are They Guilty of Breaking it If it were not Given to them But for the present Let it be granted only that it was Given unto Christ as a Man and the Seed of Abraham also that was put Vnder the Law more it may be then Adam was and Circumcised also for a Debtor to the Whole Law and To Fulfill All Righteousness And he was not only Put under the Law as other men were but Made Vnder it For his very Being was made up of the Holy Righteous Image of God which was but shadewed in the Law Which was so written in his Heart also that he could as soon Vnmake himself and let out All his Being as ever break one Tittle of the Law Which was his Pleasure also and his choice delight and not a Burthen As to Vs. Nor can wee conceive him an Holy Good Man In Perfect Wisdom and Integrity But he must be Made Of With and Vnder the Moral Law of God as Near and Dear to him as his own Life and Being So that He cannot plead his own Death to Free him From it As we may to Free our selves from the Law which hath Power over us But While we Live For He that is Dead is Freed from Sin a Blessed Word and From the Law also But He was so Made Vnder it that he chose to Live again to Keep it more as his own Choisest delight and Happiness And Himself hath summed up All the Law into Love And of his Love to God his Father we nothing doubt but of his Love to Man is All the Question Yet we read It is Vain for a Man to speak of Loving God If he do not also Love his Neighbour which himself made As Great a Law as That of Loving God and Like or Equall unto That he made the First and Great Command Nay he may seem to make it More or of More Worth and acceptance which God to Love Ones Neighbour then any otherwise to Love God himself For That of Loving on 's Neighbour and Doing to All As one would wish to himself he saith Is The Law and the Prophets also Which is more then we read of All Other Love to God And the Law and the Prophets also do More forbid Evil Thoughts ond Words against a Brother or Neighbour then against God himself As Deut. 15. 9. Psal 50. 20. Esa 58. Zechar. 7. 10. 8. 17. And Man hath nothing else or very little to Express his love to God whom he cannot see or reach by All his Righteousness and Love but by Loving his Neighbour That is Every Man For he that Loved Another hath Fulfilled the Whole Law And All else is but a Tinckling Cymbal For even That which bids me Love God and his Name with All my Soul and Might requires me both to propagate his Name and Nature or Image and to Preserve it and Restore it All I may And is not This to Love my Neighbour As my self or More For Is there a Man in the World in whom I may not see the Name and Image and Glory of God as much or more then yet it is in me Or soon it may be so and that it may I must and cannot but endeavour All I can If I Love God with All my Soul and Might And thus I see the Saints of God still Measure All their Love to God by Declaring his Name to Men and Making known his Loveliness As the Spouse did Till even They that sinote her and took away her Veyle or at least knew him not whom her Soul loved Came and sought him with her And another Cryed Let him not spare For I have not hidden his Holy Word But I have and will Declare it to my Brethren Yea to the Great Congregation Loe I have not refrained my lips O Lord thou knowest I have not hid thy Righteousness within my Heart I have declared Thy faithfulness and Thy Salvation I have not Concealed thy Loving kidness and thy Truth from the Great Congregation And I will Declare Thy Name to All Congregations and to All Generations and I will Declare for Ever Thus it was with Job and David and Christ himself for it was He that Spake and Acted In Those Holy Men and most of All in those peculiar Psalms of Christ upon the Cross And his dying Prayer saith I have Glorified Thy Name I have finished My Work For I have Declared Thy Name and have made it Manifest And yet again I have done it and I will do it For it is so sweet that I cannot forbear and the more I spread it the more I see its beauty and its sweetness and the more I Rub This Precious Oyntment It Perfumeth more Thy Name is an Oyntment Poured forth and Therefore the Virgins love Thee And if We look on All the Laws of God through All the Bible we shall find Them More For Man and His Good then For God and His Gain or Glory but in Mans Happiness And All Established In and Through the Mediator Jesus Christ The Great Law Maker as God and the Great Law Keeper as Man both to God and Men also The Jews tell us that before the World was made God bowed down and put his hand under his Robe of Glory and brought out the Spirit of the Messiah which they say First Moved on the Waters and looking on it said Wilt thou Redeem Israel and when he answered Yea He said But Dost thou well to consider All the Toyle of That Great Work Art thou indeed content to lay aside thy Robes and Kiss their Raggs To Suck their Wounds and Wash their Sores and wipe away their Putrid flesh To be among the Chains and Tombes and rowle away their Clots and Worms To Love their Dust and raise them from the Grave of Death and Rottenness and when upon some pause he Said he would and was content and Glad to do it All The Father Kist him and made an Everlasting Covenant with him or to That Effect Which is but some of This before us Made of a Woman and made Vnder the Law Even All the Law of Love To Man as Well as to God and to Redeem Them that were Vnder the Law that so we might receive the Adoption of Sons And there is Somewhat in All the Laws and Promises that doth especially relate to Christ and is laid upon Him by God and expected from him As the First and Fundamental Promise that the Womans Seed shall Break the Serpents head Is Promised to Man but Required of Christ For it is not said It May but it Must and Shall Break the Serpent Or as the 72 Psal expresseth it He shall break in pieces the Oppressor and as other Scriptures have it He shall Loose his knots as proper to the Curling Crossing Serpent in Isaia 27. he shall dissolve All the Works of the Devil Yea and by Death destroy him that hath the Power of Death which is the Devil and shall Root up Every Plant the Heavenly Father hath
Even a Blessing in the midst of the Land Whom the Lord shall Bless saying Blessed be Aegypt my People Which was gotten by some Cruel Lord Oppressing them For the Lord shall smite and he will Heal. As Esay 19. And though Christ be also a King yet even so also He was Vnder the Law and Made Vnder it For the great Law of the King was This that even when he sat upon the Throne of his Kingdom he should write out the Law and read it All his dayes that so he might be sure to keep it and not exalt himself above his Brethren but Prolong his Kingom in the Midst or heart of his Subjects And it is a Great Character of Antichrist to think himself Above the Law or to attempt to Change the Times and Laws As in Dan. 7. 25. and if God have put All men below Coertion of the Law Then who can Exempt them or set them Above it And perhaps there is nothing more Dangerous to Any Man then to presume or to pretend himself to be Above the Law which God hath set a bound to Kings it may be Rather then to Private Men whom others still will bound enough as Deut. 17. And the Great Law of a King is Mercy Rather then Any thing else For so Solomon saith Mercy and Truth preserve a King but his Throne is Established by Mercy By Mercy rather then Any thing else or before All other things As the words plainly imply And shall a Man Dye This Day Am I not King of Israel And we may press it much on Christ as the Great Law of a wise King to Preserve his Throne by Mercy that it do not Totter For of Him and His Throne it is especially said In Mercy shall the Throne be Established As Esay 16. In allusion to That of Solomon The Throne is Established by Mercy And the Psalms say His Throne is Everlasting because Mercy and Truth are Ever before it and above it and he fings of Mercy with his Greatest Judgements and Happy are They that Hear and Vnderstand That Joyful Sound For In Thy Righteousness Thy very Righteousness they shall be exalted All the day long or as another Psalm They shall rejoyce in All thy Righteous Judgements For If his tender Mercy be above All his Works Then sure Above his Judgements also which he calls his Strange Acts. But Mercy is his own Child For he is the Father of Mercies which are therefore One with Christ his Only Son and yet a little while and Mercy shall Triumph against or Over Judgement as we read in James And Christ also bids them Go and learn That I will have Mercy rather then Any Sacrifice And to him it was spoken Ride on Prosperously because of Truth and Meekness of Righteousness And He hath shewed thee O man what is Good and what the Lord Delighteth in To do Justice but in that Also To Love Mercy Or as Jeremy expresseth it To Exercise Loving Kindness and Judgement For in These I delight And in the next Chapter the Prophet prayeth For Gods Correction O the blessed Rods of the Covenant and with Judgement also but with such Judgement as the Chapter before still tempered with Mercy And Solomons Son lost the Kingdom of the 10 Tribes by not observeing his Fathers Good Rule of Establishing his Throne by Mercy neglecting the Wise Councel of the Old Men that told him his Way to get and keep the hearts of his Subjects was to be more Merciful then his Father Which we may Presse on Christ as the wisest Councel that he get and keep his Subjects Hearts by being More Mercifull then his Father yet hath shewed himself And yet our Saviour gives it As a sufficient Reason why the Father also should grant All that is asked of him because he is a Great and Glorious King And so he concludeth All his Prayer with no other For but This For thine is the Kingdom Power and Glory As if This alone were Cause enough why he should do All that is Asked And when Solomons Mother describeth the Law of Kindness in the Good Womans Tongue She gives her Son This Law of Kindness for his Heart Open thy mouth for the Dumb in the Case of All appointed to Destruction And again Open Thy Mouth Judge Righteously and Plead the Cause of the Poor and Needy So that while the King sits upon the Throne As Judge His own Heart and Bowels must be Advocates to Plead for All the Prisoners at the bar Yea for All that be Appointed for Death Even for the worst offenders who may not have Councel in some Cases and Places because indeed the Judges are to be their Counsel in All they can and that was Lemuels Councel to her Son and the Prophesie she taught him as for a Great King to come in the Last of Proverbs And Solomon gives it to his Son also If thou forbear to deliver them that are Drawn unto Death and Those that are ready to be Slain If thou sayest behold we know it not Doth not He that pâ—nders the Heart consider it and He that keeps Thy Soul even Thy Soul that hath so often deserved Death and Liveeth still but on the Free Grace of God! And the 102 Psal that is made For One Afflicted tells us that God looked down from the Height of his Sanctuary to Hear the Groaning of the Prisoners and to Loose Them that are Appointed unto Death And Were we not All Appointed to it And may we not Presse it on Christ to open his mouth and Plead for All Appointed unto Death And will not This shew his Intercession Larger then we do believe not only a King as Solomon was but a Priest also and so the Great Intercessor For the â—riests that were Men only were the Great Mediators and They had the Work of Expiation with a Wo if they did it not Yea and that with Tender Pitty and Compassion to the Souls of Men. And Every High â—riest Taken from among men is ordained For men in things partaining to God that he may offer Gifts and Sacrifices For sins Who can have Compassion on the Ignorant and on them that are out of the Way For that he Himself is Compassed with Infirmity and by reason hereof He ought He ought to offer for sin As we read in the Hebr. and the Law also Which did not leave it to Aarons Choise and Pleasure to do it If he would and when he would but laid it on him and his Sons As their Great Duty to make Expiation for Sin and to Bear the Iniquity of All the Congregation and of All their Holy Things And to Heal the Lepers Or pronounce them Clean when Ever they Could And Wo unto them If they did it not And how Zealous was Moses himself the King of Jessuron in Interceding when he saw the Marks of Gods displeasure How did he fall on his Face and Bow his Heart by Fasting 40 daâ—es together how quickly did he bow for them
