaded Japhet (or his Anagram, and Names∣sake Jephta,) to dwell in the Tabernacles of Sem; and to En∣large them also (as the word hinteth) by freeing them from Lot (as Gen. 13. 14) And he will also take away the Lot, from all Faces, As we found him speaking in Esay.

Jephta's 6 years (as 6 Hours of the 14th Day) bring us so near the Moed of Passover, that it seemeth possible, his very Daughter (How like Agamemnons, in the Poets?) may represent the Lamb (or young Kid) to be offered, in the 4th Day, from Hour 312, to 333.

And Jephta, came so near That number of Hours, or Years from Aegypt, that he sent Ammon word, th••t Israel had possessed S••hons Land, about 300 years; as J••dges 11. 26. Yet 40 years, after their coming out of Aegypt: that I speak not of any former Conquest from Zippor, that Goat, or Seir also.

There is certainly some great matter in that of Jephta's Daughter. If she were Devoted, Cherem (as Levit. 27. 28, 29.) she must Die: and could not be Redeemed. And her Father vowed, He would make it an Ole Burnt-Offer∣ing: as the Tamid, or the daily Lamb, which was also Burnt, at the Evening of the Passover.

That Law, is very Terrible; if it intimate the Cursed Re∣probates: as it may do. Even such, as the Son of Man himself, devoteth to the Curse: and will not Pardon; as him∣self expresseth of the Father, and the Son. So that, during His Time, or Administration, (and I know not, that he ever speaks of more, or longer;) Such, must be punished with Eternal destruction from the presence of the Lord, and from the Glory of his Power, when he shall come, or at His Coming, in his glorious Kingdom; or during its Ever, or Olam. Such perhaps, as by many Acts, have gotten the worst Habit, of sinning willingly, or wilfully; and as it were, by Nature, or by their very Essence, ex ousias, as the word Ecousios may intimate. And to such, Remaining So, Actually Rebelling, and presuming, (as the words in Greek, and Hebrew also, of Deut. 29; being Participles, and of present Time, not any Past:) There was no Sin-offe∣ring, or Sacrifice (prescribed in the Law:) which yet, in that very Epistle to the Hebrews, was so distinct from Burnt-offerings, that These might be Accepted, where no Sacrifice was admitted, or at least, not commanded.

And although God required no Burnt Offering, of pri∣vate persons, but in very few cases: yet he prescribed Rules, if any would freely bring it: as they might. Yea, and Gentiles also, in such cases, might ••read the Temple 〈◊〉〈◊〉: as may be also Promised, rather than Threatned, 〈1 line〉〈1 line〉.

〈◊◊〉〈◊◊〉 by distinction (of Corban, or a Gift, for 〈◊◊◊〉〈◊◊◊〉, a wa•• for Gentiles also, to bring 〈◊◊◊〉〈◊◊◊〉 although there be an express com∣•• 〈◊◊◊◊〉〈◊◊◊◊〉 of their God, from the Hand of 〈◊◊〉〈◊◊〉. 〈◊◊◊〉〈◊◊◊〉 Prayer, for Strang••rs also (〈◊◊〉〈◊◊〉) 〈◊〉〈◊〉, 〈◊〉〈◊〉 such access, and Courts 〈◊◊◊〉〈◊◊◊〉 (〈◊〉〈◊〉 that 〈◊〉〈◊〉 N••me, of Gentile Courts;)

that we may believe those gracious words of Christ in Esay 56: making Them also Priests and Levites; as the word Leviim, or Lovim from Loveh (whence the English Love also) may plainly intimate. And in the Gospel also, he citeth the Prophets saying, My House shall be called, an House of Prayer; even to All Nations, and Gentiles. And for all the Threatnings of Cutting off, the Jewes will tell us, Few were ever so Cut off, by Heaven, and (and why Then from Heaven?) If they came in, and submitted to Stripes; which they say, prevented Cutting off, or Death by the Hand of Heaven; as they used to speak: Adding also a Third step, they called the Rebhels stroak: to which the Psalmist may seem to allude by Gifts for Rebbels also. And in another place, he saith, Let the Righteous scourge me: &c. Even when he had deserved Cutting off. Or else, they might come in, with Burnt-Offerings: which they tell us, confessed (as the Bringer did over its Head,) that they had deserved, to be quite consumed, as That which they call Ole, or Whole (as English also:) to be considered with Olam, their Ole, or Whole also, as we touched before. And indeed, the very Face of the Moon it self, at the Full, may put us in minde of their Ole, or whole Burnt-Offering, set on fire, and flaming unto God. As the World, or Olam, also must Do; at the like distance from the Great, or Good Flood; as So∣dom did of old, perhaps: Of which we may have more to speak.

And to This also the Hebrews may allude, in his Phrase of fiery Wrath, concerning Actual Enemies: when after Light and 〈◊〉〈◊〉 received, One sinneth Willingly, There is no Sacrifice, by ••aw: but still for All that err, and are simple; as that ••pistle from Ez••iel 4. 5, (yea, and the very Law 〈◊〉〈◊〉 sacrifice for Lying, and for Swearing falsly; 〈◊〉〈◊〉 w••ich Agur may allude in Proverbs 30. 9. to be ad∣ded 〈◊◊〉〈◊◊〉 Syriack, of the Fourth Petition, in our Lords 〈◊〉〈◊〉:) But for Wilful sinners, No ••acrifice: But onely that F••ery Sacrifice, or Burnt-Offering (to which also, that may allude, of saved as by fire, or by a fiery tryal:) which might very justly (as acknowledged,) consume the Bringer also: as the fiery Furnace did All those, that cast in the three

Children, as some call them: who were yet delivered from That fiery Furnace, by One, (in the Kings eyes also, as Caiephas Prophecying;) like the Son of God. The Ram caught in the Thicket: which was offered up for Isaac. Yea, and for Ishmael also, it seems, by that gracious speech of God in Esay 62, They shall come up, with Acceptance, on my Holy Altar: And they flock, as Doves to the Windows. Which were yet Goats of Seir, and Rams of Ishmaels Kedar, and Nehaioth: as we saw before.

Nay, the Case might be so secret, or so desperate, that they durst not bring any Offering at all. And David rightly observed, that God required No Burnt-Offering; and yet (though he had despised the Law, as is charged;) yet he found a way to be Accepted. So might others al∣so, that they might Hear, and learn to do, No more Presumptuously. As God graciously speaketh; Hinting, that Israel also, could do Once, or Sometimes, Presum∣ptuously.

Yea, when their Burnt-Offerings also, might not be Ac∣cepted (as they tell of some, that wilfully brake the sab∣bath Day; or did Apostatize from their Religion; in which cases they speak, as if the Priest might not accept their Burnt-Offerings:) Yet, when things were most forlorne and desperate; There was a Sacrifice, by God (as some inter∣pret That Chate, for Kain, a Sin-Offering) brought, and laid at his very door.

For (besides That, wch we cited but now, for every one that erreth or is simple:) They had All a share, in the Daily Sacri∣fice, or Tamid, with the Meat, and Drink-Offerings thereof: which were, as Peace-Offerings also. And there were Pub∣lique Peace-Offerings, for the whole Congregation; to be yearly offered. And in Publique Charge, They All had part; in Lambs, and Wood, and Salt, and Wine, and Oyl, or other things; yearly bought by the Holy Tribute-Money; Paid by every One, both Rich and Poor, for the Redemption of his soul also: As God himself expresseth it.

And they had their commune Representatives, or Stan∣ders (men of the Station, as we touched before:) in which All persons were represented; as if All had been Present.

And the Jewes say, There were 24000 of these Standers, for Jerusalem; and 12000 for Jericho. Poor Cursed Jeri∣cho! Which yet grew up to be the next to Jerusalem, As the Moon (to the Sun, in Heaven:) As the Name may intimate.

This great Burnt-Offering also, in the daily Tamid, had This great advantage over all others; That where, in pri∣vate or particular Cases, they often stayed long, in Guilt, or Fear, and Sorrow, till they could present their Sacri∣fice; (which they seldom did, but at the 3 solemn Moeds) at Jerusalem: This was every day, and Twice aday; so fix∣ed and constant, that Wherever, or However, they were Absent from God; Yet, He was still providing, and ac∣cepting, Their Sacrifice (in which They All had share of Charge, and Profit; as we saw before in that of Hezekiah, and divers other Scriptures:) Yea, an whole Burnt-Offer∣ing, by God himself, in all things Ordered and sure. As Da∣vid speaketh of his Holy things, and sure Mercies, in which, All Thirsters, do pertake (as we saw before:) As sure, as if They were All actually present, in Person, Laying on their own Hands; or confessing, their own secret sins, over its Head. As the men of the Station, many a time, for Those that were Eating, Drinking, Sleeping, Playing, or doing worse perhaps, at a great distance.

And besides the Ole Burnt-Offering, there was Daily Minha, with Incense, for Strangers also: Or Aliens to Isra∣el. Being as old as Abels Offering, and renued by Noah; as a Seal to the great Covenant with all Mankinde: As we saw before, when the Lord smelt, that sweet favour of Rest, and said in his Heart (his Heart!) I will not strike Any Flesh, as I have done: &c.

And because the sweet Odours of this Incense, was to go forth, to so many, that could not see it, (as the Spouse may allude in the Canticles:) Therefore, before its offer∣ing, just with the Evening Minha, the Priests gave a great Blow, on a Vast Bell (or Migrepha) that sounded so loud they say, that All Jerusalem, or round about, might Hear, and know, Their Incence, and their Interest, was then presenting to the Lord. And Then, the Standers hasted

to their private Charges also; being Trusted often for di∣vers particular Persons, in their own private cases. And although they all stood silent without, and Praying, it seemed, while the Priest offered Incence; Yet Then, he came, with both Hands lifted up, and spread abroad, and his Fingers also, very wide they say, to represent the Ho∣ly Windows of the most Holy Place (though some deny it Light:) that so, the Blessing, might be more, and wider spread: on those without, abroad at distance. As we saw before, on That, The Lord bless thee, Out of Zion; and send thee Help, Out of his Holy Place. Out of it! although thou maiest not come into it: but at a great Distance; and it may be farther, than Those only kept out (in the Gentiles Court) by That Rayl, or Wall they called Chell, or Hell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as a Great Gulf, they might not Pass: as was seen before.

I crave your Prayers, and Pardon, if in This, or ought, I go beyond my bounds, or purpose to express, when first I thought to glance on Jephta's Daughter, or Burnt-Offer∣ing. Which before, we found so near the Minha of the Passover, that it might be akin, to a Type or Draught of that Great Sampler, which a Virgin, might haply shadow out, as well, or better than a Man.

Was She than to shadow Him, or Her, (for, it was Israel also,) That God himself so solemnly devoted, to the Curss? as himself speaketh (even by that very word of Cherem, used in Leviticus 27. 28.) As we read in Esay, 42, and 43. And yet, Fear not O Jacob, for I have chosen thee; and I have Redeemed Thee: Though the Law be, that no Cherem (the very word there used,) may be Redeemed. But they are all Bahurim, &c. As the words are, in the Hebrew of that 42. 22. As (from the 39th forward) cannot be too much considered.

How Places, or Persons, forsaken, hated, abhorred, and Cursed; might be Blessed again; we saw before: from the Law, Psalms, and Prophets, in divers places. Shall I add That also; Cut off thy Hair O Jerusalem, and cast it away, Take up a Lamentation; For the Lord hath Abhorred and Rejected the Generation of his Wrath. Eth Dor Everatho. 1289. Com∣ing

just to Daniels 1290: to be compared with Nehemiah. I contended with them, and smote some of them; and Pluck'd off their Hair: a great Reproach. As Esay's Cheek, or Christs, to them that plucked off his Hair. And the Hired Rasor (for, they Hired Assyria, to come upon them; as the Prophets oft allude, to 2 King. 16.) to shave off, the Hair of their Heads, and the Hair of their Feet also: Yet a greater Reproach: As Ezekiels Hair, Chap. 5. But more yet to Women (as we may see in Ezek. 16. 7.) who must have Power (or a Veil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 over them: Even because of the Angels (of the Churches;) who judge their Reverence, by their Holy Meen; not Reaching to our Hearts (as God;) but by our Looks and Gestures. And their Hair, was gi∣ven for a Covering, and Ornament; (though the Locusts also, had Hair, as Women:) and a Womans long Hair, is a Glory to Her; and if she will not be Covered, in Church∣meetings, (where They sate apart, as yet, with the Jews; David alone, and his Wives alone; Nathan alone, and his Wives alone:) Let her be shaven. The great Reproach to that Sex. And so here, Cut off thy Hair, O Jerusalem!

But O! the Kindeness! and the Goodness! of the Heart of God! May not This Reproach also, give them an Hint, or Dore, of Hope and Comfort? And that, not onely, as Strip thee, and make thee Bare; and lay aside thine Ornaments, that I may yet know, what to do to Thee: But also, as the great Characters of Leprosie, were taken from the Hair, and colour of the Hair; So the means and Hope of Cure, were still by shaving off the Hair. The Priest shall shut him up, 7 Dayes (For, if her Father spit in her Face, shall she not Blush, 7 Daies?) And Then, if the Priest see any Hope, He shall be shaven; But yet not the skall. And Then, 7 Dayes more (As the Dove, in Noahs Ark, which may measure us the Times, of the good waters in the Gospel also, and seasons thereof; as God shall please:) and Then, if it spread, he need not look for Hair; But if it spread not, and the Hair be Black, (as a Raven, in the Canticles; Anacreon, or other Greek Poets:) He is Healed. Yea, Though the Hair fall off; He is Bald, (or as Korah was) But, he is Clean. This in Skalls.

And the Leaper, to be cleansed, must shave off, All his Hair: and tarry 7 Daies, and then he must shave again, his Head, and Beard, and Eye-brows, and all his Hair; Lev. 14. 9. and Then, after Blood, and Oyl, upon his Ear, and Thumb, and Toe (in All the Three Regions of the Great little World:) He was cleansed, by the Priest. O, what work he had to do! for the Poorest man! that was Un∣clean! and could not bring the offerings prescribed! And for every House, infected also; (Doth our God take care of Houses! and of Clay! that Cursed Adama!) The Hysop, Cedar-wood, and Scarlet (to the Hebrews;) and Two Birds, (in Heb. nere akin to Goats) One killed in Earth, over Water (as St Peter on Genesis, and Psalms, and 2d Com∣mand:) and the other, a Scape Bird, as the Scape Goat. And the Plants, and Trees, and Fishes, and Fowles, and Earth, and Water, and All, must Hear, and serve Israel, and Jezreel also: near, in Hebrew, to the Leaper (as the Seed) of God! There was also, an other shaving, for the Nazarite; when the Hair of his Separation is shaven; as we read in Numb. 6. immediately before the Solemn Blessing, prescribed. As if This, had some relation to the Naza∣rite, or Separate person; after his coming in again: And the very word in Jeremy 7, 29, Nizrek, may allude to the Law of the Nazarite.

But yet, there was more Hope, and Comfort, in a Wo∣mans shaving, than a Mans. For, if Her Lord, bid her shave off her Hair; it might be a sign, he meant to marry her. For, so the Law was: If thou lead Captivity Cap∣tive, (as Christ hath done) and see a Woman, that thou lovest; She shall shave her Head, and pair her Nails: or Goat∣ishness,) Sipharnea. We saw it in Saphira: the Goat: as also Seir, is Hair, and a Goat.

Yea, the very Time, may be There Hinted perhaps (for, God is Infinite:) How long Christ must stay, for his poor Captive Spouse; before he may be Married to her: though she be prepared, and adorned (as Ester was,) in order for her going in, to the King. As the Lambs Bride in the Revelation) cometh down from Heaven: As if There All the Saints departed, were but perfuming and prepa∣ring,

to be his Bride on Earth: and Reign on Earth: at the End of the Weeks. How Long?

Thou shalt bring her Home, to thine House (and the souls under the Altar cryed, How long Lord!) and she shall put off her Captive Weeds; and shall remain in thine House, and be∣wayle her Father and her Mother (in their Enemies Land, they shall confess their Fathers sins: we saw it before:) A Full Month, or Moon of Dayes. And after That! Thou mayst be her Husband. And if afterwards she please thee not, Thou mayst leave her, to her own soul (which is the great thing, to be feared, of a Backsliding heart from Christ:) But thou mayst not sell her; because thou hast Humbled her.

Jacob also stayed with Laban, before he asked his Daughter, a full Month, or Moon of Dayes, Chodesh Jamim: but in the Law of Deut. it is Jerach Jamim. As also, 2 Kings 15. 13.

May we not also compare That in Jer. 2. Thy own wic∣kedness shall instruct thee; thy backslidings shall rebuke thee: See and know that it is an evil and a bitter thing that thou dost forsake the Lord (and yet more) Thy God! For, of old, I broke thy Yoke, and burst thy Bonds (Ezek. 16. and Epistle of Baruck:) I planted thee a Noble Vine; wholly, a Right seed! How Then art thou Degenerate? And How canst thou say, I am not Polluted? A Wilde Ass (as the Angel said to Hagar; we are now There; with Ishmael, But God will Hear:) Taught in the VVilderness, as Hagar was; and snuffing up the VVinde, or snuffing at the Spirit, in the Lust of her own heart, or soul (the very word, we saw in Deut. 21. 14.) VVho can turn her? All that seek her, will not weary themselves, to finde her: Or rather, Let them not faint or despair, For, in her Month (Chodsha) They shall finde her. Then; withhold thy Foot and Throat: But thou saidst, It is Desperate. But can a Maid forget her Orna∣ment, and a Bride her Attire? Yet My People, (My people!) have forgotten me, Dayes without number. But why do My people say, We are Lords, or have Power (Radnu) VVe will come no more to Thee? But then follows the sweetest Cha∣pter of the Bible; to an Adulterous Spouse: Yet turn again: Yet Turn again [Return, return, O Shulamith:] For I am Mar∣ried

to You, &c. Which at length melts her into Tears, and sweet supplications: In the close of the 3d Chapter; and God answers in the 4th.

