in the fifteenth day of the month shall he do the like in the feast of the seven days according to the Sin-offering according to the Burnt-offering and according to the Meat-offering and according to the Oyle Passing over the feast of Pentecost without any mention thereof he comes to the feast of Tabernacles which was to begin The fifteenth day of the seventh month Levit. 23.34 And as it was in the feast of the Passover so it must be here but it was not so in the time of Moses Levit. 23.39 40. This feast of Tabernacles or Booths cannot be understood literally for there is a Prophesie in Zach. 14.16 That those left of the Nations which came against Jerusalem should come to worship the King the Lord of Hosts and to keep the feast of Tabernacles which in the litteral sense was peculiar to the Jews It figures out therefore the gathering of the elect into particular Churches in this world into which they should come and in which they should have fellowship with the Saints and partake of the grace of God By these feasts and sacrifices also we are minded of the spiritual joy the Saints have in their communion together under the Gospel and spiritual-sacrifices they offer up to God by Christ The primitive Christians continued daily with one accord in the Temple and breaking bread from house to house did eat their meat with gladness and singleness of heart praising God Act. 2.46 47. CHAP. XLVI Verse 1. Thus saith the Lord God The gate of the inner Court that looketh toward the East shall he shut the six working days but on the Sabbath it shall be opened and in the days of the new-moon it shall be opened 2. And the Prince shall enter by the way of the porch of that gate without and shall stand by the post of the gate and the Priest shall prepare his burnt-offering and his peace offering and he shall worship at the threshold of the gate Then he shall go forth but the gate shall not be shut untill the evening 3. Likewise the people of the Land shall worship at the door of this gate before the Lord in the Sabbaths and in the New-Moons 4. And the burnt-offering that the Prince shall offer unto the Lord in the Sabbath day shall be six Lambs without blemish and a Ram without blemish 5. And the meat-offering shall be an Ephah for a Ram and the meat-offering for the Lambs as he shall be able to give and an hin of oyl to an Ephah 6. And in the days of the New-Moon it shall be a young Bullock without blemish and six Lambs and a Ram and they shall be without blemish 7. And he shall prepare a meat-offering an Ephah for a Bullock and an Ephah for a Ram and for the Lambs according as his hand shall attain unto and an hin of oyl to an Ephah 8. And when the Prince shall enter he shall go in by the way of the porch of that gate and he shall go forth by the way thereof THis fourty sixth Chapter contains 1. Ordinances about several gates the Prince and Peoples going in and out by them with their Oblations and Worship from the beginning to Verse 16. 2. Certain Laws are laid down concerning the Princes gifts unto his Sons and Servants in the 16 17 and 18 Verses 3. A description of the Courts and places where the Priests and Levites were to boil and prepare the Sacrifices from the beginning of Verse 19. to the end of the Chapter The first Verse speaks of the East-gate in the inner Court that was the gate next to the Temple By this gate the glory of the Lord came into the Temple Chap. 43.1 2 4. and it was to be kept shut all the six working days and onely to be opened on Sabbaths and New-Moons In Chap. 44. we have the reason why it was to be kept shut ver 2. Thus saith the Lord This gate shall be shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred by it therefore it shall be shut That is for the Prince c. and here it is The Prince shall enter by the way c. The things here required are not to be found in the Mosaical Law they represented things under the Gospel that Jewish Worship should go down when Christ appeared in the flesh The shutting of the gate the six working days tells us that on those days we are to follow our callings and earn our daily bread Christianity doth not open a door to idleness We command and exhort saith Paul that with quietness men work and eat their own bread 2 Thess 3.12 Under Moses God allowed them six days to work Exod. 20.9 and the same allowance they have under the Gospel Luke 13.14 Some pervert Gods Order and make all days alike either all working days or all Sabbaths resting days but God hath distinguished them As there be working days wherein we must not rest so there be Sabbaths wherein we must not Work The opening of the gate on Sabbath days and New-Moons signifies unto us that the gate of Heaven is open unto us when we have solemn and publique Meetings on the Lords day and other special occasions to worship God When all the Disciples were gat together to serve and seek God then came a sound from Heaven and the Spirit fell upon them like fiery tongues Acts 2. So when Peter preached unto the great multitude the gate of Heaven was opened and power came down from above to convert three thousand ver 41. So when there was a solemn Meeting in the Centurions house the Word being preached by Peter the gate of Heaven was opened and the Holy Ghost fell on all that heard the Word Acts 10.44 Such times are times of grace and mercy God opens Heaven and gives out blessings These six days may denote the term of mans life here which is a time of labour and sorrow Job 5.7 and 14.1 He tumbles or is tumbled up and down from condition to condition and hath no rest but at the end of his life Heaven gate is opened and he hath a Sabbath an eternal rest where is no labour sin nor sorrowing Heb. 4.9 10. Then the gate of the inner Court is opened unto him and then he shall see as he is seen and know as he is known 1 John 3.2 1 Cor. 13.12 Here we see and know little and that little darkly as in a glass but then shall we see clearly and know perfectly the mysteries of this and other Visions and things The second Verse tells us of the Prince his entring by the way of the porch and standing by the post of the gate where he was to worship but come into the Court he might not If we understand this of the Secular Prince four things are here considerable 1. That the Prince must not enter into the inner Court he must not meddle with the Priestly Office or things of
then they will remember their evill doings their bitterness against Christians and bloudynesse against Christ and loath themselves for the same Zech. 12.10 Rev. 1.7 Thirdly Observe Where repentance comes it makes a change in mens judgments affections and lives They should loath themselves in their own sight for their iniquities and for their abominations What they approved of before delighted in and practised that they should look upon as abominable loath and turn from Repentance begins in mens minds and judgements altering them and when they are altered the affections and conversation will alter when the Prodigall repented there was a change inward and outward Vers 32. Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel IN this Verse is comprehended the ground of all the gracious and great Promises specified in the words before and following And 1. It is expressed Negatively It is not for your sakes 2. Implyed Affirmatively It is for the Lords sake Not for your sakes do I this God saw nothing in them to move him to bring them out of Babylon or to do ought for them in Babylon but he beheld that in them which might have moved him to destroy them he saw how they profaned his holy name among the Babylonians vers 21. he saw how they intended to turn heathens and worship wood and stone Ezek. 20.32 Being Gods people they thought God was bound to do much for their sakes and that he should not deal justly with them if he did not mind them do for them see how they expostulated with God Isa 58.3 Wherefore have we fasted and thou seest it not wherefore have we afflicted our soul and thou takest no knowledge They did in effect tell God he dealt not well with them they deserved better things at his hands than they had therefore said the Lord here Not for your sakes do I this Be it known unto you Take notice that what conceits soever ye have of your own worth or deserts because ye are my people and of the seed of Abraham my friend yet I do not bring you out of Babylon for your worth or merits sake I do nothing upon that account and proclaim it openly unto you and all the world Be ashamed and confounded for your own wayes Your wayes are so far from meriting at my hands that they merit not at the hands of men they are of that nature as you ought to be ashamed and confounded for them of the words ashamed and confounded was spoken Chap. 16.52 54 61. First Observe Men are apt to think they deserve something at Gods hands The house of Israel thought she had suffered a long and sore captivity and having fasted and mourned every fift and seaventh month throughout the seaventy years Zech 7.5 she conceived God now should deal unkindly yea unjustly if he should not do some great thing for her now it was just for him to remember all her tears sighs prayes fastings and sufferings to set her at liberty and give her repossession of her Land rewarding her with old and new priviledges Matth. 