the Governuor will he bee pleased with thee or accept thy person Will thy Governour nay thy neighbour who is as thou art after an injury done to him bee pleased with thee if thou doe but leave off to doe him any more such injuries VVill he not expect an acknowledgement of the wrong done Is it not t Christs rule that he who seven times trespasseth against his brother seven times turne again saying I repent u David would hardly trust Ittai to goe up and downe with him who was but a stranger how much more if hee had done him some great wrong and then refused to confesse it And how shall wee think that it can stand with the honour of the most high God that wee seem to draw neare unto him and to walk in his wayes while in the mean time we do not acknowledge our iniquitie and even accuse shame judge and condemne our selves Nay x be not deceived God is not mocked This is the first necessity of the duty which this Text holdeth forth The Lord requireth of us not onely to doe his will for the future but to be ashamed for what we have done amisse before The other necessity of it which is also in the Text is this that except we be thus ashamed and humbled God hath not promised to shew us the pattern of his house nor to reveale his will unto us Which agreeth well with that Psal. 25. 9. The meek will he teach his way and vers. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse and vers. 14. The secret of the Lord is with them that feare him and hee will shew them his Covenant There is sanctification in the affections and here is humiliation in the affections spoken of as necessary means of attaining the knowledge of the will of God Let the affections be ordered aright then light which is offered shall be seen and received but let light be offered when disordered affections doe overcloud the eye of the minde then all is in vaine In this case a man shall be y like the deaf Adder which will not be taken by the voice of the charmers charming never so wisely Let the helme of reason be stirred as well as you can imagine if there be a contrary winde in the sailes of the affections the ship will not answere to the helme It is a good argument hee is a wicked man a covetous man a proud man a carnall man an unhumbled man Ergo he will readily miscarry in his judgement So Divines have argued against the Popes infallibility The Pope hath been and may be a profane man Ergo he may erre in his judgement and decrees And what wonder that they who receive not the love of the truth be given over z to strong delusion that they should beleeve a lie It is as good an argument Hee is a humbled man and a man that feareth God Ergo in so far as he acteth and exerciseth those graces the Lord shall teach him in the way that he shall choose I say in so farre as he acteth those graces because when he grieves the spirit and cherisheth the flesh when the child of God is more swayed by his corruptions then by his graces then he is in great danger to be given up to the counsell of his own heart and to be deserted by a the holy Ghost which should leade him into all truth But we must take notice of a seeming contradiction here in the Text God saith to the Prophet in the former verse Shew the house to the house of Israel that they may be ashamed of their iniquities And Jerem. 31. 19. Ephraim is first instructed then ashamed And here it is quite turned over in my Text If they be ashamed shew them the House I shall not here make any digression unto the debates and distinctions of School-men what influence and power the affections have upon the understanding and the will I will content my self with this plain answer Those two might very well stand together light is a help to humiliation and humiliation a help to light As there must be some work of faith and some apprehension of the Love of God in order before true Evangelicall repentance yet this repentance helpeth us to beleeve more firmly that our sinnes are forgiven The soul in the pains of the new birth is like b Tamar travelling of her twins Pharez and Zarah faith like Zarah first putting out his hand but hath no strength to come forth therefore draweth backe the hand againe till repentance like Pharez have broken forth then can faith come forth more easily Which appeareth in that woman Luke 7. 47 48. shee wept much because she loved much she loved much because shee beleeved and by faith had her heart enlarged with apprehending the rich grace and free love of Christ to poore sinners this faith moves her bowells melts her heart stirres her sorrow kindles her affection Then and not till then she gets a prop to her faith and a sure ground to build upon It is not till shee have wept much that Christ intimates mercy and saith Thy sins are forgiven thee Just so is the case in this Text Shew them the House saith the Lord that they may be ashamed Give them a view of it that they may think the worse of themselves that they want it that they may be ashamed for all their iniquities whereby they have separate betwixt their God and themselves so that they can not c behold the beauty of the Lord nor enquire in his Temple And if when they begin to see it they have such thoughts as these and humble themselves and acknowledge their iniquities then goe to and shew them the whole Fabrick and Structure and all the gates thereof and all the parts thereof and all things pertaining thereto I suppose I have said enough for confirmation and cleering of the Doctrine concerning the necessitie of our being ashamed and confounded before the Lord I have now a fourefold application to draw from it The first application shall be to the malignant enemies of the Cause and People of God at this time who deserve Jeremiahs black mark to be put upon them d Were they ashamed when they had committed abomination nay they were not at all ashamed neither could they blush When he would say the worst of them this is it e Thou hadst a whores forehead thou refusedst to be ashamed There are some sonnes of Belial risen up against us who have done some things whereof I dare say many Heathens would have been ashamed yet they are as farre from being ashamed of their outrages as Caligula was who said of himself that he loved nothing better in his own nature then that hee could not be ashamed nay f their glory is their shame and if the Lord doe not open their eyes to see their shame their end will