If a woman bear a son, she was Unclean 7 Dayes, as in her common separation [not observing which, cut off, and spued out, the very Heathens; Levit. 18. Ezek. 18. Esay 30. 22. Lam. 1. 17.] and her son not Circumcised, till the 8th Day, and Then, she must remain 33 Daies [as the Moon 333 Hours:] and then she may eat the Holy things, and come into the Sanctuary, with two Turtles, or Pigeons [if she could not bring a Lamb:] which made them so dear, that the Sanedrin altered this Law [it seems:] and our Sa∣viour scourged the sellers of Doves also; which were brought by his Poor Blessed Mother. Who presented her self, and Him also, in the Temple, at 40 dayes; [being the Sabbaths of his 40 Weeks in the Womb;] As at 40 Daies, after his 40 Hours in the womb of the Grave; He was presented to his Father, in his Heavenly Temple: 40 Years before the Sack of Jerusalem.

But, for a Daughter, the Woman was Unclean, 14 Daies [the 2d Sabbath; and the Day of Passover;] and Then, she must not enter the Sanctuary in 66 Daies. Which is the very Number of Pentecost; or Feast of first Fruits; or 50th Day, after the sheaf, which was the 16th Day of the Year. And as this, was 66 Daies; so the Moon, returneth to the Sun, in 666 Hours.

And when any Woman [or the Church] is freed, from the Power, or Rule of the Moon, and her Changes, or Courses [at the Jubilee of 49, or 7 times 7,] Then she need not fear That, or any other separation; in common course.

And if she should be sick, so long, as the Woman in the Gospel, [spending all her Substance;] yet she may be heal∣ed, if she come behinde him, and but touch, the Hemb, of his Garment: It is all Perfumed, with precious Ointments, as we saw before, from Psal. 133.

Jephtas Daughter, returned after Two Months, bewail∣ing her Bethulia [which again in Judith:] and the Daugh∣ters of Israel, went from Dayes to Dayes [a Day for a year;] to lament the Daughter of Jephta, 4 Daies in the year.

Jephta's 6, and Ibsans 7, Elans 10, and Abdons 8, bring us to the Sun of the 15th Day: with some Healing in his wings also; though but a little Sun, as Samson may signifie: with his 30 Companions (as their Month had 30 Daies,) and 7 Daies also, for the Week and Sabbath. Both his Eyes (or Witnesses) put out, He pulls down the House; and more are slain by his Death, than all his Life. And there was a great Earthquake, and the City fell, with 7000 Names, &c.

This Angel in the Sun, might Preach the everlasting Gospel, and Judgement also: Bedan, In Dan: or in Mahane Dan: as the Hebrew of Judges 13. 25. 1 Sam. 12. 11. which may shew us, He was After, That History of the Danites, Judges 18. 12. An Angel also appeared to Josuah; to Gi∣deon; as now to Manoah: from Noah, Rest. This man must give them Rest also: and carry them through the Flood, of His Generation; As Noah did in His; and Moses in His. And as they came out of Aegypt, on the 15th Day, at Sun-set, or 360 Hours; So this Sun also set, about 360 Years, from Aegypt, or the Minha of the 15th Day.

3 Times 40, make 120 (the Moed;) and 3 of these Moeds, make 360. 3 Times 40 more, in Elies 40, Samuels 40 (with Saul,) and Davids 40, bring us to Solomon; Peace, and the Temple; founded in his 4th Year, as the close of the 4th Moed; or 4 times 120, (or 12 times 40) being just 400 and 4 score, Years from Aegypt; as we read in the 6th of the First Book of Kings. And 480 Hours, bring up the last, and great Day of Unleavened Bread; the close of the Feast of Passover; or 21^st Day of the Month: For Solo∣mons great Feast of Dedication. To be compared with the great Feast of Tabernacles, in the 7th Month of the Year; As His Feast was the 7th Month, of the 7th Year, of the Temple; when it was fully finished; and 14 Dayes, as 14 Hours, we saw before.

And although the Tabernacle, was a good while at Gi∣beon of Benjamiu, As the Ark at Kiriath-jearim, of Judah (as the very Temple Courts were parted, between Those two Tribes:) Yet little Bethlehem also, became a great Scene of Action, during these Times of the Judges. There∣about was Rachel buried, with her Idols; which we may

finde growing up Thence again; In Michaes 〈◊〉〈◊〉; and the Falss Prophet also: a poor Levite, of Bethlehem Ephrata. Spreading also to Dan, as a Type of Jeroboams Calves (of Aarons Cow) to Dan also; with Jonathan, of Gershom, of Manasseh (where the Mazorites observe a signal Character, to bid us pause,) till the Captivity of the Land; as we read in Judges 18. Though it may lead us also, to the Ark taken by the Philistines, at Elies Death.

And as Elimelech carried his Wife and Children, from Bethlehem, to the Land of Moab; so did David also, of the same Bethlehem (and of Elimelech, by Ruth) carry His, to the same Moab. And afterwards also to the Philistines; where he sojourned (as the Ark, and Abraham, and Isaak had done before him,) Dayes, or a Year, and 4 Months. And so the Levites Concubine of Bethlehem also, played the Harlot, and stayed Dayes, or a Year, 4 Months. In which places (as that also of Rebecca, Let her stay Dayes, or a Year, or 10;) Daies, in the Plural, seem to speak a full Year: As Two Daies (in the Dual) seem to intimate a Month. As Numb. 9. 22. Dayes (or a Year) or a Month, or Two Dayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, just 666. As the Moon returneth to the Sun, in 666 Hours: and to them at the Poles, in Twice so many Dayes, as the Sun in Months: as we saw before.

We see how Idolatry, was followed with Adultery, (and Both from the same Bethlehem:) as in divers Scriptures. So, St Paul ranketh their sins, in the Wilderness; by Idola∣try, Fornication, Tempting of Christ, and Murmuring, (1 Cor. 10;) and Jesabels Charge, even in the Revelation, is, enticing to Adultery, or Fornication, with Eating (but Eating!) things offered to Idols. Both those Adulteries, were severely pu∣nished: (For, notwithstanding his Infinite goodness; he knoweth How to punish the Ungodly; but especially those, that walk after the Flesh, and speak evil of Dignities:) 24000 slain at Peor; & about 66000 at Gibeah: which infected all the 12 Tribes (with the 12 pieces of the Concubine;) and cut off Little Benjamin. All, but 600 men, that fled and hid themselves 4 Months (and Elizabeth hid her self Five Months;) in the Rock of Rimmon. As Saul, of that Tribe also, had but 600 men left him, after God had rejected

him (1 Sam. 13;) and chosen David: who had also, 600 men with him; and parted also, as These 600, by 200 and 400, to recover Ziglag: and these 600, were kept up, for his Guard, we see; in his flying from Absalon. As also the Danites, that Sacked Laish, and set up Idolatry, were 600 men (as Shamgar slew 600 Philistines, with an Ox goad:) of which we may read in Hoseah; with other Pro∣phets. To be added to All before of 600, and 666.

And as those things in the Wilderness, followed Israels Vow, Numb. 21. So do These in Judges, Jephtae's Vow; and the peoples also, for putting away their strange gods. And as Serpents, seized on them There, so did Nahash, the Serpent, Here also: till he was swallowed up by Saul: as Death and Hell, must swallow up the Serpent also, in the Revelation.

Moses was bid to make a Seraph; as the Serpents are cal∣led Seraphim; the word for Angels, in the 6th of Esay. But Moses made a Nahash of Nehust: a mighty Type of Christ, who only, can deliver us from the Serpent, as old as Para∣dise; and the Dragon, and the Beast, and its Image also made by Aaron, or Micha, or Babel, or any other. And yet Hezekiah durst destroy That Brazen Serpent; and call it Nehustan, a little piece of Brass. So Dangerous, is a law∣ful, expedient, or requisite, Matter of Worship also, when it degenerates to Idolatry, or Superstition: As the sourest Vineger, from the quickest, Best, and sweetest Wine.

There was a strange Fate (may we say?) that followed Those Serpents: which bit Jacobs Heel, so, that he Halted ever after: and their very next step was to Oboth, Pytho's or Pythons. As from the Serpent to the Devil. And so also, in Samuels time, They were bitten with the Serpent Nahash; and they murmur for Saul, which is Hell. Sheol, Gods Scool, and Mans Soul, if God leave it; as he did Israel here, till they chose and sought their Saul: As Samuel al∣ludes, and gives its Etymology, 1 Sam. 12. And when you saw Nahash, (the Serpent,) You said, Nay but a King, shall Reign over us; when the Lord your God was your King. And now behold the King whom you have chosen, and sought him, or Saultem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1331, coming up to the double

of 666, (the number of the Serpent:) just 1332. But 3 less than Daniels 1335.

And again, he threatens a sign, to make them see their great evil, in rejecting God, to Saul them a King. Lisheol. Verse 17. And when they heard, the great Thunders in Harvest, (which should be remembred, when ever so;) they cryed unto Samuel; Pray for thy servants, (Nay but a King; and now, Thy servants:) Lest we Dye: For, we have dded to All our sins, This evil also, to Saul us a King, Lisheol.

And then, comes One, of the sweetest places in the Bi∣ble; Fear not, &c. For, the Lord will not forsake his People, for his great Names sake; because it hath pleased the Lord to make you his People. Moreover, as for me, God forbid that I should sin against the Lord! in ceasing to pray for you: but I will Teach you the good, and the Right way. Onely fear the Lord, and serve him in Truth, with all your Heart: as Davids Dying words to Solomon; and Christ also: God is a Spirit, and they that worship him, must do it in Spirit (as here, with All the Heart) and Truth also; For, Such the Father Seeketh to worship Him. And such he will finde. For, consider How great things he hath done for you: But if you will, still do wic∣kedly, you shall be consumed, both you and your King.

There is yet much more, in That History of Nahash, of Ammon, of Lot, the Veyl, which must be separate, from the face of all people: As at first from Abraham (as we saw be∣fore, from Esay, and divers places.) And now Here also, he would not onely cover their Eyes, but put them quite out: or at least their Right Eyes: and that also, must be, A Reproach for All Israel. Though This, was onely at Ja∣besh-Gilead; the Reliques of that woful business at Gibeah: which did not onely cut off Benjamin, but Jabesh-Gilead also, by 12000 chosen men of Israel (as the first Fruits to God and the Lamb:) as we may see in Judges 21. Where also, both Gilead and Mispeh, lead us to the Watch, and Stones of Witness, we saw before, in Jacob their Father, and Laban: when Rachel was going to her long home, at Bethlehem Ephrata, with this Benjamin, the youngest of her sons: for whom she wept so much, and so long: because They were not. Joseph was not, and Ephraim was not, (see

1 Chron. 7. 21.) and now they Take Benjamin also: All these things are against her.

And yet little Benjamin, that had so ruined Jabesh-Gile∣ad, must now save it, by Saul, the first King of that Tribe; coming up, because of Nahash, besieging Jabesh-Gilead.

And the men of Jabesh-Gilead said, Forbear us 7 Dayes; and if none can save us, we will come out to thee. Then came Messengers, to Gibeah of Saul; That very Gibeah, which had caused all the mischief, both to Benjamin, and Jabesh-Gilead also. Then the people wept; and Saul yearneth over their Tears: (so good it is, to go, or be, with a Mourning, weeping people of God: For, who can tell, but their tender Eyes, may affect, and soften, our hard Heart!) and Then, the Spirit of God came upon him; and remembring, that All the mischief came by hewing a woman into pieces: He now slayeth the Beast, and hew∣eth it, into 12 pieces; and by Those, summons the 12 Tribes, as One man, with one consent, or as the Prophet speaks, with One Sechem.

He had now 300000 of Israel, and 30000 of Judah, (a bad Omen, that they should be so Divided:) and they must be Parted into 3 Bands, and by Night also; as Abra∣ham his 300, and Gideon his 300, and Jacob his, at Mahana∣im, and Joshuah his, at Gibeon, and David his, for Ziglag; and again, As Jacob at Mahanaim: and in the Morning Watch, as before, in the Red Sea, and Barak, or Gideon, against the Midnight Midianites; who though so near akin to Abraham, and Isaak, and Moses; yet had been the Buyers of Joseph, in the Pit, and Sellers to Aegypt; so that Moses must not dye, before he had avenged God on Midian, and recovered such a spoyl, as possibly may help us to num∣ber all the Times, and Numbers, in their Bondage ever after.

Now is Nahash defeated, and his Ammonites scattered, so that two remained not together, while Israel was as One man: the onely way to destroy the Serpent, and to break his Head. And when also, They shall be, As a Beacon on an Hill, the Lord will Wait, that he may be Gracious to them; and Therefore be exalted! Therefore! That he

may have mercy on them; and on All that wait for him. For, the Lord is a God of judgement: Blessed are All They, that wait for him. As we read in the 30th of Esay.

How Jabesh-Gilead remembred, and requited, This of Saul, even to his Dead body; we observed before: & How David also blessed them for it, when he shewed the kind∣ness of God to the House of Saul, Dead Saul! And which is yet stranger; even to this very Nahash, or his Son, or Namesake, King of Ammon also: Till they so abused his Embassadors. An History that may be more considered.

And the people said to Samuel, Who is he, that said, shall Saul Reign over us? Bring the men, that we may put them to death. But Saul said, There shall not a man, be put to death this day; for, to day, the Lord hath wrought salvation in Israel. And David also, in his sweet Return, after his Banish∣ment from his Kingdom; would not slay Cursing Shimei; because he knew, he was That day, King of Israel. As we saw before, with divers circumstances.

Then said Samuel to the People, Come and let us go to Gilgal, and Renue the Kingdom, There: Even There; where God in Joshuah, Rouled away the shame of Israel. And now, They rouled away This shame also: of Nahash the Serpent; on All Israel. Though I add not here again, how Cir∣cumcision it self, was a Type, or Pledge, of their cutting off Nahash; or the Serpents Head, in every Age, and World, and Region also of the little World; as we saw before.

How David, or any other of the Kings, cut off this Ser∣pent, or Nahash also, (in that remarkable History, 2 Sam. 10.) we leave for another season: as God shall please. And though Solomon had but One War, as we saw before, with Hamath Zoba (the Wrath of an Army; or fighting Rage, or Fury:) Yet These also, as All within the River Euphrates, became his Servants, or his Tributaries. Even to the River of Aegypt, whence he married his Queen, as we saw before.

Of Solomons Temple, I have little to add, to Those Ex∣cellent Books lately written by English men also; of Both Temples; with That, of a very Learned man, before the

Great Bible (there also published;) That may never dy•• Or Those, that did, or yet do, labour to perfect it. But I suppose Many, if not All the Numbers we have spoken of, may be in those Temples also; with the Tabernacle, and Noahs Ark; in proportion to a mans body, with its Three Regions also. 30 Cubits High, and 50 Broad, and 6 times as Long. 300 by 50, is 15000 (and the Waters prevailed 15 Cubits, Upwards:) and that by 30, is 450000, filled up with 8 Persons and Beasts, Unclean also; with their Food, and Ayre, and other requisites: of which again, as God shall help us.

The Tabernacle, 30 long, and 10 broad; that is 300 (as the Ark;) and 10 high, 3000. And its Court, 100 long, and 50 broad, 5000. As we touched before, in the 5000, fed by our Saviour (as after by Peter) Ranked by 100 and 50.

Solomons Temple, Double to the Tabernacle; 60 long, and 20 broad; but the Height (without,) generally Tre∣ble to the Tabernacles; Equal to the Arks, 30 Cubits. So that its Length, was Double to its Height; and Treble to its Bredth. Yet the Most holy Place (though without, it seemed Equall, in height, to the other Temple,) was a perfect Cube, of 20 Cubits, every way. 400 by 20, 8000.

The Holy, 20, 30, 40. That is, 600 by 40, Or 1200 by 20, just 24000: for its inward Area. But if the Walls, and Side-Chambers, were in This also, as afterwards; the length of the whole, may be just as the Court, of the Ta∣bernacle was, 100 Long, and 50 Broad.

The second Temples height, 60, Double to the First; and its breadth 60, Treble to the first. But This, and Ezekiels (larger,) and Solomons also (as Josephus and others) on either side, had 12 Chambers in 3 Stories: All of them, were 5 Cubits high; and the lowest but 5 broad: but the Middle 6, and the Highest 7: the Inward Wall decreasing, in its Thickness Upwards, a Cubit in 5.

And though Solomon made but Two Courts, and Both Square (about the Temple:) Yet in Jehosaphats time, we finde a New Court; or old one repaired and renewed: Yea, and so parted also, before the Captivity, that in the La∣mentations,

Rocks gush out, and Home and Hell also weep: that is, the Wall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Gulf, of separation, which they called Hell, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: of 11 Cubits (as they make it) before the Womens Court, 135, and the Priests (whose outer Verge, or Rails, was for Men) 187: in all 333: just Half 666. Although, I never found, they ever thought, of This Number.

From the Temple-Porch, to the Priests Court, 12 steps, of a span, or half a Cubit. Thence 15 (for the 15 Psalms of Degrees) to the Outer Court: a square of equal sides; and each, 400 Cubits: or 600 Grecian Feet (Olympick Stadium; as much as Hercules could run, at a breath:) equal as thought, to the Roman Furlong, or 625 Feet. Their Foot, being half an inch, less than Hercules, who gave Those measures to the Grecians: and by Them, we mea∣sure the Furlongs in the Revelation.

For which also, the Circumference of This Court, will be just 1600 Cubits (as we read there of 1600 Furlongs:) just 2400 Grecian Feet. And Antonia, at North-west, 1200 more. But about them Both, but 2000 Cubits, 3000 Feet, 4000 Spans, 12000 Taps, or 48000 Digits.

Each side of this Outer Court, had a fair Gate; and 4 constant Watchers: But Shushan, the Front, or the Kings Gate, being Eastward, had 2 Watchers more than the other Gates. And the Western side, next the City, had 3 little Gates, or Wickets more; with two Watchers apiece: in all, 24. As all the Courses of Priests, Levites, Singers and Porters, were 24; as we saw before.

The Western side, of the Inward Court, had No Gate at all (it seems,) though in the Outer Court, More than its fellowes: besides that stately Causey, or Solomons going up to the House of God; between T'eyls, or Elms, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Shalleketh; as we read, in Esay 6; cited in the 6 first Books of the New Testament: For That before.

