In each a Court with Chimneys or Incense-Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Keturah 715 or 721 Of 40 long and 30 broad 1200. And there was a Tower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round each of the four and Boylers under the Towers or Tires Attires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 630. But the Courts 100 long and 50 broad as the old Tab. to be compared with the 5000 fed by Christ as after by Peter rancked by 100 and by 50. The front Eastward as of Old the Waters from under the Eastern Threshold to the Right hand that is Southward from the Altar And he brought me out the Track 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Northern Shaar or Shoar or Gate brought me round the Track without to the outward Gate the Track looking Before or Eastward and behold Waters running out from the Right side And in the Mans going forward with a Line in his hand he measured 1000 in or with a Cubit and he brought me through the Waters Waters of the Ankles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 191. or 751. and he measured 1000 and brought me through the waters Waters Knees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 272. 832. As alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fishponds as Acts 2. and Blessings And he measured 1000 and brought me through Waters of the Loines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 540 1100. And he measured 1000 a River which I could not passe over for the Waters were Gay High or swelling Waters of Soaking Sacking or Swimming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a River which shall not be passed over And he said These Waters going out to the Eastern Roule and they go down upon the Plain or Arabia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they bow to the Sea and going out at the Sea the Waters are healed And again They shall Bow to the Sea and there shall be aboundance of Fish and every thing shall live where the River cometh And Fishers shall stand upon it Fishing from Ein to Ein As they shall see Ein to Ein or themselves in my Eyen And these Fishers or Eins shall be to Shoot or Shut out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harms or Charms or Armes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curses or Nets for such Fishers of Men and Souls from the Dead Sea of Sodom also And that it is the Dead Sea of Sodom is clear by comparing it with the Great Sea uers 10. and by the places here named En Eglaim of the two Calves of Aarons Cow as the Jews speak that first Calved Eglon the little Calve and at length the Great Eagles that sucked or sacked the Carkas when it 's Spirit was Drawn out to Pella or Piell the Mouth of God But they were bid to say Take away All iniquity Receive us Graciously and we will offer the Calves of our Lips Engedi The Famous Valley where Moab Ammon and Goats of Seir gathered against Jehosaphat the Lords Judgement But the Valley of Jehosaphat in the 4th day is called Beraca the Vale of Blessing as we read in the 20. of the 2. of the 2. of Chron. to be compared with the 3. of Joel It signifies the Fountain of the Goat or Kid as the English render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place where Saul saught David among the Rocks of the Goats But he was safe in a Sheeps Coat and Thence made the 57. Psalm And Mical saved his Life by an Image with Goats or Goats-Hair And the Spouses Locks are as Flocks of Goats more than once as alluding to the Hebrew Seirs both Locks of Hair and Flocks of Goats as Seirits of Esau. She is not afraid of his Left hand under her head She is bid to feed her Kids 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Engedi sindeth Copher Some read it Camphire But it may allude to the Goats of the great Day of Attonement which is also Copher to Cover All Transgressions as Solomon speaks of Love And Noahs Ark was made of Gopher and covered with Copher And the very Mercy-Seat was called Caphoreth and the Veile by turning it Parocheth whence perhaps Parochie Pariche Parish And the very Lake of Sodom is famous for Copher The Prophet Joel closeth his Discourse of Judgement in the Valley of Jehosaphat with the Sun and Moon or two Witnesses being darkned and the Lords Roaring and shaking Heaven and Earth as in Amos and Haggai and then the holy Jerusalem where no strangers in Zachary Cananites shall abide or passe through her more And than the Mountains shall drop New Wine the Vintage and Feast of Tabs and the Hills Milk and the Rivers of Judah shall flow as in Harvest Jos. 3. 