7.22 Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name have cast out Devils and in thy name done many wonderfull works They thought they had merited Heaven by their doings and looked for some wonderful reward for their wonderful works The labourers which came into the Vineyard at the third and sixt hours thought they deserved more of the Lord of the Vineyard than they that went in at the ninth and eleventh hours Matth. 20. Prone is corrupt nature to conceit it merits somewhat at the hands of God But Secondly Observe Mens wayes are such as they ought to be ashamed of themselves and fear destruction from God for them Be ashamed and confounded for your own wayes O house of Israel they are such as you should blush at and loath to behold and make you fear least my judgements should sieze upon you for them Nehem. 9.30 31. What saith he of them Lord thou gavest them into the hand of the people of the Lands that is thou didst cast them into captivity for their own wayes and what then Neverthelesse for thy great mercies sake thou didst not utterly consume them They had cause to fear consuming had not mercy and great mercy stepped in they had been utterly consumed So Jeremy Lament 3.22 It is of the Lords mercies that we are not consumed If it be mercy that our persons are not destroyed what do our works or wayes deserve from him Thirdly Observe The Promises God makes unto and the mercies he bestows upon his people are free and for his own sake Not for your sakes do I this saith the Lord God be it known unto you I have promised To sprinkle you with clean water to put a new heart into you to give you my spirit to save you from all your iniquities to bring you again to Sion to give you many mercies there to do you much good but these I do not for your sakes you deserve them not but for mine own sake for mine own honour and name as vers 22. I do not this O house of Israel for your sakes but for mine holy names sake For mans sake come judgements the earth was cursed for Adams sake Gen 3.17 For Achans sake the Israelites fell and fled Josh 7. For Jonas sake the Sea was tempestous Jon 1.4.12 But when mercies come at Land or Sea it is for the Lords own sake He made all things for himself Prov 16.4 for his own names sake and what good soever he doth to any Nations or Persons is not for your sakes but for his own holy names sake When the Jews were neer destruction he wrought for his names sake Ezek 20.9 So when we were neer to destruction oft times in these Nations the Lord wrought for his own names sake not for our sakes Let us give God the glory of what he hath done for our Nation and for our selves and say Help us O God of our salvation for the glory of thy name and deliver us and purge away our sins for thy names sake Vers 33 34 35. Thus saith the Lord God In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cities and the wastes shall be builded And the desolate Land shall be tilled whereas it lay desolate in the sight of all that passed by And they shall say this Land that was desolate is become like the Garden of Eden and the waste and desolate and ruined Cities are become fenced and are inhabited IN these Verses the Lord proceeds in Temporal Promises and tells them what he will do for them after he hath cleansed them from their sins 1. Their Cityes and waste places shall be re-edified 2. Their Cityes shall be inhabited 3. Tillage of the Land 4.
Such a choice blessing upon the Land that it should be thought like Eden Vers 33. In the day that I shall have cleansed you from all your iniquities He spake of cleansing them from all their filthinesse in the 25. vers and of saving them from all their uncleannesses in the 29. Iniquities here imports the same that filthinesses and uncleannesses do there The sense is this In the day that I shall forgive your sins free you frtm the guilt and punishment of them by bringing y u out of Captivity into your own Countrey then will I do such things for you I will also cause you to dwell in the Cityes and the wastes shall be builded The Cityes and Places which by war and length of time were wasted and decayed should be built again repaired and inhabited Vers 34. And the desolate Land shall be tilled Canaan had layen desolate many years and kept many Sabbaths there being none to Till it but now God promises It should be ploughed sown and yield encrease as it is vers 29. Whereas it lay desolate in the sight of all that passed by it There being no husbond-man to plough the Land to dress the Vines nor others to repair the waste places all lay desolate and the desolateness thereof was seen by strangers Doubtless many Travellers turned aside to see the desolations of Jerusalem the Temple and Cannan which had been so famous in the world and when they came they saw all overgrown with Thorns Bryars and Nettles Vers 35. This Land that was desolate is become like the Garden of Eden God would so blesse the Land of Canaan and their labours in it that it should be like the Garden of Eden for order plenty pleasure They who wondered before at the desolateness of it should wonder at the great alteration made there they should see order where was confusion plenty where was barrenness and pleasure where was nothing but abhorrencie And the waste desolate and ruined Cityes are become fenced and inhabited Many Cityes had been in the Land of Canaan which Nebuchadnezzars Army and Forces had laid waste made desolate and utterly ruined but after their return from Babylon they were not only built but fortified and fenced with walls First Observe When God pardons the sins of his people then he vouchsafeth them other mercies In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the Cityes and the wastes shall be builded and the desolate Land shall be tilled God would bless them with liberty commodious habitations and plenty of all things 2 Chron 7.14 I will forgive their sins and heal their Land Pardon of sin is a fundamentall mercy and hath many other mercies following of it Jer 33.8 9. I will cleanse them from all their iniquity whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me and it shall be to me a name of joy a praise and an honour before all the Nations of the earth which shall hear all the good that I do unto them and they shall fear and tremble for all the goodnesse and for all the prosperity that I procure unto it When God forgives his people their iniquities he will take delight in doing them good count it his honour get himself a name throughout the earth by blessing and prospering them and Jerusalem or the Church which is meant by it so that the enemies shall be afraid of that God and that people Secondly Observe The best of Lands may be laid desolate Canaan was a Land flowed with Milk and Honey the glory of all Lands Ezek 20.6 And here it is called The desolate Land it was deprived of Men and Beasts of Cityes Towns and Houses it was become a Wildernesse for the sins of the people it was brought into that condition Zech 7.11 12. They were stubborn hard-hearted rebellious and therefore God scattered them with a whirle-wind among all the Nations whom they knew not and thus the Land was desolate after them that no man passed thorow nor returned for they laid the pleasant Land desolate vers 14. It was their sins which made that Land of desire a Land of desolation Thirdly Observe Desolate Lands shall not alwayes lye in that condition The desolate Land shall be tilled If Canaan lye desolate seaventy years at the end