be more than Hivites that is Serpents flying from Joshua Though the Times agree with the Poets Penulus and other Remains of Hebrew Pillers or some flying from Canaan And their Brother Phoenix is the Great Man in Phaenicia Father to another Belus whence Sicheus Pigmaleon and the Famous Dido As perhaps also to the Red Sea or Phaeniciax that is Red and a kin to Erythrâ—â— Phinâ—us and Cepheus with his Daughter Saved from the Dragon by Perseus With Wings also For flying from These Dragons or Serpents and a Flood from the Dragons Mouth And the Phaenix Rising out of her Ashes and Odors may be an emblem of Him and Them that were by Death to Conquer Death and live beyond the Phaenix Which yet liveth 660 or 666 years The Jews give it 1000 as the only bird that did not taste the Forbidden Fruit As they speak on that of Job I shall dye in my Nest as the Phaenix In Herodotus or others though the Romans knew it not till after Christ or 66 of Augustus 666 from Josiah 1666 from the Flood or 5 times 666 from Creation Slain by a King of Egypt or Sodom where our Lord was slain When Jacob cursed Levies Cruelty He said Let not my Soul be in their Secret or in Sodam which in Hebrew is just 666. And Cheleem that makes them Men the Number of a Man 665. And God doth much forbid Chelaim their Mixing Seeds As they are caught in Chelaim which some translate the Stocks in Isa 42. And Chelaim is Michael Turned almost Backward Myster or Mystery an Hebrew word As Sithrah and Hester Hidden Making 666 As Thorus or Taurus in Hebrew 666 and so is Satur 666 Secret or Full and ready to vomit As he speaketh at his Making All things New In Laodicea As at drinking on the Cross It is finished Which was from Egypt as many years as there were Hours in the year before Pentecost or its Prep and from the first Pentecost in Canaan as many years as That was after Enoch And as Moses Face shining might represent our Saviours shining with Moses in the Transfig So might His Long stay in the Mount denote ours Saviours stay in Heaven while the Chief Levite or False Prophet makes a Golden Calf or Image of the Beast as Psalm 106. with Revelat. â—3 And Moses Last Coming from the Mount to make the Tabernacle at the Feast of Tabernacles might denote our Saviours Last coming to the Feast of Tabernacles yet to come And as 40 dayes Rain in the Flood did shew us so many years between the first Ark and the 2 d at Shilch As there be Hours in 40 dayes So there were as many years between the 2 d Ark and 2 d Temple As Hours in Moses 40 Dayes 960. And Moses Breaking the first Tables at his first 40 dayes might note their Breaking of the Law and their City Broken by the Caldees in the same month and season when he brake the Tables And the Renewing of Those by God might shadow both Their Renewall by Joshua Zorobbabel Ezra and Nehemiah And the Law renewed and written in our Hearts As put in the Ark and Mercy-Seat by our Saviour and His Making All things New As at the Tabernacles in the Revelation And the Feast of Tabernacles was After the Day of Pentecost or giving the Law to Moses 130 Dayes or 3120 Hours As there are 3120 years from Moses To 1666. which is from Christ As many years as from Creation to the Church Restored After the Flood As If His saying The Dayes of the Son of Man shall be as the Dayes of Noah did intimate as many years from his speaking That To his Coming There described As there were Years to Noahs Flood Which was at the first Hour of the 70th Day of the World Or at 1656 years As 1656 Hours come to the 70th Day ending at 1680 Hours And then He should come again before 1680 or at most about 1690. which is from His speaking As many years as the Flood was from Creation And his saying No man knew the Day and Hour of the End of the World may teach us to measure Times by Dayes and Hours also Which may be now better known since the Revelation And although there may be Hints of his Coming To the Great Feast of Tabernacles As he came and shewed himself In the Last and Great Day of Tabernacles John 7. yet i◠〈◊〉 be said that No man knoweth the End of the World with its Day or Hour For though there must be a New Heaven and a New Earth yet All the Works of God and in special The Earth shall abide for ever But the Meek shall inherit the Earth and Righteousness shall dwell in it Righteousness and Peace Wait on the Lord and he shall exalt thee To inherit the Earth And When the Wicked are cut off Thou shalt see it So that a man shall say Verily there is a Reward for the Righteous Verily there is a God that Judgeth in the Earth FINIS
CHRIST Under the Law WITH The Times of the Gospel AND Fullness thereof LONDON Printed in the Year 1664. ERRATA Page 30. line 15. for years read months p. 33. l. 19. 24 Aldermen Add In divers Cities as it was long in London p. 3. l. 12. in the 2 d Colume and 24 Aldermen to be left out p. 40. l. 1. for Luminations r. Lâ—â—ations p. 44. l. 16. Colume 2 d for the Red Sea r Reed Sea l. 17 18. for Mimum r. Minium l. 39. for Psalms r. Palms p. 59. l. 9. Col. 2. for 2705 r. 2805 without the Parenthesis p. 62. l. 7. Col. 2. Add And their Longest Night was above 13 Hours As the first Night of Creation was till the 13th Hour p. 69. Parag. 3. That of Cubits in some Copies to be left out or amended by the 2 d Paragraph of the 59th page In the Preface p. 6. l. 25. Col. â— for Tabernacles read Tabernacle The PREFACE and SCOPE THis Discourse was written more large and it may be less confused but the Authors distance from the Press and little time to correct it with so many numbers and other occasions prevailed to contract and croud it out as he could being only for private Friends and such as can excuse both matter and manner The first is to express some little part of the unexpressable Goodness of God and Love of Christ which passeth knowledge and to help shed it abroad into our hearts that it may mould us into love to God and all men Have we not all One Father Hath not One God created us Why do we then deal treacherously every man against his brother by prophaning the Covenant of our Fathers And our Saviour did not only bid them all say Our Father but repeated it and pressed it on the multitude that they had All One Father in Heaven and One Master or Teacher even Christ which is twice repeated in Mat. 23. And as Love was his last and great Command on Earth so his first Complaint out of Heaven was of some that had lost their first Love And may he not complain that we have lost All Love which is not only waxen cold but even Dead and quite put out by Lust or Love of the World and Cares thereof which himself said would Choak the good Seed And what Hope is left or means to recover us but in himself Made under the Law of Love to God and Man also So that it is written in his heart to Love his God and his Neighbour As himself To propagate the Name and Love of God with All his Might and to bring his Children Servants and the Strangers in his Gate to Rest the Rest of God as is required in the fourth Command And seeing he bid it be written as a True Saying of God that He would make All Things New the Author doth believe it though he doth not yet see it And he thought it worth enquiring When That great Change is to come into the minds of Men to mould them into Love of God and One another And finding the Psalm for the Afflicted to tell us that God will appear in his Glory when he buildeth up Zion and when the Peoples are Gathered and the Kingdoms to serve the Lord he searched what the Law or the Prophets say of such a Gathering And he found that Moses Dying Charge on Joshuah with succeeded Kings of Israel which he hopes may come to Christ at length was to gather All Israel and their Strangers also and to Read the Law to them All that they may Hear and Learn and fear the Lord and his Goodness in the Latter Dayes At the end of Seven years in the Solemnity of the year of Release in the Feast of Tabernacles which they call the Feast of In Gathering And although this was acted every 7th year in some measure yet seeing God himself doth sometimes use a Day for a Year or a year for as many years as it hath Dayes he began to consider whether it might not be So in This also that the Sabbatical years of Release might intimate their Release from all their Scatterings and Bondage at the Close of seven Prophetick years or in 2555 years which are seven times 365. And first he found that so many years After the Fall did bring Israel to rest in Canaan and so many more did bring the Christians to reign in Jerusalem and that from their First Scatterings out of Canaan in Jorams time when they were first led Captive so many years came out about 1666 now coming and from following scatterings after Joram so many years are out about 1690 and that Daniels greatest number of 2300 dayes or years is then also finished from the time of his Captivity And for beginning those Prophetick years about the time of Joram there are many reasons besides their first scattering out of Canaan Then For it was a very Great Change of the World or as the Jews express it a New World which they believed to be seven or eight times renewed As the old Tuscans also in Plutarchs Sylla and that every such New World was foreshewn by Great Prodigies in Heaven and Earth yea and Divers times by signal Tydes or Turnings and Parting 's of Waters as the great Clepsydra So at the first Creation and again at the Flood and again at passing the Red-Sea and at entring Canaan When Jordan was divided As again by Elijahs Mantle At His Ascension a little before Joram which was followed by their first Captivity As their Last followed our Saviours Ascension shadowed by Elijahs The Assyrian Empire was Then shaken and broken as Israel by Syria and Judah by the Philistines Arabians and Edom which Then first revolted and broke Jacobs Yoak as was foretold by Isaac and rested not till it forced Ahaz to hire Assyria which destroyed Israel about the time of Romulus who might be shadowed by Rummili or Remaliah that in the mask or vizor of Religion Ravished 683 Virgins or 783 as it was 683 years before the Romans first Ravished the Virgin of Zion and 783 before they crucified Christ From that time the Prophets began to threaten Edom by which the Jews say they meant Rome as in that Map of Hell in Isa 34. directed against Edom and the Raemim or Romim v. 7. And as Judahs breach and cutting off might be Typed by Athaliahs cutting off the Royal Seed as Joram had cut off his brethren so might those seven Great years of Scattering and Return be Typed in the seven years of Famine and Wandring of the Widow who then Returned and found the K. talking with Gehazi freed it seems from his Leprosy And by the seven years of Joash Hiding and then coming up and repairing the Temple and by many other seven years which are here touched In this search of Times it is found that 1260 or 1290 and 1335 which are the Great Numbers in Dan. and the Revel may be Years and Dayes and Hours of Jewish years As from the