The South side of the Inward Court, had the Higher; and Lower, or Water-Gate, of Benjamin; and in His Tribe; directly opposite, to two other Gates, in the North: the Upper Gate, of the House, (being just against the Temple, to the North: where the Women sate, weeping for Tam∣muz:)

and the Gate of the Altar, which was just between it, and the Lower Gate, of Benjamin. But the Eastern side, here also, had the most stately Gate, or Jothams new Gate: or the High Gate, of Glory: For else, it was the Low Gate, for looking over it, from Olivet: at the Ashes of the Red Cow; or at the great Day of Atonement, with the Scape-Goat. The Gate of Nicanor, in the 2d Temple; leading up to the Front, and Porch, of the Holy Place.

Which was very stately; but 10 Cubits, which added to the Temples 60, make it 70. The other side was, as the Temples breadth, 20. But in Height, the great Moed, just 120. which is Twice 60, the length of all the Temple; Thrice 40, the length of the House, before the Oracle; 4 times 30, the height of the House 6 times 20, its own; and the Temples breadth, as length and height also, to the Oracle: 10 times 12, or 12 times 10, its own length from East to West.

Here stood the Mighty Pillars of Heaven and Earth (as the Psalms may allude) much rather than the Poets Atlas. Each, was 18 Cubits High, and 12 about, with a Coter, Crown, of Lilly-work, or Shushan (as before in Ester, and Susanna) of 4 Cubits; on the upper part of each Pillar; and a Chapter of 5 Cubits, on the Top of each; If 6, (for the Pillars concave,) Then, each is 12 about, and 14 to the Lilly-work, and 18 with it; and 24 in all. Else, but 23. As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Line, Here used, about it, just 23. Each had also 7 Wreaths or Chains, with Chequer work (as All our life, with Day and Night, Black and White;) with Two Rowes of Pomgranates, in either 100: though 96 onely, appeared out, from the Wall, behinde the Pillars. Sure, there was somwhat of consequence, in These; so exactly descri∣bed, many times, in both the Books of Kings, and Chroni∣cles, and Prophet Jeremy.

How Gopher, and Copher of Sodom, helped to make the Ark; and Sittim wood the Tabernacle; with its Curtains of Seirs Goats, and Badgers-skins, and Rams of Ishmaels Kedar, and Nehaioth, with Incense of Arabia! How Tyre and Sidon, helped Solomon, to build the Temple; with the Vines of Engedi, and Sea of Sodom There; with Tamar, or

the Palm-trees of cursed Jericho; so often called, the City of Palm-trees: And of Moab and Ammon also, to enter, in the 10th Generation; we have spoken much before.

But where are the poor Philistines? Or oldest Inhabi∣tants of That Countrey? Nothing for their Landlord! God forbid! Even That God, who bade him Ask, and he should have, the Heathen, for His Inheritance, and the Utmost ends of the Earth, for His Possession. And, though All the Gentiles are called Gogim (as we touched before;) Yet that name, (as Barbara, to some place about the Red Sea, (before the Midland) whence Rha barbarae, as well as Rha Pontic;) was in a special maner, given to some wretched Gentiles, about the Sea of Sodom; as we may learn, by comparing Gen. 14, with Jos. 12. 23. Or to the Neighbours of the other Sea; which it seems, as Sea∣men to this day, were Gentiles, more than others. These were Philistines: who yet were from Caphtor, or but a Remnant of the old Caphtors; as we may read in Moses, Amos, and the Prophet Jeremy.

How often did our Fathers (as St Paul speaketh to the Gentile Corinthians,) sojourn at Gerar? and other places of the Philistines? That I say nothing, of Abimelech, the just man, with a perfect Heart, as God himself granteth, in a Night-Vision, when he 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 con∣sent, believe, expect, or cry Amen. And indeed the Wo∣men, 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 Woo∣ing 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 froward∣ness, so much, as to begin to try, and then to mark, re∣member, 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 Reve∣rence 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 (al∣though 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 In∣tercession 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 pro∣posed 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 them∣selves There, in fear of Famine: As in Abrahams time, and Isaaks. Onely Joseph was carried against his will: As Mo∣ses also, was thrust out of Egypt, as a Type of them, that were to be thrust out Thence also: though they now cry∣ed, 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 him∣self, (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 Fa∣ther, 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 remem∣ber 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 a∣mong 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 sojourn∣ed;) 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 be∣fore, 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: The Fear of the Lord, his Treasures. Even Then, when Babylon, shall sweep away, All other Treasures. As we read (in Esay 33) as a Gracious Promise, to That Prayer, in the 3d Verse; O Lord, be Gracious to us! We have waited for thee! Be thou our Arm; Their Arm; Every Morning; Our Salvation also, in the Time of sorrow, or the Sore Yet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which we saw in Daniel.

Boaz was of Bethlehem Judah: Jachin both of Simeon (Hearing and Obeying,) and of Levi, Love. A kinde of Sacred Tenth, of Tenths. For, in Jerusalem, were men os Judah, Little Benjamin, his Brother Josephs Ephraim, and Manasseh (as the 1^st of Chron. 9. Psal. 80:) And of the Priests also (with other Levites, and Nethinims of Gibeon;) Jachin, &c. in the 10th Verse.

And in the 10th Verse also (which is frequent in Scri∣pture,) of the 11th Chapter of Nehemiah, we finde him again, among the Tenths, or First Fruits, from Babylon: where we read Thus: The Rulers of the People, dwelt at Jerusalem. For, upon All appeals, from any City Gate, where Judges must be placed by the Law; He that will do presumptuously, and will not hearken to the Priest, or unto the Judge, in the place which God shall choose, must Dye: as we read in Deut. 16, and 17. And therefore the Rulers must live at Jerusalem.

And the Rest of the People cast Lots, to bring One of Ten, to dwell at Jerusalem, the Holy City: and Nine parts, to dwell in Other Cities. But when the Seventh Trumpet soundeth, for the Seventh Month, and great Feast of Tabernacles; with the great Release, and greater Jubilie, to follow That Feast: When All the Fruits of the Earth be gather∣ed in, before the joy of Harvest: These Nine parts also, come in (with all the Fulness of the Gentiles,) to be joyned so, to the Tenth, of That Holy City; That this Tenth, shall Then, be little thought, or spoken of; and so it is said to Fall, in the 11th of the Revelation; as this Holy Tenth, is in the 11th of Nehemiah, with the 11th, 12th, and 13th of the 6th of Esay; cited in the first 6 Books, of the New Te∣stament, as we saw before.

But the People Blessed them (As, the common People, and his very servants, Blessed Ruth and Boaz:) who came freely in, and offered themselves, to Dwell at Jerusalem, the Ho∣ly City. To be compared with That gracious Promise, to a Levite, coming from Any Gate of Israel, with All the desire of his Minde, to the place which God shall choose: in Deut. 18. which in Esay 56, is made to the Gentiles. And the sons of the Strangers also, that Leave themselves, to Cleave to the Lord (as we may render Levim, touched be∣fore, and Loveh,) to Love the Name of the Lord; to be His Servants; Every One that keepeth the Sabbath, from polluting it (which is often repeated Here, and Chap. 58. and pres∣sed much in Nehemiah also:) and taketh hold of my Covenaut (in the Chapter before, and 59th:) I will bring them, to my Holy Mountain (as Chap. 4. and 33. and Psal. 15. and 24:)

and make them joyful, in my House of Prayer (or, Delight themselves in God, as Chap. 58.) For, my House shall be, and be Called, an House of Prayer, for All Peoples: And All Nations, and Gentiles, as our Saviour also citeth it. The Lord God; which gathereth the Outcasts of Israel (a very small thing to raise Them up, as Chap. 49.) He saith, I will yet (and yet, and yet; for what he speaketh Once, he speak∣eth Ever:) I will yet, gather to him, More, than yet, are ga∣thered; Or others also. He hath said it, He will do it. And He will then appear in his Glory; and yet not despise the Prayer of the Destitute: when the very Dust of Zion, shall be Pytied. Psal. 102.

And among the Tenths of That Holy City, we finde Jachin also, a Priest; and as the Tenth, of That Tenth: in the 10th of the 11th of Nehemiah; and the 10th of the 9th of the First of Chronicles.

On Jachin, and Boaz both, he set a Crown: and so the Prophet. Set a fair Mitre on his Head; and bring forth Crowns for them of the Captivity: and especially for Jeshuah the Priest. Who shall grow up in his place, and Build the House of God: as Jachin. and the common People also (Gens Enthea) cryed to Ruth with Boaz, as Rachel and Leah, to Build the House of Israel.

And on Both, he set a Chapter: What if Caput Turris, Cap••tur, be from Caphtor, a Pomegranate? which was the Form of the Chapter; or the great Fruit of That place, which the Scripture calls, a Land of Pomegranates: which are also, Poma Punica; or of Phenicia, to this day. And as the old Inhabitants were called Caphtorim, from Caphtor, the Pomegranate; so the great God of Syria, Jupiter Casius had his Temple in That Hill Cassius, (which was Katsi the Bound, towards Aegypt; where Pompey lost his Life; but left the name of Cassius, to revenge him on Cesar:) where his Statue stood, with his arm out, holding a Pomegranate; as a most Natural Emblem, of Heaven and Earth; which some later Princes represented, by a Globe, or a Sphere, held in their Hand.

And besides Aarons Bells and Pomegranates, with Those, on These Pillars; the Canticles speak often of Pomegra∣nates,

in, or upon, or for, the Spouse; and in one Verse, may allude both to Rahabs Scarlet Ticket of Faith (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:) and Benjamins Rimmon also; or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Flake of Rimmon: which is also a Pomegranate: and its Rim, or Rimb, or Rinde; which the Greeks call Rojan, as the English sound Pomroy.

And as Solomon findes Pomegranates, in his Spouses Temples; so he placeth them in His Temple: and it may be, for Times also (as our Temple-Pulses, which they called Tempora, somwhat of Time, in so many Languages:) be∣sides all else, that He, might seal up, in His Pillars, from Those of Seth or Enos; Mothers to the Chaldean and Ae∣gyptian Pillars, as much as These were to the Grecian Ro∣man Obeliscs. And though we should not finde so many Cranes in a Granate, as some made Havens, or Daies, or Hours in a Year: yet there may be somwhat of Years, in them, and their Number Here also. Especially, if we finde them just 400 Years, from That of Benjamin; at Rim∣mon: which Josephus placeth so near to Josuahs Time; and in Phineas, as Judges 20. 28.

And of Benjamin at Rimmon, just 400 men, were mar∣ried to 400 Virgins; all the Reliques of poor Jabesh-Gilead: As of Davids 600, onely 400, could hold out, to recover his two Spouses, or Witnesses, of Ziglag. As Abrahams 400, or thereabout, to recover Lot, and Sodom also; from Dan: whence, God will judge his People; and That Nation I will judge: but first, thy seed must serve, 400 Year.

Of the other 200 Rimmons also, or of Benjamin, from Rimmon; there is more to be said: & of Their Dance at Shi∣loh; which of all places, is there so exactly described, and compared, with Bethel, Sechem, and Lebonah. And to All before, of Those places, Josuah called all Israel to Sechem, and there made that solemn discourse in the 24th. And to Shiloh also (where Jacob placeth, the Gathering, of All the People:) and There he casteth 7 Lots, for the 7 Tribes, about the 7th Year (as very probable) from their entering Cha∣naan: as the Root, or, it may be, the Centre, of All Sabba∣tical Years and Jubilies. Which was also just 430 Years, before Solomons Throne, As This was just 430 Years before

his Temples End in Zedekiah: And Their comming from Aegypt, was just 430 Years from the Promise to Abraham. Here are 1290. As in Daniel. With 45 also, to make up 1335.

And if that great Meeting at Shiloh, should be some few Years, after the 7th Year; yet it may be just 430 Years, before the Temple; As the 7th Year, was 430, before Solo∣mons Reign. As if their setting up the Tabernacle, Then at Shiloh, were to be a Type of the Temple Raised up, just so long after it, as the Promise to Abraham, was before the Law, or coming out of Aegypt. Which was 480 Years, be∣fore the Temple, founded in the 4th of Solomon: but not finished till the 7th after. Was it so many Daies, in Build∣ing, as there will be Years, before the House of God finish∣ed, in the New Jerusalem? Of which again.

The Feast of Dedication, in the 7th Month, of the 7th Year; a Type of that great Feast of Tabernacles; of which before: And of the Last and great Day of Unleavened Bread, on the 21^st of the First Month; beginning from 480 Hours: As the Temple did, 480 Years, after Aegypt.

At this great Dedication, 120 Priests, sounded with Trumpets (which were never more than 120:) and when All agreed as One, in singing, He is Good, He is Good, and his Mercy dureth Ever. Then the Glory of God came down, and filled the House, so that the Priests could not tarry (and there was no need:) and Then, Solomon bowed, say∣ing, But will God indeed! dwel on Earth! See 2 Chron. 5. and the like at Jehosaphats Valley of Blessing, 2 Chron. 20. 22.

Next to 48, is 49, the Jubilee: and ••om This great Feast of Dedication, 490 Years, bring us to the 2d Tem∣ple, in the 2d Year of Darius Hystasp. Or the close of the 70 Years Captivity, of the City and Temple: As the first of Cyrus, taking Babylon, ended the 70 Years of Ezekiels Capti∣vity; just 490 Years from Solomons comming to the Crown. So that the Feast of Dedication is very near the Centre of Time from Aegypt, and from Babylon, to the 2d Temple, which was just 490 Years, after That; which was but 2 or 3 less than 490, After Aegypt.

Taking out 70 Years (of the City and Temple deso∣late;) there remain just 420 Years, from That Dedicati∣on,

to the Temples end, in Zedekiah. Which was just 390 Years after Solomon, who reigned 30 Years after the Dedi∣cation, as the 30 Daies of That Month.

420, Is 3 Moeds, and an Half; that is 3 times 120, and 60. As the 70 Years Captivity, was 3 times 20, and an Half. And 120, is 6 times 20, or 3 times 40. And the Great Moed for Man; as we saw before. The first of These 3, bring up Athaliah, (which signifies the Lords Time, or Time for the Lord:) 120 Years from the Dedication. There also beginneth Jehu, in Israel: which never so meets with Judah; but in Rehoboam with Jeroboam.

And as Time devoureth All things, so did Athaliah (the Lords Time) destroy All the Seed Royal. But Joash, even He that despaireth, is preserved, and brought up again, in the 7th Year, by Jehosheba, the Lords Oath, or the Lords Seven: Daughter of Joram, the High Lord, and Sister to Ahaziah, the Lords Possession. But it was Jehoiadah, the Lords Knowledge, that brought him out, and made him King, and restored the Worship of God. And when He Died, and Joash degenerates; his son Zechariah, the Lords Remembrance, puts him in minde of his Duty; but is sto∣ned, crying, The Lord remember, or requite it. It seemeth the same with Him (or His Type at least) of whom our Saviour speaketh in Matth. 23. As slain between the Temple and the Altar: or in the Court of the House of the Lord; Though the People might not come to the Altar. But the Prophet Zechary, was also the son of Ba∣rachiah (the Lord Blessed) and Zechary the Baptists Fa∣ther, alludeth to his own Name, and Elizabeths, saying, The Lord remembered, his Oath, &c.

Athaliahs 6, and Joash 40, and Amaziahs 14, make up 60, (just Half another Moed of 120.) for the Sack of Jerusalem, by Joash of Israel, breaking down 400 Cubits of the City Wall, from the Gate of Ephraim, to the Corner Gate: To be added to All before of 400; with Josephus, placing This in the 14th of Amaziah. Now comes up the Prophet Jo∣nah, and the 2d Jeroboam, who recovers Hamath and Da∣mascus, which must both, be joyned, in a meek and quiet spirit; as we saw before. And to make it yet more sig∣nal,

That Sack of Jerusalem may be just 666 Years from Ae∣gypt; and 600 Years from the same Ierusalem taken & burnt, by Judah in Judges 1. and 222, after David took it, from the Jebusites, (444 Years from Aegypt:) when he quitted Abra∣hams Hebron, for Jerusalem.

60 Years more (the other Half Moed) may bring us to Uzziahs Leprosie. And that Israel might not insult, They fall into confusions after Jeroboams 40 (a 3d of 120:) and had no King, for divers years. As we read in Hoseah, (the next Prophet to Jonah) compare Hos. 3. 4. with the 10th and 3d. And 2 Kings 15. with Joel and Amos, living in These Daies. And then the Prophet Esay and Micha; towards the Latter end of Uzziah. That famous Time, for the Olympiads: and the Birth of Romulus, who founded Rome, with his Brother Remus, Blood; Much about Heze∣kiahs Birth, and beginning of the 7th Olympiad. And a∣bout 7 Years, before the famous Era, of Nabonassar in Babylon.

Uzziah, the 10 King from David; and the 10th before Zedekiah: As a Type of that Tenth, or Holy seed, that should yet be in them, and restore them; As the Trees, in the stately Causey, of Shalleketh: as we saw in Esay 6. But Israel had 10 Families to Rule over them. Many are the Princes of a wicked People. But the Witnesses were, that He should not pass those Stones in Wrath; Though he had changed his wages 10 Times. And he will remember his Holy Covenant.

The other Half Moed, comes near that great Change of Israels Moon, after an hard siege, about 3 Years and Half, for slaying Those Witnesses also: beginning in the 7th of Hosea, (the same Name with the Prophet:) and Ending about the 7th of Hezekiah. Or 777 Years from Aegypt: But Cxi (as the measuring Line, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Amos saw,) a∣bove 666. And So the Flood came at Lamechs End, who lived just 777 Years: or 666 from Enochs Translation. Whose 365 Years, might be to measure All Years, which have now with us 365 Dayes, and 6 Hours, with odd Mi∣nutes Preter propter. And as He was, the 7th from Adam, (as Moses the 7th from Abraham, the 10th from Noah,

the 10th from Adam:) So he was born in the 7th Hundred, or 3d 7th Year, of that Hundred; or 621 or 22 Year, of the World.

