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 Column, and 24 Aldermen, to be left out. p. 40. l. 1. for Luminations, r. L●●ations. p. 44. l. 16. Column 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. ●. for Tabernacles read Tabernacle.   

The PREFACE and SCOPE.  
THis Discourse was written more large, and it may be, less confused; but the Author's distance from the Press, and little time to correct it, with so many numbers, and other occasions, prevailed to contract and crowd 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 profaning 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 waxed cold, but even Dead, and quite put out, by Lust, or Love of the World, and Cares thereof, which himself said, would Choke 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 People's 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 Days) 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 Days) 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 Scatter, and Bondage, at the Close of seven Prophetic 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 Scatter, out of Canaan, in Jorams time (when they were first led Captive) so many years came out, about 1666, now coming: and from following scatter after Joram, so many years are out about 1690: and that daniel's greatest number of 2300 days, or years, is then also finished, from the time of his Captivity.  
And for beginning those Prophetic 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 Plutarch's Sylla) and that every such New World, was foreshewn, by Great Prodigies, in Heaven and Earth: yea and Divers times by signal Tides, or Turn, and Partings, 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 entering 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 Saviour's 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 jacob's Yoke (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 Judah's 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 Wand'ring 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 Days, and Hours, of Jewish years.  
As from the Day of Trying the Paschal Lambs, or Preparation of the Passover, To the Pentecost: Or from the day of Aaron's Death, and of burning the City, and Temple, To the Day of Creation, or Dedication of the second Temple, and of Jerusalem, in Nehemiahs' Time; and to the Feast of Trumpets, in the seventh Month (which was for Release and Tabernacles) were 1260, 1290, or 1335 Hours.  
And from the City Taken, on the 9th of the 4th Month, to the Feast of Tabernacles, were 2300 Hours (as between the Sun's Apogeum, and the Equinox: And their great Release was, in 2300 Days.  
As their Release of Hirelings, or their three years' Tithes and Offerings, with the Solemn Confessions of Deut. 26. came out in 1260, or 1335 Days.  
So David's New Jerusalem was gotten from the Jebusites, who Trod it down (as their name in Heb:) And the Ark was fixed in Zion, and the Temple built, in 1260, 1290, or at most, in 1335 years, from the first Desolation of the Flood.  
And Nehemiahs' New Jerusalem was finished, and dedicated, at 1260 hours, (that is the morning of the 53 d day) from its beginning: but 1335 hours, from his coming thither (as Nehem. 2. 11. & 6. 15.) and in so many years from jacob's service in Syria (Typing Israel in Assyria) or from joseph's Bonds in Egypt; or Israel's coming and Dying there.  
And the great Dedication, and Restitution, after Antiochus & Nicanor, was so many Days (as in Daniel) After the City Profaned; and so many years After Egypt, and the Golden Calf: which was 1335 years before the Maccabees, which were 1290 years, After the Ark at Shiloh: or 1260 years After their first Bondage to the K. of Mesopotamia (as a Type of Babylon) and 1260 years, Before the Christians got Jerusalem, and Reigned in it, about 1100 of Christ.  
All which were but Types and Shadows of the New Jerusalem, to come in those degrees, of 1260, 1290, or 1335 years, After the Abominable Desolation, made by Antichrist, who was Typed out by Antiochus.  
Which was to come upon the Christian Church (as the Assyrian was to fill the breadth of the Land of Emanuel) When the Romans had finished their war against Jerusalem, in Titus, Adrian and Julian: After the ten first Christian Persecutions. Which lasted as many years, as there were Hours in ten Days (As the Revelation saith, they should have Tribulation for Ten Days) which have Hours 240. and there were so many Years, from the first Persecution (which began with the Jewish War in 65 or 66 of Christ) Till Constantine.  
And the Times of Julian, were as slaying of the Paschal Lambs, which were Tied up on the tenth day (ending at Hour 240) and slain on the fourteenth, at Hour 333: As Julian was 333 years After Christ, and Rome's deadly Wound was, After Jerusalem sacked, 333 years: As Hamans' Lots, or Purim, from the Preparation of the Passover, 333 days.  
333 was a signal Number to the Jews (both for Hours, to the Passover, and Days, to Purim; and Cubits, in the Holy Courts) and to Others also. As Plutarch observes in Fabius; finding Secrets in the Sibyls, not to be uttered, and vowing 333 Sesterces, and 333 Denaries.  
Deucalion's Flood, Phaeton's Flames, and the first Judgement in Areopagu, much about 333 years, before the Sack of Troy; about 333 before Lycurgus' end; who renewed the Olympic Games, 333 years after Hercules. That we speak not of Messenia desolate, about 333 years in Aelian.  
333 is half 666; and 333 Days, are 12 Times 666 Hours; which are the Monthly Change of the Sun, and Moon; and thence, the Great Number of Change, to the World, and in Years also: As it was to Carthage, in Paterculus; and Rome, with Jerusalem, and other places, here discussed.  
And to clear this way of reckoning Years, by Hours of the Jewish Year, the Author shows, the Rise, and Use of Hours; with divers Nations (long before they be specified in Polybius or Plutarch; who yet can tell us the first Hour of Romulus) and the Great account of Hours among the Jews, whose Year is a Model of time in All Ages. So that the old Patriarches, and all the great things of Scripture, were in Harmony to the Days and Hours, of the Jewish Year; and to the Site and Motions of the Heavenly Bodies.  
As Hours are made by the Moon moving 24 of her Diameters, in 24 Hours; and the Earth's Diameter, 24 times in the Suns; which may be distant from the Earth, twice 666 Radij; As the Moon 66; and Canaan's Longitude is 65 or 66, in Ptolemy.  
And as the first Heavenly body, is above the Earth, 65 of its Radij, and the first Fruits of Earth, were at 65 Hours of Creation, in the 3 d Day (which was the first of Herbs and Animals) so the Feast of the First fruits, was the 65th Day of the Year; and in the 3 d Month, As the Tabernacles twice 65, or 130 Days, After Pentecost.  
Adam was about 130 Hours of Creation, and Seth at 130 years (as many reckon Abraham was After Terah, 130 years) in which time the Equinox Changeth a whole Day, as 12 Hours in 65 Years.  
Enos was born at 235 Years of the World: and the Paschal Lambs were Tied up and Tried at 235 Hours of the Jewish year: and the Great Cycle of the Moon, called the Golden Number, is of 235 Months. For which, Here is an easier way to reckon the Moon's Motions, and the Sun's Cycle, with the Days of the Week, in any year of Christ, or of the Julian Period.  
Kainan was born at 325 years of the World: and 325 Hours of their year, came to the Morning Sacrifice of the Passover, slain at Hour 333; just half 666: and Kainans Birth was 666 Years before enoch's Translation; or twice 666 before the Flood.  
Mahalael, as many years, After Kainan, as there were Hours, to the Evening Sacrifice of the third Day: As the First Fruit Omer, heaved up, on the 3 d Day After the Passover.  
He was born 1260 (as Kainan 1332) before the Flood, and died in the year of the World, 1290.  
Jared, the 6 from Adam, was born 135, and lived 187 years After Kainan: and the Morning Sacrifice of the 6th Day of the World, and of the Month and Year (and so of the First fruit Omer, from the Tying of the Paschal Lambs) was at Hour 135: and the Evening Sacrifice of the 8th Day (for Circumcision and the Christian Sabbath) was at hour 187.  
As from Pentecost, to the Great Hosanna, there were Days 135: and to the Great Atonement, Days 187: As between the Vernal and Autumnal Equinox, 187: and in the Pentateuch 187 Chapters. As the Cubits of the Inward Court of Israel were 187, and the Outer 135; which being added to 130, makes 365, As Days in a year; or Veins in our Body, or Negative Precepts in the Law.  
And Kainan was twice 365 before Noah, 365 before Jareds' End: As Mahalaels' was before the Flood; and the Flood before Abraham's Call (if born at his Fathers 70) As Hours of the Jewish year, to the First fruit Omer: Reaped After 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 days of a year) and begat his Son at 65, as days to Pentecost: and the next came at 187, as days of their year To Atonement, and between the Equinoctials as before.  
And from enoch's Translation, the following things 〈◊〉 the Bible, may be found in Cons●●… to the days & 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 Noah's 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 day's 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 Days, 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 Days, on which those Desolations happened.  
And if we may not guests at things to come, by what is passed (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 days, 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 Entering 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 show, the Feast of Tabernacles (or God's Tabernacle with men) After the great Harvest, and Vintage also: which ran out from the City (Sacked, or Trodden 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 razed the City) yet they are most proper for years; of which there are many instances.  
As Cubits are most proper for Days (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 Dragon's mouth: from 1250 to 1335.  
As the years between the first and the second Ark at Zion, and David's New Jerusalem, with the first Temple. Or from jacob's Service, joseph's Bonds, or Israel's 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 Rome's Deadly Wound, or Sack, till about 1666 now coming.  
Yet as Prophetic days 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 than 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 Church's 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 Cover.  
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 showed 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. Abraham's birth (which hath so divided all Cronologers between his Fathers 70 years and 130) is by these accounts, fixed 2000 years before Ch●●●●  
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 days 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 jacob's going into Egypt: 75 Ancestors of Christ in Luke; 75 Days from the City Sacked 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 Abraham's Entering 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 Solomon's 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 numbered in Ezra 8.  
Or in a round number, 1500: As the Spices in the Holy Oil (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 Prophetic years) from the Jews entering 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 Canaan's 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 jacob's 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 than 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 persuade 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 Days 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 days, 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 Noah's Ark; which is measured Here by its Cubits: As also the Tabernacle, and the first and second Temple.  
And so may ezekiel's 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 Threads of Silk, or Linen, called Shesh (which is 6) with a Thread of Gold, as the Sun, with the other six Metals, or the Sunday, with other six days 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 Days by Cubits.  
And the Outer Court had seven steps, as the Week had seven Days: 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 Days and Nights were 10 Hours long, their longer 13 or 14: and there were 13 days 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 Gatehouses 25 Cubits broad, and 50 long. The Levites entered at 25, and served till 50 years old: Being for the Firstborn: As the first fruits had 50 Days, 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 Solomon's Temple; All the House with its Walls, 100 Cubits; As each of the Courts: And so was the Court of the Tabernacle. But in Ezekiel, three times repeated: as the Length of Noah's 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 days.  
And if ezekiel's 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 daniel's Weeks: Of which more in another place. With Parallels between the Kings of the North and South; till Rome devoured all; and so became the King that should exalt and magnify 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, than 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 shows 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, etc. 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 leave him for Ever, I believe: in part:  
From that he saith: of the Ostrich, and her cruel folly to her Eggs: and of the Bears, Dragons, Ouls, and worst of Creatures, to their young Ones: and of a Woman, to the Son of her womb. And yet, she may forget; but I cannot: For, I have Graven thee, on the Palms of my hands. And was not Adam, Graven on his heart? Or Rooted in it?  
But yet more, from That he Is. For, God is Love: and Vnchangable Love. And having Loved himself, and his own Image; he Loved it to the End: and for Ever. And if That Love, could not hold him to Adam, in Innocence; It may be hard to know, or believe, his Word can bind him so, to any Creature; but he may desert it, in the best estate, attainable. Seeing it is very hard, to Understand his Word, or any Verbal Promise: or to plead it so, with him, as to oblige him by it: If his own heart, do not more, hold him to Good, and Goodness, Then All Outward Words, and Promises: Or at least, than Any Creature, can do by Them.  
And although Eternal Love, might be Eternal Hatred, unto Sin [which, in the mother Language, speaketh Hating: As their Hate, is also Sin:] Yet, That also, might be, a Better argument, why God should Keep him From Sin; then why, he should Leave him In it. For, by this, it seemeth, God is Love: and no Hatred: only that he Hateth Hating, and Putting away.  
Love Thinketh no Evil: is not Easily Provoked: Suffereth Long: Endureth All, Believeth All, or Hopeth All: Bears All: and doth not only, Cover a Multitude of Sins, but as Solomon saith, It shall, or will, Cover All Transgressions. For, it is the Glory of Man to Pass by Transgressions: And the Glory of God, to Cover a Matter. And most of all, That which his pure, and Holy Eyes cannot endure to see.  
And if nothing could preserve him, From Sin, Or excuse him In it: Yet there might be somewhat found, to Intercede, for the Sinner: or to distinguish, between his Sin, and his Person. Who at best, was but, As a Little, Very Little Infant, Unto God. And when a Sinner, yet His Offspring: and His Image still: & so remained, As a man. And So Owned by God, to Noah. Yea, and our Saviour bids them All say, Our Father. For, we Are, His Offspring, still: and he is the Father of our Spirits. Yea, and Man, that before the Fall, was but the Image of God; is now [called] The Image and Glory of God.  
I must not dispute, or inquire, How Man came to Fall: or God, to Change his State, or Place, before the Fall. Or to abridge him, of somewhat, he seemed, to Grant before: When he gave him, All Trees, for, his food: But than came, and forbade the Tree of Knowledge. Which yet, haply, may be meant, of some other kind of Knowledge; then is commonly taken.  
Nor can I determine, What God meant by That, In Dying thou shalt Die. Seeing, even Since the Fall also, Job describeth Death, as That, which might be Loved, More than Life. And the Wisest man asserts, the Day of Death, is Better, then of Birth: and God might set the Cherubins in Love to keep us from That Tree, which would have made us Live for Ever: notwithstanding All, the Threatening of Death. Which it seemeth, was not so certain, but that a Taste of the Tree of Life, might have Turned it, into Life Eternal. But Eternity itself, may be a Burden, to One, that is Unhappy, In his Life, and Being. So, that it might be, an Happiness, to Die.  
And the words, Threatening Death to Adam, are no worse, than God used to David, of his Little Child: or Other Children of God: which sure, was not Eternal Death. And to Good Hezekiah; It was added also, Thou shalt Die, and shalt not Live: and yet he did not Dye, but Live.  
And to Ezekiel, God hath said, When I say, or shall say, to a Wicked Man, In Dying thou shalt Die (the very words Threatened to Adam:) yet, if he Turn, and Repent: he shall surely Live: he shall not Die.  
And sure, we may hope, God meant no worse, to Good and Holy Adam, in Innocence, than he Professeth that he meaneth, To a Wicked Man, in Wickedness. To whom yet, the Threatening is but on Condition; and he addeth an Oath, That he taketh no Pleasure in the Death, of a Wicked Man: and less, in the Death of a Righteous man: As Adam was, in Innocence.  
And yet, he let him Fall. To draw out Attributes, which could not well appear, on Holy, Happy Objects. Or, in a word, to Love him More. Or draw, delight, and self complacence (which may seem a kind of selfish Love) to Better, Higher: that is Lower; yet more Noble, Love; of Pity; and such Tender bowels of compassion, as could not be showed, But to Miserable Objects. Shut up under Gild, through Unbelief: that so he might have Mercy on them: which can appear, Only in Misery.  
By which, Eternal Wisdom, did Contrive, at once to Propagate itself; and Magnify its Love. So that it now can Truly Love a Loveless Object, with the same, or a Better Love than he Loved Adam, in Innocence: That I say not, Jesus Christ himself: Who saith, a Little Love can love a Friend or One alike; and it may be Less to Love One Lovely, Fair and Kind. For, Sinners can do This: and Hypocrites.  
Nor did he, Only defer his Anger, For his own Names Sake: But that, Himself might be, the Great Example, and Pattern, of All Long-suffering and Goodness, (which he knew, Great enough, to Conquer All Evil:) He would not Let the Sun go down upon his Wrath. But on the very same Day, in which Adam Fell, Under the Law: God brought out, the Gospel: and the First Gospel Promise. whence some think, the Same Day, of the Jewish year, was both, the Great Fast, for the Fall; and the Feast of Atonement, or Expiation.  
For (as the Wise woman of Tekoah, summed up the Gospel) God is no Accepter of Persons: But he Still Deviseth Means, or Devices, that his Banished (or those, that might be so) do not Perish From him; who still Hateth Putting away.  
And he Then, Devised, such a Way, as Far surpasseth all our thoughts: and Then our Words, are like to Darken Counsel, without Knowledge. Yet, there is a Spirit, that can make us know, the things, which are Freely Given us of God.  
The Poets have a Tradition, that when the Giant's Rose, and Fought, against Heaven; They could not be Conquered, but by the help, of some Mortal Man: and so, the Gods, asked and of Hercules. Who slew one of the Greatest Giants; but he soon revived again; and waxed Stronger than before: Till Minerva Caught him, and threw him out of the Moon; and so he died.  
This (and that they have, of Hydra; and of Python; and the Serpent, slain by Cadmus, or others) may be grounded on the First Gospel Promise, Upon the fall. The Seed of the Woman shall Break the Serpents Head. And yet, not by its own Strength, or Wisdom; but assisted by the Spirit of God: and in Union, with Divine Nature.  
And yet still, it is, The Seed of the Woman. God having chosen, the Weakest Sex, to overcome his Strongest Enemies: and the most Foolish, to destroy the Wisdom of the Wise, and Subtili Serpent. Who did First, assail the Woman (as the Weaker Vessel:) and is Vanquished, by the Woman's Seed.  
And though, in All this work, we own, very much, to the Love of the Son of God (who Loved Our Nature, and built us a Synagogue: & was the Blessed Seed of the Woman.) Yet, the Root of the Matter, is the Love of the Father. And of His Person, it is said in special, God is Love. Even God the Father: and hath showed That Love, in sending his Son: and the Sons Great Work, is still to express the Love of the Father, who sent him. And God so Loved the World, that He Gave His Only Son: and none can come To the Son, but whom the Father Draweth.  
And although, All the Saints, in All the Bible, use to address themselves, very much, to the Son, in their Usual Convers and Prayers (As the 45th. and 102 d. Psal. is Cited in Heb. 1. and so the Canticles, and Spouse in the Revelation: and All the Vials of Odours, or Prayers of Saints, were To the Lamb:) yet in This, the Apostle doth especially, bow To the Father; that He would Vouchsafe, to show them the Love of his Son: Passing Knowledge: That they might be filled, with All the Fullness of God.  
And although, it be a Great Work of the Gospel, to persuade us that Christ was the Son of God: (and a Great Man Thought All our Shakes came, From not being Rooted in This) yet, there is also a very Great stress in This, That he is, The Son of Man: and The Promised Seed of the Woman.  
And the same Ap. that of All things, bids his Son, Remember This, that Christ of the Seed of David, was raised up, according to his Gospel: In another place, hath summed up All, in This.  
When the fullness, of the Time, was come, God sent Forth His Son, made of a Woman, made Under the Law: that We might receive the Adoption of Sons. And so the Son of God is sent, To make the Sons of Men become the Sons of God. But for this also, it Became him, and was requisite and Necessary, that he should be also the Son of Man: and Seed of the Woman. Made of a Woman.  
Which was the Best, and only Way, To Bring in, Everlasting Righteousness: To Satisfy God; and to Sanctify Man.  
For, by This Union, of Natures (and All things consequent) He comes, to be Charged, with Our Sins: and we, with His Righteousness: being made, Partakers of His Divine Nature: as He, of Our Humane. And Then, As Our Acts, are Imputed unto Him: So are His, to Us: having the same Spirit, by which, He did them. Else, they be not Ours.  
For, if God had come, and Acted in us, as an Angel, or a Dove: Those Acts, In us, had not been Ours: Except, their Principle, were made One, with Us; and We, One with Him.  
For which, God hath so United himself unto Christ; that He is become the Head of the Body. And His Union, to our Natures, is the Root of Ours, unto His Spirit. And Till This, be wrought In us; we do not Act, but are Acted; by Some Other: Not, by an Inward Principle, of Life and Motion.  
This being the Great thing, Our Saviour Prayed For (in All, that should believe on him) that they All, might come to be One in Him; and Perfect in One. And Not only, they In Him, but He In them: and abide in Them (as another Chap.) And so, he concludeth, his Solemn Prayer, With Repeating That particular (so much insisted on before:) And I In them.  
By which, we are, not only, His Brethren and Sisters; But (as Himself said) His Mother also. When, He is Made Known, and Form In us. Christ In you the Hope of Glory. But I must only Glance at This, which is so Fully treated, elsewhere.  
And as God, hath pleased to Manifest himself, In Our Nature, so he hath also Filled it, with That, which is Infinite; so, that it cannot hold it in: but is even Forced to Vent it: and Longeth, to be Drawn, and Sucked, more than ever Anv, Woman's Breast.  
As Elihu said, I am full of the Spirit of God, and I must utter it. And our Saviour saith, O How am Istraitned, Till it be accomplished! As a sweet Perfume, or Ointment, in ones hand; the more, it be Pressed, the more it Floweth out. And when the Breast is Full, the Mother calls for Any Child: the Son of a Stranger: If her Own, be not Ready to Suck.  
And This Great Advantage, we have Gotten, by Gods putting His▪ Own, Infinite Nature, into Our Finite: That it must flow Out, to Ease its self (as we may speak.) Being so Vastly Great, beyond the Humane Nature, that it cannot be contained in it: but As the Great Ocean, in a Little Shell. Still Flowing Up, and Flowing Out. Whereas, If he had sent the Son, only as God: or the Holy Ghost: They might have so Contained, or Detained, the Godhead: that we might, have seen it, no more, then in the very Father. But now, God is Manifest in Flesh; which can not hold, What it hath, Too Great, for the narrow cover.  
We may add also, that our Saviour himself said, It is a more Blessed thing to Give, then to Receive. So that Himself, was not So Blessed, by Receiving, All the fullness of the Godhead: As he was, and still is, by Giving it Out. And If we knew the Gift of God; and Happiness to Give: And Who it was, that said it To us: We would ask, and He would Give us, a Fountain of Living Water; flowing out to God and Men about us. For In our Father's House is Bread Enough, and to Spare: and in our Brother's Heart, enough to spare: of Water, Wine, and Milk: still Running out; and crying, Come, Every One, that thirsteth: Come: yea Come and Drink: and Drink Abundantly, My Friends.  
This is the Good will of Him that dwelled in the Bush: That ever Flamed, but was not Consumed. For, by this Union, in our Saviour; the Divine Fire, is cooled so, in Humane Water (the Pillar in the Cloud:) that it is both Safe, and Suitable; and Pleasing to us. Whereas else, it had devoured us. For, Our God, is a Consuming Fire.  
And when All the People saw it, They ran away and cried, O Let not God speak thus any more; but let Him speak by Thee; and We will hear. And then he answered, They have Rightly Spoken. This was my Intent, in All my Thundering; but to make them see their Need; of such a Mediator. And now Therefore, I will Raise up a Prophet, From among their Brothren: Like unto Thee. And this, is 4 times repeated in Deut. with the 3. and 7. of the Acts. And in every place, it is still observed, that the Prophet, must be a Brother. From among thy Brethren.  
And the Scripture puts a 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 breasts of my Mother! when I found Thee, I would Kiss Thee; and I should not be despised. I would lead thee to my Mother's House (as Isaac led Rebecca, into Sarahs' Tent:) and I would give Thee Spiced Wine, and Pomegranates (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 expressly 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 releaseth. And when King Agrippa came to Read it so: He wept, Until they cried, 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 lie 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 Us: 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 Understanding, Thou art my near Kinswoman: But also, to keep This Law, as the choicest of All Laws: and As the Apple of our Eye: the tenderest part of all the body. And he plainly shows 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 shows 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; Rejoicing always before him; Yet I rejoiced in the Habitable parts of his Earth; and my Delight was with the Sons of Men. And not only 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, Harken 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 Ways 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 ask 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 Hearty. 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, 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 Under the Law, more, it may be, than Adam was:) and Circumcised also, for a Debtor to the Whole Law: and To Fulfil All Righteousness.  
And he was not only, Put, under the Law (as other men were) but Made Under 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, Unmake 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 Burden, As to Vs. Nor can we conceive him, an Holy, Good Man: In Perfect Wisdom, and Integrity; But, he must be Made Of, With, and Under 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 ourselves, 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 Under it; that he chose, to Live again, to Keep it more; as his own Choicest 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 Equal 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, than we read, of All Other Love to God. And the Law and the Prophets also do More forbid, Evil Thoughts and 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 Tinkling 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 myself, 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, than 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 Veil, (or at least, knew him not, whom her Soul loved) Came, and sought him, with her.  
And another Cried, 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. Lo, 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 Spoke, 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 Ointment, It Perfumeth more. Thy Name, is an Ointment 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 Man's 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 Toil, of That Great Work? Art thou indeed content, to lay aside thy Robes, and Kiss their Rags? To Suck their Wounds, and Wash their Sores, and wipe away their Putrid flesh? To be among the Chains, and Tombs; and roll 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 Kissed 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 Under the Law. Even, All the Law of Love, To Man, as Well as to God: and to Redeem Them, that were Under 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 Woman's Seed shall Break the Serpent's 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 Lose 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 not Planted.  
And if Sin, come Under, 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 only Ours, but All.) and Let the Iniquity of the Wicked come to an end. As it is Prayed; and Therefore Promised; in the Psalms: and we are bid to cry for All; Forgive Us 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, Toil, and Sweat, on Adam. But of Noah it was said, This Man shall give us Rest, or Comfort, in our work and Toil; because of the Earth, which the Lord hath Cursed.  