15. And a Fountain from the Lords House shall reach through Jordan and the Dead Sea to Sittim That notorious Vale of Peor where their Lust destroyed 24000 as the 24 Hours of the Day and brought up a new Race of Witnesses both in Priests and Princes For the old ones were hanged up before the Lord and an everlasting Priesthood and Covenant of Peace setled on Phineas for turning away the wrath of God by his Zeale in slaying Zimri and Cosbi Lies Treason For Had Zimri Peace who slew his Master But Sittim also must be Healed by the Holy Waters And it helped also to build a Synagoge or an Ark made of Sittim Wood. And the Sittah Tree must come to see and know and consider that the Holy One of Israel hath Created it as Esay 41. In Zechary Those Holy Waters are parted East and West to both the Seas The great One in the West and the Dead Sea of Sodom in the East Which yet was before the Face of God as the Temple stood And the Fire and Brimstone as the Lake of Soodm in the Revelation were before the Throne of God and his Lamb. As the Molten Sea in the Temple But it is said also there shall be no more Sea as no more Curse but as a Sea of Glasse Harping which may allude to the Sea of Cinereth the Harp which is severall times in the Revelation and the New Jerusalem as Pure Glasse The last Resolution of Bodies And He that can makeit rightly Malleable or can Manage the true Asbeston or live on Hearbs need not much soft Rayment But the Hie-places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Bushes Vitches or Witches Bitches or Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as shall not be Healed shall be given for Salt For every one shall be Salted with Fire and every Fire Offering in the Law must be salted with Salt Have salt in your selves and let your speech be savoury seasoned with salt and peace one with another And he caused me to turn How Gracious to the Lip of the River May it not be Daniels River of Time also where we have both the Heels of Messiah as David speaketh as alluding to Gen. 3. 15. and to Jacob named from the Heel and the Ancles also the words used for the Ends of the earth with the
Neighbor and it took in a Samaritan with one of Jerusalem though at more defiance and distance of heart and affection than of Place or Nation For this also see the 2. of the Hebrews and the 10. last verses And we may see what a stress God himself put and would have Us put upon This that Christ is our Brother by That Great Promise in Moses cited so often in the new Testament I will raise them up a Prophet from among their Brethren like unto Thee which words are also expressly repeated several times in the Acts. A Prophet of your Brethren like unto me Which is also the more considerable because in the very next Chapter before This Promise of Raising up a Brother Prophet It is also strictly commanded that when at any time they desired a King they might not choose a Stranger which was not a Brother but from among thy Brethren shalt thou set a King over thee Which is also several times pressed and repeated with an especial Emphasis on that of a Brother and from among your Brethren So that I may now tell Christ that I neither do nor may receive him either as a Priest or Prophet or King but as he is and so must be My Brother Else he is not That Prophet which the Lord promised to raise nor may I choose or set him King over me except he will own himself to be my Brother and so carry himself towards me and must not exalt himself above his Brethren Which was read it seems at the Coronation of their Kings and the Jews tell us of such piercing looks at the Reading of This before Agrippa was admitted or Crowned for their King that Himself also could not hold from Tears because he was not their Brother Born but only made And when their King was chosen and set over them He is bounded and limitted in that Law and the great Reason is added that his Heart be not lifted up above His Brethren One of the great things required of the King set over them was This That when he sate on the Throne of his Kingdom he should write him a Copy of the Law out of that which was before the Priests and he must read therein all the daies of his life that he may learn to fear the Lord his God to keep all the words of this Law and these statutes to do them as we read expressly in the 17. of Deuteronomy The Phrase of Writing when he sate on the Throne of his Kingdom hath made me remember that when the Revelation hath with very great solemnity brought Christ or the Lamb to the Throne of his Glorious Kingdom He that sate upon the Throne said Behold I make All things even All things New Write saith He to St. John For these words are true and faithful And is it not a most sweet Promise seeing All in Christ Jesus must be New Creatures that Himself promiseth to make All New Yea and that also sitting on his Throne and bidding it be written with a Behold also before it as a faithful and True saying of Him also who before his death promised that being lifted up he would draw all men to him And being lifted up and set on his Throne instead of Writing the Law in Tables of stone or other materials he promiseth in the Prophets to Write it in our Hearts and by that also to make us New and to give us a New Heart and Mind and Spirit yea His Spirit in us and by This to make us New Another great matter to be pressed also upon Christ our King sitting on the Throne of his Kingdom out of that very Law of Moses is this That he must so Write the Law for himself that he must study it and Keep it also all his life Even the very same Law he gives and governs by he himself must Write it and study it and Keep it To us all his daies Which St. Paul also hath taught us saying That he was not only made of a woman as we observed before but also Made Under the Law and that he was made Like us in All things but sin and therefore in Obedience also Nay as if it would be vain to promise the Law written in our hearts before it was written in his own he professeth in the fortieth Psalm that it was written of him that he should do the Will of God even the whole Will of God