thereof she shall be tilled as she had her time of lying fallow so should she have her time of ploughing and sowing Behold the dayes come saith the Lord that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast and it shall come to passe that like as I have watched over them to pluck up and to break down and to throw down and to destroy and to afflict so will I watch over them to build and to plant saith the Lord Jer. 31.27 28. As God hath his dayes and times to lay waste and to pluck up so to build and plant he compares men and beasts here to seed not only because they do multiply themselves but also because men by the help of beast should till the Land and sow it whereupon it should bring forth abundantly And as God deals with desolate Lands so he doth with desolate hearts he hath his times to till and sow them as vers 15 16 17. Rachel wept and refused to be comforted but what said God to her Refrain thy voice from weeping and thine eyes from tears for thy work shall be rewarded c. God sowed in her heart seeds of hope and comfort Fourthly Observe What a great and wonderfull change God can make in a little time God can make a desolate Land like a Garden and the best of all Gardens viz The Garden of Eden which was of Gods own planting Gen 2.8 The strangers that saw Canaan in its desolateness even they should see the change and wonder at it saying This Land that was desolate is become like the Garden of Eden now there is beauty plenty and pleasure in it God can bring order out of confusion abundance out of barrenness and delight out of desolation When the famine was so sore in Samaria that women did eat their own children what a change did God make in a day To morrow about this time shall a measure of fine Flower be sold for a shekel and two measures of Barley for a shekel in the gates of Samaria and it proved so notwithstanding that the Noble man said viz If the Lord would make windows in Heaven might this thing be yea it was and his eyes saw it 2 Kings 7. The Syrians fled left their provisions which were brought into Samaria and made such plenty there When the Israelites wanted flesh to eat in the Wilderness did not God send Quails two Cubits high upon the face of the earth Numb 11.31 He can make a Desert to blossom and that
executed upon him As the righteousness of the righteous shall not deliver him when he sins so the wickedness of the wicked shall not damnifie him when he turns Here is a Nominative Case put absolute the wickednesse of the wicked Neither shall the righteous be able to live for his righteousnesse in the day that he sinneth His righteousness shall not uphold him do him any good when he falls into sin his sin will be the death of him and his righteousness he cannot live in it or for it Vers 13. When I shall say to the righteous that he shall surely live if he trust to his own righteousnesse Here the case of the righteous man is further amplified and exâ—ounded let me make him a promise of life and say That in living he shall live so the Hebrew is yet if he trust to his righteousness and commit sin he shall not live When men have a Legall righteousness they are apt to trust in it to think it makes them acceptable to God that it will answer Justice for their sins divert wrath procure favour and so presume to take liberty and please the flesh in many things but their righteousness will not stand them in stead And commit iniquity Of this see Chap. 3.20 Chap. 18.24 where much hath been said of this expressions The will affections and heart are in committing iniquity it 's making a trade of sin such men are workers of iniquity Pharisees had a legall righteousness but they devoured widows houses made Proselytes and them twofold more the children of the Devill then themselves Matth. 23.14 15. These committed iniquity All his righteousnesse shall not be remembred That is none of his righteous deeds shall be so had in remembrance as to have any acceptance or reward they shall be laid by and forgotten instead thereof he shall have judgement for his wickedness that shall be remembred and rewarded But for his iniquity that he hath committed he shall dye for it The reward of his iniquity is death either he shall pine away under some stroak of God which is Mors minor a lesser kind of death or he shall be cut off by some judgement which is a death indeed a death with a witness Vers 14. Again when I say unto the wicked thou shalt surely dye if he turn from his sin c. In this vers and the two following the case of the wicked man is further explained as the promise to the righteous was with condition so the threatning of the wicked is with exception He shall surely dye unlesse he repent and turn and testifie the reallity of the same by doing that which is lawfull and right Or as it is in the Hebrew By doing judgement and justice by giving unto God and man what is prescribed of these words see Chap. 18.5 Vers 15. If the wicked restore the pledge Pignus est quod propter rem credi tam datur cujus possessionem solum ad tempus consequitor creditor sed dominium penes debitorem est A Pledge is something pawned for a thing borrowed the possession whereof for the present is in the hand of the Lender but the right is belonging to the Borrower Chabol is from Chabal to bind because Pledges are strong Bonds and Obligations Poor people were often necessitated to pawn their garments Beds Cattle Utensils which wicked men would keep and make their advantage of which they ought not to have done Deut 24.10 11 12 13. Therefore it s said here If the wicked restore the pledge if he be mercifull to those that be poor and afflicted Give again that he had robbed Robbers seldome make restitution of what they get by violence The word Gazal signifies to spoil a man of what is his Vi aperte as High-way Robbers do and also any violent wresting and forcing mens right out of their hands Now if the wicked did make restitution of what he had so gotten and Walk in the statutes of life without committing iniquity The statutes of life are the statutes of God which being exactly kept afford life to the keepers of them Ezek 20.13 They walked not in my statutes and they despised my judgements which if a man do he shall even live in them or live by them as it s Levit 18.5 If a man walk in these from day to day and keep them perfectly committing no iniquity what then He shall surely live he shall not dye This and the like promises are legall and made to legall righteousness and clearly evince that the Prophet speaks of a legall righteous man The Gospel saith not that a just man shall live by doing but that the just shall live by faith and that the law is not of faith If men could keep the Law do what it requires they should live by it but except Christ none ever did and so none was ever justified by the Law Gal 3.10 11 12. If a man could be found that walked in the Statutes of life without sinning he should surely live and live as comfortably as Adam did in Paradice and should not dye Vers 16. None of his sins that he hath committed shall be mentioned unto him The Hebrew is all his sins which he hath committed shall n t be mentioned unto him that is None of his sins shall be imputed or charged upon him Vid. Chap 18.22 He hath done that which is lawful and right he shall surely live The Life here spoken of cannot be eternal life because 1. A mans turning from his former wicked wayes and making restitution to men for wrongs done is no satisfaction to the justice of God for the breach of his Laws And 2. No man can so keep the law or statutes of life as thereby to obtain life eternal Here is no mention of Christ or faith in him without which eternall life cannot be had I conceive it s meant of a temporal life he that ceases from his wicked wayes that lives honestly doing lawfull and right things he shall not have cause to complain as the Jews did That they pined away under their iniquities but he should live in living as the Hebrew is and that is he should live a very comfortable life First Observe There is a righteousnesse will not profit a man when he hath most need When a man sins then he hath most need of righteousness to cover his sin to prevent judgement but then his own righteousness a legal righteousness a duty righteousness will stand him in no stead The righteousnesse of the righteous shall not deliver him in the day of his transgression he shall not be able to live in the day that he sinneth Let us therefore look after an Evangelicall righteousness for Christ hath told us That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees we shall in no case enter into the Kingdom of Heaven Matth 5.20 They had a legal a duty an own-righteousnesse but they had not the righteousness of Christ the