And when Noah, built an Altar, After the flood; God smelled 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 Man's sake. Which may speak it Cursed before, for Man's sake; or else, For Man's sake I will bless it Now: and Curse it no more. And God Blessed Noah, and his Sons: (which is not read of Adam's 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 Under Adam: and the Serpent was more subtle, 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 Married Us, and saved us, by the Lord Jehovah: as the Prophet Hoze. And Then, the Earth also, shall yield her increase; and God, even our God, shall bless us: and his saving light, shall be, Upon 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 Clotheth 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 , may seem, to put, Every Man Under Coercion: That cannot, be dispensed 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 Man's 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 Brother's Keeper?  
But God hath made, Every Man, his Brother's Keeper: and our Saviour, more than All. As Psal. 72. He shall save the Soul of the Needy: and Precious 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 Bless you, by Turning Every one of you, From your Iniquities. God hath sent him on This Errand; and hath put him Under 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 Manservant, and thy Maid-Servant, may Rest, as well as Thou. That thine Ox, and thine Ass, 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 Form in them, will so recompense, All the Labour of Christ; that He will Never, Repent it. And He is so much in Love, with That Image to be Form in Us; that his Many years, of Suffering, and Service, are but As a Few Days, 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 Chastening; which are called, the Rods of the Covenant. Very precious things!  
And Thus, he promised, the Holy Spirit, to Reprove the World. And we should beg it much. As David Cries, O Search and Try me, If any Evil way be in Me: and Led me in the Way Everlasting. All other ways, 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 thyself. 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 Upright 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 David's Last Words, Some were set, to sing it still; and keep it up, in the People's 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 Nephews 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 Giving place to Satan, 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 Bosom of Fools. And Wrath, is an Hebrew word, implying somewhat to pass away, or passing. As Come my People, Hid 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 E●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, Edom's 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 Judgement, 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 always 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 Holiness: and lest of All, in God: whose ●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 Holiness 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 Chronicles.  
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 Always 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 Faithful 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 thyself. As plainly showing 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 Brother's Ox or Ass, In another, is an Enemies, and His that Hateth us: and yet, His Laden, straying Ass, must be Pitied, and Helped. Wilt thou Cease to Help him? Or to leave thy Business for him? (as the Margin of our Bible:) Thou shalt surely Leave it, to join 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 Join to Help them.  
And to This, he might allude, when he sent his Disciples, to lose the Ass (Tied in the Broad way, where 2 ways met) and then came, Meek and Lowly; As the King of Zion, upon an Ass, the Foal of an Ass.  
And the parallel place in Deut. speaking, of a Brothers, or a Strangers, Ox or Ass, by That Occasion, giveth a General Rule, of All things that are Lost. In like manner shalt thou do, with his Ass, and so shalt thou do with his Raiment; and with All Lost things. Thou mayest not Hid thyself. 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 Sa●e, That which is Lost? And so, he clearly expresseth it, divers 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) Hid thyself: from That which is L●st.  
And How doth God complain, against the Evil Shepherd's, that did not strengthen the Weak, or heal the Sick, o● 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 well as others.  
And so Peter also, speaketh of some before Conversion; that they were, As sheep going astray, but Then, returning to the Great Shepherd of the Flock. And Esay saith, We Al● strayed, As Lost sheep; and the Lord made our Inicuities to meet upon Him. And in divers Psalms, All 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 H●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: Lest, 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 Master's 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 Under Tenants.  
For you are Mine, saith the Lord, and Your Land is Mine. You shall not sell, or pawn, or Alienate, yourselves, 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 than 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 Precious than the World beside?  
And This Redemption of Persons, and Lands; is but a shadow, of Redeeming Souls: and a ●ledge, or Earnest, hereof. As we may see plainly: by comparing, Leu. 25, and 26. As the sum of the Law, and Gospel also. Which After Dreadful Threaten, Concludeth sweetly, in the 44. verse. Yet, nevertheless, For All This, or That, I will not cast them away: neither will I abhor them, to destroy them Utterly, or Break my Covenant with them. Which is often pressed on God, in the Psalms and Prophets. Forsake me not Utterly. And Hast thou Utterly 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 ourselves to Sin, or Satan 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 Can Redeem them. Yet, were All, to go out, at the Jubilee. Which was also, but a Type of Christ, our Great Redeemer and our Jubilee. 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 Holiness. 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 God's Inheritance, but Ensamples to the Flock.  
And so, our Ancestors, told Austin, 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 alfred's 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 Satan, or any hard Master.  
And when God threatened, Hard Masters, unto Egypt (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: Even a Blessing, in the midst of the Land. Whom the Lord shall Bless, saying, Blessed be Egypt 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 Under the Law: and Made Under 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 days: 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 Coercion 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 than to Private Men; whom others still will bond enough, as Deut. 17. And the Great Law of a King, is Mercy Rather than Any thing else. For so, Solomon saith, Mercy, and Truth preserve a King; but his Throne is Established by Mercy. By Mercy, rather, than 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 fing of Mercy, with his Greatest Judgements: and Happy are They, that Hear, and Understand, That Joyful Sound. For, In Thy Righteousness (Thy very Righteousness) they shall be exalted, All the day long, or, (as another Psalm) They shall rejoice 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 than Any Sacrifice. And to him, it was spoken, Ride on Prosperously, because of Truth and Meekness of Righteousness. And He hath showed 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 God's 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 Solomon's Son lost the Kingdom of the 10 Tribes, by not observeing his Father's Good Rule, of Establishing his Throne, by Mercy; neglecting the Wise Council, of the Old Men, that told him his Way, to get, and keep, the hearts of his Subjects, was to be more Merciful, than his Father. Which we may Press on Christ; as the wisest Council; that he get, and keep his Subjects Hearts, by being More Merciful, than his Father yet hath showed 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 Solomon's Mother describeth, the Law of Kindness, in the Good Woman's 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 Council, in some Cases and Places: because indeed the Judges are to be their Counsel, in All they can▪ and that was lemuel's Council to her Son; and the Prophecy, 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 p●nders the Heart, consider it? and He that keeps Thy Soul? even Thy Soul; that hath so often deserved Death: and Liveeths 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 Lose Them, that are Appointed unto Death. And Were we not All Appointed to it? And may we not Press it on Christ? to open his mouth, and Plead for All Appointed unto Death? And will not This, show his Intercession, Larger than we do believe? not only a King, as Solomon was; but a Priest also: and so the Great Intercessor. For, the priest's that were Men only, were the Great Mediators: and They had the Work of Expiation; with a Woe; if they did it not. Yea and that, with Tender Pity, and Compassion, to the Souls of Men. And Every High ●riest Taken from among men, is ordained For men, in things pertaining 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 Aaron's Choice, 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 Can. And Woe 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 God's displeasure? How did he fall, on his Face? and Bow his Heart; by Fasting 40 da●es together? how quickly, did he bow for them? and to Aaron, cryeth Take Incense; Put it on the Censor; Go quickly! Make Atonement: For, there is Wrath Gone out; the Plague is begun.  
And this, was but a Little T●pe of Christ; Under 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 somewhat 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 Prince's 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 Upon 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 the, on the 7th day of the Month: For Every one that Erreth, and for Him, that is simple. Which the Hebrews Turneth, To have compassion, 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 Taste 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 Days.  
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 show 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 Under the Law, As well as others.  
And when God Promised, to Raise up the Great Prophet; It was always added, He should be, One of their Brethren: and like unto Moses; Who was more signally, Under 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 show Judgement to the Gentiles: and he shall not Strive or Cry. A bruised Reed, he shall not break: nor quench the Smoking Flax: Until he bring forth Judgement unto Victory, (Than 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 Hearty. And Himself Maketh it, the Great work of the Chiefest Servant, to Give Others Food, in Due Season: and with Meekness. 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 Meekness, 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 pour 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 Understanding 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 Under 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, Unto the End of the Earth. Let Mount Zion rejouce, and the Daughters of Judah be glad, because of Thy Judgements. 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, Meekness 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 show 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 jeams. Who tells us, God Upbraideth 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 Entreated, 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 Meekness, was but a Little branch, or rivulet, of His Great Root, and Ocean; of Wisdom and Meekness.  
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 spoke in Job, and David, and the Prophets, and Apostles, sighing, O that Thou hadst Herd! and O that Thou wouldst hear! and Then Thy Righteousness 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 Threatened. 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 increase and abound in Love, towards one another, and to All men (to All men?) As we do towards you. And I could wish myself 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 Pity Men? and Long, For Their Good and Happiness? Doth he put Others only, Upon it? Will he bind Heavy Burdens, 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 boiled, and rested not; I went mourning, without the Sun. If I have despised the Cause of my Manservant, or Maid-Servant, when they Contended with me (the worst of All their Do) 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 arm be broken from the bone; and fall from my shoulder. If I rejoiced at the destruction of him that Hated me: or lift up myself, 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 Entreaties: but another's 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 God's Tenderness, to Beasts, that do not Pray at all, but with Natural Voices. Which his Pity, 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 Asked his Dream again; when he awaked. But the Lord Herd, 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 Oppressed, as Psal. 103. and He Herd Jehoahaz, when he cried; 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 seethe Affliction: and it Cryeth, Loud in his ears. And Hagar did Rightly call it, the Well of Him that Saw her: rather than Herd her: or Any Prayers, that we read of, but her Misery.  
And so, it was, in Egypt. 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 only, show 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 Prophet's 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 bear't, 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 Ask.  
Make thy shadow, as the Night, in the midst of Noon: Hid the outcasts: and bewray not him that Wandereth. Be a Covert, from the Face of the Spoiler. Let mine Outcasts, Dwell with Thee, O Moah! As alluding to David's bringing his Parents Unto Moah; till he knew, How God would deal with him.  
And again, Is not This, the Fast, that I have Chosen? to lose the bonds of Wickedness? and to undo the Heavy Burdens? 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 th●u seest (only seest) the Naked; that thou Cover him: and that thou hid not thyself from thine own flesh?  
If thou draw out thy soul, to the Hungry; and satisfy 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 satisfy 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 Us Want. For, there is not a word of Ask, but of Want. When thou seest the Naked, that thou Cloth him: and hid not thyself from thine own flesh: and may we not plead it with Christ? Is not He Under This Law also? That He Hid not himself, from his own flesh? or from That which is Lost? or, As Holy men, cried 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 Undertake for me. Or be my Surety, and Mediator: which is clearly spoken to Christ. And so David cryeth out, Iniquities 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, s●n a s●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 ●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 Christ's 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 s●n, and making Intercession for Transgressor's.  
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 beggars a Son, he gives him a Crying, Praying Spirit. As if he said, Thou art My Son: This day have I begotten Thee. N●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 S●n. So that here, we may Plead; he must, be More Faithful than Moses; Who was Faithful indeed as a Servant; But Christ, As a S●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 Psalms) that he should do the Will of God: and his Great Will, is, that he Ever be Ask Souls: and what he doth Once, in This, he doth still, and for Ever. So that he is Ever Ask, and Ever Receiving, from his Father: and ever Giving Out: and This Last, he counts his Greatest Happiness. For it is a More Blessed thing to Give, then to Receive.  
And he very much disappoints, his Father's End, and Aim, in Sending him, into the World; or Raising him up, from the Dead: If he be not, Very much, in Ask, of his Father. For it is the Only Command, he layeth on him, when he brought him forth, Ask of Me, and I will Give thee All Nations: and the Utmost 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; Ask of Me, and I will Give thee. Most of All, for the poor Prisoners, and such, as are Ready to Perish.  
And the Psalm, for the Afflicted, telleth us, That God looked down, From Heaven, and the height of his Sanctuary, to hear the Groaning of the Prisoners: and to Lose those, that are Appointed to Death. It being the Great Quarrel he had, with the King of Babylon: That he Smote in Anger, with a Perpetual Stroke; and made the Earth to Tremble: and did shake Kingdoms: and make the World a Wilderness: and Then Opened not his Prison doors, to Visit his Prisoners, and let them go home again, As in Esay 14. and 24. Now we All, were Prisoners; and Appointed to Die: Till God Pleased to Raise up, the Interceding Spirit of Christ: which is Ever Crying, (in the Language of the Psalmist) O Let the Sighing of the Prisoner come before thee; and by the Greatness of thy Name or Power, Preserve them that are Appointed to Die.  
For Unto Christ, it was first said, If thou shalt 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 pondereth the Heart, Consider it? And He, that Keepeth thy Soul; doth he not know it, and will he not render, unto Every Man, (the Best of Men) according to his works? which Solomon hath now laid, upon his Son; or on Every Man.  
And what Christ doth, For All Appointed for Destruction, is not easy to determine. But we find him Praying for All that Crucified him. As Stephen did, To Him; and by His Spirit; for All that stoned him. Whence Paul might learn, the Certain Character, of a Christian, so to pray to Christ: As Act. 9 14. 21, and 22. 16, 17. Rom. 10. 12. 1. Cor 1. 2. And Solomon saith, that Wisdom doth, and shall Call, to the Scorners, also. And the Man of God, must be Gentle: Even unto Those that oppose themselves! As Paul writeth to Timothy.  
And our Saviour, Received, Gifts, for Rebels also; and saith, it is a more Blessed thing to Give, then to Receive; and that They, which Receive Freely, must Give Freely.  
And if God be Glorified, most in Us, when we bring forth Most Fruit (and do All the Good, we can do:) Is it not So, in Christ also? will he not do, All the Good, he may do? Or will he not Ask, All he may? Will he not have, as much as he can? and the Full Price, of his Death, and bitter Passion? Died he, as a Fool dyeth.  
Were His Hands bound? or his Heart rather? and his bowels, unto Poor men? or to his Father? or his Own Glory? that he would not Ask, for All he might? Seeing it was, the First, and Chiefest, Only, thing, his Father laid upon him: Ask and I will Give thee. Yea and Ask again: and yet again: that so, Thy Joy, may be Full. And I never speak, but What, the Father spoke to Me: and As, the Father, spoke to Me. the Great Key, to open All the Bible.  
And the Prophet was displeased, that the King of Israel shot but Thrice. And sure, we may plead it with Christ; that he bids us, Pray Continually: and be Ever Ask, that we may receive. And it is backed, with This For: For, Every One that Asketh, shall Receive. And may we not say to him, Ask us of the Father, and he will Give us to thee. But Ask, as thou biddest us, Fervently, and Hearty. For thou hast said to us: What ever you do, Do it Hearty, As to the Lord.  
And how he Asked; or his Father Took his Ask: We may See, by Gods Giving; and His Receiving; What was Promised, upon his Ask. Even All Nations, for his Inheritance; and the utmost ends of the Earth, for His Possession.  
Yea, and to sustain, his Spirit, in his Dying Pangs, upon the Cross: in Psal. 22. it is expressly promised, that All the Ends of the World shall Remember and Turn unto the Lord: and All Kings, and Nations, shall worship before him. For he is the Blessing to all Nations; and to Every Family.  
And in the 72 Psalms, All Kings shall Fall before him, All Nations shall serve him, For (O the Mighty for'rs, of the Bible!) For, he shall deliver the Needy, when he Cryeth: the Poor, and him that hath no Helper (Though he cannot Cry:) He shall Redeem their Souls from Deceit, and Violence.  
And again, All Nations, shall come, and Glorify Thy Name: For, It is Holy. And in many Places, His Holiness, is the Great Cause, and Object, of All our Praising him: and yet, All shall Praise him, and his Holy Name. So that he, is bold, to Swear by himself, (which he would not do, If there had been a Greater than himself) That Every Knee should how to Him: and yet, to the Glory of the Father. And if God be Glorified in Them: shall he not also Glorify them with himself? Yea, he will straightway Glorify them. As himself Argueth.  
And This, he maketh, the Great Foundation of his Calling All to him: because the Father hath loved the Son, and bathe given All things, into his hands, As Mat. 11. 27. Luke 10. 21. John 3. 35.  
And again, in the 13. of John, Knowing that his Father had Given, All things, into his hands; he riseth from Supper, and Girded himself. An Emblem of Power, and Freedom: as, when thou wast Young, Thou didst Gird thyself.  
And in his Great Prayer, he saith, As thou hast Given him Power, Over All flesh: that he should Give Eternal Life to as many as Thou hast Given him. And All thine are mine, and I am Glorified in them. And will not he Then, Glorify them, with himself? Or where, is the force, of that Argument?  
Nor doth he say, I will not Pray for the World: but, I do not; in That instant, or present time. And so he saith, I came not to Judge the World, but to save it: and yet, he did come, to Judge it also. And so, he said, I say not, that I will Pray for you: and yet, he did, Pray for them. And so also, I pray not that thou take them out of the World: which yet, he would, and did desire, in due season; but not Then: At that present. And so, he did not Then, Pray for the World: but only for them, which God had Then, Actually Given him: and Chosen out of the World: and for them Only, at that present: and not Them, that should Come After.  
Yet, before the End, he doth also pray, for Others; whom at first, He did not Pray for. And how many might come, into the Latter End, of That Prayer, I know not. Or how many may come, to Believe on him; by Their Word.  
But if he had, before, expressly said, I will not Pray for the World (which yet he doth not say: but only, I do not) Yet, he also said, I will no more have Mercy on the House of Israel; and yet it was but Conditional: or for such a Time, or Season, Only. For, in the same Chapter, it is said (Even Unto Them, and There, Where it was said, Loam●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 Uncertain Time. Which is often called Ever, or Never. As the servant shall serve for Ever: yet but Till the Jubilee: 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 show, Mercy on them. Or, I will so Chasten, As if I meant to show 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 God's 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 sa●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 World 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 People's 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 Mouth: 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; ●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 Eternal. 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 Forest shall Clap hands and rejoice: 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 Judgement. 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 Mystery, which from the beginning of the World, 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 Eternal 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 dost almost persuade me to be a Christian; he replied, 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 myself 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, unblameable, in Holiness. As plainly showing, 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. Who would have All men, to be saved; and come to the Knowledge of the Truth. Who gave himself, a Ransom 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 Hearty desireth, they should take, and enjoy. For, he bids us, not to eat the bread, of Him, that hath an evil eye: Saying, Eat and Drink, When his Heart is not so. And he, that hateth Hypocrisy, 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 Real in it. Devising means, 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 Veil, in Esay 25, To Gen. 13. 14. And he pities Edom's Widows and Children; As the Daughters of Zelophehad, Though their Father Died in his Sin. And so he Wept, over Jerusalem. And in Judgement, 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 sat, upon the Throne of his Kingdom) should Write out the Law, and read it, and keep it, All his days: 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 find, 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 mean, 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 Jealousy, which the 2d hath.  
And yet This also, springeth from Love: Being as the Apostle expresseth it, a Godly Jealousy: Lest 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 Utterly Destroy. Which is also Promised, as well as commanded, in the first, and second Commandment. 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 than I prescribe. And so the Psalm repeateth it. Open Thy Mouth wide, and I Will fill Thee. O that thou wouldst Harken: And Thou shalt have no strange God.  
We are come to Christ's Peculiars; and his Proper Work. As heir 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 Judgement: 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 Father's 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 Taste, of This Kingdom, at his Transfig: As he said, Some shall not taste of Death, Till they see, the Son of man, coming, in His Kingdom.  
And from That Time, Forth, he spoke, 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 cometh (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 Catholic Church, and Communion of Saints.  
And yet, His Kingdom is Spiritual. 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 Evil 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  Spirits. But they met, with one, they could not Tame.  
3 Evangelists, agree in One: but give it 3 Epithets. As if Satan, 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 Paradise.  
But All must out; when he cometh, 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 join, 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 People's are Gathered together: and the Kingdoms, to serve the Lord.  
But may we hope, to find, 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 show, what makes a Christian: what Free:) Moses Twice, or Thrice. To hear the Law: To Consecrate the Levits (by Their Hands in Ordination) and to see the Spirit, on the 70 Elders: and the Well of Beer. Gather the People; I will give them Water. As the Rain in Solomon's Prayer; and That Spirit, Given, In Communion; with supply of Every joint.  
And when 2 of the People, Prophesied, in the Camp; and Josuah Cried, My Lord forbidden them; Moses said, O that All the Lords People were Prophets: and that he would put his Spirit on them All. For you may All Prophesy: Or else you should not All be bid to Beg it; Above All Other Gifts.  
And when he came to die, he called josuah (by God's Command) to Give him a Charge; and in sight of all the People, he said to Him: Be Strong, and of Good Courage; for Thou must Go with this People; into the Land which the Lord hath sworn. And the Lord is He, that Goeth, before thee: He will be with thee: and He will not Fail thee; nor Forsake thee. Which is 5 times repeated: As it hath 5 Negatives, in the last of Hebs.  
And Moses wrote this Law; and gave it, to the Priests, and All the Elders of Israel. (Whence, the Elders also, Taught the People. As the Princes of Jehosaphat.) And Moses commanded them, saying,  
At the end of 7 years: In the Solemnity of the year of Release: In the Feast of Tabernacles: Thou shalt read, This Law, before All Israel: in their Hearing.  
Gather the People together: Men and Women, and Children; and thy Stranger; in thy Gates: that they may hear, and learn; and Fear the Lord their God.  
That This lay, not only upon Josuah; with Those then present; is agreed by All: and the Talmud, maketh it, the peculiar work of their King: (He might Sat, and read (as none else:) but if he Stood; it was Better: As K. Agryppa did: when he read, and wept, at That, of a Brother King, before.) and that it must be Read, in their own Language. And in Nehemiahs' Time, They gave the sense, and Helped them to understand the Reading. And the Law requireth All to be Gathered; that All may Hear, and Learn, and Fear the Lord.  
And that this Gathering, reached to their W●rst Captivities; appeareth by the Promise, in the former Chapter; To Gather them From All their scatter. Which is Pressed in Psal. 106. and Promised, to be, with a Great Trumpet, of Release: in Esay 27. and 43. 54. and 56. And of David's Branch, as a King, In Jer. 23. and 31, 32, 33. Ezec. 37. Mic. 4. Zeph. 3. Zech. 10.  
And that Josuah took, it for a Great Command: and did his best, to practise it, appears in Neh. 8. 17. Relating To the Solemn Meeting, at Sechem; Famous in Ab. and Jacob (when it was the First Fruits, of the Gentiles, Circumcised:) and in Judges, and Josuah.  
And in Zeph. God promiseth, to Gather All Nations, and Kingdoms: and Then, he will Pour out his Spirit; and a Pure Language: to serve him with one Sechem. As Alluding, To Their Vouching the Lord at Sechem. And That Verse, hath All the Hebr Letters; with other things, the Jews observe.  
And here, we Fix, One Foot, of the Compass. Hoping Christ, will also, make This Good: which Josua did, and Nehem. Gathering All the People; and Strangers also: Reading the Law: and helping them to Understand it: and to fear the Lord. In the close of 7 years: In the Solemnity of the year of Release: In the Feast of Tabernacles. Or In gathering of All the Fruits of Harvest. As they had, the First fruits of Barley, in the First-fruit Omer (on the 3 d day, After the Pass. which is passed in Christ) and of Wheat, in Pentecost: the First Fruits of the Spirit: in Act. 2. But we now expect, the Greatest Feast, of Tabernacles, and Release. At the close, of 7 years, or 2555 (which is 7 times 365) or 2520 which is 7 times 360.  
And As 2555 years After the Fall, did bring them out of Egypt, into Canaan: So did 2555 more, bring the Christians to Reign at Jerusalem: in 1100 of Christ.  
And From Jeroboam Scattering Israel, Till about 1600. And From Ahab, To 1650. And from Edom's Revolt, and Israel's First Captivity, So many years, come up to 1666.  
And Elijah's Gathering Israel, and Jehosaphats Judah, may be Types of That, which should be 7 years After: As the 7 years' Famine, 7 Prophetic years, before the Great Release. As the Widow g●ther land again (a Type of Their Return:) And Gehazi was Freed from his Leprosy (the Type of Israel's Plagues) for else, he could not stand and speak with the King: As he did, for That Widow.  
And as Jesabel killed Naboth, and his Sons in Jesreel; So did Athaliah, slay the Seed Royal in Judah. But Joash (or the man that Despaired) was brought up, and Repaired, the House of God. As a Type of the Great Restoration; at the close of 7 years. As he came In the 7th year. By Jehoshebah, the Lords Oath: and Jehojadah, the Lords Knowledge: and Zechariah, the Lords Remembrance. As the Song of Zech saith, The Lord Remembered his Oath (the name of Zech. and Elizab.) As His Horn of Salvation to the House of David; and His Light; allude to 2 Cron 21. of That first Captivity; and Elijahs Letter, To Jehoram: Reigning 8 years.  
And our Saviour, Ends, That Generation, At the Death of Zech. slain between the Porch and the Altar. And the Arabians, and Philistines, carried Judah, Captive; and Hazael Israel: As Elisha foretold, in 2 Kings 8.  