yea it was written in his heart also so that he came to do it and delighted in it even with his whole heart As we also find the Law written over a second time by God himself in the new Tables also that Moses as the forerunner of Christ had prepared after he had broken the First Tables made and written by God as an Emblem of our Hearts written and broken also yea and renewed too by the Law new written in them and put in the Ark a Type of the Heart covered by the Mercy Seat representing Christ also covering and comprehending the Law over-shadowed also with the Cherubins of Glory as the Seat and Throne of God dwelling between the Cherubins who stand prying into the Ark or Heart of Man and the Law in it seeing by the Churches the manifold Wisdom of God is made known to the very Angels who thus pry into the mysteries of Christ. This I take to be one of the sweetest things I ever learned or can teach another that the same person who is to Teach and judg and govern me is made under the same Law with me Yea rather more than I or the first Adam was who was Put or Brought under the Law rather then Made under it as Christ Was. So that he can as soon cast out his own Being as he can cast out the Law of God or any one Title of it from his own heart Which hath it All so moulded and rivetted into it self that Heaven and Earth shall pass away much sooner than any one Tittle or Jota of the Law of God pass away or be unperformed by him For he came not to disanul the Law but to perform it in his own person most of All. And while others dispute for whom he did it I ask only Whether we think or doubt he did it not in his own person Which is one of the greatest things I therefore study that by seeing All the Law in its greatest Latitude I may see the Duty of Christ for I may so speak with Reverence and his great Obligation both to God and Man and his Joy and Delight being written in his Heart to do the whole Law of God So God spake to Joshua that great Type of Jesus Thou shalt divide the Land and make them possess it only be strong that thou mayest observe to do All the Law of Moses my Servant that thou mayest be wise or prosper in all thou dost which is Thence in the Psalms and to Solomon divers others and I will never leave thee Which is also applied to us
did nor ever would do so Hardly to any in the World as to Israel As we read in Ezek. Daniel and from Christ himself in the Gospel And yet This was his darling people and the dearly beloved of his Soul a Type of Jesus Christ and All his Elect or first sruits or Blessed of the Lord that were to have a double portion as his first Born But it was both of shame and glory For even These Darlings and these dearly Beloved of his soul are often called the Forsaken Desolate Afflicted yea Hated Abhorred and Cursed Nay Cursed with a great and sore and heavy bitter Curse as we read in Malachy Where yet to That very People whom he so cursed He presently saith Yet Try me Prove me yet whether notwithstanding all this cursing you yet if you will but do that you may and shall by my Grace if you will and He also giveth to will you shall be Blessed and be Blessings also to your Neighbors and Relations yea and such Blessings that the very Windows of Heaven shall be opened and pour down-blessings on you Notwithstanding all the Curses you lay under So it was with Israel so it shall be For In every Every place Where you were put to shame you shall have Glory and you shall be a praise to All the Earth and where it was said Go you cursed and rejected Loammi and Loruhama on whom I will no more have mercy yet come again ye Blessed for you are my People and I will be your God And you shall be Blessed So it was with Israel and with Gibeon Yet it might be added that This very Gibeon was one of the Cities to which God forbid his People to offer Peace or to shew mercy or to save any living but commanded them utterly to destroy it and to save alive Nothing that breathed in it And so it was with all the Cities of the Amorites the Head of All those Canaanites or if you will the Tongue or Speakers of them All. The Zamzummims or great Thinkers were followed by Amorites great Talkers and their great Lord was Sihon King of Heshbon That is Meditation and Sighing Which are All conquered by Israel Which is also the more considerable because These were Excepted out of that general Law of War which was given to Israel and so to Christ also who was made under the whole Law and was forbidden to kill and commanded to save and keep alive as much or more than Any Being of the Seed of Abraham which was put under the Law More than All other Nations of the World besides So that it may be better for us that he took the Seed of Abraham than the Seed of Any other Man Now the General Law of War given them in Deuteronomy which they might not transgress being but a branch of the sixth Command was This That when ever they went against a City or a People except only those seven Nations which were so cursed by God and devoted to extream destruction They must first offer Peace For the Man and Men of God must be Gentle ready more to save than to kill or to harm Elijah called for Fire from Heaven as it must come on those that compass the Holy City for the Promise to Abraham was to Curse them that Cursed Him and fourty two children were devoured though I do not compare