was said unto them Ye are not my people there it shall be said unto them Ye are the sons of the living God This is spoken of the Land of Canaan There he did disown them and there he would own them again Testimony to this truth gives Jeremy Chap. 50.4 5. In those dayes and in that time saith the Lord the children of Israel shall come they and all the children of Judah together going and wâ—eping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetual Covenant That in Isa 2.2 3. speaks to the same purpose and most clearly that Isa 11.11 And it shall come to passe in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left from Assiria and from Egypt and from Pathros and from Chush and from Elam and from Shinar and from Hamath and from the Ilands of the Sea And in the 12. And he shall set up an Ensign for the nations and shall assemble the outcasts of Israel and gather together the dispersed of Judah from the four corners of the earth Here is mention of a second gathering of them from Assyria which hath not yet been fulfilled but shall when the Lamb stand upon Mount Sion with his 144000 sealed out of all the Tribes Rev. 14.1 Chap. 7.4 Consider Isa 65.17 18 19 21 22. Thirdly Observe The Lord knows how to and can reconcile divided Nations I will make them one Nation in the land upon the mountains of Israel The Jews were divided into two Nations or Kingdoms There was the Kingdom of Israel and the Kingdom of Judah and they were at great enmity such enmity that they would have no commerce one with another Joh. 4.9 The ten Tribes went under the name of Samaritans the other were call'd Jews They were of divers Religions ver 22. They had their Calves at Dan and Bethel the true worship was at Jerusalem The enmity grew so great between them that they were at open Wars and sought the destruction of one another Those of Israel and Samaria slew in Judah 120000 valiant men in one day and carryed away captive of their brethren 200000 women sons and daughters and those they slew was in a rage reached up to heaven 2 Chron. 28.6 8 9. Now notwithstanding all the rage fury enmity bitterness was in them one against another God knows how to reconcile them and make them one Nation one People so that Ephraim shall not envy Judah and Judah shall not vex Ephraim Isa 11.13 but they shall agree and cordially love one another The Jews and Gentiles were at a greater distance than the Jews amongst themselves yet God knew how to reconcile them and did it Eph. 2.12 13 14 15 16. Vers 23. Neither shall they defile themselves any more with their idols nor with their detestable things nor with any of their transgressions but I will save them out of all their dwelling places wherein they have sinned and will cleanse them so shall theybe my people and I will be their God IN this verse there lyeth before us 1. The renouncing of their Idolatrous wayes and other evils 2. Deliverance of them from the places they were captive in 3. Spiritual cleansing or Sanctification of them 4. Renewal of the Covenant between them and God Neither shall they defile themselves any more with their Idols The Jews were much addicted to Idolatry no sooner were they out of Egypt but they parted with their earings to make a Calf Exod. 32.34 When they were in the Wilderness they joyned themselves to Baal-Peor Numb 25.3 In time of the Judges when in the Land of Canaac they served other Gods Judg. 10.13 And after the rent of Jeroboam the ten Tribes did worship the Calves at Dan and Bethel 1 King 12.29 30. Judah also trod in the same steps committing Adultery with stones and with stocks Jer. 3.8 9. But when they should be united into one Nation and Kingdom again Israel should cease from her Calves and Judah from her Idols they should no more go a whoring after them whereby they defiled themselves and the Land Nor with their detestable things nor with any of their transgressions Sanctius thinks these three words Idols Detestable things Transgressions to signifie one and the same thing to set forth the sinfulness of Idols and false Religions they are detestable and cause the greatest Breaches between God and Men. The word for Transgression is Pesha which notes Apostacy Rebellion a proud and malicious violating of a Command We may by Transgressions here understand not only their Idolatries but their other capital and crying sins When God pleases to call and convert the Jews and from them into one Nation then they shall loath themselves and their former doings But I will save them out of all their dwelling places wherein they have sinned They were scattered up and down into divers Countries and into several parts in those Countries where they setled themselves and sâ—nn'd by conforming to the Heathen amongst whom they dwelt Ezek. 20.32 Jer. 44.8 But in what Countries soever they were the Lord would have an eye to them and deliver them And will cleanse them The word in Hebrew for cleansing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taher which is contrary to Tamee signifying to defile pollute and because a thing defiled hath lost its beauty some make Taher to import Munditiem nitentem shining or beautiful cleansing for when the filth of things is taken away there is a splendor and beauty God saith here He will cleanse them that is from their Idolatry and other sins by the bloud of Christ and by his holy Spirit So shall they be my people and I will be their God Now they lie in a desolate condition and are looked at as cast off of God yea themselves conclude they are cut off from me ver 11. But when they are gathered out of the Countries where they are dispersed and cleansed from their iniquities then will I manifest to all the World That they are my people and that I am their God they themselves shall see and know it They shall acknowledge me to be their God and I will acknowledge them to be my people The Covenant between us shall be renewed and manifested First Observe from the two verses before this and the next That when God begins to shew mercy to his people afflicted He multiplies mercies upon them He would take them from among the Heathen bring them into their own Land make them one Nation set one King over them continue them in the same condition take their hearts off from Iâ—â—s cleanse them from their defilements take them into Covenant with himself give them David to be their King and keep them in doing of his will Here is a series of many and great mercies The like you had Chap. 36.24 25
and commanded it to be so Lam. 3.37 Who is he that saith and it cometh to pass When the Lord commandeth it not Vers 18 19 20 21 22. 18. And it shall come to pass at the same time when Gog shall come against the land of Israel saith the Lord God that my fury shall come up in my face 19. For in my jealousie and in the fire of my wrath have I spoken surely in that day there shall be a great shaking in the land of Israel 20. So that the fishes of the sea and the fouls of the heaven and the beasts of the field and all creeping things that creep upon the earth and all the men that are upon the face of the earth shall shake at my presence and the mountains shall be thrown down and the steep places shall fall and every wall shall fall to the ground 21. And I will call for a sword against him thorowout all my mountains saith the Lord God every mans sword shall be against his brother 22. And I will plead against him with pestilence and with bloud and I will rain upon him and upon his bands and upon the many people that are with him an overflowing rain and great hailstones fire and brimstone THe time and manner of Gods proceedings with Gog is set forth in these five Verses Vers 18. At the same time when Gog shall come against the land of Israel Time is not to be taken strictly for a day or an hour as if God should that very day Gog set out or invaded the Land fall upon him by his judgements and destroy him but largely for the time of that enterprise whilest he should be upon that design when he had fill'd up the measure of his iniquities My fury shall come up