And though Jehoabaz was a wicked King; yet Praying, God restored Israel, and Raised up a Saviour; and brought them back from Captivity. As a Type, of Their Return: in the close of the 7 years. For it was, After Joash came up, in the 7th year.  
And this was foretold and Typified, by Jonah (Come with me, My Jonah, my Dove: and As a trembling Dove, or Jonah, from Assyria.) and by Moses song cited in 2 Kings 14. and Psal. 135. As Joash came, 135 years, After David and the Temple: where the Court, in which the K. did Read, was 135 Cubits.  
And when Joash had slain Zech. the same Hazael, that oppressed Israel, Carried Judah Captive. And in Amaziah; Jerusalem was Sacked: and its Wall broke down; and Treasures, Carried Thence, with Hostages.  
Vzziah might be a Leper, about 7 years: and that might Type the sad confusions, which should come, by mixing, the Priests, and Royal Office, in the Macchabees, and Christian Times also.  
The Macedonians, Rose, about Those times: with the Greek Olympiads: a little before Rome; and Nabonassar, in Babylon; whom some make the same with Salmanassar; who sacked Samaria, much about 120 years' befor● the first Captivity To Babylon.  
We may begin, the 7 years, at Any of These (being Near together:) and they may end, within 2555, or 2520. For, the Trumpet of Release, founded on the 10th of the 7th Month: and the Tabernacles, at the 15th. But the year was not Out, Till the Law began again: About the Great Hosanna, closing the Tabernacles. Which is called the End of the year, in Exod. 23. and 34. and Deut. 31.  
Sodom was brought back, by Ab. in the 14th year: or 2 d 7th. And when I bring back Thy Captivity, than I will bring back Sodom also, thy sister: and Samaria.  
As the 2 wives of David (at Ziglag) or of Jacob, who served twice 7 years: and Then, had Joseph; who was Bound, as long: and Then, Foretold, the 7 years' Famine; After 7 of Plenty. The Ark was a Captive, To the Philistines, 7 years; and Then was brought home at Wheat Harvest: or at the Tabs. And Ester was taken into the Royal House, in the 10th month, of the 7th year.  
And David was Persecuted 7 years; or Reigned 7 years and an half, at Hebron: before he got Jerusalem, From the Jebusites; who Trod it down, (as their name in Hebr,) Till He Took it. As a Type of the New Jerusalem. And then he made the Solemn Feast, to All the People: and dismissed All, with Bread and Wine, and flesh. Although it be not called, the Feast of Tabernacles.  
As Solomon's Dedication was, In the 7th Month, and Days of Tabs. with his Solemn Feast. After 7 years, and 6 Months of his Temple. As a Type of that to come, in 7 Prophetic years, and 6 Months After. Which end, about the year of Christ, 1700. But David's 7 years, and half, about 1666.  
And Nehemiah kept the Feast of Tabernacles, and Release, As it had not been, From Josuahs' Time. As Neh. 8. 17.  
And to Clear this by the Numbers in Daniel and the Revelation. 1260, or 1290, and 1335, are Days, or Years: As Hours, of signal Fasts, & Feasts in the Jewish year. As first, They Fast, on the 10th of the 1st, For M●riams Death; and of the 2 d for Elies, and his Sons; with the Ark Taken: Shadowing the Church: As the P. Lambs Tied up, and Tried on the 10th (Which we call, The Day of Trial:) slain on the 14th: in Hour of that year, 333.  
As there were 333 Days of Hamans' Lots; From the 13th of the 1st. To the 13 of the 12th which was also, the Annual Feast for Nicanor slain, as Haman, at Purim; the 14th and 15th of the 12th: and there were, 333 Days, between the Day of Trial, and the 13th of the 12th month, called Adar.  
Pentecost, the 65 t of the year: and 65 more, To the Great Doom, of not Entering into Rest; and Burning, Both Temples (the 9 or 10 of the 5th) we call it Dooms Day. Which was 65, before Tabs. As the Palms, or Hozanna, was 65, before the Feast of Dedication: on the 25 of the 9 As the Fast, on the 10 of the 7, was 65, before the Desolation: on the 15 of the 9 As the Fast for the Siege on the 10 of the 10, was 65 before the Last of Purim. Thus the Passeover was 52 Days Before Pentecost, the 52 d After Pass. As the Fast, for Jeroboams Sins, was 50 Days, before Doomsday; the 52 d before the Feast of Trumpets.  
And Nehems New Jerusalem was finished, in 52 Days (as weeks of a year) or 1260 Hours, which are Days. 52. ½.  
As 1290 Hours, come up to Noon, of 54 Days. Signal To the Jews, For Reading the Law, in 54 Sections. As the City, was Burnt, 54 Days, before the Feast of Trumpets. And their annual Fast, for Aaron's Death, was 54 Days before the 24, or 25 of the 6 month: For Creation (in the Talmud) and the 2 d Temple, in Hag: As for Finishing the City, in N●h. 6. 15. But he was at Jerusalem 3 days, before he began to work: and so, 54, or 55, Days: which make 1290, or 1335 Hours. As the Feast of Trumpets was so many Hours, After the Day before the City Fired: in the last of Kings.  
As Pentecost was 1335 Hours After the first of the Day of Trial: which was, 1290 Hours, before the Preparation to Pentecost: which was 1260 Hours from the Preparation, to the Passover: which was the first of Hamans' Lots, and Plots against the Jews; As Ester 3. 12.  
1260 Days, are 3 years, and 6 Months: Ending, at the 7th For Release of Hirelings (Deut. 18. Esay 16.) Or, beginning the year in the 7th month (As it did, in Civils,) They come out, in the 1st month, or 1st Pass. As 1290 Days, in the 2 d month, or 2 d Passover:  
And brought up, the 3. years' Tithes and Offerings: with One of the Solemn Confessions, and Doxologies, in Deut. 26. And the other came, with the First Born, and First Fruits of Wheat; in the 3 d. Month: about the Pentecost. Which was 1335 Days From the said year, so beginning, in the 7th Month: As 1335 Hours From the 1st Hour of the Day of Trial: But 1260 Hours, From the Preparation to the Pass-over.  
And for Years. The Ark was at Zion, in 1260: and the Temple was 1290: Or 1335; From the First Desolation of the Flood. As Nehems' New Jerus; about 1260, from Jacob; or 1290, from Joseph, in Egypt: or 1335 from jacob's Flight To Laban.  
As the Dedication, in the Macabs, was just 1335, from Egypt, or the Golden Calf: and 1290, from Their Settling in Canaan: or 1260, From their First Bondage, of 7 or 8 years, To Mesopotamia (Typing These 7. Prophetic years; as 70. years, in Babylon: and 70 more To Nehemiahs' Times:) And just 1260 years, before the Christians Took Jerusalem: A Type, of the New Jer. to come.  
And for Days also; The City, was Profaned, by Antiocbus, but 1260 Days or 3 years, and half. The Temple was cleansed, by Judas; and Antiochus Dead, in 1290 Days. Azotus Taken, and All cleared, in 1335. As the Macchabees, and Jacob: Cap.  
But Eupator, got the Tower of Zion; and Nicanor Swore to Burn the Temple: So that All, was not, Fully Cleansed, Till He, was slain: in 2300 Days; from the First Profanation. As in Dan. 8.  
2300 Days, are 6 years, and as many Days As From the 15 of the 9th Month (when the Temple was Profaned) To the 13 of the 12th For Nicanor slain: As Haman before. And 2300 Hours come to the Evening Sacrifice, of the 96 Day (in which Time, the Sun cometh, from the Vernal Equinex, To his Highest Apogeum:) As, From the City Taken, by the Caldees (on the 9th of the 4th month;) To the Great Feast of Tabernacles on the 15 of the Seventh.  
And in Lunar Months: 2300 days, are 6 years, and 6 Months. Coming to the Great Day of Creation, or Finishing the 2 d Temple: and Nehems New Jerus: the 25 of the 6 Month. Or, To the Beginning of the 7th with its Feast of Trumpets; and Solemn Release; and Feast of Tabernacles: kept by Nehemiah.  
So that 2300 Days, are a Piece of the Law of Release: which was a part, of the 4th Command; For the Lord's Sabbath. Which may be, the Sum, of All the Second Table: As we saw before.  
And From the Blood of Righteous Abel (or First Bondage, of the Church of God:) To the Coming out of Egypt. Or, From the Great Declension of the Church In Jareds' Time (as his Name imports) To David's Zion: Or from enoch's Birth, To Solomon: or from enoch's Translation To Josiah: Or from the Flood, To our Saviour: there were much about 2300 years.  
And from Jehojackims Captivity, Till about 1680 of Christ. As from the Chaldean Sack, To 1691, or there about: 2300 years.  
And to clear our way by Days, and Hours, of the Jewish year. Pliny saith, The First consent of Nations, was in Letters: and the 3 d in Hours. Which are first, in Daniel, at Bab. Whence the Grecians had, the Pole, and Gnomon, with 12 parts of the Day: in Herodotus. And of Hours, the Magis speak to Seleucus, Founding Seleucia: in Appian. And Semiramis Column, was of 24, to above 144. As Hours of a Day, and a week. L●●edaemon had a Sundial from Thales; or one of His Scholars; as old, as Cyrus. And Plato speaks of Daily Prayer, in a Temple, for about the 3 d part of an Hour. And Homer's Works were parted (in Pisistratus) by 24. As Hours of the Day: and Letters of the Alphabet. Which made the Famous Charm (in Zon●ras) that cost, so many lives: As Names had such, or such, Letters.  
Time was first parted (they say) about Phoroneus: whom they call the First Man. Whence, the Forum, Pharos, and perhaps the name of Pharaoh, came. His Niece, or Sister, ●…, was the Great Isis, or Isa: Woman, Wife, and Sara. Great, in Egypt, much about the time of Isis, Gathering up, the 24 pieces, of Osiris. the Sun and Moon, with 24 Hours.  
From H●o●, the Light: Or, their Horus. Son to Osiris; or Mizraim (the Son of Ham; or Hammon) and the 12th from Adam. As was Chush, in Susiana: and Javan in Jonia. Whence, 12 Ancient Gods (as Agamemnon's Sacrifice) 12 Signs, 12 months: 12 Digits of Sun and Moon; with 12 Hours of Day and Night. As Egypt, had them, parted by the Urine of their Cynocephalus, or other Living Hourglass: So the Jews; Chaldeans; Grecians; Romans: All Nations.  
julian's Hymns speak, As if Plato, learned Numbers, From Heaven. Which a Great Man, expounds, by the Moons moving 12 Degrees a Day. But if, her Hourly Motion, be Equal, to her Diameter: (or Seldom less, than 47, to 48 As Albategnus:) Then, As Day and Night, by the Sun, Moving 2 Diameters; So Hours are made, by the Moon; moving 24 of Hers, To 2 of the Suns. And This became the Common Proportion, to the Sun and Moon, of Metals: Gold and Silver.  
And if Ptolemy's, & Lansbergius, Observations, be True; the Sun's Diameter, is 24 times Bigger than the Earth's: Or else the Square of This, is, 24 times in the Great Circles Area. So that Hours, may come, From Those Proportions, of the Sun: or Earth, About the Sun. As Job saith, God Sealed up the Sun; that it cannot Rise: and Turneth the Earth about. And yet, the Sun may have especial Times, of Standing still, or Solstice, As in Josuah: Or of Turning, at the Tropic, in Hezekiah.  
So the Tropics, are about 24 Degrees from the Aequator: As the Polar Circles, From the Pole. And the Winds, in Vitruvius, 24. As in M●nilius 12. And Aristotle names Eleven. But in Charlemagn, They were almost Thrice as many.  
The Ancients Moulded All, by 12, or 24. The Great Amphiction Counsel, of 12 Counties: with double Votes; or 24 As Aeschines. The Eleutherolacones, 24 Towns. As the Jonians: 12 in Greece, and 12 in Asia. So, the Achaeans; 12 Cities: and 24 persons, in their Council, at Highest. When Dieus pressed, 24 might be delivered up; They quitted place, and fled to the Romans.  
Who had 12, and 24: in Praetors, Augurs, Fasces, Flamens, Tables of their Laws; and other things: from the 12 Tribes, of the Old Tuscans; or Grecians akin to the Jews, in Macchabees:) with 12 Gods, Trying Mars: As 12 Men, Orestes, and Others, in Areopagus. And 12 Labours of Hercules; As the Sun in 12 Signs, and 12 Hours.  
Rome was Built, 24 years After the First Olymp. and had 24 Gates: 24 Parishes: 24 Cardinals: 24 Articles. And How they parted, their Aes, and Estates; As their Days; by 12: is observed, by Galen: in a Place worth Reading.  
Britain had 24 Flamens (with their Watchers:) and as many Bishops; by 12 and 12. As in the Pope's Letters, to Austin. And the Laws, permitted Marriage; and required, Oaths of Fealty; at 12 years' age: with Juries of 12. and 24 Aldermen.  
Moses saith, God Parted out the Heavens, to the Nations (and They parted them by 12, or 24.) And again, When he Parted, the Sons of Adam, he set their Bounds, As the Sons of Israel: which were 12. As 12 Light Hours, After 12 Dark: As the Elder Brothers.  
For, Time began, with Evening; before Morning: As in Divers Nations. And is counted by Nights: As Sevenights, and Fortnight's, with English (who are Hebrews) Calling Night, Even, to the Day: As First it was: and so, is still; about the Equator.  
Their Span, had 12 Digits: and the Cubit 24. As 240 Gress, or 400 Cubits, made the Furlong; and 24 Furlongs an Hours way; they called ●ech. Whence our League, or Leash; of 3 Miles.  
Esay saith, God Spanned out the Heavens: which were parted, by 12: As Their Span. And David Saith, Thou hast made my Days as a Palm: or Tap: of 24. as Barley Corns: which being soon ripe, was Measure, to their Measures. An Heb word, akin, to That they use, for Thoughts, and Hairs. As the English say, a Thought more or less: and To an Hair, or Hairs breadth: and Cutting Hair, is as old as Hours, in Pliny.  
And from Barley Corns, To Digits, and Inches. 12 Inches a Foot. As 24 the Rule, or Regle (Foot in Heb:) 24 Foot, the Perch: as Stafford: and 24 of Hen. 8. in the Exchequer.  
24 Blancks, a Perit: 20 Perits a Droit. 24 Droits a Mite: and 20 Mites a Grain. 24 Grains a Penny: and 20 Pennies an Ounce (of 24 Scruples:) and 12 Ounces, a Pound.  
But the Hebrew Pound, 1200 Gerahs': 120 Drams (of 60 grains) or 60 Shackles. Whence the English Skales.  
6 Obbols, made the Attic: 12 the Heb▪ Dram: and 24 their Shekle: and their Selang, as the English Shilling, or 12 d. and 24 Aldermen.  
3000 Shekels made the Talon, which was still 6000 Drams: But Double to the Grecian. So that an Attic Talon of Gold, as the Sun, to the Jewish Moon; of 360 l. As Days in their year.  
And if Paul of Times (at Areopagus) do allude to That of Moses: Then are Times also parted, as the Sons of Israel, by 12.  
jacob's hand on Esau's heel (in Ezdras') the beginning of a New World. As One of the 12 the Jews record, for Doubling the Old; as they speak. He was from Noah, the 12th. and Born 12 years after the Death of Arphaxad: the 12th from Adam. As we saw Chush; Mizraim, and Javan.  
And as Eber (or Ever) had Jer●ah, the Moon: with 12 Brethren (as 12 Months, or 12 Hours of Night, in Hazar Maveth:) So, Jacob, 12 Sons of Light: as Ishmael 12, of Darkness. And at all Great Changes, of the World, we see a signal 12. or 24.  
As Sodoms 12 years' Bondage: as hours, of Darkness; Before the Light, with Ab. Who had the Seal and Promise of Isaak, at 24: Or 99, from 75. His Eldest Nephews, Ishmaels' 12 (As Esau's) before jacob's.  
From Egypt, 12 Tribes: 12 Fountains: 12 Stones, in Jordan: 12 more at Gilgali: and at ebal.  
God Appointed 12 Princes; and Then, 12 Par●ers: to Divide the Land. And who made me a Judge, or a Divider?  
David, was the 12th from Jacob; and the 24th from Noah. Then, a Giant had 24 Digits. And his Last Battle, with Abner (Father of Light) destroyed 12, on either side: with 360: for Days, and Hours also. To make a New World: at His New Jerusalem. And Time Passed away, Upon Him, and All Kingdoms (As 1 Cron. 29, 30) As, Time Passeth away, at the 7th Trumpet: before the New Jerusalem.  
And for Watches, of 3 Hours. Samuel spoke to Saul, of 3 Days, 3 Men, 3 Kids, and 3 Loaves. David had 3 Brethren with Saul (who had 3 Sons, Slain together:) hid himself 3 Days; and then bowed, 3 times, to Jonathan; and had 3 Sons of Serviah; with 3 other Worthies: 3 years of Famine, and 3 Days of Pestilence; which he Chose, before 3 months' War, or 3 years' Dearth. Absalon was banished 3 years, and had 3 Sons; and 3 Darts, in his Heart.  
Elijah Stretched, on the Child, 3 times; and bid them pour water thrice, on his Altar. Which had 12 Stones, and 12 Barrels, of Water. And Elisha, ploughed, with 12 Yoke of Oxen; and himself with the 12th.  
Ezra, from Ahava, the 12th Day: with 12 Priests, and 12 Levites: offering 12 Bullocks, and 12 Goats, at Jerusalem.  
Nehemiah's Time had 12 Elders; and 12 Levites; keeping Watches, in Reading, Singing, Praising, and Praying. Whence haply, Watching to Pray. And comparing him, with Zech. we may find, 12 Gates; in his New Jerusalem, on the 24th of the 6th Month: As His Covenant, on the 24th of the 7th. As daniel's Great Vision was the 24th of the first. Zeches the 24th of the 10 h: Haggies the 24th of the 6 t, and 24th of the 9th: From this Day I will Bless you. As the 2 d Temple was Founded, on the 24th; and afterwards cleansed, on the 25th of the 9th; in Hag●y and Macchabees.  
Our Saviour, wi●h the Doctors, at 12 years: had 12 Disciples: 12 Baskets, and 7 Loaves: for 7 Days, and 12 Hours: and healed an issue of 12, and Raised one of 12 years. Which may allude To the 12 hours of Darkness: As the 12 years of Sodoms Bondage: which may be Types, of 12 Prophetic years before His Coming, To fulfil That of Ab. and Melchizedeck: Blessing him, by the Most High God, Possessor of Earth, as of Heaven before. As our Saviour, (when he exulted in Spirit) and the 24 Elders; or Precedents, of All the 24 Hours. At the Trumpet of the 7th Month in Rev. 11. For, Every month began with Trumpets: But the Feast of Trumpets did begin the 7th, For Atonement, Release, and Tabernacles.  
The Jews, Holy things, in 12, and 24. The Common Title, of their Bibles, is, The 24. And the First, hath 12 Great Sections; As the last, 12 Little Prophets.  
And the Priests, had 24 things from God: and offered, 24: or 12 Cakes, in 24 halves, Daily. And the Shewbread, was in 12, of 24 Omers. As 24 Leviticus. 12 Holy Garments, had 12 Precious Stones, in Ouches. K●hath, 24, Cities: Or Levi, Twice 24. As the Little Sections of Genesis.  
The Temple Courts, 24 Cubits high: and either walk, had 24 Pillars; of 12 Cubits, round: As the Brazen Sea, had 12 Oxen: and Both Temples. (As Ezekiels) 12 Little Chambers; on either side: As Day and Night, had 12 hours apiece.  
Their Last Altar, 24 Cubits. As they took, Ezech 43: of 12, and 12. Though some, of 12, by 12; or 144: As the Walls, of the New Jerusalem: With 12 Gates, 12 Pearls, 12 Fruits. The Woman in the Sun; with the Moon; and 12 Stars: As joseph's Dream, of Sun and Moon and 12 Stars.  
All the Standards (or their Representatives.) As the Priests, and Levits, with Nethinims: Singers, Porters, or Watchers (at 24 places) in 24 Courses: by David: from Noah, the 24th.  
The Camp and Levits, Under 4 Standards; as the 4 Watches. And our Saviour, walked on the Sea, at the 4th Watch. As the Roman Times, had 4 Watches; both of Day, and Night; in Censorinus.  
First, about Camillus' Time, we find their Hours, in Livy. Watches, in their Ancient Laws, and Histories. As Scipio, came to Trebia, the 4th Watch. Hannibal, for Tarentum, at the 4th Watch. Antiochus, fled To Sardis, by Midnight: and to Apamea, by the 4th Watch. Crassus' jested at Dejotarus, Building in the 4th Watch: or 11th Hour of his Life.  
The Little Watches, had but 3 Hours, a piece. (Though some contend for 4; and a Middle Watch, in Judges:) As, our Saviour's Twelve Hours, parted, at the 3 d, and 6 t, and 9th. And so, the Watchers (which is daniel's word:) Cried, Holy, Holy, Holy, Thrice: As 3 Hours, in a Watch. But Ancient Copies, have it, 9 times: the square of 3: and both, were Sacred, to Others also; For their 3 Graces, and 9 Muses.  
And, as 1 and 2, make 3: and 3 more, 6 (or twice 3:) So the Sum of These 3, differs, from the next 3, by 9 and the 3 d 3, maketh 24. As the 3 d from it, 42 (which is 24, Turned) 24, and 42, make 66. As the 7th 3: 60. and the 8th, 69. For, the Sums, differ All by 9 And They are, Up and down (or forward and backward) the Same figures, 0. 1. 2. 3. 4. 5. 6. As in this Table.  
1. 2. 3. = 06.  
4. 5. 6. = 15.  
7. 8. 9 = 24.  
10. 11. 12. = 33.  
13. 14. 15. = 42.  
16. 17. 18. = 51.  
19 20. 21. = 60.  
And supposing Numbers, to be Lines. As, there are, but 4 Simple Chords (as 4 Watches:) So, but 8, Simple Arks: As the parts of Day and Night, are Arks in Heaven. And as 4, is the First, of All Sonares (as its Name in Heb.) So is 8, of Cubes: which may All be Resolved, by 8: As Sonares by 4. And as 4 and 8, make 12 (which is 3 times 4:) So, 3 times 8, make 24: As Hours, in All the Watches: Arks, of Heaven. Which are All, easily parted by 3 (which is to Slice, in Hebr.) As Each Ark, is made, of 3, differing, lesser Arks: or Sides, of a Triangle. Which may also, be represented, by 3 Points; As a Chord, by 2.  
And if we find, the Proper sound, of All these Characters; and give them Proper Names: We may express, All Persons, Things, and Motions (with their Moods and Times) In an Easy way of Speaking, and Writing. With an Alphabet, of Nature's plainest Characters (As Points, for Spirits, and Vowels: Chords, for the 4 Liquids, and Simple Bodies: As Arches, for Mixed, or M●●es: which may be made, Aspirate, Or Animate, by a Point or Spirit, in them.) and of Things also: To be Known, by Characters; expressed, by Proper Sounds.  
But to the Jewish Watches. As the Less, had 3 Hours apiece, so the Greater 6. and so, the Greatest Harmonies, are made by Halves, and Quarters, to their Wholes: As Eights and Fifts, and Thirds, in Music. And, As Day, or Night, had 4, of 3 a piece; So Both together, 4 of 6 apiece. As the 4 Corners, in 6 Sides, of a Cube. To be resolved, by 6 also: As by 8.  
Divides, solomon's, and Nehemiahs, Day, was Parted, by 4 Parts. And so, the 4 Watchers, had 6 wings apiece: which made up 24. And so their Tap, or Palm, had 24 parts, in 4 Digits: of 6 apiece: and their Cab, had 24, in 4 Logs: and 24 Logs, made their Seah: 3 Seahs, their Bath (or Epha) 6 Hins; or 10 Omers. As 10 Ephas, made their H●mor; or an Ass' Load: or Attic Corus. Whose Dragm, was 6 Obbols; and their Cadus, or Amphora, 12 Congii; Choes: and the very number of God, in Hebr is 24.  
The Temple Walls, 24 in Hight: to 6 Cubits breadth. And of 4 Kind's of Death; They had 6, For strangling; and Thrice 6, for Stoning.  
And in Sacrifice, God took 6 Parts. The Cheek and Breast, and Shoulder; For the Upper Regions; and the Reins, and M●w, for the Lower: with The Midriff; As the Firmament; Between the Upper, and the Lower Waters. As Psal. 148.  
Our Body, the Little World. Our Foot, the 6● part of our Hight: As our Cubit, the 4th. Our Head, the Heavens Ab●ve: with all its Spheres: in Circles of the Cerebellum. Our Jaws Open As the Horizon; between the 2 Hemisphears. And Jamb, is akin, to the Hebr Jom, a Day (as Jam, Now: and I am, in the Present Tence.) Our Ears, akin to Years: and the Heb. Years, akin to Teeth: or Shin. Whence our Chin: and Shin. And the Fewest Teeth, are 24; with 4 Watchers; Higher than the Rest. As 4 Sabbaths, of the Month; with 24 Days. And Time, is Kept, in our Temple Pulses: called Tempora.  