them with the fourty two months in the Revelation But Elisha was generally of another Spirit and especially called the Man of God To which the Apostle may allude or to meek Moses in That to Timothy The Man of God must be gentle But when the Disciples-asked If fire should come from Heaven as to Elijah Christ answered You know not what a sweet spirit you must have and be if you will be Christians or men of God and bearing the Image of God and Christ who was the Man of God more than All the World and gentle unto All even to the worst of Enemies and those that did oppose themselves taken in the snares of Satan and led captive by him at his will Yet even to them and to All the Man of God must be gentle And when he must come to fight against them as we see he threatens sorely in the Revelation but yet closeth sweetly I must come except they repent and yet again Repent lest I come against thee with the Sword of my mouth and whom I love I chasten and Behold I stand at the Door and Gate of the City which I fight against and first I knock and offer peace for so the Law of War commands And if it answer Peace and so His Ministers were sent to every House to offer Peace and Peace be to this House For They and He are sent to Bless us All by Turning us from our sins into the way of Peace and If the Son of Peace be There which the Law expresseth by an Answer of Peace and coming out to them as the Prophet Jeremy intreated Zedekiah to go out to the King of Babylon and to accept his terms of Peace And Then All in the House or City must be kept alive and may be put to Tribute But they may not be destroyed But if it will make no place with thee but will make warr against thee How much wilfulnesse is expressed in this slighting Peace and making War If they will do so thou shalt besiege it But yet so that thou cut not down so much as a Tree any one Tree that yieldeth fruit for mans Life or food to preserve Life And when the Lord shall deliver it into thy hands and thou must be content to stay till thou be clear and sure that God hath delivered it into thy hands Then thou maist destroy the Males but thou shalt preserve the women and the children and the cattel So that the very Cattel must not be slain or hurt These must be kept alive And still take heed thou do not so much as boil a Kid in his dams milk take heed of all and every kind of cruelty besides all superstitious customs of some Eastern Countries which we learn from some of the Karrait writers and thou must not take a bird with its young ones but must let the one or the other go free And thou must not kill the old and young in the same day no not for sacrifice as Jacob cried to God Why shall he smite the Mother and the Children both in one day This great Law of war was also punctually observed by God himself and our Lord Jesus towards the women and children of the Edomites which were hated and accursed people as any in the World as a Type of the greatest Reprobation and yet even to them when their males were to be destroyed or at least so threatned yet Let thy fatherless children come to me for I will preserve them alive as the Law commands and let thy widows trust in me Gods inviting Edoms Widdows and Children with promise to preserve them alive yea and
are by Thee Thou shalt not press him with Usury or be as an Userer to him nor any way Hard for if he Cry unto me I will Hear for I am Gratious and will God Hear when we cry of a man oppressing or pressing us and will he not hear us against the Devil also and our spiritual pressors or Oppressors seeing he Fxecutes Judgement for All that are Oppressed And His Word is as pure silver seven times refined from Earth sweetly applyed to this very thing If thou meet thine Enemies Ox or Ass going astray and in another place This Enemy is called a Brother which may shew us how far that Phrase of Brother or Neighbour reacheth even to an Enemy and One that Hateth us As also Christ sheweth us in his Parable of the good Samaritan and divers other places Where he tells us 't is â—a little Love to love a Friend or one that is like us or friendly to us Thankful and Kinde which even sinners and Hypocrites use to do in Their Love But his Children and Servants and himself also must love Enemies and such as hate backbite blasphem and offer all despite unkind and unthankful and all this that they may be like their Heavenly Father Who with love of delight and complacence loveth only himself and his own Image but with pitty and compassion which may be a better or a kinder kind of love he loveth and is kind and Merciful to his very enemies and those that are unlike him froward and unthankful Yea to their very Ox and Asses also even as the Law here bids in Exodus If thou meet thine Enemies Ox or Asse going astray thou shalt surely bring it back to him again If the see the Asse of him that hateth thee lying under his Burthen Thou shalt surely leave thy businesse or lay aside thy Garments to help him up or help with him Which may be improved much in our addresses to Christ. For we may justly tell him Our poor souls are as the very Asses of his Enemies and those that hate him nay yet worse as the wild Asses Colt as the Scripture expresseth it and that is more unserviceable then the Ox or Asse or other beast of burthen is I am Behemoth with thee as the psalmist expresseth it But