in my face Some read the words thus My anger shall come up in my face that is I will be furious and manifest hot displeasure for furor is fervor irae the heat and highth of anger We read the words My fury shall come up in my face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Af signifies Anger the face the nose also because Anger appears chiefly in them God speaking here after the manner of men saith My fury shall come up in my face Luther by Fury or Anger understands Gog himself who was Vas Irae Divinae by whom God powred out wrath upon the Jews Maldonate also makes the Fury here mentioned to be against the Church but rather its against Gog for at the same time that Gog should come against Israel at that time should Gods fury come up in his face he would be exceedingly displeased with Gog for attempting the destruction of his people And ver 21. God will call for a Sword against him Vers 19. For in my jealousie and in the fury of my wrath have I spoken The Lord being jealous over his people for their good and seeing what malicious designes Gog and his Confederates had against them was provoked much thereby and said in his Jealousie and Fury that is Promised or rather Threatned the Destruction of Gog and not only so but confirmed it with an Oath in the next words Surely in that day there shall be a great shaking in the Land of Israel These words Im lo carry the form of an Oâ—th with them as thus If not that is if there be not a great shaking let me not be God let me not be faithful so sure as I am God and faithful so sure and certain it is that there shall be a great shaking in the Land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raash signifies a Commotion an Earth-quake and in that day when Antiochus invaded Canaan there was a great commotion a great shaking And so there will be when Antichrist who is Gog mystical shall invade the Church which Maldonate saith will be in the end of the world Vers 20. So that the Fishes of the Sea and the Fowls of the Heaven the Beasts of the Field and all creeping things that creep upon the Earth and all the Men that are upon the face of the Earth shall shake at my presence Here is shewn the greatness of his shaking it should be such as should affect and astonish all creatures even the sensible and senseless As Gog should come like a storm so Gods judgements should come upon him and his like a storm When storms are the winds blow terribly so that the Air and Fowls in it are troubled the Sea works and rages so that the fishes in it are disquieted yea some storms do so afflict the Earth that Beasts creeping things and Men themselves are made to quake When God comes in a way of judgement it 's grievous All these expressions are ad significandam calamitatis vehementiam God would appear in some dreadful judgement against Gog and thereby shake all The Mountains shall be thrown down and the steep places shall fall Sometimes in Scripture by Mountains are meant Men in eminent places as Dan. 2.35 Isa 40.4 Sometimes the Church and Kingdoms as Isa 2.23 But here some take it literally and affirm there should be such an Earth-quake as should shake down Mountains Lavater by Mountains understands Towers built upon Mountains which then should be demolished The word for steep places is Hammadregoth which Cant. 2.14 is translated stairs the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valleys the Vulgar is sepes the fences the translation Vatablus follows saith aggeres Bulwarks Piscator and the French say turres Towers OEcolampad and Lavater render it gradus the steps stairs or ascents whereby they went up Junius varies from them all and turns the word prcaeipitia which is Steep places by which he intends Rocks hanging as it were in the Air. The sense is that all Places of refuge and safety seemed they never so strong should fail And every wall shall fall to the ground So terrible shall be the shaking that the walls of Cities shall be overthrown all the Towers Forts and Defences whatsoever shall be levell'd with the ground and made useless Some understand this of Gogs prevailing against the Church laying all waste so that the people of God shall be in that distress till God come and execute judgement upon Gog and all his company Vers 21. And I will call for a Sword against him throughout all my Mountains saith the Lord God Sword here is put for Sword-men God would call forth men and stir up their spirits to oppose Gog and his company who filling all with fear thought to swallow up all but throughout Judea that mountainous Counrey he should meet with those would give check to his proceedings Judas Macchabaeus Jonathan Eleazer and others withstood Antiochus and his Forces as you may see in the Book of the Macchabees and therein was this Prophesie made good say Interpreters Every mans Sword shall be against his Brother Those of Gogs Army should through the just judgement of God upon them change their thoughts counsels intentions and instead of killing their
Enemies they should sheath their Swords in one anothers bowels God would order it so that one should destâ—oy another as the Philistines did 1 Sam. 14 16. Behold the multitude melted away and they went on beating down one another and Vers 20. Every mans sword was against his fellow They being full of discontent and perplexity thought it more honourable to dye then to fall into the hands of Enemies Vers 22. And I will plead against him with Pestilence and with Bloud He shews here what judgements God would bring upon Gog and his Armies judgements from beneath and judgements from above The first sort here are Pestilence and Bloud by the sword and slaughter The Hebrew is I will be judg'd with him by Pestilence and Bloud they shall declare that I am a strong and just God And I will rain upon him and upon his Bands c. an over-flowing Rain and great Hailstones Fire and Brimstone The second sort of judgements are Rain Hailstones Fire and Brimstone These words over-flowing showers and great Hailstones we had Chap. 13.11 13. In the 10. of Joshuah we read how God did cast down great Stones from Heaven upon the Amorites and slew more with Hailâ—tones then the Israelites slew with the Sword vers 10. To this place it 's conceiv'd our Prophet alludes foretelling that the Lord would deal with the Goggites as he did with the Amorites slâ—y them with extraordinary great Hâ—â—lstones from Heaven and not only so but with Fire and Brimstone which is poena damnatorum the punishment of the damn'd in Hell and was the punishment of Sodom and Gomorrha Some by these expressions understand manifold and grievous calamities which befell Gog and his and will not have them to be understood litterally that so the verification of them may fall upon Antiochus and his Forces who suffered very sad things for he was smitten by God with an incurable and invisible plague and torment in his bowels he fell from his Chariot and was bruised with his fall worms came out of his body in abundance his rottenness and stink was such as none could bear the same and while he was alive his flesh fell off for pain 2 Macc. 9. Let it be granted that these words are not to be taken literally but metaphorically for heavy judgements befalling Gog and his it will not follow thereupon that Antiochus was the man though he suffered such grievous things for it 's said of Gog that he should fall upon the Mountains of Israel he and all his Bands that he and his slain should have graves in Israel Ezek. 39.4 11. But as for Antiochus he dyed in his bed and that either in Babylon as 1 Macc. 6. or at Ecbatane in India as it 's 2 Macc. 9. Neither was there any such vast destruction of Antiochus Forces which came into Judaea under Lysias as these words hold out and is more clearly expressed in Ch. 39.12 Seven moneths shall the house of Israel be burying of them There must be a wonderful great slaughter which required so much time for their burial I conceive therefore that these words may be taken in the literal sense and are yet to be fulfill'd and that induceth so to judge is what you have Rev. 20.8 9. where it is said Satan shall gather Gog and Magog together to battail the number of whom is as the sand of the Sea and they went up on the breadth of the Earth and compassed the Camp of the Saints about and the beloved City and fire came down from Heaven and devoured them John saw this in Vision and spake of it as to come and puts it after the Saints rising and reigning a thousand years with Christ That time being expired some grand Enemies shall arise against the Jews and people of God whom he will destroy not only in an ordinary way but miraculously also by fire from Heaven First Observe When wicked men are plotting and attempting the ruine of the Church Gods wrath is kindled against them When Gog comes up against the land of Israel Gods fury comes up in his face Gog manifests himself to be an Enemy to Sion and God manifests himself to be an Enemy to Gog. Wicked men plot act proceed far oft-times and afflict the servants of God greatly but when they think to carry all God appears and that in fury In Nah. 1.2 it is said He reserveth wrath for his Enemies and when they declare their enmity against him and his he discovers his wrath against them Zerah had been long plotting against the Jews at last he comes against them with a thousand thousand and three hundred Chariots and thought to devour Asa his Army and Land in a day and whilest he had such apprehensions the Lord smote him before Asa and Judah 2 Chron. 