Here also, the 7 Spirits, before the Throne (As 7 Planets:) in our 7 Nerves. As the 7 Lamps, of the Candlestiks; before the Oracle: with its Cherubins of Glory, Shadowing the Mercy-Seat. As our Eyes, with their Rain-bows: the Throne of God, and Christ: in the little Pupil, of our Eye, they called Elshon: or the Little Man of the Eyn. As Taking in, the Visible Species, at that Pinhole, of the Dark Closet. And the Species may be Direct (and not Reversed) As Our Eyes see them. But in One Eye, at Once: almost demonstrative.  
Our Heart, the Earth beneath: with its Sphere, of Waters, in the Pericardium: and of Air, in the Lungs. With a mutual Tide, of Light and Darkness, in Respiration: and the Hears Diastole. Like the Altar of Incense, before the Veil: With 12 Cakes of Show Bread; Made of 24. As our Heart, is Circled, with 12 Ribs, on either side (and 7 of them, Better than the rest:) and 24 Rackets, of the Back: as 7 Spondils, in the Neck. And the same Heb words, are Thoughts, of our Heart; and Branches of a Tree (which is also, the Backbone, or Spinal Marrow) and for Sprouts of the Earth.  
Our Bowels, The Waters under the Earth. And their Name, akin, to the Waves of the Sea: and their Offspring, As the Gravel thereof (as Esay 48.) and their Yearing, or Yarnings, As the Tides of the Sea. With a Constant Circulation, of Blood, and All Humours; for Intermitting fevers.  
This Region, hath our Stomach: As the Fire Altar, in the Lower Court, and Laver. For, the Priest came (As our Saviour, and Every Child) by Water; and by Blood: and the Spirit, in the Blood. So that Here also, were All the 3 Witnesses, on Earth; As those in Heaven.  
And the 7 Metals, or Planets, of the Lower Heaven: In Our Spleen, Liver, Gall (Saturn, Jupiter, Mars, Above the Sun of our stom: As Venus, Mercury, the Moon, below it:) Bladder, Reins, and Testicles. These Testes, draw down Fire, From our Heaven Also.  
6 Bowels. One Duodenum (or 12 Digits:) and the Ilia, 12 Times as Long. Their many Folds, and Yarnings, are the Scripture shadow, of God's Manifold Bowels; akin to the Womb also. The Bowels, are as Many Cubits, as Hours, and Watchers, in a Day: or Days, in a Month. As in Theon: long before the Italian, of our Body's Symmetry.  
Mersennus Rules for Respiration, and Others, for our Pulses, in an Hour; may show it possible, to reckon Times, as Canaan did, by the Flow of Jordan. Which had its, 3 Regions, and Seas, also. Merom, the Upper Waters; As our Brain; Above the Firmament. And Kinsereth, the Harp and Heart, beneath. And S●dam, Their Secrets: in Heb. As the Greatest Secret, in Nature: and Grace also. When we see, the Return of Sodam, and its Great Mysteries: with Those of Ester. The Mysterious Daughter of Hades: akin to the Moon: and Myrtils: and to Him, among the Myrtils, in the Bottom: with the Grim Horses, Speckled and white, in Zechary.  
Tides are Turned, at 6 Hours, in the Great Ocean: As the Sun and Moon: at the 4 Cardinal Points. Distant, 6 Hours apiece: As the Trepicks 6 Months. And the Solstices. As the Poets make Proserpina, 6 in Heaven, 6 in Hell.  
And 6, is the Number of Change and Motion: As 7 of Rest. And That, For Earth, As This, for Heaven also. For, the I●ws distinguish the Watches, on Earth, and Heaven: by Differing time. and themselves Dispute, whether the Little Watches had 3 or 4 hours apiece. And (to end the quarrel) They had Either; or Neither: at several seasons.  
For, the Little Watches, of their shortest Day, had but 2 hours and half: and their Longest, 3 and an half: which was signal with Them also, for daily sacrifice, and for the Passeover: at 3 hours and half, from Noon. As in the Talmud. 3 and half, is half 7: and their Service, was at a 7th hour: as the morning Sacrifice, at the 2 d 7th, or 14th hour; and the Evening, at the 3d 7th, or 21st. But the 9th Hour of the Day, from Morning: the Hour of Prayer, and the Great Minha.  
For, although the Morning was for Seeking, (as its Heb Names, imply) yet Evening, was for Finding, God, in all the Bible. Who appeared, at the Evening Sacrifice: the Time of Feasting. As the Marriage Supper; and the Supper of the Lamb (or the Passover:) with the Lords Supper: As in Primitive Times: much rather, then at Dinner: or in Morning. Which was Mourning Time: and for Judgement: as Evening for Mercy. As if God, would come, and show his Mercies, more, in the Close, or Evening, of the World, then in the Morning: which he chose for judgements.  
So, to Sodom, Egypt, Corah, Dathan, and Abiram: so, to Israel, also, divers Times. As at the Pestilence, in David. Who saith,  
My Rebuke, is in the Morning: Chastened every Morning: As the Scholar; called up to School. And in the Morning, I will cut off the Wicked. and in the Morning, the Righteous shall have Dominion over them: and when thou awakest, Thou wilt despise their Image. And hast thou considered the Morning Spring: which I made, to shake the wicked out of the Earth? As the black Clouds, by the Morning Light, as Job 38. and Rev. 2.  
Esay saith, The wicked shall not know, the Morning of their judgement. For, the Bridegroom, comes at Midnight; and the Foolish Virgins Cry, in the Morning Watch. As at the Red Sea. Zephany saith, He bringeth his Judgements, to Light in the Morning.  
And the Scripture calls, for judging in the Morning: or before the Judge's Head, or Heart is Clouded. As the jews expound, That saying of Solomon: Woe to Thee, O Land, where Princes Eat in the Morning: when they should be Praying: or Judging.  
Which may lead us up, To the First Judgement. Which they place at the 2 d Morning, of Creation: When the Lord did Judge his Own Acts, of the Day before. (As Examine yourselves in Bed, and he still:) and That Judgement, did Separate the Waters, on the Right Hand, and Left. Sending some Down: and Taking Others Up : Above the Firmament. As the First Emblems of Election and Reprobation. As the Goats of Seir (the Goat) and Lambs of Rachel, the Sheep (as in Heb:) with Her Benjamin; or S●n of the Right Hand: As Leah, the Left. But, at the Passover, the Goats were accepted; as the Sheep: and some, at all New Moons, and Solemn Eeasts: for Sin-offerings.  
But the First Judgement, was about, the 40th hour, of Creation, or 42. As That Number, is, For Judgements, and Punishments, in all the Bible. As 40 Stripes, and 40 Days, and 40 years, and 42 Months, or 42 Mansions. As 42 Children, by the Bears of Elisha. And 42, is 6 times 7; or 7 times 6; and so the Great Crisis of 6 and 7, which is, Rest and Motion. As Fine Twined Linen, called Six (in Heb.) Doubled, on the Tabernacle Door: or Turned.  
Every 6 hours, Turn the Sun and Moon, at Cardinal Points, or Quarters of Heaven: called Spirits in Heb. As if Angels, stood, at the 4 Quarters of Heaven, or 4 Corners of the Earth: as 4 Watches, and 4 Winds: Turning the Hour Glass of Time. Which is but a change, and flux of Mite, which is Motion; or Mites, or Moats (in Heb. The Uppermost part of the Dust:) As Sky doth also signify, in that Language.  
As if All, the Tides of Time, and the Ocean, were but Turning an Hourglass: of the Moon and Earth: about the Gild Rundle of the Sun. And as One goes up, it empties out the Moats, or Sand, or little Tinning atoms (in Hebr) To the Other. So that, When the Moon is highest, the Earth is fullest, or the Water's Highest, in the Sea: Or its Central Fire, makes it like a Boiling Pot, whose water leaves the bottom. as the 64th of Esay, with job, and the Psalms.  
6 hours, Turn the Sun and Moon: and 4 times 6, Turn Light into Darkness. Which was first Done, at the 25t● hour, of Creation. And 25, is the Lower Root, of 666. That great number of Change, and Motion; to the Sun, Moon, World, Church, and All: as anon.  
6 times 6 hours, bring up the Sun, of the 2 d Day: and 10 times 6 the 3 d. Which Turneth downwards, at the 65 t and 66 (the signal Number in the Jewish year of 24 and 42.) 6 times 6 is 36: and 10 times 36, or 360 Hours, bring up the Full Moon: and so many Days, the Full Year: To the Eastern Nations. Egypt added 5 Days: and at length, 6 Hours. And this became the Julian year: which Caesar had from Egypt. 1461 Egyptian years (of 365 Days) make 1460 Julian. Which they called the Great Cynic, or Sothiack year: As at the Dog-star. This was just 200 more than 1260: which is 3 and an half 360.  
Months, in the East, had 30 days apiece: and so we find 150 Days, in the 5 first Months, of the Flood: and 1260 Days, in 42 months. But they say, that if the New Moon were seen in the 30th Day; It was counted for the first, of the Month following. But of late, the Jews go by Mean Motions: and account 59 Days, For 2 Months. Short of the True Middle Motion, by an Hour, and about 29 minutes.  
And though they found a way, to reconcile their Lunar months, To the Solar year: we need it not. For, God hath bounded out our way, by Days: when Ever the year began. For, the first 14th Day, was the Passover: and 15th the Feast of Unleavened Bread (for 7 Days more:) and 16th, for the First fruit Omer: and the 50th next, was Pentecost. And the Feast of Trumpets, was the first: Atonement, the 10th: and Tabernacles, 15th, of the 7th month of their year, when Ever it began. Which From Egypt, was about the New Moon, next the Vernal Equinox: which must be Past, they say, before the Passover. But we need not dispute it. Though it might be cleared, by their best Authors: and by Anatolius, and Eusebius: As of late, by Petitus.  
With the Roman Yoke, (they shunned so, by Crucifying Christ) They were forced, To the Julian Form also. Yet they kept their Feasts, by Moons: and made them Tables, much like Ptolemy's. In other things, they could admit the Julian year: and the rather, because the 6 odd Hours, in single years, did keep their Equinox, at a Cardinal point; or one of their Great Watches.  
But others, kept the 6 odd Hours, Till they made a Day: and so, the 4th year, was Bissextile: from the 6 t Calends of March (or 24th of February) Doubled. That the Days of the week, or Feriae, might keep their wont letters, in the Common Cycle.  
And there is Greater Harmony, by Julian years in 4. then seemeth to be known, to them that first used it.  
For, as the 4th Watch of Creation, brought up the First Light; and the 4th Day, the First Sun; and the 4th Week, the Moon, to meet the Sun again: so, the 4th Year, brings them to meet in the same Day of the Week: and is not 2 minutes, more or less, than 14 days, above the Jubilee of 49 Moons. Which still return, To the same Day of the Week.  
And 8 years, have 3 minutes more, than a full month of Weeks, above▪ 98 Moons: Or a day and half, with 41 minutes, less than 99 So that, in 8 score years, they want, but one day, and one Hour, of meeting; as before: and in 1600 years, but 10 days, and 10 Hours.  
So that, meeting, on the 11th of May, and 10 Hovers, after noon, in the First of Christ: They met again, in 1601: the First of May, just at noon.  
And parting, the years of Christ by 4 (and so, the Julian Period, After 9, or rejecting 9:) The Remainder showeth how long, the year proposed, is After a Bissextile: And the Quotient showeth, that the Sun and Moon met, so many fortnight's, from their former meeting, As there be Vnits, in that Quotient.  
Which being added, To the year proposed; and All divided by 7: The Remainder, is the Day, of the Week, for the First of May (And by consequence, for the 2 d of Octob. 3 d of Ap. and July: 4th of Septemb and Decemb. 5th of June: and 6th of March and Novemb.) For the year proposed: And, for the first, 8. 15. 22. and 29. of January following: and so forward, in the next year also.  
But if nothing remain, at this Division, by 7, The first of May (and every Day aforesaid) is the 7th Day, of the Week; the Jewish Sabbath.  
Thus, we get the Days of the Week, for 2 years together: and the Mean Synods, and Luminations. Which are Equal; and may differ, from the Visible, by 14 Hours: or as much, as the Longest Day, at Jerusalem: The Great Sun Dial, To the World.  
And for Eclipses also. The Moon's Latitude, is much alike in 4 years: and the Sun's Anomaly, returns, in 4 years. And 4, Julian years, have just 1461 Days: As the Great Egyptian Sooth, had 1461 years.  
But if any choose another way of Epact. The Arabic Lunar year, is just, 10 days and 21 hours, less, than the Solar: of 365 days, 5 hours, and 48 minutes. But the Common Julian, Greater, than 12 Moons; by 10 days, 10 hours, 10 halfs, and 10 minutes. And the Lunar month, about a day and half, half hour, and quarter, more, than a month, of 4 Weeks.  
And though the Lunar year, is thus, too long, by 10 or 12 minutes, yet it suits the Julian: which is so much also, too long. So that, the Equinox, is changed, from Evening to Morning, in 65 years. Which may be one, of many reasons, for the 65 days of the year, in Canaan: which Ptolemy placeth at 65 degrees of Longitude.  
And a Great man did make the Sun's Radius, 64, or 65, times bigger than the Earth's. And many make the Moon's Greatest (or Mercuries Lest) distance, to be 65, of the Earth's Radij. And the Sun's Mean Distance, 1288; and Greatest, 1334 (or 1335.) As Longom●nt. Which is but 2 more than twice 666: or 1332. or half 65 more, than 20 times 65.  
And before the Flood, 2 were born, at 65 (Good enoch's Father, and Son:) One After it. Eber, at Arphaxads 65th.  
Twice 65, is 130. and 130 Hours of Creation, brought up Adam; As 130 years Seth▪ Set, in Abel's room; As Tabernacles, After Pentecost, 130 days. And in 130 years, the Equinox, changeth an whole day: As 12 Hours, in 65 years.  
Seth at 130, and Enos in 235 (which make 365:) and Then, they began to Proclaim the Nune of Jehovah (as in Exod. 34.) in a way of Churches. And the Paschall Lambs (to represent the Ch:) were set apart, and Tried, on the 10th Day of the First month: Whose Noon is Hour 234, 235. And 235 Moons, do make the common Cycle, which they call, the Golden Number: of 19 years, or Moons 235. Which, bring the Synod, To the Same Day again. But He, that useth the former Rule, hath little want, of other Cycles.  
Enos, at 235: and his son, at 325 (which is 235 Turned:) and as, 235 Hours, Tied up the P. Lambs: So 325, came, to the morning Sacrifice, of the Passover. So that These 2, represent the mourning Ch. of God (which is still counted, but as Sheep for slaughter:) As the name of Kainan may intimate. As Kain, and his Son Irad, the Beast, or Kine, in our English Hebrew.  
Kainan, Mourning: Mahalael, Blessing God: At his Father's 70. Type of all the 70, through the Bible. As 70 Hours, To the Great Minha, of the 3 d Day. Which beginneth, with the Jubilee, of 49 Hours: 7 by 7 (Return and Rest: Which are both, in the Word Sabbath.) And the first 3 d day of Creation, brought up the first Living things, as Herbs (Thy Dew is the Dew of Herbs: and the Earth shall cast out her Dead:) and Thence it might be the day of Resurrection: As for cleansing the Leper (on the 3 d and 7th) and Defiled, by the Dead. For, After 2 days, he will revive us, and the 3 d will quicken us.  
And the First, Fruit Omer, was Heaved up, on the 3 d Day, after the Pass-over. (As Christ, Raised, on the 3 d day; and its Evening Sacrifice at 70 hours: As Mahalael, 70 years, after Kainan.  
One of them was Born 1260 years, the other 1332, before the Flood. One died in the year 1235, and the other 1290. the Times of the Mourning, and Rejoicing, Churches of God; in all ages.  
The First Fruit Omer, on the 6th Day, After the P. Lambs Tied: As Adam came up, on the 6th Day of Creation. And the Morning Sacrifice of the 6th Day, was at Hour 135: As the Evening of the 8th (For Circumcision and the Christian Sabbath) was at Hour 187.  
And from Pentecost, To the Great Hozanna, Days 135. As 187, in all, To the Great Atonement. And 187, between the Vernal and Autumnal Equinox: in Hipparchus and Ptolemy. As 187, in the Great Feast of Asuerus, in Ester: and 187 Chapters in the Pentateuck. And the Temple Courts, 187 Cubits, and 135. Mahalaels' name in Heb is 136. and his Son Jared, was born, 135, and lived 187, After Kainan. And as 70 Hours, are signal, in the 3 d Day, and 70 Days, in the 3 d month, for Pent: so 90 Hours for noon of the 4th Day (which was first to the Sun at Creation) and 90 days, bring up the 4●h month: and 90 years brought up the 4th man, Kainan: At his Father's 90. So the 8th, Methusela, begat Lamech, at 187: and Lamech Noah, at 182. which is twice 91. As 182, and 187, Hours, are Morning and Evening Sacrifice of the 8th Day, for Rest, or Noah.  
Kainans Death, from Lameches Birth, 361: as his Birth, before Methusela, 362: and twice 365, before Noah; 365, before Jareds End. And as Lamech, lived 777; So Kainan, was twice 666, before the Flood; 669 After enoch's 365. As Mahalaels' Death, before the Flood, 365. And so, from the Flood, or Arphaxads Birth, To Abraham in Canaan, 365. As the Jews reckon their Veins, and Negative Precepts. As Days, in a year: and Hours, before the morning of the First Fruit Omer. Which was 135 Hours after the day of Trial. Which began 1335 Hours before the Morning Sacrifice of Pentecost (1260 Hours after the Preparation to the passover; or First of haman's Lots:) And at Pentecost, the Lambs and Great Peace-Offerings of the Church, were Heaved up: with the First Fruits of Wheat: an Emblem of the Churches Rising, in so many days or years: As in Daniel, and the Revelation.  
And now, seeing all these Harmonies, to meet, in Holy Enoch (who was Heaved up, as the First Fruit Omer, After as many years, as Hours, To its Morning: or Days in a year: and begetting his Son, at 65, as days to Pent and many other 65, in the Jewish year.) And the next came up, at 187, as Days, before Atonement: and between the Vernal and Autumnal Equinox:) We need not doubt to begin, our Great Jewish year, at Enoch: and to go forward, To all the Feasts, and Fasts, of their year: Till at length, we come, To the Greatest Feast, of Tabernacles and Release: which we are seeking.  
Though it be not easy to fix the season of Creation: which is not agreed, in the Talmud: but some place it, At the Great Day, of the 2 d Temple, and the New Jerusalem, in the latter end of the 6th month. And they have a kind of Tradition, as if Adam found his First Days shortening, and the Sun Declining. As the Psalm for one afflicted, cryeth, Thou hast shortened my Days; and I am like a shadow, that Declineth. As Adam; At his Fall. Which many place, about the Great Fast of Expiation.  
As if, the Fall of the Leaf, in Autumn, were an annual Emblem of Adam's Fall (and eating of the Tree, from which, the Leaves Then fall:) and the Floods Rising, at that season, were as Nature's Weeping, over the Fall: or washing us with Tears. As our Blushing (at the sense of Gild) may seem the voice of Nature, washing us with Blood: or crying, Somewhat Now is Done, that must be washed with Blood: and without it, N● Remission.  
The Flood, was At the season, of the Sun in Aquarius: Then about the Winter Solstice: just at Methuselas Death. As his Name in Heb: His Death a Dart, or Deluge. And he Died, at 969 years. As Hours, to the Morning Watch of the 41st Day of the year, at which, they say, he was Dead: When Noah was bid to fill the Ark.  
Which began, at His 480 year (As the Temple, at 480, from Moses Ark:) and of the World, 1536. As Hours 1536, come just, To Pentecost: As 480, To the last, and Great Day, of Unleavened Bread.  
The Flood, was in the year, 1656: and Hours 1656, come just, to the 70th Day: very like to make Great Changes.  
There were 40 Days of the year, before the Death of Methusela; or filling the Ark: and 40 days of Rain: and 40 days of Decrease, before the Raven.  
40 Days, are Hours 960. As Methusalem and Noah, lived, to the last, of twice 960 years. And again, there were 960 years, between the first and 2 d Ark, at Shiloh (Peace and Rest:) a Type of Jacohs Shiloh:) 45 from Egypt, 430 from the Promise, 365 from the Flood; which began, 120 years after the Ark, and man's day of 120 years.  
As some make the Equinox to Change a day, in 120 years: As from Moses Ark of Bulrush, To the Flood of Jordan, when and where he died. As 120 Shekles of Gold, in His Tabernacle. 120 Cubits, in the Temple Porch. 120 Priests; and 120 Trumpets: at Solomon. Who had 120 Talents, Given him; and offered, 120000 Sheep at his Dedication. As 120 Levits of Note, in David: and 120 Christians, in Acts the 1st. As 120 men of the Great Council in Ezra: who came in 120 days, from Babylon; which had, 120 Provinces, in daniel's time. So the Jews, had 120 Days, from the Day of Trial, To their Doomsday (As 120 years of Trial, before the Flood:) and 120 days from Doomsday, To the Profanation of the Temple, on the 15th of the 9th. As from the Last of Pentecost, To the Great Fast, 120.  
3 Times 120, makes 360; 3 and half, 420; and 3 of these, or 3 and half 360, make 1260: the Time of the Changed Driven, or Trodden by the Beast. As at first, the Beasts Reigned, till Adam came up to govern them. Which wasnot till 120 Hours: or 5 Days: As between the Day of Trial, and the First Fruit Omer.  
And as the first Ark began, 960 years, before the 2 d was fixed, at Shiloh; so the Flood began, 960 years, before the Flood Kishon, sweeping Jabin, or Sisera, before Barak and Deborah. Types of the Churches Rest, in the 83 d Psalm: and 84 Hours, are 3 days and half. And Barak may allude, To the Flood, in That, of Kishon; the Ancient Flood: (O my Soul, Thou hast Trodden down strength!) And Esay saith, You make a Ditch of the Old Pool: but regard not Him, that made it Long ago.  
And again, 960 years, between the 2 d Temple, and the 2 d Ark, which Flitted, 40 years, in the Wilderness, from the 20th day of the 2 d month; As the first Ark floated, on the same day of that month, through the 40 days of Rain: and 3 times 40 more (as the 2 d Ark, 40 years, from the Philistines) before it rested on Ararat. (As Those, that flew Senacherib: Compared to the Flood, in the 8th and 17th of Esay:) upon the 17th of the 7th month: which came to be, the 3● of Taberna●les. As if God would hint, his Churches Rest should Come, about the Time, of the Feast of Tabernacles.  
That 17th day, of the 7th month, did end the first 150 days of the Flood: and 150 Days have Hours 3600: As seconds, in an Hour. And 3600 years, come from the Mourning Church, at Enos or Kainan, To our Saviour: Or from Abraham's Call to Canaan (whence we may begin the Church's Flittings in Tents and ●abernacles:) To the year of Christ 1670, or 1675. And if That be the 3 d of Tabernacles, Then, its First, is about, 1666.  
First the Raven (or Evil spirit, sent or cast out, of Heaven, or the Church, as in Revel 12. and Luke 10. 18.) and Then, the D●ve, both went, and came. As the Good Spirit, on our Saviour, Coming out of Jordan: As the First Baptised Noah, did from the Flood. And the Olive branch (which must be Green, or else no sign of the Floods decrease: for it might have Swum from the very first may show us the season of the year: as Luke 21. 30.  
About 292 days of the Flood: or year; as others reckon it. And Terahs' 70, was 292 years After the Flood: and so the Jews account Abraham came and Lived with Noah 58 years, as the number of Noah.  
And Thus the Promise to Abraham or his coming to Canaan, was, as many years, from enoch's Son; as Hours, from the day of Trial, To Pent. and from the Flood, or Arphs. Birth, as many years as Hours, To the First Fruit Omer: or as Days, in a year: Or in the Flood, if its months were Lunar. But if each, had 30 days (as the first 5) It was more than 365 days: from the 17th in the 1st year, to the 27th, of the 2 d month, in the 2 d year.  
Which was much about 1332 hours, of That 2 d year; as it was, 1332 years, After Kainans Birth. And enoch's Translation was about the middle: Or as near 666, After Kainan, as before the Flood: just twice 666, from Kainan.  
And enoch's Birth, was 1326 (and so, but 6, less than twice 666) before Abraham. Who recovered Sodom, by 3 persons, and 318 En●chs. in Heb. or Catechists. As about 318 years of Eber (who was 666, After Noah: and about twice 666, After Mahalael:) and twice 666, After enoch's Son, Methuselah.  
The 4 Kings Conquered by Ab: As Types of the 4 Great Watchers, on Earth: or 4 Monarchies. Of Shinaar, or Babylon. Elam, M●des and Persians. Elas' Sar, the Prince of E●as, or Greece. And the 4th, was Head of the Gentiles or Gojim in Heb. which may be Romans: though there were, especial Gojim, at the Sea of Sodom; and Galilce of the Gentiles. As Harosheth of the Gentiles: in Josuah.  