though I stray yet Thou hast put thy self under That Law which bids us help a straying Beast and much more when he lies under an heavy Burthen under which he cannot stir much lesse come to Thee as thou callest All that are heavy laden Now sherefore shew thy pitty and compassion to the poor Asse or the poor soul the bruitish Heart of him that is thy Enemy and Hateth Thee And I know one that said He never received a more sweet and kind return from our Saviour then when in great anguish of spirit he bowed unto him crying onely This Now shew thy kindness to thy Poor Enemy the Kindnesse thou hast spoken of to a Poor Enemy which is now at thy foot and mercy whom thou hast taken captive with thy Sword and thy Bow and while I am speaking Thus I think also of That spoken by the Prophet to the King of Israel when he had so many of his Enemies at his Mercy in the midst of his great City Shall I smite them my Father shall I smite them and the Prophet answered No by no means wilt thou smite them thou hast taken captive with thy sword and thy bow give them to eat and drink and let them go and he prepared great provision for them and sent them away so overcome with this Kindnesse that they could hardly be drawn to come any more as Enemies against the King of Israel who was so Merciful a Prince And Mercy doth preserve and establish a Kings Throne more then any thing in the World as Solomon shews and David also in divers places and so it doth and still shall establish Christs Throne also Which is a white Throne even when he cometh to Judgement and Mercy shall still go before him and be the stability of his Throne and Kingdom and blessed be they that hear and know and believe that joyful sound which is sweeter then all the Trumpets or the Bells about the fringe of Aarons Garment Which yet had a better Ornament even that sweet perfume of the Good Oyntment a meek and quiet spirit as Saint Peter expresseth it and the Psalmist compareth it to Love which with God is of great value and it drencht his beard throughout even Aarons Beard which was yet but an Excrement and often to be cut away and ran down through all his Garments even to the seams and fringes also round about And as if God had not yet enough provided for the Poor through all the Laws in Exodus and Leviticus He repeateth and addeth in Deuteronomy Thou shalt not harden thy Heart or shut thy hand from thy Poor brother As if all shutting of hands came from Hardnesse of Heart and that This also was mainly or onely against a poor man But thou shalt open thy hand wide and shalt surely lend him sufficient for his need in That which he wanteth Beware there be not a word or thought in thy wicked heart saying the seventh year the year of Release is at hand and thy eye be evil against thy poor brother and thou givest him Nought and he cry unto the Lord against thee and it be Sin unto Thee Thou shalt surely give him which before was lend him but at or near the year of Release it was a gift because to be forgiven then and Thy Heart shall not be grieved when thou givest to him a most sweet Command and Promise because that for This thing the Lord thy God shall bless thee in All thy Works and in All that thou puttest thy hand unto VVhich is the great promise to the Reading and Observing of the whole Law so that love and pitty to our poor Neighbour is rewarded as keeping of the whole Law As Daniel also to Nebuchadnezar even when the decree was made against him I councel thee to break off thy sins by justice and by shewing Pity to the poor And when the people asked John the Baptist What shall we do He said nothing but Pity the poor And so our Savior also to the wicked Pharisees Give Alms of all you have and All things shall be clean to you And lest All This might yet be too little or too narrow because it begun with a Poor Brother It concludes as general as well can be expressed Thou shalt open thy hand wide unto thy Brother to thy Poor and thy Needy in the Land Which Phrase is remembred to Christ several times in the Psalms crying Thy Poor and Thy Needy and forget not the Congregation of Thy Poor c. Where it is also Kite as the English sound the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Kite or Knite the Beast or Beasts of thy Poor As alluding to the Oxe or Ass or wild Asses Colt
he was the near Ancestor of Selah or Siloah Rising up 35 years after his Father Arphaxad and 3 and an Half also The great Reconciler of the Sun and Moons Motions more perhaps than 19 or any other Number Half 70 5 times 7 And next to 6 times 6 perhaps the just Age of our Saviour at his Death In Hours it brings us to the Light of the 2d Morning 36 As 360 Dayes bring up the second Year I will love them freely Though before he had said From my House I will drive them Agarsem As Hagar from Abraham and I will not add to Love them Oseph As minding Joseph sold to the Stocks c. All their Saras are Sorerim Sorry Sirs As the English Proverb to this day They shall be Nodding and Noddies Among the Gentiles Gogim perhaps of Gog and Magog also Both in England and other Northern Countries As we finde in Heathen writers But return O Israel to the Lord thy God Even yet Thy God! As Jeremy 3. and many other places And the great Complaint in Zephany is that the Polluted and Rebellious City would not trust in the Lord Nor draw near to Her God As