360 Hours and before 366 the midnight of their 16th day when it was to be Heaved up After 365 Hours As Enoch was After he had lived 365 years as dayes of a year and begat his Son at 65 as dayes to Pentecost and the next came at 187 as dayes of their year To Atonement and between the Equinoctials as before And from Enochs Translation the following thing◠〈◊〉 the Bible may be found in Consâ—â—… to the dayes hours of the Jewish year and Sections of the Pentateuch which are 669 as the years between Enoch and the Flood were 669. The Ark was begun at Noahs 480 as the Temple at 480 from Egypt and the Great Day of Unleavened Bread began at Hour 480 but of the World 1536 and Hour 1536 began the Pentecost which they say continued through the 70th day Which began at Hour 1656 as the Flood in the year 1656 And its first 40 dayes Rain may be Types of the first 40 years of the second Ark in the Wilderness before it came to rest at Shiloh in as many years after the first Ark began as there are Hours in 40 Dayes which are 960. And the first Pentecost in Canaan was as many years after Enoch as there were Hours in the Jewish year to Pentecost or its Preparation And from the first Pentecost in Canaan To the Times of Jeroboam and the Caldean Sack or Desolation by Antiochus or by the Romans and divers others were as many Years as Hours between the Pentecost and Dayes on which those Desolations happened And if we may not guess at things to come by what is past in all the World and Works of God in all ages yet we may say that 1666 After Christ is as many years After their first Pentecost in Canaan or first coming to it as there were Hours from Pentecost to the feast of Tabernacles that is 3120 for they entered Canaan 1455 years before Christ and 1665 more do make 3120 as Hours in 130 dayes from Pentecost to the feast of Tabernacles Or if any please to reckon from some latter Pentecost As That in Acts 2. we may find it As many years from Egypt and their coming thence as there were Hours in the Jewish year to Pentecost or its Preparation And 1666 will be as many years After that Pentecost in Acts 2. as there were Hours from Pentecost to their Great Dooms day against their Entring into Rest and of Burning both Temples on the 9th or 10th of the 5th Mon. But the Author rather thinketh that already past and fulfilled in the Roman Sack of Jerusalem and Burning the last Temple which was as many years After their first Pentecost in Canaan as That Day is Hours from the first Hour of Pentecost and as many years before these times of Christ as there are Hours from their Dooms day To the Feast of Tabernacles which can be but 1600 After 69 of Christ And the Revelations shew the Feast of Tabernacles or Gods Tabernacle with men After the great Harvest and Vintage also which ran out from the City Sacked or Troden in That Vintage 1600 Furlongs as Apoc. 14. And although Furlongs may seem to represent Months or other times as well as Years as there are much about 1600 Months in the Jewish Wars till Adrian raced the City yet they are most proper for years of which there are many instances As Cubits are most proper for Dayes of 24 Hours as They had 24 Digits So the Cubits of the Ark do make the very years of the Ark Driven by the Flood out of the Dragons mouth from 1250 to 1335. As the years between the first and the second Ark at Zion and Davids New Jerusalem with the first Temple Or from Jacobs Service Josephs Bonds or Israels Bondage unto Nehemiahs New Jerusalem Or from Egypt and the Golden Calf and Tabernacle To the Great Dedication in the Maccabees Or from That Desolation by Antiochus To the Christians Reigning in Jerusalem Or from Julian in Jerusalem and from Romes Deadly Wound or Sack till about 1666 now coming Yet as Prophetick dayes may be years so may Cubits also in lesser bodies as the Tabernacle Where the open Court was a hundred Cubits and the Tabernacle closed 3000 which are but 20 less then the Hours between Pentecost and the Feast of Tabernacles As if the very Cubits of the Tabernacle might denote the years from It Flitting in the Wilderness to the Feast of Tabernacles coming And as the Arks Cubits might note the Churches years driven by the Flood and filled with Beasts rather than men and Trodden by them so the very Cubits of the Beasts skins about the Tabernacles might denote how long those Beasts should press the Church or hold it in Or how long it should be under Veils and Coverings Seeing God himself did after use the Ram and Goat whose Skins and Hair did cover the Tabernacle for Emblems of some of those Monarchies which were all shewed to Abraham and even named in the four Kings he conquered before he met Melchizedeck a Type of Christ at his second coming and in his great Vision when he saw the Time of their coming out of Egypt and those four Monarchies with all the kinds of Birds and Beasts appointed for sacrifice And the Cubits in the Temple and its Courts may represent the years to Christ and other great Periods of Time in the Bible As is here at large discussed And for fixing Times Abrahams birth which hath so divided all Cronologers between his Fathers 70 years and 130 is by these accounts fixed 2000 years before Châ—â—â—â— As 2000 Cubits in the Tabernacle before the most holy Place and 2000 Cubits between the Camp and the Ark and 2000 Cubits in their Sabbath dayes Journey and 2000 Cubits in the Suburbs of their holy Cities And Those 2000 years are parted by 75 before his Call or coming into Canaan as 75 Sons and Nephews of Noah 75 Souls of Jacobs going into Egypt 75 Ancestours of Christ in Luke 75 Dayes from the City Sackt to the Day of Dedication of the second Temple and of Nehemiahs Jerusalem and from the Day of Atonement To the Dedication by the Maccabees and from the Fast for the first Captivity in the 9th Month to the Feast of Purim and 75 Cubits from the Outer Gate to the holy Courts about the Temple And 75 is the Difference between 1260 and 1335 in Daniel and the Revelation And 430 years from Abrahams Entring into Canaan and their Going out of Egypt and receiving the Law Which was 1495 years before our Saviour As the very Number of the Hebrew Alphabet by which God wrote the Law is just 1495 and so parted as the years from Egypt By 9 Unites making 45 As years to the Ark at Shiloh and 9 Decimals making 450 As years to the Ark at Zion 45 years before the Temple finished which was 1000 years before our Saviour As their Centenaries K R S T or Christ do make 1000 or at most 1005. As
Solomons Songs were 1005 and his Parables 3000 as many make the years of the World to his Temple finished And many that differ in That agree in This that they came out of Egypt 1495 full years before Christ born So that his first year was as many years from Egypt as there came men from Babylon To Jerusalem with Ezra just 1496 as they are numbred in Ezra 8. Or in a round number 1500 As the Spices in the Holy Oyl a Mighty Type of Christ were just 1500 Shekels And Shekles also may shadow Years in divers Scriptures here cited And by these accounts Nimrods Babel may be 666 years before the Golden Calf or Image of the Beast as in the Psalm at coming out of Egypt which was 666 years before Jerusalem was sacked by Joash and twice 666 before the Desolation by Antiochus and so 1335 years as in Daniel before the Temple cleansed by the Maccabees which was 1260 years before the Christians reigned in Jerusalem about 1100 of Christ which was 2555 or 7 Prophetick years from the Jews entring Canaan which was 1455 before our Saviour and by Codoman with those that follow him 2555 years After the Fall which others make 2555 before Canaans Partition Which they entered on the 10th of the 1st Month for the Paschal Lambs whose noon was Hour 234 as it was 234 years after Jacobs Death in Egypt and the number of Jericho to which they passed is 234 As Ramases is just 430 As they came thence at 430 years from the Promise and Succoth that is Tabernacles just 480 As the Tabernacle was 480 years before the Temple and their third station Etham may be the number of years from the Temple finished to Christ which were very few more then 1000. And Etham in Hebrew Letters maketh but 1001. And from Etham where they saw the Glory of God in the Cloud Pillar an emblem of Christ they turned back into Egypt and were carried through the Red-Sea and the Wilderness as Types of all the Sufferings of Christ and his Members And many other instances of Time couched in Hebrew Leters may perswade us that it was more than chance that made so many Harmonies and wrote the Law with an Alphabet that makes as many Unites which both Jews and Christians all agree as there were years from the Law so written to Christ With such consort of the Dayes and Hours of their year As Genesis hath 12 Sections as their year had 12 Months and 50 Chapters as 12 Moons have 50 Weeks and their 50 dayes between the Passover and Pentecost and 1534 Verses as Hours of their year To the Evening Sacrifice before the Pentecost or years of the World before Noahs Ark which is measured Here by its Cubits As also the Tabernacle and the first and second Temple And so may Ezekiels also in consort to the Jewish year and Times of the Bible to be measured by it And as the Holy Garments Veils and Curtains were woven with six Threds of Silk or Linnen called Shesh which is 6 with a Thred of Gold as the Sun with the other six Metals or the Sunday with other six dayes of the week so was all Ezekiels measured by a Reed of six Cubits and a Palm at least which may lead us to the Morning of the Sabbath or 7th day of the Week if we reckon Dayes by Cubits And the Outer Court had seven steps as the Week had seven Dayes but the Inward Court had 8 steps and the Christian Sabbath was their 8th day The Gates or Doors were 10 Cubits broad and 13 Cubits high Their shortest Dayes and Nights were 10 Hours long their longer 13 or 14 and there were 13 dayes of their year before the Passover but the Paschal Lambs were separated on the 10th day And at the 10th year their Children came under the Law for some things and others at 13 which is signal among the Eastern Nations for Ishmaels Circumcision at that age The Gate-houses 25 Cubits broad and 50 long The Levites entred at 25 and served till 50 years old Being for the First-born As the first fruits had 50 Dayes between the Passover and the Pentecost and so the breadth of the Ark was 50 Cubits As the Suburbs of the Sanctuary and divers other things in Ezekiel The Porch and holy Places as in Solomons Temple All the House with its Walls 100 Cubites As each of the Courts And so was the Court of the Tabernacle But in Ezekiel three times repeated as the Length of Noahs Ark was 300 Cubits and its Height was 30 Cubits as the Length of the Tabernacle and the Height of the Temple As their Months had 30 dayes And if Ezekiels Reed do represent a Week 25000 in the length of its holy Portion make about 480 years As between the Tabernacle Raised and the Temple or at most 490 As in Daniels Weeks Of which more in another place With Paralels between the Kings of the North and South till Rome devoured all and so became the King that should exalt and magnifie himself above every god as Dan. 11. 36. But towards the end the King of the South or Saracen shall push at him and the King of the North or Turk shall come against him as a Whirwind and shall overflow and shall enter the glorious Land of Israel and shall conquer many Countries in Asia and Africa but shall not prevail against the Children of Lot or of Edom where the Turk is glad to Guard his Caravans and pay some kind of Homage or Tribute to those Little Great Arabians But the East or Persia with the North or Tartary with the Muscovites or other Northern Princes shall Trouble him sore and though he shall come out with a great Army and with greater Fury then before yet he shall come to his end and none shall help him And his Palace is placed between the Seas rightly called The Port and between the Holy Mountains which all Ages placed in Thrace or some Northern parts of Macedonia But the Bible in the Holy Land Which was to be conquered by Saracens and Turks or Ishmael as the Jews still call them And we do not only read of Ishmael mocking Isaac till he was driven out to Those Arabian Deserts where the Saracens arose but the Prophet Jeremy shews us a Map of this in Ishmaels cutting off the Remnant of Israel in the 7th Month and in that very season when those Ishmaelites did take Jerusalem upon the 2 d or 3 d day of the 7th Month on which the Jews still fast for Ishmaels slaying Gedaliah c. as Jerem 41. But Ishmael also was chased away as before by Johanan the Grace of God which at length shall be the Great Conqueror As it is written In thy Maesty Ride on Prosperously because of Truth and Meekness of Righteousness For Mercy and Truth preserve the King and his Throne is especially Kept up by Mercy Psal 45. 5. Prov. 20. 28. THat God Loved Adam so that he could not