14.8.12 Secondly Observe When mischief is intended against Gods people his love and indignation are manifested then his love to his people his indignation towards their Enemies In my jealousie and in the fire of my wrath have I spoken When Gogs Armies were to harm the Jews then was he jealous In jealousie there is ardent love and vehement indignation the one is towards his people the other towards them that wrong his people Zechar. 8. I was jealous for Zion with great jealousie and I was jealous for her with great fury He had strong love to Zion and great fury against the Enemies of Zion as a man hath ardent love to his wife and indignation against any should offer her violence God is jealous over his Church and therefore will never suffer it to be made a prey of by the wicked Gods love and indignation at such a time are so ardent that he swears he will be avenged on them that would wrong his Surely in that day there shall be a great shaking in the Land of Israel Gog and all his Forces shall fall Thirdly Observe The judgements of God are dreadful they affect all Creatures the Fishes of the Sea the Fowls of Heaven the Beasts of the Field all that creeps upon the Earth all men upon the face of the Earth shall shake Mountains Rocks Walls shall fall This judgement upon Gog shall be such as to astonish and trouble all sensible and insensible creatures so much of God shall be seen in it When the Lord destroyed Tyrus it was a dreadful judgement the Isles did shake at the sound of her fall the Princes of the Sea did tremble and were astonished Ezek. 26. But at the destruction of Gog Heaven Earth Sea all men other creatures shall shake There will be more of God seen in that judgement then in most before his presence power and severity will appear eminently in that Judgement it will speak aloud and fill the world with astonishment Fourthly Observe God can easily raise Forces against his and the Churches Enemies he can do it without any trouble I will call for a Sword against him throughout all my Mountains The Mountains of Israel were the Lords and all
that robbed them It 's incident to all People and Nations to spoil and rob the People of God and so these Goggites and their Confederates they compassed the Camp of the Saints and the beloved City saith John Rev 20.9 In all ages the Church hath been made a prey of by one or other but the time shall be when it shall spoyl her spoylers and rob her robbers First Observe God will give Victories to his Church and People which seem incredible Here is pointed out such a Victory as is full of wonders and matters incredible Their number is as the Sand of the Sea and all of them Horsemen and cloth'd with all sorts of Arms Chap 38.4 yet conquer'd Their weapons serve for seven years firing and their bodies are seven moneths in burying as it follows in vers 12. Will not this be a wonderful Victory Do not these things seem incredible God of old gâ—ve great and strange V ctories to his People as the drowning of Pharaoh in the Red Sea the slaying of Senacherib's vast Army in a night by an Angel Great Victories since Christ his time have been The Christians have had signal Victories against the Turk And Sanctius tells you of a wonderful Victory which the Spaniards had against the Saracens when at one Battail they slew two hundred thousand of them and lost but twenty five men but when ever this overthrow of Gog shall be it will exceed all former Victories Secondly Observe The Lord makes that advantageous to his People which their Enemies intended to damnifie and ruine them by The Bows Arrows Hand-staves and Spears shall serve the Saints for fuel with which the Goggites thought to destroy them The Sword of Goliah with which he thought to have slain David and many Israelites was afterwards given into the hand of David and serviceable unto him 1 Sam. 21 9. The wise and wonderful Providence of God so over-rules and orders things that it makes Instruments of death the comforts of life The Chariots of Sisera that came for destruction were to the Jews for use and recreation Thirdly Observe After the over-throw of Gog and Mâ—gog Antichrist and his Adherents the Church of God shall have great peace All their weapons of warr shall be burnt they shall make head no more against the Saints After the devouring of Gog and Magog by fire from Heaven Rev. 20.9 The gates of the New Jerusalem were never shut Rev. 21.25 They feared no Enemies they had great peace Fourthly Observe The People of God shall have a day of recompence for the wrongs and injuries they have sustained They shall spoil those that spoiled them and rob those that robbed them The Goggites of the world do fleece the Servants of God eat their flesh suck their bloud and gnaw their bones but the day is coming when the wicked shall be a spoil and prey unto them which sets out the righteousness of God in his wayes and judgements What can be more equal then that he who spoils should be spoyled See Isa 33.1 Woe to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoyled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Vers 11 12 13 14 15 16. 11. And it shall come to pass at that day that I will give unto Gog a place there of graves in Israel the Valley of the passengers on the East of the Sea and it shall stop the Noses of the Passengers and there shall they bury Gog and all his multitude and they shall call it The Valley of Hamon-Gog 12. And seven months shall the House of Israel be burying of them that they may cleanse the Land 13. Yea all the people of the Land shall bury them and it shall be to them a Renown the day that I shall be glorified saith the Lord God 14. And they shall sever out men of continual imployment passing through the Land to bury with the passengers those that remain upon the face of the Earth to cleanse it after the end of seven moneths shall they search 15. And the passengers that pass through the Land when any seeth a mans bone then shall he set up a sign by it till the Buryers have buryed it in the Valley of Hamon-Gog 16. And also the name of the City shall be Hamonah thus shall they cleanse the Land HAving spoken of the great over-throw which Gog and his should have and the great spoil the Israelites should get thereby Now the buryal of the dead carkasses and their bones comes under consideration where we have the place of the buryal the time how long they shall be burying the persons by whom the name of the place Vers 11. And it shall come to pass at that day that I will give unto Gog a place there of Graves in Israel When Gog and his Forces shall be slain lye exposed to the Fowls of Heaven and Beasts of the Field for a season then will the Lord give unto them a burying place they shall not alwayes lye putrifying above ground but they shall be laid in graves so that they shall neither be a prey to Fowls and Beasts nor offensive to Man alwayes This was favour that God should give his Enemies Sepulchres in Israel The Vulgar and Septuagint have it A place of Name or Renown putting Shem for Sham. It was honour enough for them to have graves there in Israel This honour had not Antiochus The Valley of the Passengers on the East of the Sea What Valley this was is not agreed upon by Interpreters Some affirm it to be a Valley near unto the Lake of Gennezareth or Sea of Tiberias others inform us it 's about Jordan some say it 's on this side Jordan some say on that side It 's most probable to be a Valley near the Salt or Dead-Sea where the five Cities Admah Zeboim Segor Sodom and Gomorrah were consumed by Fire and Brimstone now call'd Lacus Asphaltites There as Junius notes men passed from Syria Mesopotamia Babylon and other Countries into Arabia foelix and Egypt whereupon it was call'd the Valley of Passengers and lay Eastward from Jerusalem as the next words shew on the East of the Sea that is on the Eastern Sea The Sea of Tyberias lay Northward but Mare Mâ—â—tuum lay Eastward And it shall stop the Noses of the Passengers Such a stink shall be in that Valley as shall cause the Passengers to stop their Noses or Mouths or both The Spirit of God may have some respect unto the Lake Asphaltites which sent forth poysonous and suffocating vapors so should the dead bodies of Gog and his send out such a loathsome infecting savour as Travailers should stop their Noses as not being able to indure the same There shall they bury Gog and all his multitude Though Gog had a buryal in the Land of Israel yet it was not in the