Now is Israel become Loammi, and Loruhamah: Not my People; and I will not have mercy on them. Yea, and God called to contend with Fire: But Amos prayed; O Lord God, Cease I beseech thee (As before, spare and forgive,) by whom shall Iacob Rise? for he is very small! And God repented of the Evil, and said, It shall not be. And yet, when God had called the Fire, to devour, It must devour; and so it did: But what? Even the Great Deep; or Abyss (which was the great thing to be feared; and the Spirit of God also, to kindle the Fire:) but in devouring the Deep, or the Devourer; it also devoured a Part of Israel, as the words may hint, Amos 7. 4. And the word Clack; which we often saw before, for a Click Clack, Clakin of Time, as in a Clock. And from a part of Time, it is also used, for a part of other things: and may hint to us, How Time, and All else below, may perish by Fire; Devouring the great Deep, or Abyss of Waters (the same word used, Gen. 1. 2.) when there shall be No more Sea; As in the Revelati∣on (or Fishes, Zeph. 1. 8.) but a Sea of Glass, with Harpers, as on Cinnereth: we saw before.

Amos also, saw a Tenth, reserved for Israel; 5. 3. to Help her up. Though his doleful Ditty was, The Virgin is fallen, and shall Rise no more. Nafela, lo Tosiph Kum, Bethulath Is∣rael. Which the Iewes say, should have been in the Psalm of Praise, 145. (which gives Title to the Book of Psalms, in Hebrew Praises) and there wants the Let∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But when David was bringing it out, they say the Spirit stopt, and said; The Lord upholdeth All that Fall, and Raiseth All that are Bowed down: As that Psalm.

We have now but One Moed more, to the 70 Years Cap∣tivity, in Ioachin. As if God, would now give Iudah, that Moed of 120 Years, for Repentance; as he gave it, to the Old World, before the Flood.

Ahaz had hired Assyria (that sharp Rasor) to shave off Rezin, and Syria; but he came to the Neck, and Throat also. And because This people refuse the Waters of Siloah,

that run softly, and rejoyce in Rezin, and the son of Rema∣liah (the Lords Height;) Now therefore behold, the Lord Bringeth on them, the waters of that great Flood, the King of Assyria, and all his Glory; who shall overflow, and reach to the Neck; and with his stretching Wings, fill the breadth of thy Land, O Emanuel; a Type of Antichrist, to fill the Church, or Emanuels Land: As the Wings of the Cherubins, filled the Breadth, of the Oracle. As Ezekiel also speaketh of a Covering Cherub (and Annointed also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 388, so near His 390:) Or as the English George on Horsback: a Covering Cherub; and from Those parts also; where yet, they shew his Castle; or the Reliques of the Dragon, which from Thence might come to the Saxon stan∣dard; or from the Dragon seen in Heaven also; (as so many great Historians speak) besides the Dragon in the Revela∣tion, so long before Merlins Dragon.

Hezekiahs Revolt from this King of Assyria (hired by his Father Ahaz,) is called Rebellion, 2 Kin. 18. 7. And it cost him Dear; besides That humble Confession (Verse 14,) with All his own, and the Temples Tresures. So little did God, ever countenance Rebellion! Yet when Assyria becommeth Insolent, and sendeth Rayling Rabshakeh (from Lachish, that Mother of Idolatry:) the Lord re∣buketh him: while Hezekiah spreads the Rayling Letter; having also sent to the Prophet Esay; It is a Day of Trouble, of Rebuke and Blasphemy; the Children, &c. Now therefore lift up thy Prayer for the Remnant, left, after the 10 Tribes; who first, parted themselves, from David (with Sheba &c.) before God ever parted them.

In the Mount, God will be seen; Iehovah Jireh. And the Decree was, that Assyria must be troden down, in the Holy Mountain. And That also, but a Type, of what God meant to do, in All the Earth: as we read in Esay 14, 24 &c. So that it may reach through All the Times of the Witnes∣ses also; Till, That Fire, came down, on Them, that compass the Holy City. As now, the Destroying Angel▪ came down, on the Assyrians, round about Ierusalem: A story famous enough, in Iosephus, Berosus, Herodotus, with divers others.

How This great Deliverance, was in the 14th year of

zekiah; As Abraham freed his friends, and Sodom also, in the 14 year: and Joreph was freed in the 14th year (being then 30 years old, when he stood before Pharaoh; & but 17, when he was sold; as Gen. 37. 2. 41. 46.) we saw before. With many other things of 14: being the 2d Number, made of 3 whole Numbers, and an half; as 7, is the first.

The next Half Moed, may carry Menasseh to Babilon; As a Type of Judahs Captivity, and Return also: As Ma∣nasseh returned; and Zedekiah was visited in Babylon it self; and Jeconia freed; and advanced above All the Princes with him. And How, after All, his horrid sins; Menasseh judg∣ed himself, and Bowed, greatly, praying to His God! O the mans confidence! and to his Fathers God (a Blessed thing, to have a Fathers God!) and How, he heard, and Bowed down to Hear; we saw before. And though God brought him to his Throne again; (as also Nebuchadnezar:) Yet, the Blood he shed, is often brought, as a great Cause of the following Captivity. Yea, and That also, although Josiah was so good a King, and made so great a Reforma∣tion. Yet God sent him (even Him!) This Message. My Wrath shal be poured out on This Place: and shal not be quenched. Yet, it was so quenched, that from This also, a poor soul may learn, how to interpret, All Gods Frownings, and Threatnings, on it.

So also the Prophet Zephany, concludeth his most ter∣rible Threatnings (in the time of Josiah.) I will gather them that sorrow for the solemn Moed, &c. I will undo them that afflict thee: (As to Abram, They that Curse Thee, shal be Cursed.) I will save Her that Halteth, and Gather Her that was driven out: and I will get them Praise and Fame in every Land where they are put to shame. For I will make you a Name and a Praise, among All people of the Earth.

Their Last 40 years (as the 40 from Christ, or his Bap∣tism, to their End:) beginning with Jeremy, in Josiahs 13, or his solemn Covenant and Passover, a while after: run out with Ezekiels 390, for All Israel: from the great Schism in Jeroboam. As their sister Sodoms Flames were 390 years, from the Great Flood; 365 hefore the Promise; 370 (as in Salem) before Melchisedeck met Abraham. 372 (as in Sheba) before his ••nant, at Beersheba.

The 70 years Captivity, beginning with Daniel, at the End of Jehojachim (or in Jehojachin, but 3 Months after) was Ezekiels, and That, he so often calleth, Our Captivity. And after 70 years, God promised to visit Them, with Je∣choniah; in the 29th: As in the 24th of Jeremy, they are cal∣led, the Good Figs, in comparison of Zedekiahs Captives: Eleven years After.

And as Assyria, was brought on Israel, and Babylon on Judah, like the Waters of the Great Flood; So, they must be Dryed up. I will Dry up her Sea, and make her Springs Dry: Which was, to the very Letter, fulfilled, by Cyrus; Turning away their great River, and cutting it out into as many Streams, as Dayes in the year: and so he brought in his Army, when and where, they little expected it; in a time of great Feasting and jollity; as we read in Heathen Authors.

And so also, the same 51 Chapter of Jeremy (by that meek and quiet Prince, we saw before,) sent this Heavy Doom to Babylon: In their Heat, or Humming jollity, I will set (ashite, in Hebrew;) on their Feastings, I will make them Drunk: (So it is first said, Pharaoh Hardned his own heart; and then, that God hardned it: and so here, God will make them Drunk:) that They may Dance; and sleep a perpetual sleep; and not Wake: saith the Lord. So in the 39th Verse; and so again, in the 57. I will make her Princes Drunken, and her wise men; (her wise men!) her Captains, and her Rulers, and her Mighty men: and They shall sleep, a perpetual sleep, and not Wake; saith the King, whose Name is the Lord of Hosts.

Which we see, fulfilled sadly; in the 5th of Daniel: When the Mans Fingers, writing on the Wall, made their King, & all those Drunken Feasters, quake and trem∣ble so, that the Kings Countenance (or Brightness) was changed; and his Thoughts pierced him so, that the joynts of his Loyns were loosed: and his Knees smote him, and them∣selves also; that should have been otherwise imployed than in drinking Healths, or Carousing Prayses to the gods of Gold and Silver: as the words may intimate.

But how sudden, or in English Hebrew Phrase, How

soon, That Evening came? with its most sad Catastrophe? Thou Fool! This night, They shall take away thy Glory; and thy soul also! Thy precious, and Immortal soul! And then, whose will All these things be?

As our blessed Saviour, speaketh; as alluding, not only to the History of Nabal, that is, a Fool; when his Heart dy∣ed in him, and became like a stone, in his Drunkenness: But also, to This in Daniel: and That also of Nebuchadnezar (an Empty Pitcher, sealed: or, His Prophecy, as of a Trea∣sure:) They shall take away thy soul, and They shall Drive thee out from men; and They shall make thee eat grass as an Ox: al∣luding to the Psalmists Image of a Beast, eating grass as an Ox.

Adam lost the Image of God, and became as a Beast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, or with, his wife; hearkning to her; after the Serpent (who was Head, of all the Beasts;) had possessed her; or as it were, filled her with His Spawn; which she got, by Hearing, and Believing, That Beast; whence from Isha, she becometh Chavah, the Beast; yea, the Mother to All Animals, and Beasts.

This was at Eden, (both Pleasure, and Time;) in Shinaar, the Teeth, and Years, of the Watch, of Time in Babylon. Thence it came, with Abraham also, through Haran, (that is Wrath) to Canaan; and Aegypt, and Back again, to the Wilderness: and There, it came out, in the Image of a Beast, eating grass as an Ox, as the Psalmist saith. And then it was set up in Dan (that is judgement; as Dinah be∣fore) and Bethel also, the House of God. And He that built Jericho, came out of Bethel, the House of God. For, Antichrist must sit As God, in the Temple of God.

At length, It goes to Babylon, whence it first came: and So, the Prophet Zechary seeth First Isha, (So, the Woman was before she fell:) and then Eve (or Lilith, as before;) or a woman in an Epha, or Eva: with an heavy Risk of wickedness (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) carryed by two women also; with the wings of a Stork, Piety, and seeming Holiness. Allu∣ding plainly to the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Stork, and Holiness also; yet such, as may be the greatest Wickedness; or (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also) the very Root, of All Uncleanness, or Fornica∣tion.

And those two Women, with the Storks wings, carry it between Earth (which Here is set Before) Heaven: into the Land of Shinaar; whence it first came. And there, it becometh, Mother of All Fornication (as Revelation 17, 5.) And there, it was settled, on her Base. Vehunnicha shame, al Mekunnatha. And the Angel added, This is their Ein, or likeness, or Image (or Type of that Image of the Woman Beast,) which must be, in all the Earth also. For, All the world Worship the Beast, which was First and Last at Babylon.

Being come to Babylon, It is again (as before in the Wil∣derness,) turned into the Image of a Beast, eating Grass as an Ox. First, the King of Babylon maketh an Image, of 60 High, and 6 in Breadth: (360, as Dayes in their Year; till at length, it comes to be 666:) and sets it up in the Plain of Dura; That Age, or Generation: As it will be, in every Dor, or During, of every Generation. Till Babylon it self perish, like this Talent of Lead (Kiccar is both a Plain, and a Talent) or as a Milstone, in the great Deep. And so did the Prophet Jeremy bid that Meek and Quiet Prince Sera∣iah, to say; O Lord, thou hast spoken against this Place (This Babylon) to cut it off, that none remain, either Man, or Beast; but that it shall be desolate for ever: (as in Esay 13 also: So that now, we onely say, it was near That City, they now call Bagdad; but cannot tell, where; but in old Rubbish, and ruines, found, at many Miles distance:) And when thou hast made an end of Reading this Book; Thou shalt binde a stone about it, and cast it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sinck, and shall not Rise, &c. The Text, to very much in the Revelation.

But when the King of Babylon had made an Image, and set it up, to be Worshipped (De Te, narratur fabula:) Then Himself, is turned, into the Image of a Beast, Eating Grass as an Ox.

And they shall Drive thee out, from among men; and they shall make thee eat Grass as an Ox; They, Even the Watchers, as Himself said, he heard the voice of the Watchers; and the Holy Ones, saying, Let his Heart be changed from a Mans, and let a Beasts Heart be given him: and 7 Times pass over

him, till he know the Most High (called afterwards, the Hea∣vens, as the Jewes speak at This Day:) Ruleth in the King∣doms of Men; and giveth it to whom he will, and setteth up over it, the Basest, even the Basest, of men. As, a Vile Per∣son reigned, in the same Daniel; and a Base Kingdom in Eze∣kiel; Yea, and the Basest: As the Psalms; the vilest men are exalted. Which may Humble Any Prince; and keep Wise men from Ambition, to be Rulers over others; least as Solomon saith; They that be Higher than others, be more Highly punished, by them, that are Higher, than They. As the Priest, that often cryed on his Death-bed; O, Bury me in the Belfry, I pray, in the Belfry.

Government, is a great Ordinance of God; and to be Helped to be Born, with All our Hearts, and Prayers. None can Envy it, that know it. As the Grecian said, to the great Persian, Thou seemest not to have Heard of Liberty: For, He that knoweth what Liberty is, cannot but value it, Above the Persian Empire. And Dioclesian, being once quit of the Roman Empire, and invited again, Cryed, No, I will Drink no more Poyson.

But thy Kingdom shall be Sure (which is Hebrew also:) After those 7 Times, which, in That place, are expressed, by somwhat of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also: And yet sure, they did not last Ever. Nay, but 7 Years; or 7 Months. And they began, at the end of 12 Moons (as the Text speaketh;) just as he was saying, After All his Warnings, Is not This, My Babylon, &c?

And then, the Voyce (as the Jewes yet call it, Bath Kol the Daughter of the Voyce: As in the Gospel also, There came a Voyce, and they said, It Thundered:) The Voyce fell down from Heaven: (Is not this, the Image, that fell down from Heaven? Of which, They have more to speak, that know Iconium, also, had its Name from such an Image.) saying, They say, to thee, Thy Kingdom is Added: as, it was Increased, after This; with more Excellent Majesty; as in Luke and Paul, we read, Most Excellent, given also to Men of lower Ranck, than a Soveraign King; who is a God, on Earth; I said ye are Gods: And Jacob Bowed to the Earth, before the King of Aegypt. Religion doth not take us off,

from any Duty to Princes, and Kings; as Supream; and Governors under them: but preserveth, and increaseth it. But some read, Thy Kingdom is Passed, or Departed from Thee. Where yet, is the Verb of Ad (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in English, Yed, or Yet, also:) by which, we may plainly see, that it mean∣eth no Eternal Ever; but somwhat Passing away. And So may the English Ever also; (However it be used:) for it is plainly the Hebrew (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Ever; or as some sound it, Heber. Who had also Two Sons: the Greater, to Rule the Day, from whom came Abraham; and the Less, to Rule the Night; and from Him, Jerach, the Moon; and Hasermaveth the Court of Death; and Hadoram, Their Age, or Genera∣tion; and 10 other Sons: to make up 12 M. w••h the Moon.

And the very Name of Heber, with the Jewes, noteth Passing Ouer (as They think,) the River Euphrates. Where about, it seems He lived. If at least, Ur, of the Chaldees, be Ptolomies Urchoa; and not rather Ura, in the March of Xenophon. or of Crassus; nearer Charan much (where He was also slain) Then the Out-lets of Euphrates, into the Red Sea (for, So, it is called There also, in divers ancient Authors:) where about they now place Ur. Very far from Charan: which is much out of the way, to Canaan: but in the way, or near the way, from Ura. And the Ho∣ly Watchers cryed, Let his Heart be changed, from Mans; and let a Beasts Heart be given him: and let Seven times Pass over him.

Heart, is Lebab (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and being turned backward, it is Babel (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) where, this King Reigned: and the Beast is called Eeva (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) As if it would minde us, of our Mo∣ther Eeve, who first made us become as Beasts.

She is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (near akin to This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Chaveh, the Living Beast; as before. But they sound it Eeve: which may be Hatred (as God saith, I will put Eiva between Thy Seed:) and it may be Lust also; which is Truly Eeva (from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and it may be a Beast: (which is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) As the English, yet call a Beast, Beeve, and Beef, and Theeve (which is also to play the Beast:) And so, Theves, or Thebes,: the Cow City, in Beotia; or other places. As in Aegypt; for Their Apis, and Sorapis: Whence

They learn'd to make the Golden Calf: which the Psal∣mist calleth the Beast, in the likeness of an Ox. They worshipped the (molten) Beast, and turned their Glory, which was the Image of God (in which, and by which, They should have Ruled over All the Beasts: As God himself Expounds it, in Gen. 1. 26.) Into the likeness or Image of a Beast, eating Grass; As Nebuchadnezar also did. How just is it with God, when we will first Turn our own Glory, into the Image of a Beast, to Turn us, Really, into the Shame of a Beast! As it Here was, with Nebuchadnezar. I say not also with Adam: which yet Turned, or a little changed, cometh to be Dama, and Edom, which was also Seir (or Sire) a Goat, a Buck, a Satyre, a Devil. And I must not add, that All this came in, by Eeva (or Lust,) which made Him so dally with Her, till he became in Hebrew Beast, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In his Wife. And now I wonder not, that in All their Sacrifices, God ever required 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Wo∣man, or the Wife also; as well as Fire-Offering, to be con∣secrate with Salt (as Lots Wife,) and Then to be offered to God also; or Devoted; which our Saviour may ex∣press, by Hating a mans own Wife. Whom yet he must ever love, and cherish, as Christ doth the Church: For it is a Circumcision not made with Hands, that maketh Eunuchs for the Kingdom of God. Who promiseth such a Name, much better than of Sons and Daughters! Shem (or Shame) Olam, that shall not be cut off. But the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that was cut off, may lead us to That Skin, (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) which God, put on our Parents, when they had fallen in to such Beasts, as Then He Clothed them with. And our Lords Conclusion is, Let him that can; Receive it.