Mighty stress on This that in All his Offices our Saviour is and so was made Our Brether And the Author to the Heb. is bold to say that In All things even All things It behoved Him for Our and His advantage also to be made like His Brethren And although it was so in All things yet in special that He might be a Merciful and Faithful High Priest For Every High Priest is Ordained For Men and Taken From among Them For them Not Against them Wherefore Holy Brethren partakers of that Heavenly Calling of a Brother Look upon and much Consider the Apostle prophet and High Priest we so Profess or Own and Claim to be our Brother And again Let us hold fast this Profession or this Claim of Christ in such Relation For we have not an High Priest that cannot be touched with our Infirmities or Feeling of them but was in All Points Tempted as We are Even in All points both of Substance and Circumstance also To Presume and to Despair yea and to destroy Himself and other horrid Temptations Let us Therefore even Therefore Come with Boldness to the Throne of Grace that so we may obtain mercy and find Grace to Help in a time of Need. For Solomon saith A Brother was born for a Time of Need or For a Day of Adversity And the very sigh by which we express sorrow in all Languages Ah Ah is also Brother Brother in the Mother Language As if God would teach us still in sorrow both to think of a Brother and Call for his Help To which himself may allude in that of Jeremy They shall not Lament saying Ah Brother or Ah Sister And we never cry Ah Ah but our Saviour hears and knows we need Him crying Brother Brother And he knoweth also and hath told us There is No Temptation on us but was common to our Nature and to Him as made in it And He is Faithful and will not suffer us to be Tempted Above our Strength or His in us As Paul writeth to Every one that Calls on the Name of Christ Their Lord and Ours and yet our Brother also This was it the Spouse longed for O that thou wert my Brother that sucked the brests of my Mother when I found Thee I would Kiss Thee and I should not be despised I would lead thee to my Mothers House as Isaac led Rebecca into Sarahs Tent and I would give Thee Spiced Wine and Pomgranates as of mixed Nature And his left hand should be under my head and his Right hand should embrace me Not afraid of either Hand it seems And He is now so made Our Brother As she longed And we may press it on him If He be Indeed That Prophet promised to Moses Then he is our Brother Else we may not Take him for our Prophet or our King For God expresly tells his people If at any time they Choose a King They may not Take a Stranger But a Brother One amongst thy Brethren and repeats it yet again and adds Thou mayest not set a Stranger over thee Who is not thy Brother And again When he is set Over thee he shall take heed he do not exalt himself above his Brethren but must still own himself to be Their Brother that he may prolong his Reign Over them And the Kings of Israel were to read that Scripture in a Solemn Manner at Releases And when King Agrippa came to Read it so He wept Vntill they cryed that he was their Brother and the Law did own him so And so is Christ That we may go to our Saviour As They came to Joseph And as the words are They gave him a Charge in the Name of their Father saying Our Father bid us say Forgive I pray thee now the Trestass of thy Brethren and when Joseph heard them speak He wept and so he did when first he made them know he was their Brother And Thus Ruth was sent by Naomy to Boaz one of Might a Type of Christ the next a kin to Ebimeleck My God the King and bid to lye down at his feet and said Spread thy skirt over thine Handmaid For thou art a near Kinsman And the Law hath put a special blot on him that will not Own his Kindred or do the Office of a Brother when he is Required For the Woman was to pull off his Shoe and spit in his face and thus it shall be done And may we not come and tell our Saviour that his Brother Adam Dyed without Issue to God and that He only can Raise it up In Vs who are now Widows And That it is not only permitted but Commanded and our Duty Thus to plead with Christ in our addresses to him may be Farther Cleared from Solomon Not only Bidding us Say to Wisdom Thou art my Sister and to Vnderstanding Thou art my near Kinswoman But also to keep This Law as the choysest of All Lawes and As the Apple of our Eye the tenderest part of all the body And he plainly shews us This is the way to be kept from the Spirit of Error and Delusion His Deceitful Woman Thus to come to Christ and plead our Kindred and Relation to him For it is He only that is True Wisdom In whom are hid All Treasures of Wisdom and Knowledge The Power and Wisdom of God and so described by Solomon also in divers places As in his 8. Chap. Where Wisdom shews its pedigree and Coming forth from Eternity And yet There also This Wisdom professeth that although He were With God and brought up with him and Daily His Delight Rejoycing alwayes before him Yet I rejoyced in the Habitable parts of his Earth and my Delight was with the Sons of Men. And not onely with Adam in Innocence but even After the Fall Till which we find no Sons of Men. But my Delight was with the Sons of Men. Now Therefore Hearken to me O ye Children Where he maketh His Delight in the Sons of Men the Ground of his Call and we still run away From all his Calls till we believe They Spring from His Delight In us or at least some Love To Vs. As we may see in the Very Prologue of the Law Which is All founded on This I am the Lord Thy God and Thy Redeemer Therefore Thou shalt have No Other Gods or Wayes of Worship but shalt Love my Name and keep my Sabbaths Because I am Thy God and have Loved thee which we may find the first and last of All or most Commands in all the Laws of Moses For God saw it strange or vain to aske Our Hearts or such Respect and Reverence as became a God Before he gave us His Heart and Owned himself to be Our God and to Love us Heartily For Who hath first Given or hath Lent to him that it might be paid or recompensed I dispute not here To Whom the Law was Given though we may believe him that tells us it was Given to the Worst of Sinners And how Else
not Planted And if Sin come Vnder These Plants or Those Promises may we not hope it shall be Rooted out and quite destroyed As the Church is bid to Cry Take away All Iniquity Not onely Ours but All. and Let the Iniquity of the Wicked come to an end As it is Prayed and Therfore Promised in the Psalms and we are bid to cry for All Forgive Vs our Sins Yea and Christ Prayeth This In us and with us Therefore it shall be Granted for He sayeth Lord Forgive As I and These and All my Children Do forgive And we do not read God Cursed Adam or Eve but the Serpent Though he laid Pain and Travel on Eve with Labour Toyle and Sweat on Adam But of Noah it was said This Man shall give us Rest or Comfort in our work and Toyl because of the Earth which the Lord hath Cursed And when Noah built an Altar After the flood God smelt a savour of Rest as alluding to the Name of Noah Rest and said in his Heart his very Heart I will not again Curse the Ground Any more for Mans sake Which may speak it Cursed before for Mans sake or else For Mans sake I will bless it Now and Curse it no more And God Blessed Noah and his Sons which is not read of Adams Sons and did not only give him Leave to Rule the Creatures as before to Adam but a Larger Commission in the Beasts of the field which were not so put Vnder Adam and the Serpent was more subtile then All other Beasts and other Particulars which are now All put under Noah and delivered up into his Hands with a Promise also that his Dread should be upon them And That Promise is made Good in Christ In whom he makes a Covenant for us with the Beasts of the field when He hath Marryed Vs and saved us by the Lord Jehovah as the Prophet Hoze And Then the Earth also shall yeeld her increase and God even our God shall bless us and his saving light shall be Vpon All Nations As the Psalms in divers Places And our Saviour may allude to Those Promises to Noah and His name of Rest and Giving Rest from Labour when he calleth All That Labour and are heavy Laden Adding I will Give you Rest And again You shall find Rest to your Souls however it be to your Bodies That of the Rainbow we find in other Scriptures describing the Throne of God As by an Eye with its Rainbow and the Revelation Cloatheth Christ with the Rainbow As a Circle which himself can never break Which is also Round about the Throne that it may be Ever seen and Never out of Sight or Mind To witness the Everlasting Covenant with Noah and Mankind As afterward with Israel in the Prophets Esay and Jeremy And we All are In That Covenant made with Noah and it is no small Matter to be in Any One Covenant with God That of Slaying the Man-slayer may seem to put Every Man Vnder Coertion That cannot be dispenced with For if it be laid on All Mankind to slay the Blood shedder who can Exempt himself or others And is God indeed so careful for our Blood and is he not more for our Souls Is He so strict which Beasts and Men and every Mans Brother and is he not As strict with Satan or Any that devour our Souls And is not Christ in This also Seeing himself branded Cain for Hating his Brother or saying Am I my Brothers Keeper But God hath made Every Man his Brothers Keeper and our Saviour more then All. As Psal 72. He shall save the Soul of the Needy and Pretious shall their Blood be in his sight He shall Redeem their Souls from Deceit and Violence Men shall be Blessed in Him All Nations shall Call him Blessed The Blessed Seed for he speaketh not of Seeds as of Many but of One which is Christ to Bless All Nations and All Families or Every Family of the Earth As it is repeated both to Abraham and Jacob and the Psalmist saith God hath set him for Everlasting Blessings or Blessings for ever and to the Great Multitude in the Temple Courts The Apostle said God hath sent him to Blesse you by Turning Every one of you From your Iniquities God hath sent him on This Errand and hath put him Vnder this Law which is much to be pleaded with him And the 4th Command requireth him to Keep the Rest of God not only himself and his Sons and Daughters but his Men-Servants and Maid-Servants and Cattle and Stranger also in his Gate They must All be brought to Rest the Rest of God That thy Man-Servant and thy Maid-Servant may Rest as well as Thou That thine Ox and thine Asse may be refreshed And the Psalmist may allude to This as often as he Calls himself A Stranger with God or the Son of His Handmaid And This 4th Command may be found the Sum of All the 2 d. Table Which requireth Every Man and Christ also as a Man to Love his Neighbour as himself and to endeavour that Servants and Strangers also may be brought To the Rest of God and be Refreshed As well as We. And moulded into the Image of God For they All Groan for the Glorious Rest and Freedom of the Sons of God And the Beauty of That Image To be Formed in them will so recompence All the Labour of Christ that He will Never Repent it And He is so much in Love with That Image to be Formed in Vs that his Many years of Suffering and Service are but As a Few Dayes in his Eyes For the Rachel of his Love For he shall see the Travel of his Soul and shall be Fully Satisfied and be at Rest And the Sabbatical year of Rest was For the Earth also the Earth which the Lord Cursed Nor might they reap What grew of its Self For it is a year of Rest unto the Land and the Sabbath of the Land shall be meat for Thee and thy Maid and Hired Servant and for the Stranger that Sojourneth with thee and the Gleaning of every Harvest must be left for the Poor and Stranger As the 19th of Levit. Where we have also the Sum of All the Royal Law of Love As it lieth on Every Man as Man and so on Christ Also Thou shalt not Hate thy Brother in thy Heart Thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him A blessed Law to be pressed much on Christ And the Sum of our Coven ant is To submit to his Teachings and Rebukes or Chastenings which are called the Rods of the Covenant Very pretious things And Thus he promised the Holy Spirit to Reprove the World And we should beg it much As David Cryes O Search and Try me If any Evil way be in Me and Lead me in the Way Everlasting All other wayes will quickly end As Thorns in a fire Thoushalt not Avenge or Bear any grudge against the Children of thy People But