Christ The Corrinthians were called out of the world to be Saints 1 Cor. 1.2 And the Macedonian Churches gave up themselves to the Lord 2 Cor. 8.5 So that all the Churches of God are a chosen generation an holy nation 1 Pet. 2.9 Cant. 4.7 Unholy ones who are without in the profane world should not enter into the Church God hath set a wall of discipline to keep them out that the Church may not be defiled by them It 's said of the New Jerusalem That there shall in no wise any thing enter into it that defileth the Angels will keep them out for at the twelve Gates thereof will be twelve Angels Rev. 21.12 who will let none in but Saints so that all her people shall be righteous Isa 60.21 The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIII Vers 1 2 3 4 5 6. 1. Afterwards he brought me to the Gate even the Gate that looketh toward the East 2. And behold the glory of the God of Israel came from the way of the East and his voice was like a noise of many waters and the earth shined with his glory 3. And it was according to the appearance of the vision which I saw even according to the vision that I saw when I came to destroy the City and the visions were like the vision that I saw by the river Chebar and I fell upon my face 4. And the glory of the Lord came into the house by the way of the Gate whose prospect is towards the East 5. So the spirit took me up and brought me into the inner Court and behold the glory of the Lord filled the house 6. And I heard him speaking unto me out of the house and the man stood by me THIS Chapter and the next in general speaks of the Ministery and Sacred Worship of the new Temple more particularly in this 43. Chapter we have 1. A New Vision in the first 6. verses 2. The speech of the Lord unto the Prophet from the 7. vers to the end of the Chapter Concerning the New Vision things considerable are 1. The time when it was 2. The place where it was 3. The object of this Vision where we are to note 1. The place whence it came 2. The sign of it 3. The effects of it 4. The resemblance of it 5. The receptacle of it 4. The Consequents of it which are 1. The Spirit 's raising up the Prophet 2. His leading him into the inner Court 3. The filling of the Temple with glory 4. The Lord 's speaking to the Prophet 5. The presence of Christ with the Prophet For the 1. When it was that Ezekiel had this Vision Not at his first coming to the Temple but after he had been led from place to place seen the several Gates Courts Chambers Parts Appurtenances Ornaments of the Temple and all exactly measured within and without after those things he had this Vision Which insinuates thus much that after men have waited upon Christ followed him and learned the nature and condition of the Church invisible and visible then the Lord affords Visions of himself and his glory when men come first to Sion enter into Church-fellowship they must not think to see the glory of God till they are acquainted with the inward glory and outward beauty of the Church till they understand the measuring of Christ therein Those that are in the Church in due time see glory It 's good to be there and to wait being there 2. The place was at the East-gate He was brought from the West-side of the Temple to the East-gate where he had this Vision coming out of the East Christ is Sol justitiae the Sun of righteousness and the Sun's motion is from the East Westward So here this glorious Vision came out of the East and entred by the East-gate which led directly to the Sanctum Sanctorum It 's the Lord Christ brings us out of darkness to light and shews us the way into the Temple and Most Holy place 3. The object Glory Behold the glory of the God of Israel That was some figure image or manifestation representing the glory of God In Chap. 1.26 27. Ezek. saw the likeness of a Throne of a man of fire And Chap. 8.4 Chap. 10.18 There were visions where he beheld the glory of the God of Israel and the glory departing that is some representation of his glories which was leaving the Temple and them signifying that God was wroth with them and departing from them But here the glory was coming to them importing that God's wrath was laid down their sins pardoned and he gratiously reconciled unto them It was sin caus'd the glory to depart mans wickedness draws the glory away but nothing in or of man caus'd the glory to return It 's said the glory came it came freely un-deservedly un-expectedly there was cause of great mourning when it departed and there was as great cause of rejoycing when it returned Whence came it from the way of the East Christ's star was seen in the East Mat. 2.2 His coming was from thence Zechar. 3.8 Chap. 6.12 Christ is call'd Tzemach which the Septuag render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulg. Oriens that is the East Because Christ should come from heaven and inlighten the dark world as the Sun doth when it riseth in the East Luke in his 1. Chap. vers 78. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Day-spring and may be rendred the East for the day springs in the East first be it East or day-spring it 's from on High Christ came from heaven to bring light into the blind world Hence saith Christ Joh. 8.12 I am the light of the world the great light the Sun of it which râ—sing in the East shines into the utmost parts of the West The next thing it the sign of the glory And that was a voice such a voice as was like the noise of many waters in the 1 Chap. vers 24. When the Cherubims went the noise of their wings was like the noise of great waters As the voice of the almighty waters use to roar and make a great noise Jer. 31.35 and 51.55 Such waters are strong and there is no resistance of them men cannot row or sail against them This voice minds us of the voice of Christ in the Gospel The sound whereof went into all the earth Rom. 10.18 Rev. 1.18 Christ's voice is said to be as the sound of many waters it was strong and irresistible He taught them with Majesty and Authority Mat. 7.29 They were not able to answer him Mat. 22.46 Joh. 8.9 not to withstand the wisdome and truths he put into his disciples Luk. 21.15 Act. 6.10 Rev. 11.5 Christ's voice in the Gospel is an efficacious voice The Effects of it were two First The earth shined with his glory Before the coming of Christ the world was full of Heathenish and Hellish darkness and Canaan was full of Types Ceremonies and Shadows