Yet the Woman also, shall be saved by bearing a Son: But she must be Sileut (in opposition to One of the sounds of Chaveh: to which also Psalm. 19. may allude:) For as, at first by Hearing the Serpent, and Tatling with him, she believed him, and was Great with him, to This Day: So if she be Slow to speak, and Swift to hear (Him that cometh not, in his own Name;) by Faith, she may also Conceive, that is Understand, which is proper to the Female, or Passive Understanding: As Knowing, in all Languages, is given to the

Male, or Active Intellect:) and the Seed of the Woman shall break the Serpents Head. Who is also, the Head of the Beast, and All the Beasts of the Field (as we read in Gen. 3. to be compared with the Revelation, in divers places.) Which yet were not so subject to Adam; (though he had a Command, rather than Power or Knowledge how to use it;) As to Noah: who had All the Beasts, delivered over, by God, into his Hand (as Job was into Satans) with Per∣mission, and Commission, and a Promise also, that God would keep them under with Fear (renewed also in Hos. and other places:) Onely Spare their Blood, that is their Soul: (as also God said of Job:) For, a Goodman is merciful to the Soul of his very Beast, as we read in Wise Solomon, who yet saith, He, and We, and All, are Beasts.

So also, was God, and our Saviour, merciful to his poor Beast Nebuchadnezar: A great man, and yet greater than we may imagine. First, a Man, and So a little God; and on Horsback, a Cherub; Covering Cherub: As they Picture George on Horsback over the Dragon (of great Worship among the old Saxons, or English:) and He hovered so long, till he received also, the Dragons Power, and seems to Conquer Him! But O! by This Power, He becomes a Serpent, and bites the Horses Heel, till his Rider fall Back∣ward also (Lebab turned into Babel:) and bow to the Beast.

But He that made Leviathan, can cause his Sword (his Great and sore, and strong, and long, Sword) to approach him! And shall visit the Crossing Serpent, and slay the Dra∣gon in the great Deep: And Behemoth also; the Great Beast: the Feminine Plural Beasts, Mother of Beasts, and Fornica∣tion; even Great Babylon: Of which in Job, the Psalms, Prophets, and Revelation in divers places.

And All shall worship the Beast, whose Names are not written in the Lambs Book of Life, from the Foundation of the World. For, All Tongues and Nations, and Kindreds, are under his Power (and the Dragons, that gave Power to This Beast:) Are they not, the same words, that are spoken of Nebuchadnezar, in the Prophet Jeremy: Chap. 27?

But He that leadeth Captive, shall be led Captive, and He that slayeth with the Sword, shall be slain with the Sword.

(Here is the Faith and patience of the Saints!) And He, that will not, open his Prison Doors, or visit his Captives, shall be Bound himself; and not visited, for a long season. And He that maketh Others worship the Beast, or Image of the Beast (in Dura; or any other Province of Babylon;) shall himself be Turned into a Beast, and eat grass with an Ox. He would be a Beast; he played and Acted the Beast (the Roaring, Tearing, and Devouring Beast:) and He, that Giveth every thing, the desire of his Heart, Gave that Beastly Man, a Beastly Heart.

But How Long, Holy and True? Remember how short my Time is: Why hast thou made All men so Vain?

Seven, and but Seven, Times (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Then) shall pass over Thee. As if Here also, God would intimate, that All Time and Times (and all their Ever also) Pass, and shall Pass, quite away. As we noted before in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, or Wrath, (For, so the English sound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also by W: as, in With, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or many other words.) As Esay Cryeth, Hide thy self a little moment, till the Wrath be Passed. Or as Jonathan, said to David, Hide thy self, till my Fa∣thers. Wrath be over: Till the Morning, or to morrow (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 666.) For, The sun must not go down on Wrath: and if Sorrow, last All Night, Joy shall come with the Morning Sun.

But what are These 7 Times? They are said to be Years. But These are Masculine and Feminine, Solar and Lunar. Yea, and as Shanah, a Year, in the Singular; is ve∣ry near akin to Nahash, a Serpent (as we noted:) So is Sha∣nim, Years, but Nashim, Women also, by a Metathesis; which yet I name not, Aversa Venus: as some of their Poets may.

Jeremy tells us, that All Nations must serve Babel, yea and Tongues also, (must Babble, As at the Tower of Babel;) for 70 years: As they tell us of 70 Nations, that rose up at that Babbling. And if Then, the King of Babylon himself, become a Man again; and be restored to the lost Image of God; from the Image of the Beast; Is it not possible, that All Tongues and Nations also, may be restored with him?

But in That Gospel, which I cited so much already, Levit. 26. Our Saviour tells them, that If they will not hear∣ken

unto Him, but despise his Statutos (as Nathan chargeth on David himself:) and their soul abhor his Judgements, and quite Break his Covonant [or, be Uneircumcised:] He will Then, Then! [What not till Then? and All That Will not? and Despise, and Soul abhoring, and All Covenant∣breakings?] He will Then begin to consume their Eyes [we touched it before in Sampson.] and cause sorrow of heart [fair warnings] and they shall sow their Seed in Vain. And I will set my Face [my Face! but not my Heart] against you. And They that Hate you, shall Reign over you. And if you will not yet Hearken, unto me, I will punish you Seven [as we saw before.] And if yet you will walk Keri, &c. I will yet Seven more. And I will also send the Beast, as alluding plainly to that in Gen. 3. Where the Serpent is more subtile [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used of Adam and Eve, in the Verse before:] Then Any Beast of the Field: the very Phrase, here used in Leviticus.

But yet, I will yet, remember my Covenant: as we saw be∣fore. And there was much need of This Memory in God, and His Remembrance of his Holy Covenant, at this Time of Babylon. And as Hezekiahs Queen, was Hephzibah [to which Esay 62. 4. may allude:] So his Mother was, My Fa∣ther, Abi, of Zechariah [the Lords Remembrance] slain, it seems, between the Porch and the Altar. Though they Acted this again, after our Saviour also, in another Ze∣chary of Baruch also, as we may learn from Josephus. And though Manassehs Name may hint, that He forgot his Duty; yet the Lord still Remembred his Covenant, and his Pro∣mise to Remember it. And although he had now cause enough given him by Ammon, the people also, to Despair of their Amendment: which may be Hinted in Josiah, the Lord Despairing: Yet his Mother was Beloved, Jedidah [as Solomon was Jedidiah; and Jedidoth we saw before, in the Psalms:] and the Daughter of the Lords Eternity, Adaiah.

And he gave Josiah 4 Sons. First Johanan, the Lord Gracious. And then Jehojachim, the Lord will Raise again: And Zedekiah, the Lords Justice, Shallum Satisfied; or Pacified. As in another Zechary, when the white Horses, had

gone out, after the Black, he said, My Spirit is Quieted, even towards the North; or Babylon, Haran, Hamath, and other Places, or Persons also, at my Left Hand, which was North∣wards, as we saw before. And then presently followes, Go to them of the Captivity, even of Cheled; my Age, or Cheled; and Tobiah, the Lords Goodness; and Jedaiah, the Lords Knowledge: and of All These, Make Crowns, for Jeshuah: and for Zorobabel also: For, He is bid to go to to the House of Josiah, in the North, or Hidden Secret of the Lord; which is Zephaniah. As alluding, to the Pro∣phet Zephaniah; who was in the Dayes of Josiah, as we saw before. And now also, the House of Josiah, was in the Lords Zephaniah, Secret Councels, of the North; or if you please, in the Holy Spleen of God. As our Spleen, is at our Left side: As Babylon, and All of Spleen, or Wrath, is at the North, or Left Hand of God: which is also the Hidden Se∣cret; as the Hebrew word intimates. And the Temple North Gate Tedi, was named from Hiding; as Hidden, by Antonia; or by the Hill Bezetha.

From This House of Josiah, Hidden in the North, came first Jeconiah, through a Northern Gate of the Temple, called Jeconiahs Gate; and Then, Zorobabel, a Nephew of Josiah; by Jehojachim, who begat this Jechoniah, the Cursed Man in Jeremy 22. They shall not lament for him, saying, Ah my Brother, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: as we saw before.] As I live saith the Lord, If Coniah were the Signet on my Right Hand, yet would I pluck thee Thence [to put him on his Left!] But Do not his Bowels begin to yearn already? In that pathe∣tical Question following? Is this Coniah, a Despised broaken Idol? Is He a Vessel of no Pleasure? Good for Nothing? Why is he Driven out? &c.

Hear, O Ear••h, Earth, Earth; Not a word of Heaven! What? Write you [For, He must be written in the Dust, as Jer. 17. 13.] Or esteem and reckon you, This Man Ariri [as akin to Arur, Cursed,) As Childless. But yet he was not Childless: As This very Text may shew us. For, it Asketh before, Why is he cast out, and his Seed also? to a Land they know not?

And to put it out of Doubt, the very Gospel tells us,

that After his carrying into Captivity; He begat Zalathi∣el; in the 1^st Chron. 3. Shealtiel; that is, I Sought God; the son of Jehojachin Assir, or Bound. As Psal. 146. The Lord Raiseth them that are bowed Down; He openeth the blind Eyes [as Christ was sent for these ends, and] He looseth the Prisoners; Assyrim: and so Here, Assyr, the Prisoner. And his Name was Jehojachin, the Lord will Establish: both Jachim, He will Raise; and Jachin, He will Establish. And so, we have Jachin a Prince, as before, Jachin a Priest. Two Witnesses. Jeshuah, salvation, or Jesus, the son of Jozedek the Lords Justice; so near akin to Jachin the Priest: and Zerubbabel, the stranger or Fan of Babel; from Jachin the Prince also: but in Bonds, Assyr; he Bowed and besought the Lord it seems (as may be sweetly promised in Jeremy 22. 22. Compared with Ezek. 16, and 37.) and so was freed also from his Bonds, & set above, All the Prin∣ces with him. So gracious is God, in afflicting us; as we saw before in Menasseh, and many others.

So he calls this son of his bonds, (as Pauls Onesimus, allu∣ding also to That, Is Jechoniah a Vessel of no profit?) She∣altiel, I sought God. As alluding also to Saul (as if He, were Here, come up again:) who Dyed, as we read, 1 Chron. 10. because he would not seek God, but Ob, or the Devil; Lisheol: As alluding to His Name also, as we saw before.

And that God heard Him also, may be Hinted, in His Sons Hosama; which is, He was Heard; and Pedaiah, the Lord Redeemed. Who begot Shimei (that Cursed Da∣vid?) and Zerubbabel, and Shelomith; as we saw before, on the Canticles. By which (and other things,) we may see, Solomon had also a Prophetick spirit, when he cryed, Re∣turn, Return, O Shulomith; Return, Return: And That of Mahanaim also from Padan, may allude to Pedaiah, Their Redemption. And His Right Hand Pillar, Jachin.

Yea, and what, If his 400 Pomgranates, might look For∣ward also, as well as Backward? Seeing from His works finished, There were very few years, if any more, than 400, to this Jachin, we are now getting out. And, as we touch'd before in Jachins Tenth; So also, by Ezra 2. we m••y

see, there returned but a Tenth, and scarce a Tenth, of those that came from Aegypt. Whence were above 600000: and Here not 60000 (12 years old, as in Esdras:) Though He reckons the very Servants, and Handmaids also (not a Pin, must be lost, of the whole Tabernacle:) and the Vessels, in full tale: Yea, and the very Camels, Mules, Horses, Asses (and the very Hairs of your Head) are All Numbred. As remembring, that we saw before, in the 4th Command: Thy Servant, and thy Handmaid; Yea, and the Son of thy Handmaid (often urged by David) Thine Ish∣mael: Thy Ass, and thy Ox, must Rest, and be refreshed also, or New Souled.

All their Sons, and all the Congregation, were but 360 (as Dayes in their Year: and 12 years old, as Hours in the Day:) above 42000. As alluding to their 42 Mansions in the Wilderness, as 42 Months in the Revelation: and 42 Children, by Elishas Bears. To which, God may allude, in that of Hoseah, I am God, and not a Bear (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to de∣vour you. Yea, I will give you 42000 from Babylon, for Chose 42 Children devoured; and the Years also, or Wo∣men, Eaten by the Cankers, and the Locusts (that had Hair as Women:) in the Prophet Joel, and the Revelation.

Being returned to Jerusalem, with 12 Elders (Neh. 7. 7.) as the 12 Hours of Day: and Adonikam also, (My Lord Riseth, or Commeth,) with 666 Sons, as Ezra 2. 13. They set up the Altar in fear, 3. 3. and Offered the Daily Ta∣mid, &c. From the First Day of the 7th Month (the Great Month we seek;) and kept the Tabernacle Feast; before the Temple Founded in the 2d Month (as Solo∣mons;) in the 2d Year, as Moses Tabernacle Raised, Ex. 40.

And Then, they sung, and sounded Trumpets with great Praises; but others wept: and yet God Accepted Both (though there is a way He Best accepteth, and That he will teach the Humble:) As in our Bodies, Hot and Cold, Dry and Moist, Up and Down, Draw in, and Thrust out; Yet All good Harmony. So, in Israel; So, in the Bo∣dy of Christ. Even After Babylon also. Some Weep and Pray, when others Sing Praise (and with, Musickalso:) and yet Both I hope, for a good End, and from a good Heart;

and God accepteth our calling him Father: As a Childe calling Dappo; Though we know not why, the Childe so calleth Him; or whom it meaneth, by its words perhaps, but by its signs, and looks, or sighing; somwhat else. O, the Heart, and Kindeness of God our Father! Do but go forward; or if you cannot go forward, Do but stand still quietly, and you shall see the salvation of God. O, the Heart of God, which cannot be seen! but you shall see, the Face of God. But, Do not fall out, by the way: Nor be Afraid, with any Amazement. Love, will cast out Fear.

And Ezra called them; Even All His Company, to Aha∣va [How near to Love in Hebrew?] There they Fast and Pray, and seek a way, for Themselves, and for their Little Ones: For, he was ashamed to ask of the King, because he had spoken, saying, The Hand of our God, is on All for Good, that Seek him, [Davids dying words to Solomon] but his Power, and Wrath, on All that for sake him.

We are now come to one of the hardest Knots of Time; Daniels Weeks. And though it may not be so easie to fix Their beginning, Or their End, as it is, their Number, of 490 [that is 7 times 70] years: Yet for an Essay, as God shall enable us.

Esay saith of Cyrus, He is my Shepherd, and shall per∣form, All my Pleasure! Saying to Ierusalem, Thou shalt be Built! and to the Temple, Thy Foundations [only,] shall be laid. And in 45. He shall Build My City, and let go My Captives. And Ezra 4. 12. Be it known unto the King, that the Iewes are come from Thee to Ierusalem, Building the Rebellious City, &c. And the King returned, Cause the men to cease, from Building the City; Or, that it be no more Built, till farther Order. So the work ceased, till the 2d of Darius. Then stood up Haggai, saying, Is it time for you to dwell in Cieled Houses, and This House lie waste? And again, Verse 9. Ye run, every man, unto his own House. This was the First of the 6th Month; and Then, They came, and wrought, in the 24th of that Month; but so slowly; that he spake again, on the 21st of the Seventh Monrh, the Last and Great Day of Tabernacles; and a∣gain on the 24th of the 9th Month: And now I pray consi∣der,

from this Day and Upward, from before a Stone was laid upon a Stone, in the Temple of the Lord: But con∣sider now from This Day, and Upward, from the 24th of the 9th Month, from the Day the Foundation of the Lords Temple was Laid. &c.

By which it seems plain enough, that They had leave to build the City, and had Will enough to Build it, and to Ciel their own Houses, rather, and much sooner, than the Lords. Which by Esayes words, was onely to be Founded by Cyrus; when Jerusalem should be Built. And so Ezra found it, plain enough; and Nehemiah was told indeed, that the Remnant of the Captivity, were in great afflicti∣on and Reproach; and that the Wall of Ierusalem was bro∣ken down, and the Gates burnt with Fire. Which yet may seem some Later matter, then That Sack, in Zedekiah; which sure was known enough to Nehemiah, That he need∣ed not be told of That. But now, he heard some late, or New affliction, and Reproach, upon the Remnant, that had built the City, up again, after their Return. And when Himself came up, He did but onely Repair the Walls, and set up the Gates. And There also the men of Iericho, repaired next to the Very High Priest. Of so great re∣pute was Iericho (the cursed City;) even in Those dayes, and Returning from Babylon also: being as the Iewes say, the 2d to Ierusalem. Or as the Moon (as it soundeth) to the Sun. Yea, some observe, that in the very Hebrew Letters of Ierusalem, there only wanteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of All in Iericho, and Salem, its first Name.

It may not, therefore, be said, but That Cyrus also, gave forth a Word, to Return, and Build Ierusalem; as we read in Daniels Weeks. Which were given out to Him, in the very first Year of Darius the Mede; which seemeth also the First of Cyrus the Persian (though not in Babylon:) and at the very beginning of his Prayer, the Word went out: as the Angel tells him, Verse 23. with the very same Phrase, in the 25th, From the Going sorth of the Word, to Return and Build Ierusalem.

But the Phrase Motsa, doth not onely note, the first Go∣ing out, of a Word or Thing, but a Continued Motion; and go∣ing

on, or growing up, or constant flowing; As, in a Spring of Water, Esay 58. the growing up of the Grass, Job 38. Or a Mine of silver, or other Mettal, Job 27. Or Sun-Rising, and going forward, Psal. 19. Or the East it self, Psal. 75. And, His going, is prepared, as the Morning; (we found in Hoseah:) And his Goings forth, from Eternity, the Dayes of Old, in Micha. Where we still read, the same Phrase; and in many other places. So that Here, also, in Daniel, we may not tye it up to the First word of Cyrus, (or any other) to return or build: but to the Whole Matter (as Dabar sig∣nifies, as well as a Word, or Command:) or full Process, and Progress of That Business; with All its full Execution (which is Motsa also;) the End, Issue, or finishing of a Mat∣ter, as well as its first going out.

So that if the Word, or Command of Cyrus, were in Doing, or delaying, very many Years; yet it was still so going forth, and going up, as the Sun from East to West. And so Cyrus may signifie in the Persian: or in Hebrew also; being a Vessel of Fire, as the sun is, or at least seemeth. And there is a famous Record of Cyrus seeing the Sun at his Beds Feet (as Joseph, and others perhaps, have seen it, as Bowing or coming towards:) And his Catching at it Thrice, was Thrice 10 Years they said, of his Reign. And the Sun also, was the Persian Armes or God.