thoushalt Love thy Neighbour As thy Self I am the Lord. Doth it not lie on our Saviour also Not to Avenge or bear any grudge against his People or the Children of his People May not This Include the Children of his Servant Noah the Thousand Generations of Him that Loved God and Served him with an Vpright heart which God himself owned for a Perfect heart To Noah David Job and Abimelech also As the Words in Hebrew Gen. 20. 5 6. And it is not only said that God did Covenant with a Thousand Generations But also Commanded it for a Thousand Generations As Ps 105. 8. And the Law is plain Thou mayest not bear a Grudge against the Children of thy People Thou shalt not Retain For So is the Word and often used against Retaining Anger So directly Opposite to Gods Retaining mercy Which he maketh so Great a part of his Name to Moses and with such an Emphasis that Moses left it Noted with a very Great Letter in the word of Keeping Mercy As the Jews yet observe it in Exod. 34. and again in Numb 14. They have another Great Letter in That Let the Power of My Lord be Great as thou hast spoken And Gods Keeping Mercy is the Tenor of the Song in all the Scripture And by Davids Last Words Some were set to sing it still and keep it up in the Peoples hearts And when they did agree in This the Glory of God appeared and some strange Return of Prayer 1 Chron. 16. 41. and 23 24. with 2 Chron. 5. 13. and 20 21 22. And there is scarce Any thing more Clear in all the Bible then that he will not Retain his Anger and much less For Ever Seeing he bids us not Let the Sun go down upon our Wrath. And himself gave us an example of it at the Fall and Afterwards the Cursed person must not Hang beyond Sunset As in Moses and Joshuah The Case of Saules Nephewes Hanged up before the Lord was Extraordinary and seemeth branded with Rispaes Goodness in Watching them which occasioned David to bury them with the bones of Saul and his Sons Hanged also And It is Giveing place to Sathan or Closing with the Devil To Reserve Anger but for One Evening As Ephes 4. and Wrath doth Rest or Lodge for a Night in the Bosome of Fools And Wrath is an Hebrew word implying somewhat to pass away or passing As Come my People Hide thee a little moment Till my Wrath be Past And the Great Cause of Gods taking up such a Lasting War with Esau and Amalech a Branch of Eâ—au was for that he Forgot the Brotherly Covenant or Kindness to his Brother Jacob and Let his Anger Tear perpetually and cast off pity and Kept his Wrath for Ever As in Amos and Ezek. 35. Yet Edoms Widows and Fatherless Children are called in to God in Jer. 49. And so the Law of War requireth in Deut. 20. Which is much to be pressed on Christ If thou Go to war thou shalt first offer Peace and if Peace be Rejected yet thou must Preserve the Women and Children So that In Judgment thou must still remember Mercy And wilt thou not yet say My Father the guide of my Youth Will be reserve his Anger for Ever will he keep it to the End as Jer. 3. And again Return O Back-sliding Israel saith the Lord. I will not cause my Anger to fall upon you For I am Merciful saith the Lord And I will not Keep Anger for Ever And in Lam. It is good for a man to wait and hope for the Salvation of God For He will not cast off for ever but though he cause grief yet he will have compassion according to the Multitude of his Mercies For he doth not afflict from his Heart or Grieve the Children of Men. And in the Psalms The Lord is Merciful and Gracious slow to Anger and plenteous in Mercy he will not alwayes Chide Nor will he keep his Anger for Ever And the 30th Psal Give thanks at the Remembrance of his Holiness Because or For his Wrath Endureth but a Moment As if During Lasting wrath could not consist with Holyness and least of All in God whose â—ure and Holy eyes Turn away from All that causeth Wrath or may prolong it and Therefore he blotteth out Iniquity For his Own Names sake Because he cannot endure to see it And he bids us Put him in mind of This Word and Plead it with him that we may be Justified Esay 43. And This Holynesse of God is Divers times made the Great Object of our Praise Or Reason Why we should Praise the Lord. Who might be Feared for his Power or Wisdom but Praised Only for his Holiness which is Godness in divers places Psal 22. 30. 97. 99 100. 136. with the former places in the Cronicles And Micah saith He will not Retain his Anger for Ever because he Delighteth in Mercy And in Esay I will not contend for Ever neither will I be Alwayes Wrath For the Spirit should fail before me and the Souls which I have made A Great Argument for Mercy Thy hands have made me and fashioned me Forsake not the Work of thy Own Hands And Hast Thou not poured me out as Milk And Curdled me as Cheese and Thou wilt have desire to the works of thy own hands And in our Greatest Sufferings we are bid to commit the Keeping of our Souls our Souls to God in Well doing As to a Faithfull Creator and a Faithful preserver also O Thou Preserver of Men What shall I do to thee I have Sinned but why Wilt thou not Pardon my Transgressions and Take away mine Iniquities Wilt thou not seek me in the morning And all these may comment on That Law of Love in Leviticus Thou shalt not avenge or Retain against the Children of thy People But Thou shalt Love thy Neighbour as thy self As plainly shewing that Any Retaining Anger is not consistent with the Good Law of God or Love of our Neighbour And lest we should mistake the Phrase of Neighbour and Brother used here the very same Chapter requireth to love a Stranger As ones self the 19. of Levit. 34. and the 25. doth also make a stranger as a Brother Saving If Thy Brother wax poor thou shalt relieve him though a Stranger or a Sojourner And to other Arguments for Strangers as that They were Strangers in Egypt and must know the Heart of a Stranger It is added also that God Loveth Strangers And the Hebrews are bidden not to Forget to entertain Strangers because some have so Entertained Angels unawares And yet One of the hardest words of our Saviour is I know you not or you are Strangers Though himself observeth the Law of strangers saying I was a stranger and you took Me not in as Job saith the Stranger did not Lodge without his Doors And in the Good Samaritan the phrase of Neighbour or Brother is plainly made to reach a Stranger and an Enemy And so in the Law also
For What in one place is a Brothers Ox or Asse In another is an Enemies and His that Hateth us and yet His Laden straying Asse must be Pitied and Helped Wilt thou Cease to Help him Or to leave thy Business for him as the Margent of our Bible Thou shalt surely Leave it to joyn with him and help him Exod. 23. 15. And although our Souls be as the Wild Asses Colts yet we may plead This Law also with our Saviour Though they be the Asses of his Enemies and them that Hate him Yet in straying or being Laden He will keep This Law and surely Joyn to Help them And to This he might allude when he sent his Disciples to loose the Asse Tyed in the Broad way where 2 wayes met and then came Meek and Lowly As the King of Zion upon an Asse the Foal of an Asse And the paralel place in Deut. speaking of a Brothers or a Strangers Ox or Asse by That Occasion giveth a General Rule of All things that are Lost In like manner shalt thou do with his Asse and so shalt thou do with his Rayment and with All Lost things Thou mayest not Hide thy self A very sweet Law and much to be pressed on our Saviour when we fear our Souls Most Lost As they may be most in them that are Least sensible Doth he not say he came to seek and Saâ—e That which is Lost And so he clearly expresseth it diverse times In the Last Sheep Lost Groat and the Great Joy in Heaven at Finding Any lost Sinner And This is written in his Heart also both to the Lost Image of his Father and our Lost Souls and the Law saith Thou Mayest not plainly Mayest not Hide thyself from That which is Lâ—st And How doth God complain against the Evill Shephards that did not strengthen the Weak or heal the Sick oâ— bind up the Broken or bring home that which was Driven away or seck out That which was Lost But I will search and seek them out and I will bind up that which is Broken and I will strengthen that which is sick and I will bring home That which was Driven away and I will seek out that which is lost and I will set One Shepard over them which our Saviour also Took upon him for His Duty And Other sheep I have and them also I must bring in And whoever These were How many so ever or How few yet He plainly owneth Men as Sheep before Conversion In their Natural State of Wrath as wel as others And so Peter also speaketh of some before Conversion that they were As sheep going astray but Then returning to the Great Shepard of the Flock And Esay saith We Alâ— strayed As Lost sheep and the Lord made our Inicuities to meet upon Him And in divers Psalmes Al Nations and People of the Earth are Called in because they are His People and the sheep of his Flock and the sheep of His Hâ—nds And As a Sinner in a state of Sin may be a sheep so a wicked man is a Brother and Owned so in the Law that saith The Judge shall beat the Wicked Man deserving stripes and yet but 40 Least Thy Brother Though a Wicked man be Vile in Thine Eyes And Christ himself may allude to This when he speaketh of Many stripes to him that knew his Masters Will and yet but 40. For he is a Brother And the Great Law of Redemption Is but a Branch of Loving God and our Neighbour and of Seeking All that is Lost or ready to be Lost from God and His Vnder Tenants For you are Mine saith the Lord and Your Land is Mine You shall not sell or pawn or Alienate your selves or your land from me for Ever But There shall be a Redemption Either the Person himself or his next Kinsman that can shall Redeem him and his land Is there Any Kinsman Nearer then Christ that Can Redeem us Doth not This Law lie upon him also Dotb God indeed take care of Oxen Asses Bodies Lands and Houses of Clay And did he not take care of our Souls the Souls which He hath made as himself speaketh more Pretious then the World beside And This Redemption of Persons and Lands is but a shadow of Redeeming Souls and a â—ledge or Earnest hereof As we may see plainly by comparing Lev. 25 and 26. As the sum of the Law and Gospel also Which After Dreadful Threatnings Concludeth sweetly in the 44. vers Yet nevertheless For All This or That I will not cast them away neither will I abhor them to destroy them Vtterly or Break my Covenant with them Which is often pressed on God in the Psalms and Prophets Forsake me not Vtterly And Hast thou Vtterly rejected Zion And be not our Souls as Little our own and as Much the Lords as the Jews Bodies Lands and Houses were Yet These might not be Sold or Alicnate for Ever But There must be a Redemption Because they are the Lords and He will not part with His Right and careth he not that we sell our Selves to Sin or Sathan for Ever and hath he not provided a Redemption in This Case also and shall not the Lawful even the Lawful Captive be delivered Even when a Man hath Sold himself for nought as God expresseth And If none Either would or Could Redeem them Yet were All to go out at the Jubile Which was also but a Type of Christ our Great Redeemer and our Jubile Yea and in the mean time They must not be Ruled with Rigour which is often forbidden and complained of in the Pastors and Rulers in Ezekiel that They Ruled with Force and Rigour Which was so contrary to the Rule of God and Christ Who was told his People should be Free in the Day of his Power By the Beauties of Holinesse And he told his Disciples he had All Power in Heaven and Earth and Therefore They should Teach But not Compel or Command with Rigour Not as Lords over Gods Inheritance but Ensamples to the Flock And so our Ancestors told Austine in This Island That Religion Ought to be Free and not Compelled or Forced and the Apostles left it so and the Laws also To That Time As we read in Bede And Alfreds Will declares his subjects Free as his own Thoughts and following Kings were sworn to the Saxon Laws and Customs of our Ancestors And how much God was against Ruling with Rigour we may see by his forbidding to deliver up Any Slave that had run away from his Master which may be a great encouragement to run to Christ for the Law forbids him to deliver us back to Sin or Sathan or any hard Master And when God threatned Hard Masters unto Aegypt as they had been to Israel yet in That oppression he declareth they should Cry and be would hear for he is Gracious and would send a Saviour and a Great One and He shall Deliver Them and They shall Come to be a third with Israel and Assyria