The 12 years' Bondage, are 4320 days, or years: which added to the Floods 1656, do make 5976. As the Preparation to the Sabbath of 7000: As the Sun's Apogeum comes about, in 7000 years: and 5976 want but 24 of 7000.  
Abraham's Vision, hath the Pigeon and Turtle, (as Abraham and Lot, the Good Jews and Gentiles) unbroken, in the break or division of the Bullock (a Script▪ emblem both of Egypt and Babylon, with its K. eating Grass as an Ox:) and of the Ram, or Medes and Persians in Dan. and the Goat, for the Grecian Monarchy. The Fowls, Chased by Abraham, may note the Romans: famous for Ravens (in the Punic War) and Eagles; as in Daniel and our Saviour. As the Babylonians were, for Doves; in their Ensigns; and letters about Doves necks. As, fly from the Dove of the North: and as a Trembling Dove, or Jonah, from Assyria: Which also, worshipped the Dove, as That, which kept Semiramis: or Semyrian, Kept by the Dove.  
And Abraham's Vision, had All Beasts, and Birds, for sacrifice. And Divers Nations learned such a way of Covenants and Lustration. Cutting a Bullock (as in Jeremy) with a Ram, and Goat also, in Greece. And the Macednians bowed To the Goats Hans, in Justine and Plutarch's Pyrrhus.  
And the Heifer of 3 years old may denote 1080 years, (as Days of 3 years; and Clakins, of their Hours) As years from Abraham, To the Fall of the first Monarchy: and Rising of the 2 d. (at the 7th year of Joash: or in Amazi●h:) Or of Rome, and Nibonassar; with the Greek Olympiads, in Vzziah.  
3 times 3 years, are 3240 Days, or years: From Babel Built, To the Christians Taking J●rusalem. Or from the Covenant made with Abraham, or the Birth of Isaak, To Ottoman: and the first Roman Jubilee. So also, From M●ses, To These Days.  
Abraham saw his Seed, should be gotten out, by many Plagues (As Sara, was Recovered Thence, by Plaguing Pharaohs House:) and at Sunset: the very season of their coming out, as Gen. 15. 17. Deut. 16. 6.  
They were called up, at Midnight, after the Passover: but got not out, of Egypt, till the next Sunset: at Hour 360. bringing up the Full M●on, (as Days 360, the Full year) and That was Afterwards, the season, of the First Fruit Omers Reaping. Which was Heaved up, As They were; and Christ was to be. And so they carried up the Bones, of Joseph and the Patriarches: as Acts 7.  
From Ramases, they came to Succoth (Tabernacles) and Then to Etham: in the 3 d station. As our Saviour said, I Walk to day, and tomorrow, and the 3 d day, I shall be Perfect. As David also: Then, I shall be Perfect. Which is Faham, in Heb. There they saw the Glory of God, in his Cloud and Pillar: Promised, to every Cottage on mount Zion: and to All her Churches (which are therefore many) in Esw 4. This might be Minba time, of the 3 d Day, from Egypt, or at Hour 430. As it was year 430.  
They Past the Red Sea, upon the 21st of that Month (the Last and Great Day of Unleavened Bread:) which began at hour 480. As the Temple, at year 480. and was Dedicated, in the 7th month Ethanim, and Tabernacles: as alluding, both, To Succoth, and E●ham.  
The Red Sea in Heb, might be called Red, from the Great Trade for Mimum, and Vermilion; at a Port of it: in very ancient Authors: or from Erythrus, that ruled in the Lands: where Edom never was. Though once his borders reach to Fzion-geber, on that Sea. But Israel did Compass Edom's Land, and might not tread upon it: which was so remote from This Sea, that the Prophets say, His Cry should reach unto it, at his Fall. But Edom is a Glutton, as Adam, in the Oriental tongues: whence E●o and Eat, in many Languages. And though Edon. may be Red also, yet improbable, to name That Sea: which reached unto India; in very many Authors.  
From This Sea, they came to Sur, or Sure, on the 22 d day: and in 3 days more, To Marah (Bitter and Rebellion) much about Hour 666; or noon of the 28th day. At Elim 12 Fountains and 70 Psalms. Which grow by Bowing: as their Heb name, Tamar. As she, that grew Fruitful in her old age. As Psalm 92: the Righteous flourish as Tamar, in the Hezrons of God. They bear much fruit in Old age: as Tamar did, before Egypt; to encourage them. And Malachy saith, Judah loveth the Daughter of a strange God (as a Cananite in Genesis) wherefore God will cut off, Er and Oneh, in One day.  
David might remember That of Tamar and Hezcon: when he read, how the women, Blessed, his Grandmother, saying, Let thy House be As Tamars' seed, To Judah. A strange Emblem of the Church, by the seed of the Father: while she tarried for Shelah, Shil●h.  
From Elim To Sin (on the 15th of the 2 d month: as from Egypt, on the 15th of the first) and There they Sin again: by murmuring: Till the Manna came, upon the 3 d day, after the Time for the 2 d Passover: As the First Fruit Omer, on the 3 d day, After the first Passover. And the Law, was at the Time of pentecost.  
The Golden Calf was in the 4th month: Then they fast, for Breaking the Tables. And the Caldees, broke up the City, on the 9th of the 4th month.  
In the 5th month, They Fast again for the Heavy Doom, of not Entering into Rest. Which they reckon the Day of Both Temples Burnt. Or Doomsday.  
In the 6 ●, they Fast again, for the Judgements on the Evil Spies. And the 7th began with Trumpets: yet they Fast again, upon the 3 d, for Ishmacl. But the 10th is the Great Fast: for Adam's Fall (as is thought) when the Sun declined and Day shortened, Till the Flood. And thence, increased again, and at their leaving Egypt, the Sun was in Aries (Horned, as the Egyptian Hammon) at the Vernal Equinex.  
And Moses promised, that God would make their Days, As the Days of Heaven. Which Increased, till the Height and Heat of the Sun, and sin, and wrath (which are all, in the Hebr Hamma.) brought a flood of fire, upon their City and Temple, about the Height of the Summer Sun.  
And at That Tropic, Their Sun Turned again, (as in Amos 8. And at Hezekiahs' sickness, and our Saviour's Death:) and Declined, as their Days shortened (as Isalm 102) Till the Autumnal Equinox: and Great Renewing of the year: or Restitution of All things (Acts 3 d.) At the Great Release, and Feast of Tabernacles: which we seek and Expect.  
They Entered Canaan, on the 10th of the first month, (As Ezech. saw the New Jerusalem upon the 10th of the 1st month) the very day, for setting apart, the Paschal Lambs. It's Noon, is hour 234 (as before in Enos, and the Golden Number:) And it was, 234 years, after jacob's Death.  
We may begin the Great year (we discuss) At This Entering Canaan: or Their Leaving Egypt. Or the first Rearing of the Tabernacle: on the first Day of the year. On which, the Earth appeared Dry, to Noah: and Hezekiah began to Cleanse the Temple (as Ezekiel is Commanded:) and Ezra began to come from Babylon, the first day of the year. Flee out of Bobylon, make haste, and look not back: lest you partake of her Plagues: and Remember Lot's Wife.  
But Ezra came not to Jerusalem, till the first of the 5 ●. the Annual Fast for the Death of Aaron: whom Ezra was to supply: and with Nehemiah, To repair the City; Burnt, in that very month in which they came up Thither from Babylon. And then he purged the people: which was finished, on the first day of the 2 d year, From Babylon: As the Tabernacle was Reared, on the first of the 2 d year, from Egypt.  
1530 Hours of the year came to the Preparation Evening before the Pentecost: beginning at Four 1536: As Noah's Ark began in year 1536. And so many years, from Egypt, come to the Great Pentecost in Acts 2 d. As is more discussed, in The N●w Island. Where is most, or All, or more then All, This Book.  
And there can be, but 66 more Days, To the Great D●om: on the 9th or 10●h of the 5●h Month. For, They assign it, to both those days. And it might be at Evening, between them both  
66 days, have 1584. Hours: and 48 more (for the day, Before, and After) make but 1632. So that the Great D●om, Come, in 1632 Hours, or Years, After the Great Pentecost in Acts 2 d. Which was certainly, before the End of the 34th of Christ. Although we do not yet, fix his Birth: but That it may be, 2 or 3 years, before the Common Account. And we Therefore use to say, About, such, or such a year  
And by this account, The Great D●om will be, About the year of Christ, 1665: or at most, 1666. Which is 1632 years, After the Great Pentecost, in His 34th, or ra●her 33 d; Which is most generally agreed, for the year of His Passion: and the Great Pentecost, in Acts 2 d.  
But I rather look for the Feast of Tabernacles: Which was, As many Hours, After the Burning, of Both Temples: As These, were, After Pentecost. And I suppose, the Burning of That City and Temple, by the Romans (within 40 years, After the Great Pentecost, in Acts 2 d) To be the Fiery Trial, or Doomsday, foretold in divers places.  
Ezech. and other Prophets say, God would deal Worse, with I●rael, then with other Nations▪ and our Saviour said, the D●om of That City, should be Worse, than Ever was, or should be more. Which yet Daniel seems to place▪ At Their Ri●ing again, About the Great Feast of Tabernacles, now coming. Which will be, a Fiery Trial: and a Day, or Hour, of Great, and Sore, and Quick Temptation.  
As the Jews Tradition is, that before their Feast of Tabernacles, God doth sit in Judgement, on the Dead of That Year. And so the use to Fast (as some now) to know, Who Must Die that Year, by their Shadows or Ghosts: as Job, and the Psalms.  
Which yet often call, for all the World, to leap, and dance, and sing, at the Coming of Christ, to Judge the World. For, Lo he Cometh! He Cometh! to Judge the World. And His Throne is White. And yet All run away; and call to the Mountains to fall, and Cover them: As I shall do: If He be not very Gracious; Which I hope he will.  
And the rather, because he promiseth to gather All Tongues, and Nations, to see his Glory: and When he Calleth all Nations, and Kingdoms, to receive his Doom, in Zeph 3 d. He Promiseth the Holy Ghost and Fire: with a Pure Language (but to a Poor People:) that they may Al● serve him with one Consent, or Sechem, as before. Which I wish, and beg, and long for, more, then Firing, Any Place, in all the world.  
And for this Great Feast of Tabernacles, we may proceed, by Days, and Hours, of the Jewish year: As we did before for Pentecost: or the Great Doom. Which was, As many Days, After Pentecost, As Before Tabernacles.  
And We may begin, That Great Year, At any Great and Noted Time; Before, or After Egypt: But Rather, Before. For in Egypt, They seem to be, as the P Lambs, Tied up before the Passover.  
They reckon Amram, Born at 65, from jacob's going Down (As Pentecost was 65 t Day of the Year:) and 65 years more, To Aaron. Who died a little before the Great Doom, in the 5 t month, or 65 Days, After Pentecost.  
And about Aaron's Birth, they place the Cruel Edict, of slaying the Male Children: 84 years before their Coming out; and 84 Hours, are just, 3 days and Half: Or the Time between the Day of Trial, and the morning of the Passe-over; which was Past, before their Coming out. As if the Wrath of God, did Pass over them, To the Egyptians: Before their Coming Thence. At the day of the First Fruit Omer: and they passed not the bounds of Egypt, or the Sea, Till about the Last Day of Unleavened Bread.  
Which was, 45 Days, before Pentecost: As 45 years, before their settling in Canaan, or Calebs' Hebron, in Josh. 14. and 45 is half 90 (the 4th of 360:) and 90 Hours are just the Noon of the 4th Day. And the 4th of Creation was the First of the Sun and Moon; the 2 Faithful Witnesses, in Heaven, as the 89th Psalm.  
From That 45th year After Egypt, we may begin Their Pentecosts; or from the first Sabattical year in Canaan: As many years, from Egypt, As the Day of Pentecost, is Days; from That on which, They came, from Egypt.  
And so many years After Enoch, As there are Hours, in the year, To Pentecost, or its Preparation Day, which began at Hour 1512; and ended at 1536, as before.  
For Enoch, was, 669, before the Flood; which was 292 before Abraham (or his Fathers 70:) and 75 more To his Call, or Coming to Canaan: and 430 more, To their Coming out of Egypt, and 40 more, to Canaan: so that 6 more, make up 1512: the first Hour of the Preparation To the Pentecost. And if Abraham were Born After his Fathers 70, There may be, as many years, from Enoch, To their Entering Canaan, As there were Hours, To the first or last of Pentecost: beginning at 1536, and Ending, in 1560.  
And to go forward. From the First Pentecost in Canaan, To the First Born stopped by Jeroboam: were as many years, As Hours from the first of Pentec To the Close of the 23 d Day of the 3 d month (on which They still Fast, for That of Jeroboam:) 456. Which is also, the more remarkable, because the Plots of Haman held against the Jews, Till That very day, of the 3 d month, Est. 8, 9  
And From Jeroboam, To the Captivity, there were as many years as Days in a year: or Hours From That 23 d of the 3 d To the 9th of the 4th: on which They Fast for the City Taken: as in Kings and Jeremy. Which was, from the first of Pentecost, as many Hours, As years, from the First Pentecost; To that Captivity: about 860.  
In the same month, They Fast again, for Breaking the Tables of the Law; 430 years After the Promise; and for Burning the Law, by Antiochus, 430 years from the City Taken: and 430 Hours are about 17 Days; and their Fast, is on the 17th Day of that Month.  
In the 5 t Month, They Fast for Aaron's Death: which was followed, by Arad, Taking them Captive: and by Fiery Serpents: Till the Brazen Serpent Healed Them. As Christ's Death was followed, by the Roman▪ Sack, 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 Entering 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 than 9th, and so nearer, To the Tabernacles.  
For they say, it was, the very same Day, and same Course (as the old H●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 ●; 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 Cried, O Every One that Thirsteth.  
22, and 30, and 15, Days, 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.  
Genes●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 Noah's Ark (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 joseph's Death, To Ezra, or Nehemiah.  
Leviticus hath 10 Great Sections (as of Ten●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 J●rusalem, in 52 days (as weeks of a Solar year:) and 859 Verses: or twice 430. As years, from the Flood, to the Marriage of Isaak. Or From the Promise, To the Law: and from Thence to David: or from entering Canaan, To Solomon; or from the Ark at Shiloh, to the Temple: or from Thence To the Captivity: and 430 more, To the Macchabees.  
Numbers hath also 10 Great Sections, (as 10 days to the Trial of the P Lambs: 10 weeks To the Close of Pentecost: or 10 months, To the Great Dedication, in the Macchabees:) with 66 little Sections, which they call Sethume Secret: with the flittings, of the Ark, and Camp, Through the Wilderness (its Heb name) in 1288 verses: as years, of the Church, in the Wilderness: As in Daniel 1290. And so many Hours bring up 54 days: As from the day of Trial, to Pentecost: or Preparation To it. And from Pentecost, To the day of Aaron's 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 Abraham's Father To David: or from David, To our Saviour: or from our Saviour's 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 Eu. sic. of the 8th day, for Circumcision, and the Christian Sabbath: and as days, 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 Eu. Sac. of the 28 h, or 4th 7th day: the last of the month of weeks. as years, from enoch's 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 Sun's 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, etc.  
And the 9 first Letters, of that Alphabet (which 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 Egyptian Sot●, or Julian Cycle, before:) But from Egypt, and the Law, He was just 1495 years: as the Number of the Hebr Alphabet, by which God wrote the Law, at Horch. where Moses was, about 1495 years after Enoch: and 1495 years before our Saviour.  
The final letters (often in the Mazoreth) do make 3500. As years, of the World, To Nehemiahs' New Jerusalem: or his meeting with Ezras' Great Counsel or first Mazoreth. Or from Seth, To Alexander's being at the Temple, (or Babylon Taken by Him, or Nicanor, and his Greek Era, in the Mach:) or from Enos, To the Contest of the Great Antiochus with Egypt, Dan. 11. Or from Kainan to Hircanus, who began the Kingdom in the Macchabees. Or from Mahalael, to Pompey's sack of Jerusalem. Or from Jared, to our Saviour. Or from Sem, to the Christians at Jerusalem. And from the Birth of Jacob, to the very days in which we live. And the Jews (as Esd●as) make Jacob, the beginning of a new World.  
And those Last Letters, which are only Final, may lead us, to the very last Days, of the Last Times; as Paul to Tim.  
And that God intended somewhat of Times also, by those Letters which himself used, may be probable, from very many words, in Scripture.  
As the Word, for a year, doth make 355, as Days in a Lunar year: and with their usual Article, 360, as Days of their Solar year: and so its Common Plural in Construction, Shene, 360. for, it hath 2 Plurals: as Masculine, for Solar; and Feminine, for Lunar years. And as the Full Moon came, in as many Hours, as the year had days, so, the Word for Moons and Months, is in number 362, if its M final, be but 40. But if 600, it is then, as many, as the Scripture owneth for Many Days. As Jos. 23. and 1 King. 18. 1. Where yet, it was, but about 3 years. which is the Lowest Number, they use, in their Plurals: who have a Dual for 2. Which might be pressed, on them for 3 persons, in the plural Elohim: As all Grammars, have 3 persons, in their Verbs: and Theirs, hath All its words in 3 Classes; As the 3 Sons of Noah; filling all the World.  
And the number of Noah, is 58, as They say, he lived years with Abraham in number 243, or 248. as Hours into the Evening, After the Lambs set apart: as Abraham's Family. As years from Abraham, To the Bondage in Egypt. But if M final, be Here 600, Then Abraham's Name, hath as many, as the years, between the 2 Arks; of Moses, and Noah: whose Ark, is Tebeth (802.) And much akin to the Month, in which Ester, was taken, into the Royal House: which was the 10th. as Noah's Ark rested; and the Mountain Tops appeared; in the 10th of Tebeth.  
Ishmael is 451. but one more than the numbers in their Decimal Letters. As years from Ishamael to Canaan. Isaak and Jacob make 390. As from the Flood to isaack's Birth, and the Burning of Sodom: As Jerusalem was Burnt, 390 years after Jeroboams Flood. Isaak lived 180 years: and the number of his Son Jacob, is 182.  
365 years from the Flood, or Arphaxads Birth, brought Abraham to Sechem: in Heb Sechema: 365. And Melchisedecks Salem, 370. As years, from the Flood: or from Jacob there, To the Ark at Salem: or Shiloh. 335. As it stayed there, about 335 years. As from Abraham, to the Ark, in Moses time.  
Which was 345, from the Birth of Jacob: As the number of Moses, is 345. And his Birth 345, from Abraham's Call, or coming to Canaan: and Egypt: whence they came out by Moses, to Jericho: in 345 years: As the Sons of Jericho, (in Nehem and Ezra) just 345.  
430 years brought them from Ramases: whose number is 430. And Etham 441. And Succoth 480. And Metham 481. As we saw it before, at 480 Hours: and 480 years, from Abraham to Moses: or from the Promise, to the Ark at Shiloh: or from Egypt to the Temple.  
From the Red Sea to Sur, (or Sure) 506. As the 3 d Hour of the 22 d day, when they came thither: and 506 years after Abraham's Birth. who was 75, at his coming to Canaan: and 430 more, are 505. So that, this year, was 506.  
And they crossed Jordan, at 234 Hours of the year (the noon of the 10th day) and 234 years after Jacob: and the number of Jericho (To which they then crossed Jordan) is 234. So signal a number, that it may be Rule, or Regle (in Heb 233.) to all the Rest.  
335 at Shiloh (as its number) brought up Saul: 337. And the Ark was taken at Elies' Death: and Samuel succeeded (from the Sons of Corah, the sweet Singers of Israel:) and his Name is 377. As years from Egypt, to His Call: or from the Ark at Shilob (where the Lord did Call him) To his Great Victory at Ebenezer: After the Ark Restored.  
Of the Judge's Times, we speak Else where; and of David's Noddings, and his Tears, in the Noad of God; as himself alludes. He was the 14th from Abraham: and the 24th from Noah. So his Name is 14, and 24. As diversely written, in Heb.  
Solomon's Temple, was Finished about 1000 years, before our Saviour Born: or at most 1005. As His Songs, or Canticles, 1005; and his Parables 3000: As Dark say of Old, or Times Past. As years from Creation (if Abraham were born at Therahs' 130.) He Died, before the first Captivity, To Bab. 375. As his Name is 375.  
He Prayed, God would Turn their Captivity; If They Turned and Prayed: As he might Take Levit. 26, 40. which we translate with If, not in the Text. And God Turned Solomon's word, and made an Absolute Promise; I will bring them back: for, I am Gracious: in Heb 1288. and 1335. As in Daniel; who took the promise as Absolute: and so confessed, that They had not so much as Prayed, that they might be Turned. And so doth Nehemiah cite it as Absolute: although we There also put alittle If, not in the Text. And the word used For the Princes, in Ester, and for daniel's Partners, Hapartimim, is just 1335. As God Turned Solomon's word: in 2 Cron. 6. 25. and Jer. 12. 15. and Zech. 10. 6.  
Where his saying, He will save the House of Joseph; may Hint, Those Numbers, do begin, from Joseph: As we found them Come from Thence, To Nehemiah.  
And the word used for Finishing the first Temple, is 1336. As years, from the Flood (if Abraham were at Terabs 130) and so, for Nehemiahs' New Jerusalem, Nehem. 6. 15. As from joseph's Bonds To Nehemiah; and from Egypt, and the Golden Calf, To the Great Dedication, in the Macchabees; or Times of Antiochus; The Type of Antichrist; and His 1260 Days.  
We saw, How it came, from 120, which is the very Number of Moed, in Heb; the word, used by Daniel, for a Time and Times: or Moed and Moadim. God's Moods and Tenses. As we saw before, in his Day of 120 years, of Repentance, To the old World. As some make the Equinox, to Change a Day in 120 years.  
And to glance, at the Hebrew Tenses, or Grammar Times. The Formatives of their first Praeter, make 2167: As years to Jacob (the New World) if Abraham were born at his Fathers 130.  
Jacob was 75, at his Going, To Haran; As Abraham 75, at His Coming from it. And the Letters added To Kall, in Hiphill, make 75. As in Hophal and Niphal 45 and 450 (As the Vnits and Decimals, in their Alphabet) and in Hithpael 3645. As, from Creation, To Nehemiahs' New Jerusalem. If it were, As Scaliger puts it, in Artax. Mem. Or To Babylon Taken, by Alexander, or Seleucus; and the Greek Era, in the Macchabees. Or from Abraham's Birth, To the year of Christ 1645.  
The Formatives of their first Present, Benoni, do make 1451. As the Decimals and Centenaries of their Alphabet. Or years, from the latter end of Enoch, To the Law. Or Thence, to Augustus and Herod. Or from the Ark at Shiloh, To our Saviour.  
The Letters of their Greatest Future Legal, or Imperative, may make 1691 (a signal Number, from Christ;) and their Future Evangelical, or Promissory, From 1245 in Kall, and 1400 in Niphal (which make 2645; As in Pyel:) To above 3400; as in Hithpael. From their Bonds in Egypt, Till about These very Times, or 1670.  
And to Come to Shekles and Talents: Cubits and Furlongs. Shekle in Heb, is 430: and as Abraham was told, His Seed must serve 400 years; He paid 400 Shekles, for his Burying place at Hebron, much about 400 years before Caleb got it: 400 years before David, at the same Hebron, with its Double Cave, or Machpela.  
And tho, our Saviour taxed some, that Painted Sepulchers, or were such, yet it may be hoped, that Ere long, He also may come (as Nehemiah did) to visit his Father's Sepulchers; and Tombs of his Father's Image also. Who promiseth to make His Treading Glorious; and that Earth, shall not only be Emmets (I will accept it, as himself alludes, Ezech. 20. 40.) but Beulah, or Hephzibah, My Darling in her; As the Queen's Name, in Hezechiahs' time.  
The Holy Oil, in Exodus, of Myrrh and Cassia 1000; Calamus and Cyna●non, 500: As about 1500 years Before Christ: the spirit of That precious Ointment: As in the Psalms, and Canticles, and Gospels.  
The Gold about the Tabernacle, was 730 Shekles (As years from Eber) above 29 Talents: As the Lunar Month is divers Hours, above 29 Days. And the Arabians (Who knew the Moon, and gave it, in their Ensigns) have a Cycle of 29, or 30 years; which may be more Considered.  
The Silver, 100 Talents (As the Tab. Court, and length of the Temples Walls, was 100 Cubits:) and the Brass 700; which together, make 800: As the Tab was 800 years, from Noah's Ark, or Tebeth, 802. If Abraham were at Terahs' 70.  
The Silver Shekles 1775. As years from enoch's Birth, To the Tabernacle. Or from Noah's Birth, To Samuel, and the Ark Taken by the Philistines.  