And the Prophet brings him up, from the East, like the Suns Rayes upon the Temple, and Jerusalem. And though, the Sun stood still, for one whole Day, in Josuah; and went backward in Hezekiah; (So, that some that had fixed Nabonasses Era, in Babylon, came to enquire of That VVonder, 2 Chron. 32. 31.) yet it went forward again, and got ground perhaps, by staying: So did Cyrus also; For Darius did but Build, on Cyrus Foundation, and the Decree of Cyrus. So, that it may be said, of Him, as of Zerubbabel, His Hand began, and His Hand finished. And I will make thee a signet on my Hand also; for I have Chosen thee: As I threat∣ned to Cast off thy Grand-Father; Though, a signet on my Right Hand.

How long this City, or this Temple should be in Build∣ing, by That Decree; may be very hard to determine,

from the Scripture: which yet, must determine All great matters of Faith and Doctrine, and other things also, of great moment; before we can much rest, and be confi∣dent in them. Which is One, of many things, I so much love, in the Chain of Scripture Chronology, by T. A. So in∣dustrious in clearing Scripture. which I am loath to leave, in This, or any thing else; in which we differ.

But for This also by Scripture. That Israel, and Judah, (those two VVitnesses,) were now slain; or lay, as Dead, in That Captivity; and that Judah returned, but in Childe∣bed; and newly Delivered: Is so clear, from Mich. 4. 10. that it needeth little other proof. And but of a Daughter, the Daughter of Zion; For, the Man-childe, was not yet Born; Though, before she Travelled, her last Thraws; she must bring forth a Man-childe also. As some of the Jewes cite, for the Messiah to be born before Their last Sack of Jerusalem; though He lie hid, they say, in Rome; or other place.

Now, when a Woman was delivered of a Daughter (as Here; where God, by Cyrus, delivered this Jewish Church, or woman:) she must stay, 80 Dayes, before she may eat the Holy things; or come into the Sanctuary: as we saw before. And that the longest Hiding of the Moon, is about 80 Hours, or at most 84; which is 3 Dayes and Half: when slowest motion: Or else, much shorter; but 40, or 42. As a Womans Daies also, for a Man-childe.

But That also by degrees, of 7, and 33 Daies, for a Son (as 7, and 33 Hours in the Moon) and 14, and 66, for a Daughter: which is now, our Case in Hand. And so, from Cyrus Decree, to the Temple finished, in Darius Hy∣stasp: were at least 14 Years. First, 11, answering to the 11 first of the Captivity, from Johojachim, w^ch was Daniels; or Jehojachin, Ezekiels; to Zedekiahs last, or 11 Year. And so many there were, from Cyrus Decree; to the 2d of Darius.

As the Utmost Court of All Israel, about the Temple, which they called Chell, or Hell, was 11 Cubits Broad: and Then, 5 steps more (of 5 half Cubits; as the Woman came not up, till the Morning after the 14th Day:) into the VVomens Court; as they called it, in the 2d Temple: which we are now going here to Build, in its Times and Seasons.

So, it was not finished till the 6th Year of Darius, Ezra 6. 15. And there may be somwhat said, to End the 14 Years, sooner also: and yet So, that there may be 14 Years from Cyrus First, to Darius 2d. But However; from the first 14 Years, after Cyrus Decree, the next 66, will reach to Artaxerxes, sending Ezra, or Nehemiah. Darius Reigned 34, as some, but 36, as others; and Xerxes 21. Artabamus, not a Year. And the next, Artaxerxes, in whose 7th Ezra, and 20th Nehemiah, went to Jerusalem: with those gracious Decrees we finde in them.

And from the 7th of Artaxerxes, to our Saviours death, there were very near 490 Years. So that Ezra, might well live, within 400 Years of Christ: as we read in 2d Es∣dras, 7. And if Daniels Half Week be, as some believe, to reach 3 Years and Half, below his Death: As its first Half, from his Baptism, to his Death; yet, it may very well an∣swer to the Temple finished, in 3 Years and an Half, after the 2d of Darius: Although Scaliger, Calvisius, Helvicus, and other Great men, begin the Weeks, or 490 Years, from the 2d of Darius Nothus. Whence also, to the Ro∣man Sack of Jerusalem, there may be very near 490 Years; if they were to end with the City, and not with our Saviour; which I think more agreeable to Scripture and Reason, in many things, besides the Age of Ezra, Josuah, Zerubbabel; with All that saw Both Temples: as we see in Ezra 3. 12.

And besides All for This before; and the great Harmo∣nies between the Times in the Law, and the Gospel also; with the Temples, and the Cities: It may be remembred, that we found the Day of Pentecost, to begin, just from 1536 Hours of the Year. For, 333, brought us, to the Evening Minha, of the 14th Day of the Month; or Even∣ing of the Passover: Which ended▪ just in 336 Hours. 50 Dayes more, make up just 1200 Hours; coming to the Day of First-fruits, or Pentecost: 50 Daies from the Sickle (as we saw before:) and Therefore, it began just in 1536 Hour of the Year; which as we saw before, was to be Reckoned from their coming out of Aegypt.

Whence, 480, brought us to Solomons Temple; 36 more to Solomons Death: and 390 more to the Cityes End and

Temples. If we There begin the 70 Years Captivity; and Then add the 14, and 66, and 490, we last spake of, They make 1546. But beginning the Captivity Ten full Years before the End of the City and Temple, as before; we have than but just 1536: which is the very last Hour, before the Day of Pentecost: and so, those Years bring us just to the great Pentecost in the 2d of Acts, being the same Year of our Saviours Death and Resurrection, and Ascention also. So that, In This One Year, were All things fulfil∣led, that were before That Pentecost; from which, we are to Reckon, to the Feast of Tabernacles.

And if Any yet, will bring the Captivity; or the 2d Temple, any lower; or begin Daniels VVeeks, at Nehemiahs going in the 20th Year, rather than Ezraes, in the 7th; There may yet be greater Harmony. For, although the 50th Day, or Pentecost, began from 1536 hours of the Year; Yet the Sun of that Day, rose not till 12 Hours after, As Nehemiah, came up 12 Years, after Ezra. This, was an Helper; as our Saviour; but Nehemiah, the Lords Comforter; as the Holy Ghost, coming in the Morning of the Day of Pentecost.

And there may be yet, somwhat more in it, to be clear∣ed also, from the Scripture Numbers, or Measures of This Temple, and its Courts; which we shal therefore yet, a little more consider, with Herods also; as we did, that of Solomon.

However it was, in His first Temple, It is clear enough, there was at the Second, from Babylon, an Hill, an Hell, an Help; before the Altar, Porch, and House, or Holy, and Most Holy Place, or Oracle. Which had All, their several Mea∣sures, and Degrees of Holiness; to which God himself seemeth to allude in divers Places: As in that; I wil bring them to my Holy Mountain: and Then, I will make them joyful in my House of Prayer. And, I will accept them on my Holy Altar. And, Send thee help, out of the Holy Place. And, An House of Prayer to All Gentiles, &c.

The Walled Hill, a square of 2000 Cubits: the Distance of the Camp, from the Ark; Ios. 3. 4. and a Sabbath Daies journey, as we may learn from the old Chalde Paraphrase on Ruth. Each side being 500, may be compared with

Ezekiels Sanctuary, 500 long, and 500 broad (as the Sub∣urbs 50 Cubits about:) Taken out of 25000. Chap. 45. As 42, speaketh of 500 Reeds. I need not add, the Cubit was 2 Spans, or 6 Taps, of 24 Digits, as Hours in a Day.

The Wall was generally 24, or 25 Cubits High: and the Gates 30. 15 Broad (but the Doors 20, 10:) Onely That at the East, was lower than the Rest, by 4 Cubits: That the Priest, might look over it, from Olivet, at the Red Cowes Ashes; or other Reasons before.

The East Gate, in memorial of their Captivity, and De∣liverance at Shushan, in Ester; had the Name and form of the City Shushan: by command some say, from the Persian King at Shushan, the Royal City, for about 34 Years, after This 2d Temple was Built. Which yet, was a more love∣ly, or Holy Prospect, than Solomons House for Chemosh, and Moloch, in Tophet, on the Right Hand also, from This Gate, to Olivet. But the whole Valley of the Dead bodies, and of the Ashes (in Tophet, and Gehinnon it self) must come in, to be Holy, as Jerusalem; A Gracious Promise in Jeremy, 31.

The Gatehouse 12 Cubits: As Ezekiels also; a Reed of 6 Cubits without, and 6 within the Gate: in the 6th of the 40th Chap. And now we are come, to That, which (in our Saviours time also,) was called Solomons Porch: We found it Square; 400 Cubits: every side a Double Walk, of 30 Cubits Broad, and covered: with 3 Rows of white Marble Pillars, of 24 Cubits. And the South, or Right Hand walk, was Treble, with 4 Rows of Pillers: which Josephus calleth the Royal Stoe, or stateliest Walk, the Sun yet ever saw. Round about This Square, were Benches (against the Wall;) which the Jews call, as the English, Seats, or Stayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All This Hill, or Mountain of the House, they called also the First Temple; or the Outer Temple (where our Saviour found the sellers of Doves, or other things:) and Court of the Gentile••.

From This Hill, They came into Hell, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for so they called the next Partition, of 11 Cubits broad: though some make it but 10; (and the Porch 11:) But All agree, behinde the Temple, on the West, there were 11 Cubits: however you will call them.

The Wall about This Hell, they called Sorg, or Surge, or Scurge: a common Wall, was Home. To this, they went up, by 14 steps, as Josephus; or 12, as the Talmud: Half Cubits. At every Gate (against the other Gates,) were Pillars, bidding strangers keep their distance, at their Pe∣ril: As if Hell, were onely for Children of the Kingdom. Yet it had but low Walls of 3 Cubits; with Latices, for Children also, to look thorow. As the Canticles: He look∣ed through the Lattess, from behinde Our Wall, and cryed, O my Dove, that art in the Clefts of That Rock; and in the secret of those Stairs.

And 5 steps more, led out of Hell, to the first Help; or the New Court, of which before. The Outer Court, in Eze∣kiel 46. In either corner a little Court, of 40 Cubits long (from East to West) and 30 broad. The Northeast, or Left Hand, was for Priests with blemishes; who were yet clothed in White (while others in Blaek; not of the Right Line:) and wormed the wood, their brethren kindled: and for That, might eat, the Holy things, with their Fair∣est, Wholest Brother.

The Northwest, for the Leapers Shaving, and Bathing; till he might be presented, in the next Gate, leading to Israels Court, and the Priests. The Southwest, for Wine, and Oyl, at Minha. And the Southeast for the Nazarite, who might shave his Hair in any place, (as Paul at Cen∣chrea;) but must Burn it Here, under the Boylers of Salems (as before, upon Ezek. 46:) Except his Vow were not out: and then, it came not Hither, though he might shave it every 30 Daies: As Absalon, did once a year; although they call him a Sampson Nazarite; which in This, of not shaving, was more than a Perpetual Nazarite.

This was the Womens Court: (who yet might go, with a Sacrifice, into the Inward Court of ••srael:) A perfect square of 135 Cubits, euery way. Here was the great Meeting (where also, the King, or chief Magistrate, read the Law, as commanded, Deut. 31. 10.) with Dancing al∣so, at the Tabernacles, both of men and women; Till some lightness ocasioned Galleries (on all sides, but the East; which was next the Temple:) And in These, the

women, were above the men: Which is the Jewes cu∣stom, in their Synagogues, where the women sate apart; but looked down through Latteses.

Here were the 12 Korban Chests: 11 for free-Will Offer∣ings, and others: But the 12th for the yearly Tribute, or half Shekle; which begat the Money-changers (which our Saviour overturned!) and their Gain was a 12th also. Some add a 13th Chest, for the Last Years Dutyes. There were Korban Chambers also, in divers places, and for Silent Righteousness; or such as was not Seen, but Done, for maintenance of Poor, &c. To which Matth. 6. 1. may allude.

Here it was, our Saviour Sate, and saw the Widows Mites: For, in the Court of Israel, none might Sit, but Kings, of Davids House. As is rightly observed by Doctor Lightfoot, in his Learned, and Excellent Discourses, on This, and many other subjects. And with Him, a Mite weighed Half a Barley-corn; the same with a Perut (of which before:) and 8 Peruts, made their Issar; two Issars a Pond: two Ponds a Gerah (16 Barley-corns:) 6 of Those, made their Penny; 24 their Shilling, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: And to This, at length, they brought their Shekle: which yet God fixed, at 20 Gerahs, in Moses and Ezekiel, several Times.

From the Womens Court, 15 steps in a Semicircle; For the 15. Psalms of Degrees (sung Here, in the great Feast of Tabernacles) bring us up, to the Middle Gate, with other Names, but commonly Nicanor; a devout Iew; or the first Syrian King, their great Friend; or an Enemy, slain at That Gate, as some; or near Jerusalem, as others, and 1 Machab. 7. In This Gate, the Women were Puri∣fied (with Lepers also:) and Here they drank the Bitter water: and did All, required of Israel, before the Lord. For Here, the Priests might stand, in their own Court, and reach, to the Leapers Thumbs and Toes; and Those, that might not yet enter the Court of Israel: within This Gate: which, as themselves confess, opened of it self (though others speak it, of the Womens Gate, of Corinthian Brass;) 40 Years, before the Temple was burnt by the Romans. As, to let out, the Divine Presence (or his service) which

had 10 Flittings, they say, from one place to another; as their Sanedrin also, from that 40th year, had 10 several places, or changes: and from These 40 Years also, the Skarlet Threed (of which before) never turned White, on the Scape-Goat; which themselves owned, for a sad Omen, that their sins were not forgiven.

Their Highest Sanedrin (in Gazit, over Hell, but joyning to the south of this court) were chofen from the Sanedrins of 23, (which were onely in Towns of 120 persons of qua∣lity, fit for Magistrates: as Those of 3, were for 10 such; as we saw before:) whereof, the Lowest 23, for Jerusalem, sate in the Gate Shushan; and the Higher, in This Gate of Nicanor. Unto which, they brought Appeals from That of Shushan (as from All Lower courts, to Shushan:) and, Here not Determined, They went to the Highest Sanhe∣drin in Gazit: Where yet, none might sit, that were very Old (least too Morose;) or had No children: For, they thought a Man could hardly be meek enough, to be a Judge, in such a court; till himself had Children. Psalm 103. 13.

The Length of this court from East to West, was 187 cubits (and its breadth, as the Womens, just 135:) equal∣ly parted by 3 Gates (as Josephus; and the New Jerusalem had 3 Gates on a side) at the South, and North; but Nicanor onely at the East; and None at the West: as we saw before. One of the South Gates, was called the Water-gate (as Eze∣kiels Waters also flowed 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 Al∣tar 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 Even∣ings 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 forbid∣den, 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 91^st 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 Por∣ches 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 In∣cense; 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, South∣east: As Solomons molten Sea, at the Southeast corner. Of 3000 Baths (or about 24000 Gallons; which we may consi∣der 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 In∣ward Bredth of the whole Temple, which was 20 cubits: As before in Solomons; which was Double to the Taberna∣cles Breadth. But the whole Bredth was Treble, to Solo∣mons 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which is 5) wanting in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will be glorified, and will Take pleasure in it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 under∣stand, without much charge and Cruelty to Horses.

The Length of All the Porch, and House, and Oracle, with∣in, 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 He∣rods Temple, was 100; As the Middle Isle of a Church; be∣tween 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 cu∣bits 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 mea∣sure 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 ••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 follow∣lng 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 re∣turn 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 1^st of Cyrus. And if we look Forward, there may be just 476 Years, from the City finished, in Nehemiah, to our savi∣ours 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 He∣brew letters of Susanna (as in the Canticles also) make up the very same Number that is in Ester; so near the Eng∣lish 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 re∣membring the Prophetess (in good Josiahs Time, so near the Captivity:) who also was Buried in Jerusalem: as ne∣ver Any, but the House of David. And it may be, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we saw before, for Time, or Age of the World: and a very learned man readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Cu∣bits: As there were just 500 Years, between Herod and Cy∣rus, 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 Gen∣tile, or of the Gentiles;) much about 210 Years, before This of Cyrus Taking Babylon. As it was also taken by Alexan∣der, much about 210 Years, after this of Cyrus: which was just 500 Years before the year, in which Herod took Jerusa∣salem; when Canidius Gallus was Consul with Agrippa: In O∣lympic, 740, and of Rome, 716. And of Nabonassar, 711. & 276 from Seleucus Nicanor in Babylon, of w^ch the Maccab••s: and from Their Rule, upon Nicanor slain, after Epipha∣nes,

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 Augu∣stus; 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 Savi∣ours Birth;) and so we come to Coponius: who was Gene∣ral 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 Wo∣man 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 De∣cree, 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, though

Ezra speak but of the Temple;) Telling us also, that This East side (repaired after by Agrippa) was 400 Cubits Long, of fair white Stones, of 20 Cubits Long, and 6 Broad (or High) of Solomons Work; and Thence called Solomons Porch: and Shushan the Kings Gate. Though the Jewes say, Both were Helped by Ezekiels Measures, which they Both, fol∣lowed, as much as they could.

And for the distance of These Courts, we may consider that the Royal Galleries Walks, were above 60 Cubits Broad, with their Pillars. And although That south Piazzo, were Broader than the Rest, yet to make up good Proportions, between the outer square of 500, and the Courts within This; whose very Area made 333 Cubits (as we saw before) besides their Walls: we need not doubt Their Truth, who limit the space, between these Courts, by 66 cubits.

And 66 Hours (besides all we saw before in the Course of the Moon;) bring us to the Noon of the 3d Day (as we are going to the 3d Wall:) and added, to the 14 be∣fore, they want but 4, of 84, the great Number we saw, of 3 Days and Half; for Hiding of the Witnesses: As the Sun and Moon, did not appear, till 3 Dayes and an Half, after the Creation; the 84th Hour, or Morning of the 4th Day. And 84 Dayes, make up just 3 Months, or 12 whole Weeks.

And when the Womans first 14 Dayes were over, for her Daughter; yet, she must tarry, 66 more; before she might come out, (of the Gentile, or Unclean Court) to Any Holy Place of Israel. As, for a Manchilde, 40 Dayes; As Israels 40 years, in the Wilderness: (for Israel my son, my First born.) And the very Day of Pentecost, or Biccurim, the First-fruits of Holyness to God, Closed the 65th, and broughtin the 66th Day of the Year.