Manasseh but a Type of their Return though They thought themselves Forgotten as that name may intimate after All his sins Yet Bowed to His God and his Fathers God who Heard him Take words and say Take away All Iniquity Not Ours onely but All. O let the Iniquity of the Wicked wicked also come to an end And He was Heard in what he prayed Receive us graciously This Tob mindes me of Tobiah the Lords Goodness There are strange things in that Book and of These Dayes perhaps in the true Hebrew Copy I will be as a Dew to Israel yet the great complaint and punishment was That His Goodness and Mercy was but a Dew He shall flourish as the Lilly Or as Shushan of which before and in Ester 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 661. Or as Susanna Recovered by Daniel from the Elders as Shushan by Ester and Mordecai There is another Mistress also First His Roots under Ground and out of sight like Lebanon Then his little young Suckers Yonikothau as Younger is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66. 588. His Glory or Beauty or Head Hodo As India How like to Judea Hodi in Ester also And in English Hoddy is joyful and glad As the Olive-Tree and his Reak as Lebanon Jasuâ—u Joseve Betsillo And again His memorial as the Wine of Lebanon From me is All thy Fruit found See Esay 26. 19 20. and Psalm 107. 40 41 42 43 and 91. and 37. 34. with the close of This Prophet Hoseah In the Prophet Joel we have a Form of Prayer prescribed before the Spirit be poured out as There also promised And Esay 32. My Land shall be desolate for ever c. Till the Spirit shall be Poured from on High And then the Wilderness shall be a fruitful Field and That which is Now fruitful shall be accounted but as a Wilderness And Then you shall sing as in the Night of the solemn Moed Chap. 30. to be added to that before of the Feast of Tabernacles And Chap. 59. They shall fear the Name of the Lord from the VVest and his Glory from the Sun-Rising when the Enemy shall come in like a Flood to end That Generation Then even Then the Spirit of the Lord shall lift up a Standard against him And the Redeemer or Goel and Kinsman shall come to Zion or out of Zion and shal Turn away Ungodliness from Jacob. As St Paul renders the words in Rom. 11. applying it to the Fulness of the Gentiles as the Resurrection from the Dead when All Israel shall be saved For This is my Covenant with them when I shall take away their sins My Spirit upon thee my words which I have put in thy mouth for the word which I Covenanted with you in your coming out of Aegypt and My Spirit is still standing in you Fear yee not Hag. 2 They shall not depart from Thy mouth or from the mouth of Thy seed or from the mouth of Thy sâ—eds seed saith the Lord from now and for Ever And though they Rebelled and Vexed his Holy Spirit so that he turned to be their Enemy and fought against them yet he remembred the dayes of Old Moses and his people saying VVhere is He that brought them up out of the sea with the Shepherd of his Fock and where is He that put his Holy Spirit within him And again The Spirit of the Lord caused him to Rest c Chap. 63. And then followeth a most sweet and pathetical Prayer for the time of their Captivity to be Paraleld with that in Joel 2. And Then the Lord will be jealous for his Land or for his Earth and will pity his People Yea the Lord will answer and say Behold c. And fear not O Land Be not Tyred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be glad and Rejoyce For the Lord hath been Great to Doe or to work Great things Be not afraid ye Beasts of the Field Be Glad then O children of Zion and Rejoyce in the Lord your God He hath given you the Former Rain for Righteousnesse and He will bring the showre also the gushing waters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sound in English the former Teaching Rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and That also which filleth up the straw or the stalk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the first Month or beginning of the year which was also the End of the year before And you shall eat in plenty and be satisfied and praise the Name of the Lord your God that hath been so Marvellous for you and my People shall never be ashamed And you shall know that I am in the midst of Israel and that I am the Lord your God and none else and my People shall never be ashamed And it shal come to pass Afterward Afterward I will pour out my Spirit upon all flesh c. And I will shew Wonders in the Heavens and in the Earth the Sun shall be turned into Darknesse and the Moon into Blood and may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Great and Terible Day of the Lord come and it shall come to passe that whosoever shall call upon the Name of the Lord Iesus as is plain by This cited in Rom. 10 shall be saved or delivered As Paul at Melita which in Greek may be Care but in Hebrew Cure and Deliverance For on Mount Zion and in Jerusalem shall be Deliverance Here is also Pelitah which we had before in Paltiel as the Lord hath said and in the Remnant whom the Lord shall call And Peter by these words proveth that This was only begun in Act. 2. and that the same spirit of which They had Then the First fruits as Paul also speaketh was promised to Them and Their Children and to All to All that are afar off even All the Lord shall