of their own Talmud The Souls progress to the Celestial Canaan by Iohn VVelles Preacher of the Gospel Comfortable Sermons on Psalm 24. preached before the Lady Elizabeth her Grace by Daniel Dyke B. D. Plenary possession makes a lawful subjection to Powers that are in being proved to be lawful and necessary in a Sermon before the Judges in Exeter by Rich. Saunders Preacher of the Gospel The new World or the new reformed Church discovered out of the second Epistle of Peter by Nath. Homes D. D. God save the King in a Sermon preached the day after his Majesty came into London by Anthony Walker Preacher of the Gospel A plea for Ministers in Sequestrations against Mr. Mossom by S. S. An Antidote against Anabaptism wherein the Baptizing Infants taking Tythes c. are fully vindicated by Aylmor Haughton The Conversaion as Heavenly and as Natural in two Treatise by Dr Stoughton An Exposition with practicial Observations continued upon the thirtieth and one and thirtieth Chapters of the Book of Iob being the substance of thirty seven Lectures delivered at Magnus near the Bridge London by Joseph Caryl Pastor of the Congregation there Also a continuation by the same Author of the 32 33 and 34. Chapters of Iob being the substance of forty nine Lectures delivered at Magnus near the Bridge London The Covenant of life opened or a Treatise of the Covenant of Grace by Samuel Rutherfurd Professor of Divinity in the Vniversity of S. Andrews Jesus Christ the mystical or Gospel Sun sometimes seeming eclipsed yet never going down from his people or Eclipses spiritualized opened in a Sermon at Pauls Church before the right Honourable the Lord Mayor Aldermen c. March 28. 1652. the day before the late Solar Eclipse by Fulk Beller M. A. and Preacher of the Gospel in the City of London A Sermon preached before tbe honourable house of Commons at their late monthly Fast being on Wednesday Iune 30. 1647. by Nathaniel Ward Minister of Gods Word A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agree upon and consented unto by their Elders and Messengers in their meeting at the Savoy October 12. 1658. The humble Advice of the Assembly of Divines concerning a Confession of Faith presented by them to both Houses of Parliament The humble Advice of the Assembly of Divines concerning a Larger Catechism presented by them to both Houses of Parliament A Sermon preached by Hugh Peters preached before his death as it was taken by a faithful hand and now published for publick Information Mesolabium Architectonicum that is a most rare and singular Instrument for the easie speedy and most certain measuring of Plains and Solids by the foot invented long since by Mr. Thomas Bedwel Esq A Changling no company for lovers of Loyalty or the subjects Lesson in point of sacred submission to and humble compliance with God and the King The Beauty of Magistracy in an Exposition of 82 Psalm where is set forth the Necessity Utility Dignity Duty and Morality of Magistrates by the labours of Thomas Hall B. D. and Pastor of Kingsnorton and George Swinnock M. A. and Pastor of great Kimbel The Christian-mans calling or a Treatise of making Religion ones business Wherein the Nature and necessity of it is discovered As also the Christian directed how he may perform it in Religious Duties Natural Actions his Particular Vocation his Family-Directions and his own Recreation by George Swinnock M. A. Preacher of the Gospel at Great Kimbel in the County of Bucks To be read in Families for their instruction and Edification Large Octavo's THe door of salvation opened by the Key of Regeneration by George Swinnock M. A. Preacher of the Gospel at Great Kimbel in Buckinghamshire Heaven and Hell Epitouised the true Christian characcteterised by the same Author A Wedding-Ring fit for the finger or the salve of Divinity on the sore of Humanity Laid open in a Sermon at a Wedding in Edmonton by William Secker Preacher at the Gospel To which is adjoyned The None-such Professor in his Meredian Splendor or The singular actions of sanctified Christians being the substance of seven Sermons on Mat. 5.47 By the same Author Four profitable Treatises very useful for Christian practice viz. The killing power of the Law The Spiritual watch The New Birth of the Sabbath by the reverend Will. Fenner late minister of Rotchford in Essex Enchyridion Judicum or Jehoshaphats charge to his Judges together with the Catastrophe Magnatum or King Davids lamentation at Prince Abners Incineration by James Livesey Minister of the Gospel at Atherton The greatest loss upon Mat. 16.26 by the same Author Meditations Divine and Moral Henry Tabb M. A. The Psalms of King David translated by King James Wilful Impenitency the grossest Selfmurther by that able faithful and laborious Minister of Jesus Christ Mr. William Fenner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almost Christian discovered or the False-professor try'd and cast by Matthew Mead. Spiritual Wisdom improved against Temptation by the same Author Beams of former light discovering how evil it is to impose doubtful and disputable forms or practices upon Ministers The Pastor and clark or a debate real concerning Infant Baptism aby John Ellis Habbakkuck's prayer applied to the Churches present occasions on Hab. 3.2 and Christs counsel to the Church of Philadelphia on Revel 3.11 by that late reverend and faithful Minister of Jesus Christ Mr. Samuel Balmford Pastor of Albons Wood-street London The Rudiments of Grammar The rules composed in English Verse for the greater benefit and delight of young beginners by James Shirley The Ladies Dispensatory containing the Natures Vertues and qualities of Herbs and Simples useful in physick reduced into a methodical order for their more ready use in any sickness or other accidents of the body Small Octavo s. CAtechizing Gods ordinance in sundry Sermons by Mr. Zachary Crofton Minister at Butolphs Aldgate London The Godly mans Ark in the day of his distress discovered in divers Sermons the first of which was preached at the Funeral of Mrs. Elizabeth Moor. Whereunto is annexed Mrs. Elizabeth Moors Evidences for Heaven composed and collected by her in the time of her health for her comfort in the time of her sickness by E. Calamy B. D. Paster of the Church at Aldermanbury The Gale of opportunity and beloved Disciple by Thomas Froysal Sion in the house of Mourning because of sin and suffering being an exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in Rutland The one thing necessary by Mr. Thomas Watson Minister of Stephen Walbrook A Plea for Arms delivered in a Sermon at the Spittle on Tuesday in Easter Week April 13. 1658. by the same Author Moses unvailed or those figures which served unto the pattern and shadow of Heavenly things pointing out the Messiah Christ Jesus briefly explained whereunto is added the harmony of the Prophets breathing with one mouth the Mysteries of his coming and of that Redemption which by his death he was to accomplish by William Guild Minister of Gods Word at King-Edward in Scotland Good company being a collecton of various serious pious meditations by I. Melvin Minister of the Gospel at Vdimer in Sussex A Religious Treatise upon Simeons Song or instruction how to live holily and die happily by T. Woodriff B. D. Pastor at Kingsland in Herefordshire The Reformation in which is Reconciliation with God and his people or a Catechhism unvailing the Apostles Creed with Annotations in which Faith Ordinances and Government are professed as in the Primitive times in opposition to all Errors and Heresies by W. K. Minister of the Gospel Prospering prophaness provoking holy conference and Gods attention several Sermons from Mal. 3.15 16 17. by Zachary Crofton The Catechism of Hugo Grotius done into english Benedictio Valedictio or the Rememberance of thy Friend and thy end being a farewel Sermon preached at the house of the late Right honourable Leticia Lady Paget Dowager deceased by her Chaplin Anthony Sadler Twelves IOhnsons Essays expressed in sundry exquisite fantasies The dangerous Rule or a Sermon preached at Clonmel in Province of Munster in Ireland upon August 3. 1657. before the reverend Judges for that circuit by S. L. Master in Arts and lately fellow of C. C. C in Oxen. The Riches of Grace displayed in the offer and tender of Salvation to poor sinners Wherin is set out The gracious behaviour of Christ standing at the door and knocking for enterance By Obadiah Shedgwick B.D. and late Minister of the Gospel in Covent-Garden The Womans glory a Treatise asserting the due honour of that Sex by manifesting that women are capable of the highest improvements by Samuel Torshel The discovery of the most dangerous dead faith by John-Eaton M A. and sometime Student in Trinity Colledge in Oxford The new Testament of our Lord and Saviour Jâ—sus Christ newly translated out of the Original Greek and with the former Traslations diligently compared and revised By his Majesties special command printed at Edenburgh Twenty fours GRoans of the Spirit or a Tryal of the truth of prayer A Handkercher for Parents wet eyes upon the death of their Children or Friends FINIS