Or from the Flood, To the 2 d Temple. Or from Ebers Birth, To Ezra, or Nehemiah. Or from Abraham To Antiochus the Great. Or from the the Promise, To the Dedication. Or from jacob's Death, To Pompey's Taking Jerusalem. Or from Ishmaels' Death, before Ebers, and jacob's Ladder, To our Saviour. Or from His First Dwelling in our Tabernacle, To his Latter Coming, to the Great Feast of Tabernacles now Coming. And their Proverb is, They know not Joy, that have not seen the Joy of Waters, in the Tabernacles. Which themselves also make an Emblem, of the Latter, Greater showers of the Spirit, in Moses song, and Solomon's Prayer: with Esay 55, and other Scriptures. As the last of Zech. For Waters, on All, that Come, To the Feast of Tabernacles. And All Nations, are invited, To it. And the Jews will Entertain Strangers, at that Feast, in their Booths, at This Day; As Hebrews 13. And our Saviour, seemeth to allude To their Customs, and Singing Esay 12. As they Drew Waters, with Joy, from the Wells of Siloah.  
And as He, Then appeared (after long Hiding himself) and came To the Feast of Tabernables: so it may be Probable, He told his Disciples, that His 2 d Coming, should fulfil That Last and Greatest Feast of Tabernacles. As his Death, fulfiled the Passover: and His Rising, The First Fruit Omer, or Barley Sheaf. And the First Fruits of Wheat, at the First Fruits of the Spirit, in Acts the 2 d. So his next Coming, in Glory, should be, As to the Great Day of Tabernacles. For, when Peter saw him in his Glory, on the Holy Mount, He cried, Let us make Tabernacles. As if That, were only, proper, for the Joy of Tabernacles.  
And the Revel. sings, Now is the Tabernacle, of God, with men. And He shall wipe away all Tears. And Then, He that sat on the Throne, said, Behold! I make All New! And he said, Writ: For, These words, are True, and Faithful. Adding also, It is Finished. And to Him that is athirst, I will give of the Fountain of Living Waters. As alluding both to Beerlaharoi: and to what, he said, and They did, at the Tabernacles, in John 7; And at his last Thirst, on the Cross: when, Drinking Vinegar, he Cried, It is Finished.  
The Psalmist saith; His People shall be a Free, and Willing People, (as Aminadab) in the Day of His Power: By the Beauties of Holiness. And He shall drink, and lift up his head, etc.  
And Aminadab offered 10, of Gold, and 70 Silver (As 10 Days to Trial, and 70 closing Pentecost, which they make, as other Great Feasts, of 7 days) and 130, as Days from Pentecost, To Tabernacles. Each Princes Shekles were 210: As they reckoned years of Israel in Egypt. All their Gold was 120, as years of Moses Life: And All their Silver Shekles, were (as the Brass about the Tabernacle) 2400. For their 24 Courses; and 24 Hours of the Day; or 2400 days, and years, To the Great Release. As from Abel, or Seth, to the Tabernacle. Or from the Temple, repaired by Joash, and cleansed by Hezekiah, To These Days.  
The Redemption Shekles (For the First Born) were 1365: but 30 more than daniel's Number of 1335. As his 1290, is 30 more than 1260, in the Revelation: written, about 30 years, After the Roman Sack.  
1260 years before Christ, was the Famous Time of Gideon: and His Ephod (Or First Idols of Israel) of 1700 Shekels (of earings) As it was 1700 years After Enoch. And gideon's 300 Men, might note 300 years, from the Death of joseph's Brethren: and the Birth of Moses, in Egypt.  
achan's Shekles, were 250; as the years from Israel first in Egypt, To their Entering Canaan. But the 50 Gold, were as 600 Silver: and so, All his Shekles may be 800. As years from the Flood to the Exodus: Or from Achan To the first Captivity to Babylon: which might be Typed in His Babilonish Garment. As its Golden Image, in his wedge of Gold.  
Goliahs' Armour, was 5600 Shekles As the years they were to press the Bodies, or Souls, of God's People: or to Roll over them (As the Name imports) From Cain, or Tubal Cain (the 1st Vulcan) to These Times.  
David gave to Ornan, 50 Shekles of Silver, For the Thressing Place, on which he built the Altar: Then, 600 Shekles of Gold, For All the Hill of Moriah (the Lords Teaching, or Wisdom, in Heb: But in Greek Foolishness, as Paul) where Isaak was Bound; and the Temple Built.  
And Though, 600 was a Common Number, (As 600 Danits Sacking L●●hish: and the Guard of Saul, Or David was 600: As the Relics of Benjamin: Cum Sexeentis aliis, in a Proverb:) yet It might hint out Times also. As from Abel, to Enoch: From Jared to Noah: From Noah, to the Flood: From the Flood, to jacob's Death: From Jacob, to David: and thence, almost 600, To the 2 d Temple Finished. Which stood 600 years. As it had 600 Pillars, in J●sephus: and the First Temple, Targets of 600.  
David had 600 Men to follow him; but recovered his Wives, and others of Ziglag, by 400: As it was 400 years, from entering into Canaan. And the Temple Pillars had 400 Pomgranats: with so many Grains, perhaps, as Hours in a Year. For, the Poets Proserpina, did taste 7 Grains, as the Moon was 7 Hours below the Horizon. And the Pomegranate is the Badge of Canaan, in the Hand of Jupiter Cousin's. They are Rimmons in Heb. as the 400 Benjamites, at Rimmon. And solomon's Rimmons, in the Canticles, and on his Pillars, may denote years from Boaz, or Jachin, in the 24 Courses, of the 24th of Cron. to another Jachin, with Eliashi●: As the First was whose Names do signify, God will bring Back, and build up, and Establish.  
And Those Pillars stood 400 years, As the Square of his Altar, was 400 Cubits. And so, some reckon, his Walks about the Temple Courts: a Furlong: or 400 Cubits.  
And to come to the Bible Cubits.  
Noah's Ark, was 300 Cubits long, and 50 broad. And Noah lived 300 and 50, from the Flood. As also 300 and 50, to Abraham, at Terahs' 130. But Cubits are for days: of 24 Digits, in 2 Spans, with Jews and Others. As the Great Egyptian King, had his Sepulchre, Circled with a Ring, of 365 Cubits: as Days in a year.  
And as the month had 30 days, and then the Moon is Hid, (as the First Light was hid in 30 Hours:) So the Ark, had 30 Cubits Height. And so, 300 Cubits Long, may be 300 months; which by 50, Broad, do make 1250 years; of 30 days to a month. Or if All, had not full 30 days; they may be 1260. Or, if we must allow another Cubit, closing up the Ark at Top, as some reckon it; they may come up to 1290: or 1335. And so, the Cubits of the Ark, may represent the years, it should be Driven, by the Flood, out of the Dragon's mouth: and be filled, with Beasts, rather than men; and be Trodden, by them.  
And if Abraham was born at Terahs' 70; then 1250, or 1260 years, of the 1st Ark, brought up the 2 d, to Zion: and 1290 the Temple. But if Abraham was born at 130, than the Temple was, 1335, from the Flood: which was 350 years before Terahs' 130. And 350, with 75, & 430, and 480, do make up just 1335.  
As from jacob's Flight, or Service; Till Nehemiahs' New Jerusal: or from the Golden Calf, or Image of the Beast (in the Psalm) To the Great Dedication, in the Macchabees. And the Sons of Both elam's, in Ezra and Nehemiah, were 1254. but 6 less than 1260: or 6 more than the Hours of 52 Days, of Nehemiahs' New Jerus. As years from Israel, in Egypt.  
And whether, abraham's Birth, was at 70, or 130; yet it may be just 2000 years before our Saviour. As 2000 Cubits in the Levites City Suburbs: and 2000 Cubits from the Camp to the Ark: and 2000 Cubits in their Sabbath Days Journey. As their Comments on Ruth and Josua.  
And Cubits might come to represent years: As days, are years, in the Prophets: and the word for days, is also for years: and so, may Cubits also. Though the Ark had Bulk enough, to show them in their proper use.  
The Tabernacles Length (as the Arks Height) 30: by 10 in breadth 300, (as the Arks Length) and by 10 in Height, 3000. that is 2000 (as the Levites Cities, Arks Distance, and Sabbaths Journey) in the 1st Holy place: and 1000, in the Oracle. Parted by a Veil of 10, by 10, or 100; As the First 100 years of Christ's Body, Rent (as the Veil at his Passion) in the 1st Tearing of Christians, and Jews also; From the City Sacked, To the Revelation: or the Veil Removed, and Ark appearing, as Revel. 11. 19  
1000 Cubits in the Oracle, may hint the 1000 years of Christ, in Rev. 20. As there were 1000 years, between the Temple and his Birth. Or from the Rev. Time, unto the Christians taking Jerusalem: As a Type of the New Jerusalem.  
The Tabernacles Court (as Ezekiels) 100: being added, to the former 3000; They make 3100. as years from Abraham's Birth, to the Christians Taking Jerusalem: or from this Tabernacle at Shiloh, To the Times in which we live. And the Cubits of the Court before the Tabernacle, as the years to Shiloh, 45. 100, by 50 broad, are 5000: As the Greatest Church in the Acts, and 5000 fed at once by Christ (as the Tabernacles Court, by 100 and 50.) As 5000 years from Adam or Abel, To the Christians at Jerusalem. Or from Enoch To These Present Times.  
Each side, 100 by 5 (in height) 500 As, Each Side, of the Temple Court. and so, we may part, the 2000 years, from Abraham to Christ, by 500, To the Tabernacle: and 500 more, To the First Temple finished: with All its Courts (as 1 King. 7. Where also, the House of Lebanon is, As this Tabernacle 30, 50, 100) & 500, To the 2 d Temple: and 500 more, to our Saviour.  
The Inward Curtains of 28 Cubits, as the month of Weeks: but the outward 30 (As the Ark, Tabernacle, and Temple.) As their months of 30 days. And so they say, Moses left his first Song, in 30 lines; his 2 d in 70.  
These may show, How long the Church should be, in Veyls: or Skins of Beasts: To hold it in; and Press it down: As the Ark before.  
10 Inward Curtains, by 28, 280: and by 4 in breadth, 1120. and As, they may be years After Christ, To the Christians Reigning in Jerusalem: So they may be years Before: and perhaps, During the First Monarchy. For the 2 d and 3 d, are Here, in their proper Skins; of Rams, and Goats (as in Daniel) and the Romans, in the Badger. Or in Heb. Tax: Taches. or Tahash. Of the Same Name, with one, from the Concubine Reuma, Ruma, Roma, Gen. 22. 24.  
And from Enoch To Jacoh, were as many years, as Cubits, in the Inward Curtains: 1120. And from jacob's Birth (or abraham's Death) To the Tabernacle, were as many years, as Cubits, in its Outer Curtains: 330. (that is 11 by 30.) As there were also 330 years, from the Tabernacle, to Samson: Or from the Ark at Shiloh, To its Taking by the Philistines. And 330 Hours of the year, come just to Noon of the Passover: and 330 days, from Passover, to Purim.  
The 50 Tacks and Loops of the Curtains, may hint the 50 days, and Nights between the Passover and Pentecost: as 50 Weeks, in the Lunar years: or 50 years, before the Solemn Meetings at Shiloh, or Sechem: where they were All Tacked together.  
330, by 4 (in breadth) do make 1320. And so many days, do make 44 months. and beginning at Nisan, they end, at the 9th month (of the 4th year) which had the Great Feast of Dedication for the Temple freed, from the Rams, or Goats, hair, of Antiochus.  
Or beginning in Tizri (as in Civils) They bring up All the 3 years' Tithes, and Offerings; with the First Fruits, and First born; and both Solemn Confessions, and Doxologies (of Deut. 26.) At the Pentecost of the 4th year. Which was 1320 days, After the Passover (of the 4th year, before it:) As 1335 days After the Feast of Trumpets, or the Trumpet of Release. As 1335 Hours, After the first Hour of the day of Trvall. And so many years, come from the Tabernacle Reared, To the Great Dedication, in the Macchabees; & Death of Antiochus, or Nicanor: As we may find, at the Temple Gate Nicanor.  
If the 3 Outer Cover, are equal (of 330 by 4, in each) They make 3960 Cubits (40 short of ezechiel's 4000: As the 40 years After Christ to the City Sacked.) And to our Saviour's First Acting in the Temple, there are just 3960 years of the World in Scaliger, and Those that follow him.  
And from the Flood, so many years, come out about 1666, now coming: and so do the 2 Utter Cover, from Jeroboams Flood: As a Type of that, to Fill the Breadth of Thy Land, O Emanuel: which come out at 1666.  
The Badgers Skins, as uppermost, may be Largest, And 1335 (as in Daniel.) But 1320, come from Christ's Being in the Temple, or the Temples End; To the Templars End, in one day: and the Pope's Flying to Avignion: At the shaking Times of Ottoman: and the Imperial States Protesting against the Pope's Right, in Electing Emperors. And from the Great Apostasy, in Julian's days, They come to the Times, in which we live.  
But we come to the Temple Measures. And if Josephus rightly place the 2 d Walls, on the first Pillars (called Solomon's Walks or Porches, in our Saviour's Time:) They were 500 Cubits; every side: As the Sept. & Vulgarlat. read Ezech. 42. & not 500 Kanes, as others.  
So that All the Sides of the Square, did make 2000 As the Levites Suburbs; & the Distance of the Ark; and the Sabbath days Journey: and the Square Cubits, in the Tabernacle; before the Oracle: And the years, from Abraham, to our Saviour, 2000  
We shall begin, As They Entered (with the Sun, from East to West) and so from Haran, at first; and from Moab, Over Jordan: and from Babylon, and Persia: With its Royal Shushan; on the first Eastern Gate, of the 2 d Temple, called Shushan.  
80 Cubits, to the Rising, of the women's Court. As 80 days, before the Woman came Thither, of a Woman Child. As Zion of her Daughter in Mic. 4. The Man-child was not Born, till her Last Throws: as themselves express, on Es. 66.  
As 80 Hours, of Creation, before the Moon, and Sun did meet: For, they were not seen, till the 4th Morning.  
And 80 years, From Shushan, and Cyrus, to Ezra: Separating the strange Women: and making This women's Court called Aezra: from Ezra, Help. and so, they Blessed (as the Ps. taught them) when the Women, or the Mourners took the Left hand Walk: as others did the Right. The Lord Bless thee out of Zion: and send thee Help; Out of his Holy Place: though thou may not come in it; But only look towards it; As Jonah did, when he was cast out: of His Holy Place or Presence.  
The 80th year from Cyrus, Taking Babylon (As he is called K. of Babylon, in Ezra 5. And Thence he gave the Temple Vessels:) falleth within the 80th Olymp: or the 8th of Artaxerxes Long: and just 490 years before the Last of Olymp 202 d. Agreed for our Saviour's Passion: by the Great Earth-make, and the strange Eclipse, in Phlegon, and many others.  
The 13 First Cubits, in the Gatehouse (as Ezech. 40. 11.) may represent, the First Light, coming up, at 13 Hours of Creation: and the 13 Days, of their year, before the Passover: and the first 13 weeks, in the year, between the Solstice, and the Tropic: As the 13 months of the year: and the 13 years between the Temple Founded, and Finished: or at least Revived, in the 2 d of Darius: in the 65 t Olympiad.  
And the 65 Cubits, before the Holy Courts: As 65 Hours, to the Noon of the 3 d Day: and the 65 Days, in the Jewish year (as before) and 65 years between the 2 d of Darius, in the 65 t Olympiad; and the 7th or 8th of Artax: When Ezra came up, at Olympiad 80: and 80 years After Zerubbabel; from about 80 Degrees of Longitude; To Jerusalem, at 65. As the first Fruits of Emanuel, in Esay 7, were 65 years before Jerusalem was freed from Those 2 Kingdoms: and our Emanuel, 65 years before the Christian Persecutions, and the Roman Times: Shadowed in the Cuthites, contending with Nehemiah. Who came after Ezra, full 11 years: and so, there were 11 Cubits in the first Verge, of the Holy Courts, they called Heb (Between The Hill, and the Help: As Heaven After Hell:) with its Stairs, and Latices. As the Canticles allude: in the Gentiles, or Unclean: Under the Stairs; and behind the Latices.  
Then came the women's Court (and Ezra's Great Work was To Separate the Women: As their Ruin came by Women: Esay 3 d and 32 d, with Ezra and Nehemiah:) just 135 Cubits Long, and in the Talmud, Square.  
As 135 Hours, of Creation, before Any Woman: Or To the First Morning of Adam: and From Tying up the Lambs, to Heaving up the First Omer; were 135 Hours. As 135 Days, between the Pentecost and Palms, or Great Hozannah, Closing the Tabernacles. And 135 years, To the Great Era, of the Greeks, and Jews Great Friend, Nicanor. And 135 more, to Antiochus: and their Great Enemy, Nicanor. As the Gate Nicanor, At this Woman's Court 135 Cubits from Hell: and the Death of Nicanor (on the 13th of Adar) 135 Days After the Day of Solemn Covenant (both of Men and Women) in This women's Court; At the close of the Tabernacles, Nehemiah 8, and 9 As 135 years, before, from the First Temple Founded, to Joash, who Repaired it.  
From the Gate of Nicanor; The Inward Court of Israel and the Priests: In length 187 Cubits (that is, 135, and 52, for Nehemiahs' Days: As Weeks in a year:) and 187 Hours, came to the Evening Sacrifice of the 8th Day, For Circumcision and the Christian Sabbath: And 187 Days, To the Great Atonement: As Autumnal Equinox, 187 Days, After the Vernal: And the Great Feast in Ester, was 187 days. And the Pentatcuch, 187 Chapters.  
And 187 years, From the 2 d Temple Begun, or Finished, To Alexander's Reign; or Coming To it: Or Taking Babylon, and Dying at it; much about 11 years before the First Nicanor. As there were 11 Cubits, From the Gentiles Court, To That of Nicanor: and 11 more, from the Gate of Nicanor, To the Levits' Rails, and Ducans' (parting Israel and the Priests:) As Twice 11 Before the Altar; Twice 11, to the P●rch.  
And from Alexander's Death, to the Death of the Great Antiochus, 135 years; and Then, to the Birth of Christ, 187. As, from Epiphanes, To the Baptism: Or, From Nicanors Death, To the Death of Christ. which was, from Alexander's Death, or Taking Babylon, As many years, As there be; Or they Reckoned; Days in a year.  
And Thus, the 500 Cubits, from the Eastern Gate, to the Western, might denote, So many years, From the First Temple Founded, To the 2 d: and From the 2 d, to the 3 d, by Herod. Or at least, To the Times of Herod and Cop●nius (a Great Roman Governor in Judea: Friend to Herod:) in the Western Gate of Coponius; As Mark Antony, in the Tower of Antonia.  
And we cannot doubt the Time of Nicanors Death; or of Antiochus, in the Macchabees: which tell us, Judas heard the Romans had beaten Antiochus, and Philip, and Perseus (the Last King of Macedon:) which is clear enough, from a Great Eclipse, about the Last Battle, in so many. That tell us also, that Afterwards, Popilius went From Aemilius, To Antiochus: Who had not else, been so Easily Charmed, in a Circle, with a Riding Rod. In That Rage (as Daniel foretold) he leaveth Egypt, and profanes the City; and the Temple, in the year 145: and dyeth After Juda● Cleansed it, in 148. And N●●anor followed, in 151, or 2300 days (As Antiochus died, 1290 Days:) After the City Profaned: At Olymp. 153. Soon after the Last Battle with Pers●us. And Nicanor was Slain, in the 7th year After: or about Olympid 155: and 188 years more, come to Olympiad 202: and we all agree, that Christ Died, Before the 203 d Olympiad.  
And before the year of Christ 1100 the Christians took Antioch: Which might mind them of Antiochus: and Him, that made the Jews Free Denezons of Antioch (as they were; when the Christians First in Antioch: as Josephus:) and soon After Antioch, They Took Jerusalem, 1260 years after Antiochus: As a Type of the New Jerusalem, 1260 years After Antichrist: Shadowed by Antiochus.  
In 30 more, or 1290, From Antiochus, They had Gotten Tyre also, and Caesarea: and at length, Ascalon and Gaza. So that in 45 years, the Christians, were Lords of Canaan (As the Jews in 45, After Egypt. As daniel's 45, between 1290, and 1335.) Till Almerich joined with the Turks: and against his Faith, Invaded Egypt; and at length his Posterity, lost the Kingdom, To Saladine, of Egypt. And although there were more, Titular Kings, of Jerusalem; yet they did Little. One being a Leper, and another Depozed, for Laziness: And the War diverted Thence, Against the Albigenses. And Jerusalem was Sacked again, about 135 years After the Christians had it. And again, After the Sicilian Vespers; and before the First Roman Jubilee; the Rise of Ottoman, 1300.  
The Porch, and House, and Oracle, were 70 Cubits: As the Dedication, 70 Days; from the First of Tabernacles: and the 3 d Days Minha, was as 70 Hours.  
And to Measure All the Bible Times by 70 years.  
The 7th Man Enoch, was Translateed, 7 years After, 7 times 70 Doubled: at 987. Abraham's Birth, or Terahs' 70, was not Twice 7 less, than 28 (as Enoch 14) 70. And The Promise to Abraham, 7 less than 29 times 70.  
David was Jesses 7th Son, and from Abraham 14: & His 70 years, was just the 14th 70, from Abraham's Birth (75. 430. 475: in all, 980.) And from Daids' Death, To the Captivity, 6 times 70: and 70 more, To Their Return.  
From the City Sacked, To Ezra, Twice 70: and 7 times 70 more (or daniel's Weeks) To our Saviour's Death. And so, there was, between the 2 d of Darius Nothus (where some place the 2 d Temple) To the City Sacked, by Titus: in the 70th year of Christ.  
And as we saw All Changes, by 3, in 6, or 9, in the Watches: So is 1260 found, to be 3 times 6 (or twice 9) time's 70. the Great Age in the Ps. that saith, The Days of our years, are 70 years; As if, Every year were 70.  
The 70 Cubits of the Temple Floor, were Higher, than the First Gate Shushan, by 22 Cubits: and 22 times 70 years, are but 45 more, than Christ's Birth, was after the Tabernacle Reared: 45 years, before it came to Shiloh.  
The Altar, 22 Cubits from the Porch: and from the Gate of Nicanor also, 22. As 22 Letters, and 22 Hours, at the Daily Minha: 22 Days of the 1st and 7th month; for Dismissing, and Blessing the People.  
Solomon's Altar, 20 Cubits square: or 400 by 10, in height, 4000: As the Cubits of ezechiel's Waters, are 4000 As 4000 years of the World, to Christ, or, the Great Pentecost, in Act. 2 d. As the First Fruits of the Spirit. Or, from Noah's Ark, To these Times: and a few years farther.  
The Porch 10: and 120 (as before) 1200. As the Hours between the Passover and Pentecest. And so the Temple 60 long, by 20 Broad, 1200: But the 2 d Temple 60 by 60, 3600. As the years from the Promise; Till 1670, or 1675.  
The Holy Courts in length, 333 Cubits. As Hours to the Passover, and Days of haman's Lots, To Purim: and years from the Ark at Zion, To the Sack of Samaria: Or Siege of Jerusalem, by Senacherib: Or from the 1st Temple: to Manasses carried Captive: Or from Solomon, to Josiah: and 333 more, to Alexander's coming to the Temple, much about 333, before our Saviour.  
To these Holy Courts, They did go up, by Steps of 7 Cubits (in Ezek. and Josephus) from the Court of the Gentiles: who were to Tread these Holy Courts, 333 by 7: or 666 by 3 and an half, or 2331 years.  
And daniel's Vision of 2300, was 31 years after the Chaldean Sack, in the 19th of Nebuchadnezar. Who reigned 43, or 44: and Evilmerodack 2, (as Berosus, in Josephus:) and Daniel had his Vision, in the 3 d of Belshazzar: Son to Nebuchadnezar, (or at least, his Nephew:) and Born, before the Captivity: As in Baruches Epistles. Where, are also, divers parts of daniel's Prayer.  
And the 5 Steps, up, to the women's Court of 135, do make 675, the very years, from daniel's Captivity, to the City Sacked by Titus: 666 from the Chaldean Sack: which held them but 60 years. As the 60 Cubits, of the Golden Image in Daniel.  
And 60 by 6 (in Breadth) is 360: As Days in a year, or years from Their Return, to Antiochus. And this Image is Father to that of 666. As the Talents of Gold, to Solomen: and Sons, to Adonikam, in Ezra, 666.  
15 Steps (for the 15 Psalms of Degrees) do make the Inward Court of 187, to be 2705. (As years from the 1st Temple, to These Times:) and the Outer Court of 135, at the Gate of Nicanor, 2025. And 2025 years, do come from Nicanor (There with Alexander,) Till 1695: which may be very Signal, For the Little Horn, from Alex. also.  
For, if That, or the 2 d Woe, be the House of Ottoman (with Horses Spitting Fire, or Gunpowder:) Their Hower-glass may be Out, at 1695, or sooner: being a Year, and a Month, and a Day, and an Hour, from 1300: the Rise of Ottoman, and first Roman Jubilee of B●niface the 8th. Who did as much, for temporals; As B●niface the 3 d, for spirituals: about the Time of Mahomet: 666 before Ottoman.  