and to Aaron cryeth Take Incence Put it on the Censor Go qâ—iâ—kly Make Atonement For there is Wrath Gone out the Plague is begun And this was but a Little Tâ—pe of Christ Vnder the Great Law of Satisfaction and Intercession For every High Priest is Ordained to offer Gifts and Sacrifices wherefore it is of Necessity that This man have somwhat to offer also It is of Necessity and He must offer for Sin And the 45 of Ezech gives the Law of Priest and Prince together It shall be the Princes Part or Duty to provide and Give Burnt-Offerings and Meat-Offerings and Drink-Offerings in the Feasts and Sabbath and in All Solomnities of the house of Israel and again He shall prepare the Sin-Offerings to make Reconciliation for the House of Israel So that When we want an Offering or know not How to offer it we Ought to go to Christ and tell him It is Now His Part to Give the Sacrifice and to Prepare it that it May be Rightly offered As God hath now laid it on Him As the Prince and King of His People There Described and Promised For All That Prophecy is a Clear Promise of some Gospel time or other And lest the Phrase of Israel might seem to limit it so as to exclude the Gentiles or Others In the very next verses God goes on and commands the Prophet that Vpon the Very first day of the first Month he should take a young Bullock and the Priest should put the blood upon the Posts of the House and upon the 4 Corners of the Altars settle and upon the Posts of the Gate of the Court For every one that Enters or comes near It yea and for them Afar off also For the words follow and so thou shalt de on the 7th day of the Month For Every one that Erreth and for Him that is simple Which the Hebrews Turneth To have coâ—passion on the Ignorant and him that is out of the Way And the next verses command the Passover on the 14th day and Then the Priest must prepare a Sin-Offering For All the People of the Land or of the Earth it is the same word And the Hebrews may allude to This also when it saith of Christ It behoveth him to be made like his Brethren in All things that he Might be a Merciful and Faithful High Priest To make Reconciliation for the Sins of the People as in Ezech. So ye shall Reconcile the House and in the same Chapter That by the Grace of God he might Tast Death for Every Man Or as the Angel Unto Daniel To finish Transgression and make an end of sin to make Reconciliation for Iniquity and to bring in Everlasting Righteousness Those commands are also given to Ezekiel The Son of Man whom God made a Watchman Over Israel A Mighty Type of Christ in Bearing the Sins of the People as God speaketh to him in his 40 and 390 Dayes And as That he speaketh of a Watcher or Bishop as the Phrase in all Greek Authors is may teach us To allow Humane Orders to be Divine Ordinances in such Cases as the Apostles also speak So it may also shew us the Duty of a Watcher and his Danger if he neglect his Duty Towards Any Man And who is sufficient for it But only Jesus Christ Thus Typed in Ezekiel both a Priest and Prophet or Seer and Watcher And thus at once we have the Law or Duty both of Prince and Priest and Prophet also For the Greatest must be Vnder the Law As well as others And when God Promised to Raise up the Great Prophet It was alwayes added He should be One of their Brethren and like unto Moses Who was more signally Vnder the Law then Any Man Living and the Meekest Man upon the Earth and the only Man as the Jews abserve that by the Lord himself is so often called My Servant Living and Dead also A great Type of Christ the Servant of the Lord as God himself often calls him Behold my Servant whom I have chosen my Beloved in whom my soul is well pleased I have put my Spirit upon him and He shall shew Judgement to the Gentiles and he shall not Strive or Cry A bruised Reed he shall not break nor quench the Smoaking Flax Vntill he bring forth Judgement unto Victory Then it shall be Led in Triumph by King Mercy King of Peace and Righteousness and In his Name the Gentiles Trust They Shall Trust As when the Root of Jesse shall be seen as formerly the Branch His Rest shall be Glorious And his own Law for Servants is that they give All Diligence and do All Heartily And Himself Maketh it the Great work of the Chiefest Servant to Give Others Food in Due Season and with Meeknesse For if He do but begin to smite his Fellow Servants yet he is to Rule them but if once he do begin to smite his Lord will come and cut him asunder Unto which it may be Paul alludeth when he saith The Servant of the Lord must not strike but be Gentle unto All. Apt to Teach Patient in Meeknesse instructing Those that Oppose themselves And Solomon saith that Wisdom doth and shall for so the Word is Stand and Call to the Simple ones and To the Scorners also How long will ye love Scorning Turn ye at my Reproof and I will poure out my Spirit on you Though you Have been Scorners Behold I stand at the Door and knock And again To you O men I call and my Voice is To the Sons of Man O ye Simple Understand Wisdom and ye Fools Be ye of an Vnderstanding Heart And again Who so is Simple Turn in Hither As the 45. of Ezec also And it was said to Christ both as a Teacher and a Ruler Ride on Prosperously because of Truth and Meckness And the next Psalms speak his Teaching and his Ruling Meekness He maketh Wars to cease to the Ends of the Earth Be still and know that I am God He shall speak the People Vnder us That is the word Used He shall choose our Inheritance for us the Excellency of Jacob whom he loved God is gone up with a shout Sing Praises to God Sing Praises Sing Praises to our King Sing Praises For God is King of all the Earth Sing Praise with Understanding According to thy Name O God so is thy Praise Vnto the End of the Earth Let Mount Zion rejovce and the Daughters of Judah be glad because of Thy Judgments And the reason is often added Because he is Holy The main or only Cause of Praising God And so the Prophet Esay For my Names sake I will refrain mine Anger For why should I give my Glory to another As Moses was fain to do to Joshuah For One passionate Speech and another must have my Crown if he be Meeker then I. For Meeknesse shall prevail with God and Man and shall Inherit the Earth also As our Saviour taught and Practised In Patience Possess your Souls which Else
you lose Or at least your Crown And why will you Give your Glory to another It is the Glory of Man to Pass by Transgression and the Glory of God to Cover a Matter To be pressed much on Christ as Man and God also The Apostle Paul could not find a better Pattern or a better Argument then to beseech us by the Meekness and Gentleness of Christ And For This cause I Obtained Mercy that in me First Jesus Christ might shew forth All Long-suffering for a Pattern to them which should hereafter believe And the Jews deliver it as one of the First Traditions of Moses to the Elders and so downwards that they should make Disciples of the Law by Meekness being slow to speak as Moses was and slower to Wrath or Judging which we find also in Ieams Who tells us God Vpbraideth not but Giveth Freely Simply And if Any Man want wisdom he should ask it of God That Giveth Simply But let Patience have its Perfect Work that ye may be Entire Wanting Nothing And may we not Press it on Christ also and Plead it with him That His Patience also Have its Perfect Work And sure If All True Wisdom be Peaceful Gentle Easy to be Intreated full of Mercy and Good works It is much more So in him who hath All Treasures of Wisdom and Meekness also So that All Moses Meeknesse was but a Little branch or rivulet of His Great Root and Ocean of Wisdom and Meeknesse And yet Moses could say to Joshuah Enviest Thou for my Sake O that All the Lords People were Prophets and that God would put his Spirit on them and to God forgive I pray thee or else Blot me out of thy Book And was it not the Spirit of Christ that prayed so in Moses and Other Prophets of God so much Longing that All the Lords People were Prophets and that All Might Prosper and be Safe And was he not heard in What he prayed Is it not He that spake in Job and David and the Prophets and Apostles sighing O that Thou hadst Heard and O that Thou wouldest hear and Then Thy Righteousnesse should be as the Sea and thy Peace as the Great Rivers and my heart is Broken with Longing and mine eyes run down with Rivers of Tears because They keep not thy Holy law Give ye wings to Moab that it may flee away and be at rest Mine Heart Mourneth for it and shall sound as Pipes my Bowels yearn and I must weep and Water thee with Tears And Thus To Moab and Edom the Worst of Sinners and the most Threatned And would to God that All men were not only Almost but Altogether Christians and as I am but my bonds And I would you knew my Earnest Longing and Agony which I have to you and to Others even All and as many as have not seen my face in the flesh and who is afflicted and I burn not And the Lord make you to encrease and abound in Love towards one another and to All men to All men As we do towards you And I could wish my self Accursed for my Brethren in the flesh Was it Paul only that Said these things or Christ in Him and doth he not Then both Love and Pitty Men and Long For Their Good and Happinesse Doth he put Others only Upon it Will he bind Heavy Burthens of Desires on Others and not Touch them with his little finger Was it not His Spirit that saith in Job Did I not weep for Him that was in Trouble and was not my Soul Grieved for the Poor My Bowels boyled and rested not I went mourning without the Sun If I have dispised the Cause of my Man-Servant or Maid-Servant when they Contended with me the worst of All their Doings what shall I do when God riseth up and when he visiteth what shall I answer him Did not One fashion us in the Womb If I have eaten my Morsel alone If I have seen Any perish for want of clothing Or Any Poor without Covering If his loins have not blessed me And he were not warmed with my fleece If I have lift up my Hand against the Fatherless when I saw my Help wanting in the Gate Then let my arme be broken from the bone and fall from my shoulder If I rejoyced at the destruction of him that Hated me or lift up my self when Evil found him Was not All This but a little shadow of the Better larger Heart of Christ so far beyond the Heart of Job or Moses or David or Paul or Any other in the World And yet Here also we find a Tender Heart To All in Want and Misery So that Job stayed not for Tears or Intreaties but anothers Wants were Prayers Loud enough If I have seen Any Perish for want And till we come to see This also in the Heart of Christ We stagger and are still in fear and doubt of him While we think he measures out to us but as we do to Him and that we must begin to him before His Giving out to us or Seeking us And yet we see Gods Tenderness to Beasts that do not Pray at all but with Natural Voices Which his Pitty doth Interpret into Crying unto Him As Paul said to the Athenians Whom ye Ignorantly Worship Him I declare and so God to Job Who hath established Food to the Raven When his Young Ones Cry to God Yea and when They do not Cry but only Wander Lacking Food For he giveth Food to Every Living thing not For its Crying but Because his Mercy Endureth for ever And the Sparrows and the Swallows come and may or have leave to come and lay their eggs and Young Ones On his Altars O my King and my God! And Hezekiah did but Chatter as a Crane or as a Swallow and yet God heard him And so he promiseth in Exod. 22. If they do at All Cry to me I will surely Hear And the reason is added alittle after I will Hear For I am Gracious If they do at All Cry How much more when they Cry Mightily For He that heard Young Solomon in his sleep and in a Dream Only Will he not hear him Waking Yet it is not said that he Askt his Dream again when he awaked But the Lord Heard and Granted what he did but Ask in a Dream How much more in Sore Affliction Lo he Prayeth and he heareth All Afflicted and executeth Judgement for All that are Opressed as Psal 103. and He Heard Jehoahaz when he cryed Though he were a Wicked King and continued so in 2 Kings 23. And he saw Ahaz Going softly though a Wicked man And he seeth Affliction and it Cryeth Lowde in his ears And Hagar did Rightly call it the Well of Him that Saw her rather then Heard her or Any Prayers that we read of but her Misery And so it was in Aegypt I have seen I have seen their Misery and I have heard their sighs although they had as little heart to pray or speak to God as