So, the 66th year, after the Temple so begun, in Darius Hystasp: or 80, from That of Cyrus, brings up Ezra, in the 7th of Artaxerxes Long: As Josephus and so many others.

And that there were just 490 Years, from This 7th of Artaxerxes, to our Saviours Death, is so cleared by the Great Capellus, and divers others; that Helvi••us himself

yeeldeth, they were praecise 490 Years; although he begin them rather, from the next Darius, to the Roman Sack. which yet is due to the Infinite Wisdom of God; so order∣ing, that the 70 Weeks, may either End with the Temple (from the 2d of Darius Noth:) Or with our Saviour, the True Temple; from the 7th of Artaxerxes: where I rather fix; for all the Harmonies, we have, and are to see.

And that from Cyrus taking Babylon, to Artaxerxes 7th there were just 80 Years, is so cleared by the Old Canon, and Eclipses also, recorded by divers, of those times, (as we may see in Lansbergius Vranometry, and Chronology; with the great Petavius, though so great an Enemy to Scaliger, who must not Dye, for all his faults:) that I yet know not what may be said against it. The main difference in Hel∣vicus, or any I remember, being, in giving Cyrus Only 3 years (as Daniel nameth 3; and yet, it may be 3 times 3, before Babylon:) when as, his very Works and Wars, may shew us divers more; as Lively, and others Evince, al∣though they had not Ptolomies Canon, as now published; such a Pillar of Times, next the Holy Scripture.

And that Daniel also might be led to Ezraes Times, with Nehemiah, I might cite his Naming Ezra, in That, some read, They shall be Helped with a little Help: Or Ezra. But if That, rather speak of the Times after Ezra; yet his very words of Returning to build Jerusalem (Asib and Tasib) may be found in Eliasib (God shall return) begining to build, or repair the sheep-gate, as his proper cure: Being High Priest. As Jehoiada the Old Gate; and next, the men of Gibeon, cursed Gibeon; and of Mispa, to the Throne of the Governour: Which may be more considered; with 1000 cubits, between the Dung-Gate, built by Malchiah, the Lord the King, and the Valley-Gate, Repaired by Hannun, He that is Gracious; which may give us the Site of Jerusalem, with many other things, of those Times.

And that the Prophet Jeremy also spake of those Times, and of their Returning to Build, is plain, by comparing his words, with the Dedication of the Wall; when they Sought for All the Levites, to purifie themselves and the People, and the Gates, and the Walls also (as Neh. 12:)

when All the Princes were upon the Wall, and parted to the Dung-gate, on the Right Hand, when Nehemiah himself (the Lords Comforter) went After the other company, that were sent to the Left Hand: when also, they came sing∣ing from Gilgal (where he rouled away the shame of Israel, by Circumcising them that were Baptised already, to Moses also, in the Cloud, and in the Sea; Through which, Our Fa∣thers passed (as St Paul, to the Gentile Corinthians; to be considered by them that deny Baptism to Children:) and from strong Death (Azmaveth) and Netopheti; which yet I render not My Patients in Tophet, though it be near that sound in Hebrew. And the High Priest himself (Eliasib, God will return,) Sanctifying Tophet, or Gehinnon, or the Valley of Dead bodies, or Ashes; the places in That Prophet named, as we saw before; and joyned with the Places na∣med Here; and the Tower of Hananeel, which was also san∣ctified, by this High Priest; as we read in Neh. 3. to be compared with the 12th: and Jeremy 31. Adding also, that It should, no more be plucked up, for ever: Which we may consider.

But again to the Temple-Courts (which may yet lead us to the City also, ere long, I hope; and the New Jerusalem, That perfect Cube, As the Most Holy Oracle, of which again) The Suburbs of the Holy Courts were called Hell (for so, in Proper names, the English use to sound the He∣brew Heth, by H:) and so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Hel. As if none could go to Heaven, but through Hell; as its Suburbs: And as if Hell, were onely, or Mainly, for Israel, or Children of the King∣dom: For, None other might go through it, or come into it, but with a Sacrifice, as we touched before.

Yet if any will sound it rather by Chel, it may suit the English Kill and Kell, for a Brick-Kill, and a Lime-Kill, and a Kell for drying Malt, &c. The Phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never used, that I remember, till the Lamentations, as we saw be∣fore: But the Thing is agreed to be, as a Gulf of Partition, between Israel and the Gentiles; that might onely look through its Grates or Lattisses; behinde Our Wall (as the Spouse speaketh most properly; as being so near the Wo∣mens Court:) Made, or at least Setled, by Ezra himself:

comming up just, at the Year, or Cubit, where this Court began. And making it, his great work, to Separate the Jewes from the Gentiles, as we see, Ezra 9. and 10.

And the 2d of Chronicles, written by Him, they say, or about His Times (as may be clear enough;) giveth the very Name of Azra, or Aezra, to These Courts; or the Great Court, in distinction from That of the Priests, or men of Israel: which yet, with the lower part of the Altar also in Ezekiel is called by the same name of Azra, or Aezra; as we saw before, when we called it Help; and send thee Help, from his Holy Place, &c.

Which grew up to Comfort also, in Nehemiah (the Lords Comforter) coming after Ezra the Little Helper, as the great Comforter in the Gospel, came after our Saviour, the great Helper.

These Subburbs, and the 5 steps, through the next Wall, to the Womens Court, as the 12 Years and Half, between Ezraes first coming, and Nehemiahs (for, the Court of the Gentiles, was All plain, till they rose up, into Chell, by 14 steps; as the 2d Passover, answering to the other 14 Cu∣bits, through the Gate and Pillars of Shushan, to Solomons Por••h:) And Nehemiahs great work, was to perfect This Separation; and from Women also; that were left below; while Those of Israel, that were Purified, came in to This Ezra, of the Womens Court: after their 80 Dayes, and 12 Hours (of the Night) answering the 80 Cubits, and 12 Steps, as before.

And comparing Ezra and Nehemiah together, it is clear enough, that their great work, was in This Womens Court; where they read the Law (as we found before in Deut:) and There, the great Covenant-makers (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 670, or 1230), with the Oath, and Curse also, against Unlawful Wo∣men (the proper work of This Court:) and for the Sabbath Day, (although the Covert of the Sabbath; or to Rest in, while the King entered to worship, or on other ocasions, was above or before This:) And for the Chates or Goats, to make Atonement for All Israel; and for the Tenths; as we saw before; with First-fruits: and How, the People sancti∣fied to Levi, & Levi to Aarons Sons: and many other things.

But especially the solemn Feast of Tabernacles; and Palm Branches, with the great Hosanna; Not onely as Types of That great Feast of Tabernacles, we are seeking, in the Times that are to answer These from Babylon (the Last, and great Babylon, in the Revelation:) But also the Proper work of this Court of Women; in which were, the Psalms of Degrees, the Great Hallel every day, with Dan∣cings, and other Unexpressable Rejoycings, at That great Feast of Pouring waters out; as a Pledge of the Holy Ghost, to be poured out on Men and Women, Sons and Daughters also, (that might not go Higher, than This Wo∣mens Court, but on some special occasion, for their Sacri∣fice:) As the Latter Rain, in This 7th Month; which yet, was the First, on other account; as we saw before, from places of the Law, to be compared with Joel 2. 23.

And as That perfect Cube, the Oracle, might note our Saviours Kingdom, in the Perfect Cube of the New Jerusa∣lem, as in Revelation 21. 16. So might the Best Estate be∣low it, be shadowed here, in this square Court, of Men and Women together; which was fittest for their greatest Meetings; so capacious; being a perfect Square, of 135 Cubits.

And as before, we saw, the first and 2d Passover, shadow∣ed in the first and 2d 14 steps, or Cubits, distinct from the rest before, or after them; and the Pentecost also, in the 66 cubits; as That bringeth in, the 66th Day of the year; (and then comes up the First-fruits, of Holyness to God, in the first Distinction from the Gentiles; which they cal∣led Chell, or Hell:) So here, in This square, of 135 Cubits, may be represented, those 135 Dayes, from the Pentecost, to the Great Hosanna, at the Last and Great Day, of the Feast of Tabernacles.

For, from the Pentecost (which was ever the 65th Day of the Year, and the Minha, between the Evenings, in the Scripture Language, shutting up the 65th, and beginning the 66th Day; As 66 Hours, come up to Noon, or the 3d Days Dinner; as 14 Hours, brought up the first Days Breakfast:)

There were still 113 Days, to the Feast of Trumpets;

by a constant Rule, we see, in their Calendar, published by Munster, and others: and then 10 more, brought up the great Day of Atonement; and Then 5 Days more, began the Feast of Tabernacles; and the 8th Day after, was the great Hosanna (for, they sang Hosanna, Daily, all the Feast, but now 7 times about; as 7 times about Jericho:) the last and Great Day of the Feast: of which John 7. 37. and John 9. 7. sendeth the Man born blinde, to the Fountain Silo∣am; from which Well of Salvation (as Esay 12.) they Drew Waters, with Joy; to pour them out, with Singing, and Dan∣cing, with Musick, all the Night (almost,) Ezcept the Nights before any Sabbath, in that Feast, or the 8th Day, which was, As a Sabbath.

We have yet said Little of the great Release; the Solem∣nity of Release, as Moses expresseth it, Deut. 31. In the Feast of Tabernacles, at the End of every 7th Year. Which we refer, to our Glances, on the Mysteries of Ester, the Hid∣den woman (Daughter of Abihel, the Father of Hell, and Kill, and Heal, and Hill, and Power also: the near Kins∣man to Hiel, the Living God: and Mordecay the Living One, that was Dead, or in Bitterness, or seeming Rebel∣lion: (of Shimei, and Kish, or Sheol, of Jemini, &c.) She was married to Ahasuerus (our Brother and Root; who al∣so Hasted, but with silence, to be Poor, to make us sure, and Rich, and reign) with All his Provinces, 12 times 10, and 7. As This, was in the 10th, of the 12 Months, of the 7th Year of his Reign: and being Then Married, to his Jewish Spouse, that had been in preparing, 12 Months; He made a Great Feast, even Esters Feast, to All his Princes and Servants also: and Then he made a Release, a Great Release, to All his Provinces, from India, to Aethiopia; and besides the Release, or Forgiving Debts; he gave Gifts also; Gifts for Rebbels: and they were according to the state and Glo∣ry of a great King.

But we are yet, with Ezra and Nehemiah, at the Feast of Tabernacles: That end of the Law, and the Temple also: which began, with a Tabernacle, and will End, with the Tabernacle of God with men: keeping this great Feast of Ta∣bernacles: as we read in the Revelation.

And to make it up, yet nearer, to Daniels Motsa; the End, or Issue of the Temple Built; or its Going out; As Eze∣kiel was to shew them its Motsa; Goings out, as well as Going in, 43. 11. The very Place where they used to gather Branches for the Tabernacles, neer Kidron (of which be∣fore;) was called Motsa; the Spring, or Goings out, of the Waters, or Willows also: as we may learn from the Tal∣mud it self, of These very Tabernacles.

And that its Place at the Temple, was This Womens Court (as they call it) of 135 Cubits: as in Hours, the Morning of the 6th Day, when Man was Created; as he fell they say, on the 6th Day; and so, our Saviour born, or crucified, on the 6th Day. But in Dayes, it may be the Time of Ezraes coming Hither: the first Day from Babylon; But at Ahava fasteth, and chooseth his 12 Apostles or El∣ders; on the 12th of the first, going Thence to Jerusalem on the first of the 5th Month; and stayed 3 Days, and Then, to the Great Feast of Tabernacles, in the 7th Month. As also, in Cyrus; at the 7th Month, they came as One Man; and kept the Feast of Tabernacles, as it was Writ∣ten; But the Temple was not founded (Ezra the 3d) much less come to that End, or Motsa; of which Ezra 8. 9. and 10. with Neh. 8. 9. 10. which may also lead us from the 7th Month to the 10th in Ester; and in Maccabes also, for the great Dedication, which our Saviour himself pleased to Honour, with his Presence in Iohn, though not requi∣red by God; but by the Jewish Church: As also That of Purim, which they keep with great Solemnities, to this day.

I have not yet said, that These great things done in the Womens Court, might be but shadows of That, yet to be Done, by Them also: when he shall pour his Spirit on their Daughters, and Handmaids, also: and They shall Prophe∣cy. And God shall give a Word, and great shall be the Femi∣nine Preachers: And so he cries, Receive the Law of thy Mother. That I say nothing of Miriam, Deborah, Sampsons Mother, or Lemuels; Hannah, and Anna, with Elizabeth, and our Saviours Mother, with Priscilla, Lois, Eunice, and the Brittish Claudia, (in a better Calender than Martial:) with other Women Prophets, or Writers of Scripture.

From the Middle Gate, Leading into the Womens Court, 135 Cubits, to the Gate of Nicanor: and 135 years, from Nehemiahs coming up, in the 20th of Artaxerxes; To Seleu∣cus Nicanor, the Jewes friend, and His Greek Era, so much used in the Maccabes. And if you please to turn again (as they often did, in this Court) 135 Years more, bring us to That Little Horn (or Great Type of Antichrist, or Anti∣keimenos;) Antiochus Epiphanes: from 137 of That Era, to 145, he confirmed the Covenant (as the Learned Diatribe) for That Week; or for 2300 Natural Days: But Then, Prophaned the Temple, for 1290 Days; although there be not so many, from the 15th of the 9th, of 145, to the 25th of the same Month 148, when it was clensed; as we read, 1 Mach. 1. and 4. Yet the Weeks may be just 62, to his coming up, if we grant them to begin (70 Years before Cyrus) in 140 Nabonassar: and Epiphanes in 573: 7 more, for the next week, make 580, and 3 Years more, and as many Days, as from the 17th of the 4th Month, in which they fast, for the first Temple; to the 25th of the 9th Month (in which they Feast for the 2d, clensed by Judas Machabeus,) make up near half another Week, in the year 444, after the first Temple; which may make it the more considerable, because it is 2 Thirds of 666, of which again.

But if Ezekiels 390 Days, of the last siege of Jerusalem, from the 15th of the 3d Month, to the 9th of the 4th (in the next, and last year of Zedekiah; as the Great Primate of Learning, and Religion, hath observed;) were as Types of those 390 Years, from the great Schism, to the Tem∣ples End: Why may not these also, in Antiochus, be Types of Years in Antichrist, and All Defiling of the Temple; to its clensing? Seeing Daniel himself, is bid, to shut, or Seal them up, being for many Dayes, or Years to come; (as that Phrase of Dayes, is in many places we saw before;) Even Then, when the Angel speaks of Evening and Morning; the usual Character of Natural Dayes: Which we may consider again.

But first, we may note, That as first This Gate of Nica∣nor might remember the first Nicanor, their Friend; so it might not forget Nicanor their Enemy; slain Here, as Some:

or near Jerusalem; As 1 Machah. 7. by the same Judas; about the End of the 64th Week, from the Captivity: Or 151 of Sel••ucus, soon after Antiochus. And from this Last Nica∣nor Then slain, to Herods Samaria finished, or Caesarea; Or the Temple begun; may be just 135 Years: As from Epi∣phanes first, to Herods first, 135 Years: As 135 Cubits, from the Middle-Gate, to Nicanor.

From which Gate of Nicanor, began the next Court (of Israel and the Priests) being 187 Cubits: as there were 187 Years, between That Nicanor slain, and our Saviours Baptism: Or Pontius Pilate, that put him to Death. As also from the Death of Antiochus the Great, Dan. 11. 19, to our Saviours Birth, 187 Years.

And if we look on Hours, as Years: The first 7 Hours, make the first Rest, and Turn of the Sun; from the Nadir, towards the Morning Horison; and 7 Days, make the Sab∣baths Rest, and the first 7 Days of a Woman, before her Son Circumcised. The first 14 Hours come up to the Morning Sacrifice (when it was appointed) and their longest Night was 14 Hours; the Hiding, Resting, Slaying, Sleeping of the Witnesses. And 14 Days brought up the Passover. The first 40th Hour, is the 2d Morning Tamid, or their Breakfast: As 40 Days, the Womans first com∣ing to the Sanctuary, after a Son: As their 40 Years, be∣fore Canaan; were for a Son, the first-born Son; For, Out of Aegypt have I called my Son, my First-born. 49 Hours, be∣gin the Third nights Rest; as 49 the Jubile. 65 Come up to the Third Days Noon, or Dinner; as the 65th Day is the Pentecost. 72 Hours closed the 3d Day, as 72 their Sanedrin. 80 Hours, the 4th Morning Watch, and 84 Sun-Rising; as the 4th Day from Creation, brought up Sun and Moon, as the two Witnesses of Heaven, measure to All other Witnesses on Earth. 120 (the number of Moed in Hebrew letters) the Hours in 5 Days, before Man and Woman Created: If about the Tamid Hour of the 6th Morning, it might be in Hour 135: As the Men and Wo∣mens Court, 135 Cubits.

144 Hours, the square of 12, close the 6th Day, and begin the 7th, or the Sabbath: and their Clakins, or Jew∣ish

Minutes, of 144000, as the First-fruits of Time, to God and His Lamb; shadowed by the Lamb, of the Sabbath; di∣stinct from the Daily Tamid.

240 Hours, close the 10th Day: And from Aegypt, the Pas∣cal Lamb, was Tyed up, from the 10th Day of the Month; as 3 Daies and Half, before he was slain; in Hour 333: the Evening Minha of the 14th Day, Ending in 336 Hours. But they went not out of Aegypt till the close of the next, or 15th Day, at Sunset; which was Hour 360: as Daies in their Year. And so, Years from This Exodus out of Aegypt, are reckoned as Hours, from the beginning of their Year, to the Passover, Pentecost, Tabernacles, and All their Feasts.

1200 Hours in 50 Dayes, between the Passover, and Pente∣cost: Whose Morning, was in 1548 Hour of the Year. And so the Great Pentecost, Acts 2d, might be 1547, or 48, Years from Aegypt. If there were 70 Years, between the first Temple, and Cyrus, taking Babylon; in 210 of Nabonassar.