And Purim (in the 7th Month from Doomsday: As 7 years of Release: 333 Days from the Passover:) became the Feast, for the Death of Nicanor: After Antiochus. As Types of These, and others, Ending all, at 7 times 333: or 3 times 666 and an Half: From daniel's Captivity.  
Kainan was 666, before enoch's Translation; or twice 666 before the Flood: As Enoch was Before Abraham or Methusela before the Promise, twice 666. As Kainans Son, about 666 before Noah. And Noah, 666 before Eber: and Eber, 666 before the Great Cecrops, or the Time of M●ses. As the Flood about 666, before the Death of Joseph, and Bondage in Egypt. And Abr●hams Death, about half 666, before the Tabernacle Reared.  
And from Egypt, 666 years, brought up Joash of Judah, or Joas of Israel; Sacking Jerusalem (in the 14th of Amaziah: As Josephus, with the Bible:) and 666 more, the Desolation of Antiochus. And that God would Raise them, at 666▪ might be Hinted in 666 Sons of Ad●n●kam: or, The Lord will Raise up again: at the Return from Babylon, in Ezea.  
And Thus we might find 666, the Great Crisis, To the Greatest Kingdoms. As To the First, and Oldest, in Greece, or Sici●n. As also, To Nimrods' Babel; about 666 before the Exodus, and Twice 666, before its Ruin; in the S●n of Pull, or Sard●napalus; 333 before Cyrus. As 666, from Solomon's 666 Talents of Gold; to Alexander's Crown 333 before Christ. Who was Thrice 666, After Abraham, or 2000 as before. And so, between Their Birth years Thrice 666: and Twice 666, and an Half, to These very Times, or to 1666.  
And to fix our Eye upon Jerusalem (the Sun to its Moon, or Jerecho:) the Great Sun Dial, to the World; withal the Turns of Light and Darkness.  
It was Built about Abraham's Coming to Canaan (in Jos. with Hegesip.) twice 666, before the Caldees Sacked it.  
Taken by Judah, much about 666 from Terah, Babylon, or Ninive. By David, about 666 from Isaaks Death, or joseph's Dungeon: and 444 (23 ds of 666) from Egypt.  
By Shishack, 666 from joseph's Death; or their Bondage in Egypt.  
By Joas, 666 After Egypt, and 666 Before Antiochus: (As Joash Repair of the Temple, was about 666 After Moses first from Egypt.)  
By the Chaldees, 666 before Titus: and twice 666, After Abraham's Coming into Canaan.  
By Bag●as (under Ochus) 666 from David, or the Temple Founded. By Ptolemy Lag. 666 After Shishack, and 666 before Julian.  
By Antiochus, 666 After Joas Sack: and twice 666 from Egypt. And from Cyrus, so many years, as Days in their year.  
By Pompey, 666 from Assyrs' Sack of Israel, or Samaria. By Crassus, Robbing the Temple, 666 After Senacherib Robbed it, of all he could get from Hezekiah: Then besieged it, with a vast Army: strangely destroyed, in Herodotus, besides the Bible. A Type of what God means to do, when Antichrist shall fill the Land of Emanuel; As Esay 8. and 14. and 17, 18. Micha 5.  
By the Parthians: and by Sosius, and Herod; about 666, from Babel's first Coming to Jerusalem, in Hezekiahs' Time: or Manasseh Carried Captive.  
By Titus, 666 After the Caldean Sack: and 60, before Adrian Razed it, 666 After Cyrus Built it.  
By Julian, 666 After Ochus: and by Cozroes, 666 After Pompey: and by Omer, 666 After S●sius and Herod: 666 Before Ottoman.  
Again by the Saracens, 666 After Adrian: and by the Caliph of Babylon, 650 from Julian: and Then, by the Turks, After Titus, 666½.  
Then by the Christians, 1260 from Antiochus: and by Saladin, twice 666, from Antiochus and Nicanor. By Egypt again, in 1234: and by the Saracens, 1290. By Selim, 1516.  
And for the Fates of Rome: or Edom, in the Prophets: As the Jews Tradition is. It risen, at Edom's Breaking jacob's Yoke, and Carrying Judah Captive: in 2 Cron. 28. which caused Ahaz to hire Assyria: which destroyed Israel, and judah.  
This was about 666, before Pompey's Sack: which was 666, Before Phocas and Boniface. As Caesar's julian Aera, was 666 years (and odd days) before the Great Hegyra, of Mahomet; 666 before Ottoman, & the first Roman jubilee.  
The 660th year of Rome, was signal, for Peace at home and abroad. But 666, very Fatal. For the Massacre, of 15 miryads, of them, in One Day, in Asia, (As the Danes in England:) and for the Civil Wars; which besieged Rome, with 4 Armies at once: Till one Consul was slain, as Sacrifice at the Altar, and Cn. Pompey, by Thunder: and the rest affrighted, by Prodigies: till Sylla diverted, besieged Athens, and took it, with the Flower of Greece in a year.  
And though Their Legions were not Constant; yet we may find 666, very signal in them: or their Cohorts: and their Greater Legion, 6666.  
And to Parallel Britain, with the Jews. As both, were invaded, in Caesar's time; so both, revolted in Nero's: and although reduced to a Province, yet not as others, at the Senate's Order, but the Emperor's Peculiers. Vespasian is designed to quiet Both: and both, rebel again, in Adrian; about 666 before the Saracens seized jerusalem, and the Danes England. A Monarchy by Egbert: Though Ina be Called the First, in the Saxon Laws; Taught by an Angel; Paid Peterpences (but first to an English College in Rome) about 666, from Titus at jerusalem.  
Austin was Here, in 600: and ere long, received a Pali from Rome (Tanquam Grande Christi Sacramentum, ad Missarum Solennia:) with power to make 12 Bishops: As York had 12: in the Learned notes on Bede. The Monks of Bangor, 1250 (or 1260) in the Saxon Chronology: slain about 666, from Caesar Here, or Pompey at jerusalem.  
In 636, jerusalem is Sacked by Omar, and Cambridge by Sigebert (a King, and ere long a Monk) Christiana factia & Catholica. In 637, we read of Parishes (as Cambden:) but an old Mss brings them, To Theodore, about 666.  
In That very year, the English received Latin Service, and other Ceremonies (with the Pope's Supremacy) As Bale and the Mag. Centuries.  
Tithes, in Ethelbert; By K. Barons and Commons. As in the Confessors Acts. And Ethelbert Died, 666, After Crassus at jerusalem.  
Lent Here by Parliament (As the Saxon Bede: which in Lat. is, Authoritate Principali:) In Ercombert: Who Died about 666. And Then, was Bede Born.  
Alfred, the First Adopted Son of the Pope: who Crowned him at Rome (But his Will, owneth his Kingdom, To the Bounty of God and his Subjects: Free, as His own Thoughts: in Menevensis:) about 666, before the Change in H. 8. When the Parliament denied the Pope's Supremacy: forbade Latin Service: or Commanded the Bible in English.  
Their settling All the Power, of the Pope Here, upon the Crown; might be a Reverter, of what was There before (As often Adjudged:) Yet I know not, that Ever before, the K. was left, to the Discretion of Cant (which had the Pall and Belt; or Great Symbols, of Dependence on Rome, and Homage to it:) As the Statute leaves him: For Licenses and Dispensations (and others of the Pope's Peculiers:) If the Archbishop judge it meet.  
But After Times, did help the Crown, by giving it leave, To make its Bishops by a Patent: As Edward the 6 t had made a preaching Sheriff: or many such things; with Collations: and receiving Resignations; To most Spiritual Cures.  
About 666 from Antiochus, This Land came to have 7 Heads, or Kingdoms (as Rome:) and at Gogmagog Leap, or other Hill about it, a Dragon was seen, or thought, so Great and Worthy, that it Surnamed a Great King, Vtherpendragon. And its Image was Consecrate, and Dedicate, in a Great Cathedral: and from Thence became the Royal Standard. That I speak not of the Dragon, slain by One on Horse back: Or any other Beast, or Image of a Beast, slain by the sword: and yet reviving, and admired, or adored, by All that were not written in the Lamb's Book of Life, before the Foundation of the World. Which must be opened, and must Judge both Great and small: who have no Book of Works, to Judge them.  
And the Dragon pursued the Woman, flying to the Wilderness (As Hagar did: and is in Bondage with her seed To This day: as Gal. 4.) and made war with her seed.  
The first Creature Animal, was the Dragon: we read it Whales, in Gen, 1. 21. Created in the Waters: coupled with Dragons: as Esay 27. Ezech. 29. and so in Job, and divers places. And Behemoth is next: the first on Earth, as the Dragon in the Seas. It is Plural (as Dragons) in Heb. As many Femimine Beasts: Or Mother of All the Beasts: As Wisdom is of All her Children: and yet she also, is Plural, in Heb. As Behemoth. Which David applieth to himself in the 73 Psalm. And I am Behemoth with thee. I am that Behemoth: more brutish than a Beast: or Behemoth.  
Those 2 Ruled, Till Adam came up: and had a Commission, which he did not Execute. And yet we do not find All the Beasts, put under him : and the Serpent was more subtle than the Beasts. But Noah's Patent, is a Promise also; Your dread shall be on every Beast (that Conquered Adam) and upon All Fishes of the Sea, or Dragons : Into your Hands they are Delivered. Thou hast kept the Good wine until Now.  
The Dragon is Prince of Darkness (as it walks in Darkness: while the Beasts are Couching:) and the shortest night of Darkness, in judea, was of 10 Hours, or Horns; as of 7 Heads, or Days, in a week.  
And if their shortest Day, or Night, be as 1000 years (as Psal. 90. and 91. of the Dragon and Beasts:) Then is Every Hour, as 100 years. And so, the Dragon and Beast, must Reign, about 1330 years: As They Reigned, 133 Hours, before Adam was Created.  
And if the whole Day and Night, be As 1000, Then the Longest time of Darkness, in the Bible Meridian, is but 666: or 2 thirds of 1000; As one third of 2000  
But if their Little Watches, also, be 1000 (as the Psalm hinteth) Then is Every Hour, 333. And so Plato's third part of an hour, may be 111. which is also, the number of Kaveh: the Common Heb word, for a Measuring Line. And Thus, 666, may be parallel to the 6 Hours Turns of Tide, and Sun and Moon, at the Cardinal points of Heaven: As before.  
And the Jews parted all their hours, into as many Clakins, as days in 3 years: 1080. and each of them by as many more as their Sanhedrin: or Noah's Nephews: or their Families, in Egypt: Or our Saviour's Ancestors, in Luke: Or years of Abraham's coming to Canaan. and 75, is the difference, between 1260 & 1335. but 3 more than Twice 666.  
And for Hours, in the Revelation. The 2 d Church must suffer Tribulation for 10 Days. Which have Hours 240. And the 10 First Persecutions, lasted just 240 years. From 65, or 66, of Christ (when the Jewish War began) Till Constantine: at 306. And the Southern Martyrs, of the 10th Persecution, are 144000; in Eusebius and others. As the Lamb before the Sabbath had 144000 Clakins before it : As First Fruits of Time and the Lamb for the Sabbath.  
And if Constantine did close the 10 first da●es (as the P Lambs were Tied, and Tried, in the first 10th day of the year) and That be in the 2 d. Ch. Then the 3 d, which stood, when Antipas was slain; and yet stumbled, at the block, of Balaam and the Nicolaitans; must be with Constantine: or at his Times.  
When poison sowed in the Ch. (as was written in the Lateran, at His Donation to the Pope) was swallowed by the Clergy: which began to Prophecy for Hire; as Baalam : the people's Belly: or their Bell: as the Priests of Bell and the Dragon. in Dan. Apoc.  
And Nicolas, is one above the Laity: or proper to the Clergy. And Austin, Euseb. Clem. and Epiphan. may show us That which God abhorred in the Nicolaits, was (somewhat besides Eating things to Idols, and Fornication) Demeaning themselves, As Diotrephes (a Priest of jupiter, or Belus:) and mixing Heathen Rites, or jewish, (which began in Peter's Time) with Christian Worship. Of which, God is more jealous, then of other Gods. As an Husband, is only Jealous of Her, that continues a Wife: but with an Whorish dress, or forehead: As the Lord Complains: and Threatens Desperate Sorrow, unto Planting Strange Plants, about His Altars; which He so forbade, and abhorred.  
This Spread, in the Church, as Arianism did; about the very first years of Constantine, and Pope Marcel●us: who Created Cardinals, or Parish Priests; To Bury the Dead, and to Baptism Infants. Which was presently followed, with Albs, and Corporals, At the Altar; and with Tapers, and Candles, in the Sun Shine (as a Prologue To the Flames, that followed:) and Compulsions to Religion: which began, about the Time of the first judictions: (which we may Translate, by Impositions:) First commanded, At the Council of Nice.  
Meletius, the First Bishop, that opposed, and Degraded Arius; did first deny, Restoring Laymen, Lapsed; Though perhaps, the fault was more, in Churchmen: which on Penance, were Restored; but with divers washings, and some Jewish Rites. The Donatists opposed; with so much Zeal, that some affrm, They called themselves the Only True Church: and Rebaptised.  
The Cross, was found, they say, about those Times: and a Greater Cross, in Arianism; with the Great Contests, for Easter Day: which Toar the Seamless Coat, of Christ; the Soldiers Spared.  
And though Paul, the Eremite; and Anthony, resisted; and began the Monkish Orders; yet Those Times, had also, Sad Complaints, of Gluttony; among the very Clergy: which were therefore called Priests of Bell.  
As Jesabel (in the Revelation) may allude, to Jesu● and Bell. As the Prophets of Jesabel, with Those of Baal, or Bell: in Jesabel.  
And so, we come, to the Temples Treading down: or the Holy City: by the Christian, Antichristian, Jebusites: for 1260 Days, or Years.  
Which we found very signal, in Hours, and Days, and Years. As From the Birth of Cainan, and Mabaleel; To the Flood; and Rising of the Church After it. As from Enoch and Methuselah; To Abraham. Or from Noah, To M●ses and Aaron. From the Flood, To the Ark in Zion; or the Temple. As from Joseph, and Jacob, To Nehemiah. Or from Egypt, and the Wilderness: To the Dedication by the Maccabees.  
And Thence, to the Christians Getting Jerusalem.  
As from gideon's Ephod, To our Saviour: and from the Romans First Taking Jerusalem, To the Pope's Decretals, and Council of Lateran: For Transubstant. In the Time of Innocent the 3 d: Excommunicating the Emperor. As From Christ, To the Sicilian Vesters; Or the First Roman Jubilee; with the Second Wo. or House of Ottoman  
As from the Sack of jerusalem (or Revel. written) To the 2 d Roman jubilee: Or To the Golden Bull: and order of jesuans, or jesuats. As From the 10 Persecutions, ending in Constantine, To the Great Change, at Queen Elizabeth. And From julian's Time, To the Persans Taking Babylon; and to K. Charles in England; and Free Religion in France.  
And although, there were Great Defections (in the Christian Churches) before julian: Yet Then, was the Great Apostasy; which seemeth, Pointed out, To the Thessalonians.  
And the Last Oracles, said, that Christian Religion should Stand, but a Great Year. Which came out, in julian's Time: about 365. And Thence, the Roman Empire did begin its Mortal Wound. As first, by the Gauls, about 365, of the City Built.  
And whatever else, the Revelation Beast may be: yet, we must All agree, To That last verse, of the 17th Chapter. And the W●man, which thousawest, is That Great City, which Reigneth, over the Kings of the Earth. Which certainly, was Rome: in some State or Other. That we say nothing, of Mysterium, written in the Pope's old Frontal.  
In Constantine, the Empire Trembled: In the Western Legions drawing off, to New Rome: with 7 Hills, also: but not 7 Kings, or Governments. And a Kingdom Divided, cannot stand.  
The Church, did Creep again, a little After Julian: But with standing stools, and Forms, of some, that did pretend. to Teach it first to Go: with a strange Chaos, of Jewish Rites, or Heathen. And the Tares of the Envious one, grew up, Till They could not be Rooted out; but with Danger to the Wheat also.  
First, in Lent only, Till Easter (which Crucified, all the Body of Christ:) Marriage is Forbidden: And at Laodicea; the signal place, in the 3 d of Revelation: Then at Other Times: and Then, To the Clergy, at All Times: in Siricius. When, the name of Catbolique, came up: with the Golden Law, for Lent; about 380. Then, Canonical Hours, about 390: A very signal Number, both to Jews and Gentiles: for the Last Olympiad: and the First Use of Mass: with the head of John the Baptist; and Then, the Bones of Samuel: and ere long of Stephen, and Nicodemus: Brought into Europe.  
The Empire shakes, upon Contest, of the Emperor, and Stilico: by whom, Alaci●us was Beaten: Yet, so countenanced; That he sacketh Rome.  
From That Deadly Wound, 1260 years, come out, about 1666: Or somewhat sooner. At the End of the Three Great Years and half, or 3500 years, of Esau's Struggling with Jacob. Which, Esdras makes, the End of the Old World: and Beginning of a New. And all the Bible maketh Them, the Great Types of Election, and Reprobation: or of Children of Light and Darkness. The first Dragon, or Beast, of the Bottomless pit: with 7 Heads and 10 Horns: or 10 Hours: for 7 days, of the week. And the shortest Night, had 10 Hours. And as the Light, might Rise, in 7 hours; so the Sun, might Rise, in 10. And Those 2 Numbers, of 7 and 10, were Sacred, to others also. As in Justine, Curtius, Arrianus, and others, of the Persians, and Alexander's Weeks: before the Roman: in the Attic Nights, or Genial Days, and Saturnals.  
And as, the Revelation hath its 4 Watchers, and 24 Elders, for the 24 hours; So, the 7 Spirits, For the 7 days of the week: which return in a Circle: As the Months of Nisan and Tizri. Which were Sevenths, to each other: and had ●easts alike.  
As 7 equal Circles in a Ring of 6 and one, in the Centre: as 6 Tones and 2 Halus, in and an Eight, or Diapason. 7, being the only Number, of 3 Wholes and a Half.  
The Jews Law, had 7 Heads, to Noah: 10 Horns, to Moses: with 666 Sections, or at most 669. And its Heb name, is akin, to Thorus, or Taurus (a Beast) which in Hebr leters, maketh just 666. And None might buy, or sell, among them (or be Denizens;) that did not submit, to the 7 Heads, of Noah's Laws.  
7 Things, were left by Moses, for the Poor. 7 Sabbaths: 2 in Tabernacles: one in Pentecost: and 2 at Pass: (and 7 Passovers in Script.) besides Atonement, and the weekly Sabbath. Which 2 last, forbade All work; the other 5, but Servile only. 7 Servitudes, in the judges. 7 Liquors, in Moses Song. 7 Lamps: and 7 Spirits, on the Messiah (Esay 11) As 7 Spirits, before the Throne: or 7 Eyes: or 7 Planets, in Heaven; and 7 Metals in Earth: seven pair of Nerves: and 7 Principal parts, in the Bowels.  
So, they had 7 Elders, or Deacons, in their Churches, or Synagogues: which must be of 10 at least. As usually, a Paschal Lamb, was for 10: Recorded. and so, the Romans, could reckon them, at the Last Passover. And at 10 they brought their Children, to Fast, and other points of the Law: and their Lowest Consistories, were at places of 10 Families. As the Saxon Decennars, or Tithings. And the Romans had their signal Tithings: and 10 Circuits, in their Provinces: 10 Kingdoms, as Horns: on the Last Head of the Beast.  
Which may be, the Great Spirit of the World: with 7 Heads, and 10 Horns. As God also, pleased to manifest himself, in 10 Laws, and 7 Spirits: for 7 Days, of the week: and One of Them, had also, a Deadly Wound: as it was the Jewish Sabbath: but Got up again; and yet so changed, That it was, as an Eight Day; and yet, but One of the 7: As the 7 or 8, Heads, in Revel.  
But there is a Man can be our peace; when the Assyrian Overflows us. When he shall Tread in our Palaces; Then, we shall raise against him, 7 Shepherd's, and 8 Principal Men. Yea, and the Spirit of the Lord shall set up a Standard against him.  
The Revelation doth require, a Volume, by itself.  
Now Only, the Holy City, Trodden down: As David Got it, from the Treading Jebusites: and Nehemiah, from the Cuthites: and Machabeus from Antiochus.  
And Jerusalem shall be Trodden down of the Gentiles, Till the Times of the Gentiles be fulfilled. Or, as Paul, Until the Fullness of the Gentiles: And Then, All Israel shall he saved: or Redeemed: For the Time of your Redemption, draweth Nigh.  
The 42 Months, are 1260 Days: as 5 months, of the First Woe, are 150 days As the 5 first months of the Flood, quite hiding the Earth, in Water: as the Baptists Mother, was Hidden, 5 months: and in the 6 t, the Angel came to the, Virgin.  
And at 30 Days apiece, 42 Months, are 1260 Days: As the Days of the Woman: and the Beast also, 42 months. And yet, they do not seem to end together. Except, we grant him, More, than his Reigning Time, of 42 Months, From his Deadly Wound. For, he lives, and prospers so, at the End of 1260 Days, that he killeth the 2 Witnesses: and They lie Dead 3 days and an half: which may be 3 years and an half: or somewhat more than 3 days: or 75 Hours. and 1335, are 75, more than 1260.  
And at Rising of the Witnesses, the 10th part only, of the City fell: whether it be the Great City following (which Reigned over the Kings of the Earth:) Or the Holy City Before: yet called Sodom, where the Lord was slain. As in the Prophets. And the 10th of that City, may allude To Neehmiahs' Time. When the Tenths▪ of All the people, were chosen out by lot, to dwell in jerusalem; so that All that City was but, as the Tenth of Israel.  
And the Tenth (in Esay 6, and other places) seems a Type of God's Elect: Or else there may be somewhat more, in it. For, the First Fruits, are The Elect: whose Heb name, is akin to That, of First Fruits. As we touch on david's Micol, and Baburim: in another place.  
But Tenths, are proper most, to the jewish Church. And when the Fruits, of All the Earth, come in (as All Kingdoms: At the Rising of the Witnesses:) It is no great wonder, That Tenths should Fall. With All, the Ceremonious Pendants, To the jewish Levites.  
And the very word for Dragon, is in Hebrew, Tan [or Tannin] and Levitan: akin, to Levi Tan, or Ten: And the Levites crying, Ten, Ten; which is Give, Give, (as the Horseleech:) Else I will Take it, with This Fleshook: by Force. And Levitan, may be, Levi the Dragon: or Cruel Levi. As Their Father jacob said. Adding also, But my soul shall not be in their Secret, or in Sodam (As the word is There: and maketh just 666:) alluding unto Lots, flying out of Sodom, to Zoar. As Moab, of Lot, is bidden, in Esay 16. As, to mind, the Heifer of 3 years old, in Gen. 15.  
Moses told the Levites, they were a stiff, Rebellious Generation. Deut. 31. 25. 27. And it was a Levites Concubine, that played the Whore, at Bethlem: Till at length, she was filled; and divided into 12. As the 10, and 2 Tribes: scattered all about: Till there were not left 666, Relics of Benjamin. And yet, he Had the Ruler, Saul (and He cut his Oxen, As the Levites Concubine:) and then the Temple came, in Little Benjamin. The Lord must dwell between His shoulders. And the Altar had a corner cut, that so it might be all in Benjamin. To Devour the Prey, in the morning sacrifice; and to gnaw the Bones, in the Evening: As Jacob first; and Then, the Prophets do allude.  
And the Jews observe, the Levites were but 22000, to Teach their 22 Letters: & for neglecting That, They were carried Captive, in their 22 d Generation. As the Priests, cut off, by Saul: Before David's New Jerusalem: And Solomon Put off, Abiathar also: the Relic of the Priests. And Nehemiah chased a Son of the High Priest, allied to Samballat.  
And when Solomon came to Dedicate his Temple (which perhaps, the Priests expected: But) As soon, As all the people did agree, to Bless the Lord, and sing, For he is Good: Because (a mighty word! As if, He were not Good, But That) His Mercy doth Endure for Ever: Then, the Glory of God, came Down, and Filled the Temple so, that the very Best, of All the Priests, could not Enter: or Durst not.  
So that Solomon was fain, to Pray (will God Indeed, Indeed, come Dwell in Clay?) and Bless the People. Which by God's Command, was most Peculiar, to the Sons of Aaron: and Solomon was neither Priest, nor Levite; But of Judah, whence our Lord did spring. And he cut off, 22000 Beasts, in One Day: which Themselves compare, to the 22000 Levites. Adding also, that Pompey slew 22000, about the Temple; and was Beaten, after it, by Caesar's 22000; To as many more, in Pompey's Army. As 22000, in That of Apolonius, in the Macchabees.  
And when Joash came up, in the 7th year, and did desire, the Levites, to Repair the Temple: or to help it forward: They Pretended, but 'tis said, They Hastened it not. And again, in Twice 7 years, The Priests, had not Repaired the House: as 2 Kings 12. with 2 Cron. 24. (as 12, and 24, in all, Temple matters.) And at length, They consent, to Receive no more money: nor to Repair the House: which was therefore, Put out (as the Vineyard) To Other persons: That did work; and do it, Faithfully: without Priests and Levites. Which might be, a Type of somewhat in our Saviour's Times; and Farther. And though, we read, of First Fruits still: Even in ezechiel's New jerusalem: Yet of Tithes, very Seldom, or never, that I find, in all the Bible, of the Gostel Times: but of the Pharisees Boast, of Paying Tithes: and Tithing Mint, or Any-seed.  