to hear him speak by Mases when they could not hearken for the Anguish of their hearts But I have seen I have seen Ephraim yea and seen his Frowardness also but I will heal And when the Poor want and cannot Cry For their Tongue Cleaves to their Mouth I will open a fountain in the Wilderness As of old I did to Hagar But we must see This also to be part of the Law that so we may lay it on Christ and plead it with him And God did not onely shew us This in his own Bowels Promising to Comfort All that mourn and to Replenish Every Empty Soul and Every sorrowful Heart on which the Prophets sleep was sweet to him But it was so in his Heart that now it is also a part of the Law Which is but an Image or shadow of the Heart of God Beware there be not a Thought in thy Wicked bea rt against thy poor Brother Saying so or so But then shalt sure'y Lend and Give him enough or sufficient for his want and yet not a word of Asking Make thy shadow as the Night in the midst of Noon Hide the out-casts and bewray not him that Wandereth Be a Covert from the Face of the Spoyler Let mine Out-casts Dwell with Thee O Moah As alluding to Davids bringing his Parents Vnto Moah till he knew How God would deal with him And again Is not This the Fast that I have Chosen to loose the bonds of Wickedness and to undo the Heavy Burthens and to let the broken go Free and that ye break Every Yoke Is it not to deal thy Bread to the Hungry and that thou bring the Poor afflicted or cast out into thy House and when thâ—u seest only seest the Naked that thou Cover him and that thou hide not thy self from thine own flesh If thou draw out thy soul to the Hungry and satisfie the afflicted soul Then shall thy light arise in Obscurity and thy Darkness as the Noon day and the Lord shall Guide thee continually and satisfie thy soul in Drought and thou shalt be like a Watered Garden whose waters never fail or lie and from Thee shall be They that shall build up the old waste places and thou shalt be called the Repairer of the Breach One of the Sweetest places in the Bible As lying on our Saviour also when ever he Sees Vs Want For there is not a word of Asking but of Want When thou seest the Naked that thou Clothe him and hide not thy self from thine own flesh and may we not plead it with Christ Is not He Vnder This Law also That He Hide not himself from his own flesh or from That which is Lost or As Holy men cryed in the Scripture O Lord behold mine Affliction And again See O Lord and consider for I am become Vile I am full of Confusion O see my Affliction Or as Hezekiah O Lord I am Pressed Very Hard but Vndertake for me Or be my Surety and Mediator which is clearly spoken to Christ And so David cryeth out Iniâ—uities Prevail Over me But Thou shalt Thou shalt make Atonement or Expiation as the word signifieth Clearly spoken Unto Christ And so again Be surety for me and strike Hands for thy Poor Servant And the Disciple whom our Saviour loved tells us that If a man see his Brother in Wam he must not stay for Tears or Prayers but if he do but see him in Wam and shut up his Bowels How doth the Love of God Dwell in such a Man And again If any man see his Brother sâ—n a sâ—n which is not unto Death He shall Ask it is not left at pleasure but commanded He shall Ask and he shall give him Life A sweet Promise As God bid â—liphaz Go to Job and promised that He should intercede and my Servant shall pray for you and I will accept him Which we should Press on Him that was Typified out by Job Telling him that God hath Promised that He shall pray and He will Hear him for us And when Job prayed for Them God turned His Captivity and Healed Him and Them also And so Here He shall Ask and he shall Give him Life And though he say not He shall Ask for Him that sinneth unto Death Yet he doth not forbid him but only saith I say not that he should pray for such As Christ I say not that I will pray for you And when men do not only Trample Precious Pearls but Turn and burn and Tear those that bring them As they fall out of Others Teachings So they may do Out of their Prayers also that I say not Out of Christs Intercession Which is much in the hearts of his People and I wish and beg and Value This for me and mine Above the World And once a Father told me You may Hope or Know that Others Pray for you when you do Pray for them But we see the Prophet Jeremy praying most sweetly Then when he was forbidden to pray For that People And our Saviour had a Great Portion Given him for pouring out his Soul for sâ—n and making Intercession for Transgressors And the Great Command He ever received from his Father was to Ask Souls of him For it was not only permitted but Commanded As the Great Character by which he should be Known and Owned to be the Son of God And so it is in us also For when ever God begers a Son he gives him a Crying Praying Spirit As if he said Thou art My Son This day have I begotten Thee Nâ—w Ask of Me and I will Give thee Even as Abraham blessed God for Giving him one Great Victory by saying Lord God what wilt thou Give me However it is very Clear It was so required of Christ and expected from him As the Sâ—n. So that here we may Plead he must be More Faithful then Moses Who was Faithful indeed as a Servant But Christ As a Sâ—n. And his Great Work As a Son was This Ask of me and I will Give Thee And it was not only Commanded but written in his heart as himself saith in the 40 Psalm that he should do the Will of God and his Great Will is that he Ever be Asking Souls and what he doth Once in This he doth still and for Ever So that he is Ever Asking and Ever Receiving from his Father and ever Giving Out and This Last he counts his Greatest Happinesse For it is a More Blessed thing to Give then to Receive And he very much disappoints his Fathers End and Ayme in Sending him into the World or Raising him up from the Dead If he be not Very much in Asking of his Father For it is the Only Command he layeth on him when he brought him forth Aske of Me and I will Give thee All Nations and the Vtmost ends of the Earth And That of Solomon Open thy Mouth for the Dumb in behalf of All Appointed to Destruction was but a little Branch of the Great Law of God to Christ
Throne of his Kingdom should Write out the Law and read it and keep it All his dayes that he might not exalt himself above his Brethren but might so prolong his Kingdom So When he was Brought In Great Solemnity to sit upon the White Throne of his Kingdom in the Revelation He biddeth it be Written As a most True Saying of God Behold I make All things New A very sweet and Precious Promise Which we ought to plead and press when ever we finde our Hearts Old or the Old man stirring or abiding in us And it may mind us of That strict Injunction on their coming to enjoy their Promised Land to Break down All Idols Groves and Temples with High Places and Images and what ever was or might be any meane or Inclination to Idolatry or Superstition So that They might follow none of the Old manners of the Land before them In Worship of Their Gods or of the True God in their manner For the Lord declares himself As Strict or more in Manner of his Worship then in Matter Or as Jealous in the Matter of the 2d Command or more then in the First Which hath not That note of Jealousie which the 2d hath And yet This also springeth from Love Being as the Apostle expresseth it a Godly Jealousie Least having Espoused us to one husband We should wander to the flocks of his Corrivals And for This also we are bid to call Wisdom our Sister that she may preserve us from the deceiving flattering Spirit And Christ hath also undertaken All This to God and Man also So to Declare the True and Right way of worshipping the Only True God that There shall be No more Idol or Superstition As in Esay the 2d And the Idols he shall Vtterly Destroy Which is also Promised as well as commanded in the first and second Commandement For so the Words in Hebrew are promissive in the Future rather then Imperative Thou shalt not have Or Worship Any Other God Or me in any other way then I prescribe And so the Psalm repeateth it Open Thy Mouth wide and I Will fill Thee O that thou wouldest Hearken And Thou shalt have no strange God We are come to Christs Peculiars and his Proper Work As Heyr of the World As the Seed of Ab. and the 2d Adam As the First was in the Image of God and Therefore made to Rule Let us make man in our Image and after our Likeness and let Them have Dominion As if This did only follow That And though the Prophets call it the Kingdom of God and Matthew the Kingdom of Heaven Yet it is a Kingdom on Earth And so the Psalms and Daniel plain enough For God doth Reign in Heaven still and so he will upon Earth but In and By and Through a man And therefore he hath Given Christ All Judgment Because he is the Son of Man For God will Judge us by our Peers And He hath Given Earth to Men. And though the Baptist and our Saviour and Apostles preached that the Kingdom was at Hand or Coming Yet it was not Come And Christ doth never call himself a King Till his 2d coming Then the Son of Man shall send His Angels which before he calls his Fathers Angels and the Holy Angels to gather out of His Kingdom And the King shall say Come ye Blessed and the King shall say Go ye Cursed And he had a Tast of This Kingdom at his Transfig As he said Some shall not tast of Death Till they see the Son of man coming in His Kingdom And from That Time Forth he spake of That Kingdom As beginning In them But when They looked that it should appear he hinted first that he must take a Long Journey to receive his Kingdom and after a Long time come again And at length he plainly told them that the Kingdom was offered Them To Thee O Daughter of Zion shall the Kingdom come the First Dominion But should Then be Taken From Them and be Given To A Nation some peculiar Nation as in Moses and the Romans which should bring forth Its Fruits When They should be scattered and Trodden down by the Gentiles and not a Stone left upon a Stone in all Their Glorious Temple And when They asked the Signs of Those things and of His coming and of the End of the World He gave them Signs of the 2 first and confesseth the Last was Hidden But addeth When you see These Signs of the Son of man coming Lift up your Heads with Joy O Jews For your Redemption commeth or Return and Then the Kingdom of God is Coming at the very door Till then he bid us say Thy Kingdom Come and Thy Will be done in Earth as it is in Heaven And that it meant a Kingdom on Earth also we may learn in the Church Chatechisms of Edward 6th with Notes on the Lords Prayer and Creed of the Catholique Church and Communion of Saints And yet His Kingdom is Spirituall To command the Spirits of men and other Spirits For If I by the Spirit of God which was Then as the Little Finger cast out Evill Spirits know that the Kingdom of God is among you And now is Salvation and the Kingdom of our God and of Christ Come For the Accuser of our Brethren is cast out And for a Type of This also Coming from Transfig he cast out the Foul Spirit which his Ministers could not And yet he left them Power Over All Vnclean Spirits But they met with one they could not Tame 3 Evangelists agree in One but give it 3 Epithets As if Sathan also must have His Trinity The Dragon Beast and False Prophet In the World In the Temple and our Heart also The Man of Sin The Old Adam with the Serpent and Eve or False Prophet in Paradice But All must out when he commeth to Walk in his Garden At the Cool or Evening of the World As he came From the Holy Mount as Peter calls it speaking of his Power and Coming which they joyn with his Kingdom As Paul to Tim. And when he came from the Holy Mount the People left Contest and Run and Salute him As All Kingdoms shall at his Coming From the Mount Where he now is But Receiving his Kingdom And the Psal For the Afflicted tells us When the Lord shall Build up Zion he shall appear in his Glory When the Peoples are Gathered together and the Kingdoms to serve the Lord. But may we hope to finde when this shall be In the Great and Good things of the Bible With the Meek and quiet Spirit of Christ and Prayers of his People For it searcheth All things Yea the Baths and Hidden things of God And in them of Old it searched Times also And so it may do now in the Gospel-Times Our Saviour Called all the People Only Twice To shew what makes a Christian what Free Moses Twice or Thrice To hear the Law To Consecrate the Levits by Their Hands in Ordinatiâ—n