That is 480, from Aegypt, to the Temple, in Solomons 4th (1 Kin. 6.) who reigned 36 more: and thence 390, to the Cities End, and Temples; make 906. Thence 70 to Cyrus; and 80 to Ezraes (7th of Artaxerxes;) and 490, Thence, for Daniels Weeks; to the Month of our Saviours Passion; make 1546, or 47. So that the Passover, at which he suffered; and the 3d Day following, for the 16th Morn∣ing, or Barley-sheaf, the first of All First-fruits (to be Hea∣ved up, before the Lord, as our Saviour Rose from the Dead, upon the 3d Day, after his Death;) and then his Ascension, 40 Daies, After the Grave: As he was presented in the Temple, 40 Daies, after the Womb; (by his Mother, coming to the Sactuary, 40 Daies, after her Son was born:) And Pentecost, the 50th Day, from his Resurrection; might be All, in the Year 1547, or 48, From Aegypt.

But if the 70 Years, ending at Cyrus, did begin at Jehoja∣kim, which is Daniels; or Jehojakin, Ezekiels; (often called Our Captivity;) as many Great men, begin them: Yet, in some respects, there may be Greater Harmony.

For Then, abating 11 years, from 1547, or 1548, there will remain 1536, or 1537, the very first Hour, of the Day of Pentecost (beginning from the Evening:) and allowing

12, or 14 more, for Nehewiahs coming after Ezra, to finish the Cities Walls, and Government; we come to the very Tamid of That Day of Pentecost, when the Holy Gho•• came down, in the Third Hour of the Morning: Acts 2d.

But However, 1536 Hours, bring us just to the Begin∣ning, and 1548, to sun-Rising, of the Day of Pentecost; the 65th of the Year. As 65, or 66 Hours, bring us through the Tamid of the 3d Day, to Noon, or Din∣ner time.

To 65, 135, make just 200: which in Hours, bring us quite through the 8th Day, on which the Son was Circum∣cised: And in Daies, they bring us quite through the Feast of Tabernacles; and conclude the 8th, or Last, and Great Day, of That Feast, which they call, the Great Ho∣sanna. Which may also intimate, that as a new Year be∣gan, from their coming, out of Aegypt, at 360 Hours; So also from the First Day of Tabernacles, which is the 15th of the 7th Month; as That was the 15th of the first Month. And now, we may begin all our Acounts, from This 7th Month; As from the First: and from the First of Taberna∣cles on the 15th of the 7th; as from the First of the First: Seeing 15 Days, in either, make up just 360 Hours: As Dayes in their Year.

From 65, the Day of Pentecost, taking out the Days, be∣fore the Passover; we leave but 52, as Weeks in the Year (and so many just there are, between those two Holy Courts of the Temple, 135, and 187:) But 65, out of 135, leave 70 for the Area, of the Porch, Temple, and Ora∣cle; As the 70 Elders, & many other Seventies in Scripture.

And as 65 with 135, brought us to the great Hosannah; So 187, the Length of the Priests Court, in Hours, bring us just past Noon, or Dinner of the Day of Circumcision (or the 8th Day:) So in Daies, they bring us just, to the great Day of Atonement, or the 10th Day of the 7th Month: which, as we saw before, was by a perpetual Rule, 123 Days, from Pentecost. And as Pentecost did respect All the People, who were All to bring, and All concerned in the First-fruits, (which might not be offered, before Pen∣tecost, or after the Dedication;) so the Priests, were in

special, concerned in Circumcision (though it might be done by Others;) and yet more, in that of Atonement: which yet, concerned All Israel also: And so, the same Court, of 187 Cubits (coming up just to the Day of Atone∣ment) was for the Priests, and the People also; that were Clean men of Israel; standing in the same Court, about the Altar (as we saw before) with little Rails. And the Stan∣ders also, came within the Rails; and so did All, that laid their Hands upon their Sacrifice. And though Only the Elders, and Watchers, said those words, in the Revelation, Thou hast Redeemed us by thy Blood; and hast made us Kings and Priests to God; and we shall Reign upon the Earth! Yet they said it, As the 24 Orders of Standers, for All Saints: for so, 'tis said, They had Viols full of Odours (to the Lamb also) the Prayers of Saints. And at Solomons great Dedica∣tion, in the 7th Month also; we found the Cloud, so fil∣ling all the House, that the Priests could not enter, but stood without, among the Common-people; as if Then, there should not be, or need, Any such Dictinction, as there yet must be observed w••reverence; lest we fall into the great, and proper, crying sins, of the Last Times, and Last Daies also (which St Paul distinguished:) And those are Corahs Rebellion, and speaking Evil of Dignities: Of which St Peter and Jude also: with This Addition, that God knoweth How to punish such, Sinners in the Flesh; and against the Spirit: which the Lord forgive, in me, and All his People; Heal∣ing us: and let his People say Amen.

I must not omit One more Harmony of Numbers, and in These Courts also: And that is, the famous Number 666, with All its Parts; but especially 333, its Half; and Half the Moons Course from the Sun; or Full Moon; Or Hour of the Minha Passover, 333 of the Year. And All the Courts of Israel, made up just 333 Cubits, from East to West: as we saw before, in the Chell, before 135 of the Womens, and 187 of the Priests and People: All con∣cerned in the Full Moon; and Passover, of 333: Just Half 666, which is but 3 times 3 lesse than 135 by 5, the steps up to it! and 5 times 135, make just 675.

••ut if we begin at the bottom of Those 333 Cubits,

where the first steps began: if those were 12, as Some say: Then 333 by 12 (as the Full Moons, and Changes in every Year,) want onely 4 of 4000.

But the 12 are but Half Cubits, or 6 Wholes; and 333 by 6, make 1998, which want but two, of 2000. And Jo∣sephus an Eye-witness, reckons 14 steps, of Half Cubits; or 7 whole; which may be more sutable, to all we saw before, of 7 and 14. And so 333, by 14 Halves, or 7 wholes, are just, 3 times 666, and an Half: or 2331. Which in Hours, bring us into the 98th Day: and 98 Daies, make just 3 Months, and an Half: So that This, may be the 3 Moeds, and Half, for the Witnesses. If God so please, to help us reckon it.

The rather also, because with All, we found, of 7 be∣fore; we saw it, the very first Number, that was made of 3 and an Half, in whole Numbers: and now, by these ve∣ry Measures, of the Temple-Courts, we are come to a Num∣ber, made of 7, and of 3 and an Half: Which may contain the Fates (as they speak,) of the Jewish State or Church; or if you will, of Benjamin and Judah; or of Israel and Judah: that is indeed both Jew and Gentile: (For we saw before, that Ephraim must make the Fulness of the Gentiles:) Or what ever other two Witnesses we may finde, to be mea∣sured, by the Sun and Moons Times of 666. So that 3 of These, and an half, or 7 times 333; or 3 Months, or Moeds and Half; may bring us to the End of all the Numbers, yet fixed, in the Prophets, and the Revelation.

And the rather also, because we finde the Sun and Moons 333 and 666, so Signal in Jerusalem (as the Sun to his Moon or Je••icho:) As All the Fulls and Changes, of the Moon, in all the World also.

We saw before, that Enoch lived just as many Years, as there are Daies in a Year: and that from Him, 666 Years, come very near the Flood; and that there wanted but 3 times 3, of 4 times 333, which is 1665, in 1656, the Year of the Flood. And from the Flood, as many years, as Enoch lived, bring us to the Promise; made to Abraham, near about 3 Moeds, of Gods fixing, before the Flood: for, Three times 120, make 360; 3 And an Half, make 420;

3 of these, 1260 in the Revelation: written 30 years after the Sack; or begining of Daniels 1290: which is just 3 times 430: 45 more, make up Daniels 1335. The very Number of his Fellow-Witnesses, or Princes; in Hebrew letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (1335) the Noble Princes: As the Fruitful Bran∣ches (as Jacob said to Joseph;) or coming from Perat, or Euphrates, found in Dan. 1. 3. and Ester 1. 3. and 6. 9.

1335, Are but 3 more than Twice 666, or 4 times 333; which come to the Evening Minha of the Passover, but want 3 Hours (which Daniel supplies,) to the End of the 14 th Day: the Day of the Lords Passover, and Passing away of Wrath; as the 2d Sabbath also; and 14 Days of the Woman for a Daughter: and the Moon returneth to them at the Poles, in 14 days: And Paul was freed from his storm, in the 14th day, & went up to Jerusalem, or Heaven, in the 14th Year. And Abrams Lot and Sodom were freed, in the 14th year: and Joseph was Born in the 14th year of his Fa∣thers, and Freed in the 14th year of his Own Bondage. As Jerusalem in the 14th year of Hezekiah. And 1335 is 35 within the 14th Hundred Year.

Again, 1335, is but 45, above 1290; that is, 3 times 430. First from the Promise, to their coming out of Aegypt, 430, and 45 more, to Calebs settling in Canaan with Josuah (the two Witnesses;) as Jos. 14. 10. Twice more 430, or 860 (making up 1335,) bring us to the last Siege of Jerusalem in Zedekiah.

Now Daniel is a Captive, bemoaning those Desolations; as he often calleth them, in Chap. 9. 2. 17. 18. Perpetual Desolations, Psal. 73. 79. 80. Threatned (as before,) Levit. 26! And now, the Daily Sacrifice was taken away, and the Place of his Sanctuary, Thrown down; which was not so, or at least, so much, by Epiphanes: who Polluted it, but did not Throw it down; as now it was, by the Chaldeans; and after∣wards by the Romans. So that, Daniel speaketh of Both These great Desolations, rather than that Little Short one by Antiochus: who yet might be a Type of the great An∣tichrist, or Antikeimenos; who was to defile and profane the Temple, Rather than cast it Down. As First the Chal∣deans did, and Then the Romans; or the Jewes themselves,

and their Factions; While the Roman Eagles and Armies, overflowed them also, with a Wing of Abominations, making desolate; as Daniel, and our Saviour speak of those Times.

And yet, I suppose, the Days of Antiochus, might be Types, or Shadows of the Years of this Desolation also: Seeing besides the days specified in Daniel, the word for He stamped on them (the Stars of Heaven, as the Dragon did, against the Jewish Woman, or Jacobs Wife, with Jo∣sephs Crown of 12 Stars, Apoc. 12.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is above 1300, as his Numbers; First 1290, and then 1335.

Yea, and 2300 Days, in the 8th Chapter; Though so many Natural days, of Evening and Morning, as the Phrase is; Yet must be shut up, or Sealed, for Many Dayes, or Years; as we saw before.

This was in the Third year of Belshazzar, and 31 years from Zedekiah: For, in 37th of Jeconiah, Evilmerodach was King; but reigned only Two years, in Berosus: So that the 3d of the next King, (Belshasher;) was but 31 years, from Zedekiah, Though 41; or 42, from Jeconiah.

Daniel, is Then at Shushan (where our Temple Courts and Numbers doe begin:) And There, about the Midst of the sad Desolations both on Israel and Judah, He heareth One Saint asking of Palmoni, the Wonderful Numberer (as the Wonderful Councellor, Esay 9:) How long, the Vision of the Tamid, and Transgression shaming, or making desolate; to give both the Sanctuary and the H••st (of Heaven before) to be as Mire, or Mirmas. To this Question, (as perplext al∣most, as That of the Temples End, and the Worlds; with our Saviours Coming; Matth. 24:) He said to Me (not to Him that asked the question) Ad Ereb Boker (648:) Until (or as long as) Evening Morning; 2300: and the Sanctuary shall be Clensed.

Beginning with This great Desolation, of the 70 years Captivity (in which He Then was;) and taking 31 years (of that Captivity, to the Time they were speaking;) out of 2331, the Number which we found before (of the Holy Courts, or 333, by 14 steps, or 7 whole days or Cubits;) there remaineth just 2300. As another Argument, we are not wholly out in pitching on That Number, as the Temple

measures lead us. As if those Holy Courts must be Trod∣den Down, as many years, as there were steps, so multiplyed, on them. Which answer also to the 7 Days of the Week.

And yet 2331 came short of 2400. As if all these Deso∣lations, should be shorter than the Hours of a Great Day: if we allow 100 Years for every Hour, which is not far from Moses reckoning, Psal. 90. Where the Day (as God also made it,) is distinct from Night, or Watches by Night. Yet if the whole Day, be but 1000 years; Then 2331, is as the Morning of the 3d Day: in which he will revive them; in Hoseah: After Two dayes; of which the Hebrew let∣ters make 666, as we saw before in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The first 666, ended just, in the End of their Temple and City, by the Romans. That is, Twice 70, to Ezra, in the 7th of Artaxerxes (as we saw before;) and 7 times 70, Thence, to our Saviours Death; and Half 70, Thence, to the year, in which it was Sacked. After a War of 3 Years and half; as answering to the 3 years and half, of Christs publick Preaching, after his Baptism: and his 3 Days and Half, from his Passover, to his Resurrection: or 3 Hours and Half, Eclips, and Suffering upon the Cross: As the 3 Days, or Years and Half, of the Witnesses in the Revela∣tion. which we found also shadowed in the 3 days and half, of the two Witnesses, hidden by Rahab; or Those, Re∣covered by Abraham, or by David, after Ziglag; and other things before.

How the Flood came about 666 years after Enoch, we saw before. We may add Noah, born 666, after Mahaleel, and 666 before Eber, the Father of the Hebrews, and of Time, or Ever, as we saw before. 666 Years from the Flood, bring us to the Night of Israel in Aegypt, after Josephs Death: And as many, from the Promise, to Gideons famous Victory over Midian, Oreb and Zeeb, Zeba and Salmunna, so often spoken of, in Scripture.

444 Years, from Aegypt, bring up David, from Abrams Hebron, to Jerusalem; or Jebus, Trodden down, by the Jebu∣sites. His 7 Years, and 6 Months, at Hebron, may help us to measure, Other Times also, besides Solomons 7 years, and 6 Months, in building the Temple.

521, bring up Sesack (from Aegypts Pyramids; in Learn∣ed Greaves:) the 5th of Rehoboam.

666, bring up Joash, sacking Jerusalem; in the 14th of Amaziah. 666 more, may be just the time of Antiochus: And then, His Days, in Daniel, may be just 1290 Years, from their settling in Canaan, Jos. 14. 10. and 1335 from Aegypt: Dying at the end of 3 years more than 1332, or Twice 666. And as Antiochus Days may also be a Type of Anti∣christs Years; so may Macchabeus be a Type of Christ, or Michael: And Michab, (in His Banner,) may allude to Michael, in Daniel; or Mi el camocha, in Micha; as well, as to, Mi camocha baelim, in Moses song. 777, To the Sack of Samaria: And from Assyrias first coming on Israel, to Pom∣peys Sack of Jerusalem, may be 666 Years. As from its great siege by Senacherib, in the 14th of Hezekiah; or his Great sickness; to the Temple, Sacked by Crassus (slain at Abrams Charan) 666. As from Hezekiahs Death, to the Parthian Sack; or Jerusalem taken by Herod, which is also the very year (or next to the Head,) of the great Aera (so common in the Councels and other accounts,) of Spain; Conquered by the Romans, or Taxed by Augustus, or Re∣ceiving the Julian Year, but 8 Year old, from Julius Caesar to That in Augustus.

Rome, was Born with Hezekiah (very near his Birth:) about Cxi years (the measuring Line,) before Josiah: 222 before the Jewes return from Babylon (as many reckon:) 333, before the 70 Weeks; if they End, in the Roman Sack. 444, Before the first Nicanor, and his Greek Aera, in the Maccabes (Olympic. 470.) 555 to their seizing Asia, from Antiochus the Great. 666 to Tigranes; who was conquered by Pompey, sacking Jerusalem: 777 to Pontius Pilate, who crucified our blessed Saviour; about 1536 years from Ae∣gypt; as the Pentecost began from 1536 Hours of the Year.

And if we multiply 70, the Jewes great Number, for their Elders, and years of Captivity; and the whole Area of the Temple (Porch, and House, and Oracle;) by any 22 we found before, in their Alphabet, or number of High Priests, before the Captivity; or the Cubits of the Priests and Peo∣ples Court, before the Al••ar; or between it, and the Tem∣ple;

or its Floors Height, above the Gate of Shushan; or any other 22; the sum will be 1540: But 4 more than 1536, the first Minute of the day of Pentecost: As the great Pentecost, in Acts 2d, was from Aegypt, 1536 years.

And adding so many, as may make our Saviours Birth just 70; or his Baptism 40; before the Last Sack of Jerusa∣lem; we come just to 666, from the Chaldean Sack; and so near to 1666, from Aegypt, or 1670; that This last great Ro∣man Sack, after our Saviour, may be just the Centre, or Middle Point of Time, between Aegypt, and the End of Ba∣bilon; with All the Times thereof, in the Prophets, or Rev.

For, as between the two Great Sacks, there are just 666 years (as Hours between the Changes of their Moon, or visi∣ble state;) So, afterwards, there were, but twice 666; or Two Months more, between the Month, begun, at that great change (or Roman Sack, after the Pentecost, Acts 2d:) And the Month of Tabernacles. Till which, from Pentecost, there were no more Feasts at all, but Fasts, as 3Wo Months in the Jewish Calendar: as an Emblem of that Long time, in Hose••, (now fulfilled;) while they must be, without the good, of a King, or Prince, or Sacrifice, or Ephod; as the bad, of an Image or Teraphim.

From That Month, so begun; Two Moeds more, of 666, or 1332, come to the 7th Month: Beginning with the so∣lemn feast of Trumpets; or the 7th Trumpet of the 7th Month: Which we may Reckon Thus:

240 Hours, or Years, make up the 10th Day (of Atone∣ment, as before:) or Great Affliction of the Witnesses, or Congregation; and Tabernacle of Witness (as the Jewes cal∣led it:) Then mourning in Sackcloth and Ashes, as Apoc. 11. 3. And they lie dead (as we saw before,) for 3 days, and and an half; or 84 Hours: which end in Hour 324; the Morning Sacrifice, of the 14th Day: whose Evening Minha beginneth in Hour 333: which added, to 1332 (the other two Moeds, or Twice 666;) comes just to 1666; the Even∣ing before the Feast of Tabernacles: when also, The Taber∣nacle of God shall be with men: If we have reckoned Right. Which may yet be more cleared by our Tables, and Characters, if God so please.