But the Tenth, might also Note, The Tribute, Paid to Kings, over them: Which Samuel fixed by the Tenth, of All they had, or Got. And when the Romans Took the Didragm (or half shekle, For Redemption of Souls: As in Matthew, with Josephus:) They had Tithes also: The Common Tribute, to Hercules, with other Demigods. And so the 10th days of all, or divers, months, were mourning fasting Days: as we saw before.  
And thus, the Fall of the Tenth of the City (Wither it be Jerusalem, or Rome, or Any Other: or All Others: For it may be, in All, Successively:) may speak the Fall, of All Their Tolls, and Tributes, Tithes, and Offerings: or whatever else, was Appendent to the Levitical Policy: or merely Jewish: Or Legal Bonds: or Bondage. And They, that defend Those things, should be sure, They come not, to confess, They have Acted, As Jews: but were not: As in several of the Churches. Which were much Distinct: Although, so near (in One Lydian, Asian Province) That they might have soon made, One National Church (if That had been the Only way:) and All their Angels, might have laid their Faults, upon One High, Arch Angel.  
But ezechiel's New Altar, rejecteth all the Old Levites, that stayed with Israel: and Chooseth the House of Zadoch (the Righteous) as Solomon took him, for Abiathar.  
And Ezechiel 45, determines All Tribute, to their King, also: with a strict Command, upon the Prince: To Take away his Exactions, on his People. whose Exactors must be Peace. And One of 200, Lambs, with a 60th part of Corn: or 100 part, of Oil: is Fixed, for the Tribute.  
But How Long, These Tenths, or other Tolls, may last: I know not any Text, determines clearer, Than the 14th of the Revelation. Bringing us, To the Feast, of Tabernacles (in the following Chapters:) After Harvest, and Vintage. As Exod. 23. 16, and 34. 22. Deut. 16. 13.  
As the Ark came Home (From 7 Months Wand'ring: as 7 years' Release:) and Rested in the Field of Josuah,) some Type of Jesus:) when the Jews were At Their Wheat, or Last Harvest. Before the Showers fell: that were restrained, in Harvest (As 1 Sam. 6. and 12. 17. and 2 Sam. 21. 10.) And Those Showers, might hint, the Waters of the Spirit: To be Poured out, at the Joy of of Harvest. As the Waters of Bethlehem, David Longed for, at Harvest Time, as 2 Sam. 23. And Samson came to visit his wife, in Wheat Harvest: and Then Burnt, the Philistines Corn.  
And we may compare, Psalm 126. 129. Esay 9 and 12th, and 18; With That, of Jeremy. The Harvest is Past; and yet, we are not Saved (As we hoped, by the Types :) But, Is there no Balm in Gilead? or the Witness Meetings? As of old, for jacob; at Gilead, and Mispa? Samuel also, Cried, at a Mispa, The Lord is Witness: And They Answered : Witness.  
And again, the Harvest is come; and Time of Thressing Babylon. Which yet, is made, Too Narrow; by Confining it, to One, any One, City, or People, in the World. It was, the Head of All Oppression, and Confusion: As it signifies. And yet, it is, Too much, in my Heart. And Babel, is Lebab (the Heart, in Hebrew) Turned Backward; or Distracted, and Confused. As Solomom saith: God's work is much, to make men see, They are but Beasts to themselves (Shehem, Behema, Hemma, Lahem:) and the World, is in their Heart: and Madness also; while we Live, and After That, we Dye.  
But O judah! He hath set an Harvest for thee. When I return, the Captivity of my People, Hos. 6. 11. And, at the Valley of jehosaphat (or Beraca) Put in the Sickle; For, the Harvest is Ripe: get you down (and Hither, Cause, Thy Mighty Ones to come :) For, the Winepress is Full; and the Fats Overflow: For, Their Wickedness is Great.  
And so the Great Doom, and Feast of Tabernacles, in Zech. To which, our Saviour may allude, in the Last, and Great, Day of Tabernacles: and the Mighty Ones, or Angels, to come down At That Day; in joel, and Zech. For They must Ascend first, and Then Descend, on the Son of Man.  
As the Great Angel, in the 14th of the Revelation: or the Son of Man. Who bid them, Let the Tares alone, with the Wheat: Till the Angel Reapers Came, at the Harvest: or End of the World.  
And as This Harvest, and Vintage, began with the Jews, and House of God (As in the Prophets, Gospels, and Epistles:) So it is All, measured, From That City: Sacked, and Pressed; As Grapes, in a Winepress: As in divers places. So, that our Saviour, makes the Ruin, of that City, a Shadow, of the Great Judgement  
And the Blood (As Moses Song, The Blood of Grapes) came up, to the Bridles of the Horses: Treading it (as, in the 2 d Woe:) and it flowed out, From the City (Trod and Pressed) 1600 Furlongs.  
And if Cubits, be proper for Days; Then, Furlongs, are proper, for Years. And so, we may find them, in Many Places: and Cities Built, and Sacked, or Changed, at a signal Number of Furlongs (or Miles) in their own Buildings: or Distance, to some others: so, or so, Related to them. As the Olbian Tables, and Characters.  
And though, the Furlong, be with some, 400 Cubits (as before:) and a year, have Fewer Days: yet They could not take a Round Number (as they call it) Nearer; To Their Greatest year: which had, a full Month, of 30 Days, beyond the Common year. As often, They were forced to allow.  
When either, Floods, or Frost, did hinder, coming To the Passover: which God dispensed, in Case of Sickness, and of journey. Or, the Vernal Equinox, were After That, which should be, the Passover. Or, their Barley, were not Ripe enough; For Heaving up, the First Fruit Omer.  
Then, the Jewish year, had near 400 Days. And so, the word, for 2 years' space, is, 800. If m, be only 40, in Shenothaim.  
And the Attic Fuclong, had not so many Feet, as the Roman, by 24, or 25: and was no more, than One did run, in a Breath: or 10 seconds. As we must Breath, about 360 times, in an Hour: As Days in a year.  
And the Ancients, measured a Degree, by 666 Furlongs.  
The Revelation, was at Patmos; a Greek Island. Somewhat before 100, of Christ: or 60, from His Passion: or 30, from the City Sack. And we may remember, All these years, by That, of the Good Ground, bearing 30, 60, or 100  
And our Saviour hints, somewhat in Furlongs. When They had Rowed 30 Furlongs (as Himself, had lived, 30 years:) They fell, into a very Great Storm: which might denote the City Storm and Sinking, in the War: that Rose, 30 years, After Him: Who Walked, on the Sea, and Calmed the Storm. Although, They thought him, an Evil Spirit. As we use to do, in All, of other Judgements, or Practise, from us.  
And his First Revelation, of himself, was at Emaus: when they had walked, 60 Furlongs. As the Revelation, was 60 years; After his Death: And the Roman War, full 60 years, After his Birth. And 60 more, To Adrian, Rasing the City; about 130 years; or 1600 months, as Furlongs.  
The New Jerusalem, is 12000 Furlongs. And, If they be Months, it is but 1000 years: as Chapter 20. But if Years: and the Circuit be 12000: Then Every side, of the Square, is 3000. As the years, from Shiloh, To these Times, or very near us. As we saw, at the Tabernacles 3000 Cubits. And if the Temple Cubits, be Days: 30, by 30, make 3600: and by 20, 72000: or 6000 years. and the very Porch, of 10, by 20, 200; by 120, 24000; of which before.  
We saw, how Ninive, did Sack Samaria: and Babylon, Jerusalem: at 666. And They were Distant, from them, 666 miles: and the Least of them, 444 Furlongs, about. As the Biggest, 480.  
And Judah, came, From Them, about 480, years, After the Temple Built, at 480 years from Egypt. Which is also, distant, by 240: and some parts, 480 miles. As Haran was 430. And Abraham, coming Thence, was told, of 430 years. As Memphis was, From the North of Canaan: but from Old Babylon, 960: As years, From Egypt, to their coming from Babylon.  
And Babylon, was 480 miles, from Damascus: As it came to be, 480 Furlongs, or 60 Miles, about. As one of its Castles, 60 Furlongs: and its Golden Image, 60 Cubits: And its River, had a Wall of 360 Furlongs. And Cyrus took it (as Jeremy spoke) by 360 Sluices; as Days in a year.  
Which was also, 240 year, of Iphitus Olympics: or of Rome, 216: or of Nabonassar, 210. As His Tigris, was 210 Furlongs, from Cyrus Susan. Which was also, much about 210 Furlongs, in Circuit. As Cyrus Took Babylon, 210 years before the Persians End, in Alexander Taking Babylon: 210 years, After Cyrus. As Cyrus, 210, After Nabonassar: and 10 years, before his Son, began The New Babylon, in Egypt: or was There: with his Sister Meroe: for Sheba.  
Daniel speaketh, of Cyrus' 3 d year: and Xenophen, of 7, or 8, years Journeys: and Ptolemy's Canon, of 9 years, in Babylon. The Head of All the Monarches. Nimrod; Nabonassar: Nebuchadnezzer: Nabonidus; Darius the Med●; and Cyrus the Persian: Darius Histasp: Alexander: Seleucus. All. Till Rome also, lost itself (as Alexander did) by Gaining Babylon; or Parts about it. As Thera (in Justine) akin to Abraham.  
And Cyrus Took Babylon, about 1666 years, After its first Building: at 100 years, After the Flood. And Peleg was born 101: and His Name, is Scattering, as at Babel.  
And to look Westward. Crete is about 1600 Furlongs in length; and 666 miles, from Jerusalem, Taken by Pompey: As That, by Metellus, 66 years, before our Saviour.  
Eubaea, So many Furlongs Round, as Days in a Year. And Athens, Twice so many, miles, from Jerusalem. Or from Canaan, about 666.  
Rome was Built, as many years, After the First Olympiad, As there be Hours, in a Day: and From the Flood, as many years, as Hours, from Pentecost, To the Doom, of Both Temples. A little before Hoseahs' Captivity: about 1666, from the Birth of Sem. As about so many Miles, from the Tents of Sem: or 1600, from Jerusalem.  
And the Blood ran out, from the City, 1600 Furlongs. And there was, no place, of Canaan, so far, from Jerusalem; or Any of Ezypt, much nearer.  
But if it be, for years: from the First Christian Persecution, and the Roman War, at 65: 1600 years, are fully out, at 1666. As at 1670, from the City Sacked. Or 1695 from the Revelation. About 95: by All the Ancients, but Epiphanius: who placeth it sooner. As before Thyatyra swallowed by Earthquake. But it was soon Rebuilt again: As by the Subscriptions of Divers Counsels: before Strabo and Ptolemy mention it, with All the Rest.  
But the Revelation hints an Hour of Darkness, and Temptation, which must come, and Try the World, immediately before the New Jerusalem: of Those, that Conquer, in That Last & Great assault.  
As when the Fowl Spirit, was to be Cast out (at our Saviour's coming Down) It Tore the Child, most Sore; and left him As Dead.  
This Last, and Great, Hour of Temptation, just before the New Jerusalem (As Chap. 3. 10, 11, 12:) may be That, which afterwards, is called The Slaying of the Witnesses. Or Tearing, and Leaving, Them, As Dead. And some, long since, described it, a Civil Death: rather then Natural. Or so, at least, That they be not Buried, If Dead: but their Carcases, lie in the Streets of the City.  
As the Hasidim (or Puritan) the very word, of the Psalm: cited in that famous account of the Asideans, slain against the Public Faith: that All the People said, There is no Truth, or Righteousness, in These; that have broken, the Covenant, and Oath; themselves made, o● Took. As both Books of the Macchabees, and Josephus: of Nicanors Time: at Purim: 333 days, from the Passover. As Ester is in Heb, near 666.  
Which might also, be shadowed, in the P Lambs: Tied up, 3 Days and an Half (from the 10th, To the midst of the 14th;) And then, slain, 3 Hours and Half, before the Paschal Supper: and 3 Days, before the Lambs, of the Congregation, were Raised, or Heaved up, with the First Fruit Omer, on the 3 d Day. As Christ was raised, on the 3 d Day.  
And so, about the 7th Month also; Before the Great Feast of Tabernacles: The Jews assert, a General Judgement on the Dead, of the year before. And, As the Paschal Lambs, were Tied up, in the first month; So was Israel, in the 7th; To a Solemn Fast, and Expiation (by Blood also:) Upon the 10th of the 7th. And although, it were commanded, but for One Day: Yet They used Fasting much, for 3 or 4, Days together: as Preparation, To the Feast of Tabernacles.  
But, They were not slain (as the P Lambs: and Christians, of the Primitive Times:) but only, Lay, in Sackcloth, and Ashes. (As Rev 11th) Retired, or Hidden, and Useless, To the World: but in Fasting and Praying: or the Last Act, of Their Prophecy.  
Which was hinted before, in the Seed Royal, slain by Athaliah: with Naboth, and his Sons, in Jezerel (which is Prophets, or Prophecy, in the Seed of God) By Jezabel: To which, the Revelation doth allude.  
But They shall Rise again: As we saw before, in Joash (or the Man Despairing:) Raised, in the year of Release: As an Emblem, of some Greater Thing to follow. Though he Then also, Repaired the House of God: but slew Zechariah, between the Porch and Altar. As if Cutting off, the Lords Remembrance; Hinted, All things New: and Forgetting Old; and all that is past: in Esay, with the Revelation.  
The First Witnesses, were Lambs, at Beershebah: the next, at Mispa, and Gilead, the Stones of Witness: For Jacob, and his 2 Wives: as Emblems, of the 2 Churches; of Jews, and Gentiles. As David's 2 Wives; led Captive from Ziglag; and detained, 3 days; and Then recovered. As the 2 Spies, of Jericho, were Hidden, for 3 days: and ester's Fast, of 3 Days.  
Which was also, the Time of Isaaks being Dead, in his Father's eyes: and of Egyptian Darkness: and of Preparation, for the Law: and again, for Entering Canaan, and spying Jericho.  
And for years also. Elijah prayed, till it reigned not, for 3 years and Half: Samariahs' Siege, was 3 full years: and the Jewish Wars, 3 years and Half. The Famine for Saul, was 3 years: and David's Pestilence, 3 days: As of Ionas in the Whale: And of Jesus in the Grave: As Lazarus, 3 days, and part of the 4th.  
And Paul had 3 days Darkness, at Damascus: and we read, of the 3 d day of his Storm: Which ended not, Till the 14th Day. As the 14th Day, for Passover: and 14th year, in Gen. 14. And the Crises of Jerusalem, in the 14th of Amaziah; the 14th of Hezekiah. And Paul went up to Jerusalem, in the 14th year. And the 14th Hour of the Day, brought up the morning Sacrifice: and 14th from the Morn, Evening Sacrifice.  
Which may be called, the Daily Witnesses. At the Tabernacle of Witness: the Ark of the Testimony: and Altar of Witness: As in josuab: judges: Ps. Unto which the Tribes of the Lord go up: unto the Testimony of Israel. And the Congregation, hath an Hebrew Name, akin to Witness. And God calleth them His Witnesses: in divers places: as in Esay 43. and 44. As the Cloud of Witnesses, in Hebrews 12.  
Yet some, special Persons, are Especial Witnesses, in several Ages. As Moses and Aaron: Caleb and Josuah: Barak and Deborah (Lightning and Thunder:) Elijah and Elisha: Zorobabel and Joshuah: Nehemiah and Ezra: the Helper, and the Lords Comforter: as Types of Jesus, and the Comforter. As From Jesus Christ, the Faithful Witness: and again, Who is the Amen, the Faithful, and True Witness. As in Esay, You are my Witnesses: and He, whom I have Chosen.  
And the Witnesses, in Revelation times are Divers. As he saw, the Souls of them beheaded, for the Witness of jesus. And the Angel saith, I am thy fellow Servant, and of the Prophets, who have the Witness of jesus. And again, The Witness of jesus, is the Spirit of Prophecy: and All that had That Spirit, are Witnesses. Yet in comparison, of others, They are very Few: and therefore, called Two. As the Lowest Number, which the Law required, for Witness. And, there may be Two, more especial, in the Latter Times also.  
As the Outer Court, of the Tabernacle, had but Two only, Visible: and yet a third Included. The Spirit, in the Blood (at the Altar:) and Water, in the Laver: as the Pillar in the Cloud. And the 2 daily Witnesses, in the Morning and Evening Sacrifice. As, the Minha with Perfume, at the Altar of Incense. With the Loaves of Shewbread; and the Lamps; As Spirits, before the Throne: or the Ark, and Mercy Seat, with the two Cherubins of Glory.  
Like our two eyes, in our Face; and 2 ears, in our Head; and the Spirit, within the Wheels. As in our Heart: with 2 Auricles: as 2 Loabs, of the Lungs. and Two, yet Lower, called Testes, or somewhat of Witness, in divers Languages As putting the Hand, under the Thigh in solemn Witnessing.  
As the Great World also, hath its several Pairs; of Witnesses; in Earth and Water; Fire and Air: and yet much Higher and Brighter; as the Eyes of Heaven: called also the Faithful Witnesses (in the Ps.) the Sun and the Moon.  
Which were, as Dead, or Hidden : Asleep in their Causes (as the Schools speak:) for 3 days and an Half. Or Till the Morning, of the 4th Day of Creation: when they first appeared. And at Every New Creation: or at bringing up, a New Heaven, and a New Earth: The Witnesses, of That Generation, may lie hid, and be as Dead: For 3 Days and an Half. Till a voice come from Heaven, saying, Come up Hither. As at first, Let there be Lights, in Heaven: and it was so.  
Darkness, As the First Beast, or Dragon. Draco: Dark: and Tenebrae, the Dragon of the Evening, in Hebrew: where also Eeve, or Eeph, is Darkness; & a Beast, or Serpent, as in english, Evet. and the Jews tell us, that Adam's Wife was Lilis, First, or Night: and Then, Eeve: which is also Night; as in english Eeve, and Evening. Day and Night, being as Man and Woman: Husband and Wife. As the Womb of the Morning, in the Bible.  
This Dragon, fighteth with the Two Faithful Witnesses; the Sun and Moon. Which are weekly Hidden, 3 days, and half: or 7 nights in a week (as at first, 3 days and half together.) And when These Witnesses meet, with the Crossing Serpent, in Heaven (or the Ecliptic; with its Nodes of Dragon's Head, and Dragon's Tail) They be Eclipsed: which may hold 3 Hours and Half (as at the Passion:) And the Moons monthly Hiding, are about 3 days and half (as Emblems, of the Worlds, and Churches Changes:) and her Absence From the Sun, and shinings, are about 3 weeks and Half.  
And, for 666, in This Beasts Fight, with Those Witnesses; we found, 6 hours, or Great Watches, Turning the Tides, as Sun and Moon, at the Cardinal Points: and making up 666: and its lower Root, 25; the First hour, that Ever, Turned, Light into Darkness.  
And as many, make the Moon's Apogeum, 65, or 66, of the Earth's Rad●i: So do some, make the Suns Radius, 65 times, Greater than the Earth's: or his Apogeum, Twice 666: as we saw before.  
And all, made, his daily Motion, about a Degree; and some made, That, about 666 Furlongs: as Ricciolus from Posidonius in Cleomedes. Where also, the Moons Periodick Month, is 27 days and half. Which in others, is, 27 ⅓. but in Martiaw Cap. 27 days, & 16 hours: but 2 less, than 666: which is also, very near the Month for Anomaly, and Latitude: As, often, For Appearance; Though Uncertain.  
And the Sun's Monthly Rotation (now agreed) is from 26 days (as the Caroline Tables) To 29 & half: and the mean is 27. ¾ Which is just 666 hours. As Apelles, or Scheinar, and Galileus. When they found, One of the Semicircles, to be 13 days, and 20 hours, and an half, Which doubled, maketh 27 days, and 17 hours: but One less, than 666.  
12 such Months, are 333 days: and 24, 666: and 666 Moons, about 54 years: As 54 Sections, of the Law, in 669 Little Ones.  
And that the 7 Churches also, may shadow out Successive Times (as the 7 days of the week: and 7 months of the Jewish year: and 7 years To Release:) I do the rather believe, From the Glan●es, on Successive Times. As Paradise, and Tree of Life, in the first Church: the Flood, or Egyptian Death, in the 2 d. The White Stone and Manna, from Egypt, in the 3 d. And Breaking the 7 Nations by J●suah: To the Times of Elijah, slaying the Prophets of Baal and Jesabel (the Type of the Great Whore) in the 4th, and to the Coming of Christ, in the 5th, and the New Jerusalem, in the 6 t, and General Judgement, in the very Name of Laodicea. With All things New again, as the 3 last Chap. of that Blessed Revelation: which doth Blessits Readers, From our Blessed Jesus: who received it, to Give: Or that he might show it, To his Servants.  
Or beginning at Christ; or at That Revelation to John. The name of Ephesus, may hint Declining Times, of the Primitive Church: As at Adam's Fall, in Paradise, There Named.  
Smyrna, may signify Beaten Myrrh: As in the Christian Persecutions, and Antichristian Jesabel: Till the Morning Star arise, before the Sun of Righteousness: shadowed in Elijah, at Jesabel: and so to the coming of Christ, and the New Jerusalem.  
The Poets say, the Great Io, wand'ring came to joppa (built before the Flood: in Mela, with Solinus:) Thence to Egypt: and there had a Son, from whom came Belus, Father to Egyptus and Danaus, with Agenor. Who, returning to Joppa, begat Cadmus, Phoenix, and Europ●; that played with a white Bull, Till he swum away, with her, to Crect: and There, she had Minos, and other Judges in Hell. From whom, they bring K. Erithrus and the Lycians. As Cilicians, from Cilix: an other Brother to Cadmus.  
Who being sent, to seek his Sister; came so near as Greece; and there was bid to build a City; Where he saw, a Beast, Lie down: and Thence Boeotia; with Thebes, in Greece, and Egypt also: from Thebeth, Noah's Ark, and Beasts.  
And though he killed the Serpent, he became a Serpent, with his Wife: and Children, very Miserable. One, being Mother to Actaeon: Turned into a Stag; and Torn, by his own Dogs, for seeing Diana Bathing. Two others, destroying themselves, and Children. The 4th Burnt by Jupiter; Thundering, as with Juno: But catching his Bacchus, from her, and Hiding him, in the Hollow of his Thigh.  
Their Brother wanders up and down; till at length, One of his Ravisheth a Child of Pelops; who had maintained him: But Then, Prayed, for Vengeance; Till Oedipus, killeth his own Father; and marrieth his own Mother, knowing neither: Till some secret Characters discover it. And then, for shame and grief, They hid a while, till all the Family destroy themselves, or one another.  
But a Child comes out, at length, called Tisamenus: Or Revenged. And His, are glad to leave the Country; and to wander, To an Island; That had Risen out of the Sea, and was called Thera, The Beast. And thence, came Battus (As Batten, and Batein, to Play the Beast) with His Cyrenians; in the Acts. And our Saviour bids us, not Battologise, as Battus did.  
This may be more, than Hivites (that is Serpents) flying from Joshua: Though the Times agree (with the Poets Penulus; and other Remains, of Hebrew Pillars: or some flying from Canaan:) And their Brother Phoenix, is the Great Man, in Phoenicia. Father, to another Belus (whence Sichaeus, Pigmaleon, and the Famous Dido:) As perhaps also, to the Red Sea: or Phaeniciax: that is Red: and a kin to Erythr●●, Phin●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 Dragon's Mouth,  
And the Phoenix (Rising out of her Ashes and Odours) may be an emblem of Him, and Them, that were, by Death, to Conquer Death, and live, beyond the Phoenix. 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 die in my Nest, as the Phoenix. 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 Saviour's shining (with Moses) in the Transfig. So might His Long stay in the Mount, denote, ours Saviour's stay, in Heaven: while the Chief Levite (or False Prophet) makes a Golden Calf, or Image of the Beast: as Psalm 106. with Revelat. ●3.  
And Moses Last Coming from the Mount, to make the Tabernacle; at the Feast of Tabernacles; might denote our Saviour's Last coming, to the Feast of Tabernacles, yet to come.  
And as 40 day's Rain in the Flood, did show us, so many years, between the first Ark, and the 2 d at Shilch; As there be Hours, in 40 days: So there were, as many years, between the 2 d Ark, and 2 d Temple, As Hours, in Moses 40 Days: 960.  
And Moses, Breaking the first Tables at his first 40 days, might note, their Breaking of the Law; and their City Broken by the Caldees, in the same month, and season, when he broke the Tables. And the Renewing of Those, by God, might shadow, both, Their renewal, 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 Days: 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 Days of the Son of Man, shall be as the Days of Noah; did intimate as many years (from his speaking That, To his Coming There described;) As there were Years, to Noah's 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 Days 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 shown 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.