and Firing the 2 d Temple on the Day of their Heavy Doom and of Firing the First Temple Which was but a Type or Shadow of the 2 d Fired much about 666 years After the first and about 1536 years After their Entring Canaan As Pentecost was 1536 Hours of the year and the 9th of the 5 t month 1536 Hours Af-the first Hour and the 10th 1536 Hours After the Last Hour of Pentecost Upon the 3 d of the 7th they Fast again for Gedaliah and the 70 slain by Ishmael A plain Type of the Turk or Saracen whom They call Ishmael who Took Jerusalem from the Christians on the very 2 d Day of That 7th month in Bapt. Grammay and others As they Fast the 3 d. The 15th of That 7th month must begin the Great Feast of Tabernacles and it can be but 1600 Hours After the Day of Doom or Burning of the Temples and it Therefore must be within 1600 years if an Hour be As a year After the City Sacked in 69 or 70 of Christ As the Blood of the Vintage before the Tabernacles in the Revel ran out 1600 furlongs from the City which was then Sacked And if it were Burnt in the very morning of the 9th Day of the 5 t month yet Tabs must come at 1669 or 1670. And it seemeth to begin sooner As the Sack was rather on the 10th then 9th and so nearer To the Tabernacles For they say it was the very same Day and same Course as the old Hâ—b Ode on which the First Temple was Burnt and That was the 10th Day As Jer 52. 12. Though the City Burnt 2 or 3 days before as 2 Kings 25. And suppose it were the very First Hour of the 9th day yet there can be but 22 days of the 5 t month and 30 days of the 6 â— and 15 more to the Close of the first of Tabernacles When they first began their Dancing and Joy of Pouring out Waters Though the King did not begin to Read the Law Till Afterwards As the Law Commanded it At the Close of the year and Feast of Tabernacles As our Saviour did not appear at That Feast in John 7. Till the Latter End In the Last and Great Day of the Feast He stood and Cryed O Every One that Thirsteth 22 and 30 and 15 Dayes are 67 which are Hours 1608 and by This account the day of Tabernacles must begin 12 Hours or Years before 1678 which is just 1666. If we rightly account it by the Hours of the Jewish Years We may Confirm This by all the Cubits Shekles and other things in the Bible As first the Verses and Sections of the Pentateuch in the Mazoreth Genesâ—s hath 12 Great Sections as the year 12 months and 50 Chapters as the Lunar year hath 50 weeks as 50 Days between the Passover and Pentecost and 1534 verses As the year had Hours To the evening sacrifice before the Pentecost and as the World had years To the first Command and model of the Church in Noahs Arke as we saw before 120 years before the Flood Exodus hath 11 Sections As the year had 11 months After That in which they came out and 40 Chapters As 40 years between the Exodus and Canaan and 1209 Verses As hours from the Passover at which they came out To the morning of Pentecost and so many years there were from the Ark to Jephta or from the Flood To David Or from Josephs Death To Ezra or Nehemiah Leviticus hath 10 Great Sections as of Tenâ—hs for Priests and Levits And the Law was Given at Pentecost 10 months before the End of the year and 52 smaller As Pentecost was the 52 d day from the Passover and Nehemiahs New Jâ—rusalem in 52 days as weeks of a Solar year and 859 Verses or twice 430. As years from the Flood to the Maâ—riage of Isaak Or From the Promise To the Law and from Thence to David or from entring Canaan To Solomon or from the Ark at Shiloh to the Temple or from Thence To the Captivity and 430 more To the Machabes Numbers hath also 10 Great Sections as 10 days to the Tryal of the P Lambs 10 weeks To the Close of Pentecost or 10 months To the Great Dedication in the Machabes with 66 little Sections which they call Sethume Secret with the flittings of the Ark and Camp Through the Wildernesse its Heb name in 1288 verses as years of the Church in the Wildernesse As in Daniel 1290. And so many Hours bring up 54 days As from the day of Tryal to Pentecost or Preparation To it And from Pentecost To the day of Aarons Death and Thence To the Great day of Creation or of the 2 d Temple and the New Jerusalem in Hag. and Neh. who began the 54 Law Lectures for 54 days Deuteronomie hath 1055 verses as Hours from the first Omer Heaved unto Pentecost or years from Abrahams Father To David or from David To our Saviour or from our Saviours Death and the Great Pentecost in Acts 2 d To the Christians Reigning in Canaan All the Chapters of the Pentateuch are 187 As Hours To the Ev. sic of the 8th day for Circumcision and the Christian Sabbath and as dayes To Atonement and between the Vernal and Autumnal Equinox of years again in the Temple Courts All its little Sections are 669 as Hours To the Ev. Sac. of the 28 h or 4th 7th day the last of the month of weeks as years from Enochs Translation To the Flood 669. All its verses 5945 As years to the Preparation To the Great Sabbath of 7000 years In which also the Suns Apogeum cometh about To the same point it had at first Shall we come to the Numbers in the Heb. Alphabet when God did first write the Law as it is in Exodus he left out Teth the first letter of their Only word for Good As hinting that He gave them Laws at first Not Good as in Ezckiel Afterwards he repeated it as in Deut with Teth added and a special Emphasis upon the word of Good That it may be Good or well with Thee and Thy Children c. And the 9 first Letters of that Alphabet wch end in Teth are Units and do make 45 as years from the Law To the Ark at Shiloh or Caleb at Hebron Jos 14. The 9 next letters are Decimals and make 450. as years from the Law To the Ark at Zion and the first New Jerusalem when David came from Hebron Or from Calebs being there or the Ark at Shiloh To the Temple finished The 4 last are Centenaries making K. R. S. T or Christ and 1000. As years from the Temple finished To Christ who was from the latter end of Moses 1460 years As in the Great Aeâ—yptian Sotâ— or Julian Cycle before But from Aegypt and the Law He was just 1495 years as the Number of the Hebr Alphabet by which God wrot the Law at Horch where Moses was about 1495 years after Enoch and 1495 years before
and There Where it was said Loamâ—ni and Lorubama I will yet have Mercy on you and you shall be my People and I will be your God And in other places he saith he will have Mercy on the Whole House of Israel Though he had said I will not have Mercy on them Or I will not declare it for a Long or Vncertain Time Which is often called Ever or Never As the servant shall serve for Ever yet but Till the Jubilie and Moth shall Never Enter which another text limits by 10. Generations and Ruth was about the 10th from Lot As Boaz from Abraham Or at most I will not have is but I will not shew Mercy on them Or I will so Chasten As if I meant to shew No Mercy Thus Solomon bids a Father Chasten his Son and not spare or Pardon And Esay saith Forgive them not And He will not Forgive or not Acquit the Guilty Which is said of Job and of Gods Dearest Children several times in Jeremy with the very worst phrase ever used in the Law which is the Root or measure To the Worst in all the Bible And Christ doth demean himself To the World As if he did not Pray for them And yet he saith God sent him not to Condemn but to save the World And again I came not to Judge the World but to saâ—e the World And so he is called The Saviour of the World and That Lamb of God that beareth away the Sins of the World And God was in Christ Reconciling the VVorld to himself And He often speaketh of Gods Loving the World also As Moses in his Blessing Israel saith God loved the Nations or All Peoples also as the words import a Carrying in his Bosom but he hath a peculiar Chosen People who sit at his Feet and receive the Law at his Mâ—uth And these he Loveth with Delight and others with Pity And in That very Prayer also Christ seemeth to Act as at his Going to the Feast of Tabernacles â—ot Openly but as it were Secretly And so he prayeth for the World also That they may know God hath sent him and hath Loved His as he Loved Him And he Plainly saith that To know God and Christ is Life Eternall Which is yet promised to All and All shall Know my Name And himself remembers it written in the Prophets You shall All be Taught of God And All flesh shall see the Glory of God As it is in Esay with some of the Psalms but in others Thus All flesh shall praise him and All the Trees of the Forrest shall Clap hands and rejoyce and every Eye shall see his salvation As also the Gospel expresseth it For our Salvation is the Glory of God And he promised to Convince the World of Sin Righteousness and Judgment And When I am lifted up I will Draw All men unto me And he is gone up Above all Heavens To fill All things And when Paul received his Commission to the Gentiles It was to make All men see What is the fellowship of the Mistery which from the beginning of the VVorld was hid in God who Created All things by Jesus Christ That the Angels also might know by the Churches and of several Forms and Latitudes and yet by All and manifold Churches the Angels must Vouchsafe to Learn the manifold wisdom of God According to his Eternall purpose Which in 2. Epistles he declareth to be To gather together in One and to Reconcile All things to himself by Jesus Christ Whom we preach Warning Every Man and teaching Every Man in All Wisdom That we may present Every man Perfect in Christ Jesus Whereunto also I labour striving according to his working which worketh in me mightily For I would you knew what Great Agony I have For you and for them of Laodicea and for as many as have not seen my face in the flesh that their Hearts might be comforted being knit together in Love And when King Agrippa said Thou doest almost perswade me to be a Christian he replyed I would to God not only Thou but All that hear me this day were both almost and altogether such as I am except these bonds And I could wish my self Accursed For my Brethren and my Kinsmen in the flesh And to the Thessalonians he writeth thus Now the Lord make you to increase and abound in Love to one another and to All men even as we do towards you That so he may establish your hearts Vnblameable in Holiness As plainly shewing Their hearts would not be established in Holiness Without Abundant Love to All Men. And To Brotherly Kindness Add Love And when he requireth Prayers For All Men he plainly saith This was Good and Acceptable unto God our Saviour VVho would have All men to be saved and come to the Knowledg of the Truth VVho gave himself a Ransome For All to be Testified in Its Proper Seasons As the Words are For as Peter expresseth it He is not willing that Any should Perish but that All should come to Repentance And account the Long suffering of God to be Salvation As our beloved Brother Paul hath written to you As before Whence was All This Striving and Longing in Paul or Any other for the Salvation of All men but from His Spirit who promised to Draw All men to him and though we do not yet see it done we may Remember who also said we do not yet see All things Put under him which yet must be Nor may we think he offereth Any thing to Men but what he Heartily desireth they should take and enjoy For he bids us not to eat the bread of Him that hath an evill eye Saying Eat and Drink When his Heart is not so And he that hateth Hypocrisie so much in Others Sure will hate it more in himself and He that sweareth he hath no Pleasure in the Death of a Wicked man but that he Turn and Live is very Active also in the use of means to turn him and Reall in it Devising meanes that his Banshed also may not Perish but return to him And as It is Said He doth not afflict from his Heart so when ever he doth afflict or punish his Greatest Enemies As Moab Ammon Edom yet he doth it Weeping So his Heart doth mourn for Moab and his Bowels yearn and are Pained for him And his fugitives shall flee to Zoar As his Father Lot from Sodom And the Heifer of 3 year old may allude to the Covenant made with Lot and Abraham as the Turtle and the Pigeon in Gen 15. 9. As the Lot or Veile in Esay 25 To Gen. 13. 14. And he pitties Edoms Widows and Children As the Daughters of Zelophehad Though their Father Dyed in his Sin And so he Wept over Jerusalem And in Judgment still remembreth Mercy As his Throne is White and yet the World will run away And so we shall All except he stay and Turn us And as the Law requireth that the King even when he sate upon the