A SERMON Preached before The Honourable House OF COMMONS At their late solemne Fast Wednesday March 27. 1644. BY GEORGE GILLESPIE Minister at Edinburgh Published by Order of the House PSAL. 102. 6. When the Lord shall build up Zion he shall appeare in his glory LONDON Printed for Robert Bostock dwelling at the Kings head in Pauls Church-yard Anno 1644. TO THE READER DIvine providence hath made it my â—…ot and a Calling hath induced me who am lesse then the least of all the servants of Christ to appeare among others in this Cloud of publike Witnesses The scope of the Sermon is to endevour the removall of the obstructions both of Humiliation and Reformation two things which ought to lye very much in our thoughts at this time Concerning both I shall preface but little Reformation hath many unfriends some upon the right hand and some upon the left While others cry up that detestable indifferencie or neutrality abjured in our solemne Covenant in so much that a Gamaliel and b Gallio men who regarded alike the Iewish and the Christian Religion c are highly commended as examples for all Christians and as men walking by the rules not onely of Policy but of Reason and Religion Now let all those that are either against us or not with us doe what they can the right hand of the most High shall perfect the glorious begun Reformation Can all the world keep downe the Sunne of Righteousnesse from rising or being risen can they spread a vaile over it And though they digge deep to hide their counsels is not this a time of Gods over-reaching and befoolling all plotting wits they have conceived iniquity and they shall bâ—…ing forth vanity d they have sowne the wind and they shall reap the whirlewind Wherefore wee e will wait upon the Lord that hides his face from the house of Iacob and will look for him And f though he slay us yet will we trust in him g The Lord hath commanded to proclaime and to say to the daughter of Zion Behold thy salvation commeth h Rejoyce with Ierusalem all yee that mourn for her For i behold now is the accepted time behold now is the day of salvation But I have more to say Mourn O mourne withâ—…erusalem all yee that rejoyce for her k This day is a day of trouble and of rebuke and of blasphemy for the children are come to the birth and there is not strength to bring forth It is an interwoven time warped with mercies and woofted with judgements Say not thou in thine heart the dayes of my mourning are at an end Oh wee are to this day an unhumbled and an unprepared people and there are among us both many cursed Achans and many sleeping Jonahs but few wrestling Jacobs l even the wise Virgins are slumbring with the foolish Surely unlesse wee bee timely awaked and more deeply humbled m God will punish us yet seven times more for our sinnes and if he have chastised us with whips he will chastise us with Scorpions and he will yet give a further charge to the Sword n to avenge the quarrell of his Covenant In such a case I cannot say according to the now Oxford Divinity That Preces Lachrymae Prayers and Teares must be our only one shelter and fortresse and that wee must cast away defensive armes as unlawfull in any case whatsoever against the supreame Magistrate that is by interpretation they would have us doe no more then Pray to the end themselves may do no lesse then Prey Wherein they are contradicted not only by Pareus and by others that are eager for a Presbytery as a o Prelate of chiefe note hath lately taken I should say mistaken his marke but even by p those that are eager Royalists Pardon me that I give them not their right name I am sure when all is well reckoned we are better friends to royall authority then themselves Yet herein I doe agree with them that Prayers and Tears will prove our strongest weapons and the onely tela divina the weapons that fight for us from above q O then fear the Lord ye his Saints O r stirre up your selves to lay hold on him s Keep no silence and give him no rest till he establish and till he make Jerusalem a praise in the earth O that we could all t make Wells in our dry and desertlike hearts that we may u draw out water even buckets full to quench the wrath of a sin-revenging God the fire which still burneth against the Lords inheritance God grant that this Sermon be not as water spilt on the ground but may x drop as the raine and distill as the dew of heaven upon thy soule A SERMON PREACHED Before the Honourable House of COMMONS At the late solemne Fast March 27. 1644. EZEK. 43. 11. And if they be ashamed of all that they have done shew them the forme of the House and the fashion thereof and the goings out thereof and the commings in thereof and all the formes thereof and all the Ordinances thereof and all the formes thereof and all the lawes thereof and write it in their sight that they may keep the whole forme thereof and all the Ordinances thereof and doe them IT is not long since I did upon another day of humiliation lay open Englands disease from that Text 2 Chron. 20. 33. Howbeit the High Places were not taken away for as yet the people had not prepared their hearts unto the God of their Fathers Though a the Sunne of Righteousnesse be risen with healing in his wings yet the land is not healed no not of its worst disease which is corruption in Religion and the iniquity of your holy things I did then shew the symptomes and the cause of this evill disease The symptomes are your high Places not yet taken away many of your old superstitious ceremonies to this day remaining which though not so evill as the High-places of Idolatry in which Idollâ—… were worshipped yet are parallel to the High-places of Will worship of which we reade that the people thinking it too hard to be tied to goe up to Jerusalem with every sacrifice did b sacrifice still in the High places yet unto the Lord their God only pleading for their so doing antiquity custome and other defences of that kinde which have been alledged for your Ceremonies But albeit these be foule sports in the Churches face which offend the eyes of her glorious Bridegroome Jesus Christ yet that which doth lesse appeare is more dangerous and that is the cause of all this evill in the very bowells and heart of the Church the people of the land great and small have not as yet prepared their hearts unto the Lord their God mercy is prepared for the land but the land is not prepared for mercy I shall say no more of the disease at this instant But I
have now chosen a Text which holds forth a remedy for this malady a cure for this case That is that if we will c humble our uncircumcised hearts and accept of the punishment of our iniquity If we be d ashamed and confounded before the Lord this day for our evill wayes if we judge our selves as guilty and put our mouth in the dust and cloath our selves with shame as with a garment If wee repent and abhorre our selves in dust and ashes then the Lord will not abhorre us but take pleasure in 〈◊〉 to dwell among us to reveale himself unto us to set before us the right patterne of his owne House that e the Tabernacle of God may be with men and pure Ordinances where before they were defiled and mixed f He will cut off the names of the Idolls out of the land and cause the false Prophet and the unclean spirit to passe out of the land and g the glory of the Lord shall dwell in the land But withall we must take heed h that we turn not againe to folly that our hearts start not aside i like a deceitfull bowe that we k Keep the wayes of the Lord and doe not wickedly depart from our God Thus you have briefly the occasion and the sum of what I am to deliver from this Text The particulars whereof I shall not touch till I have in the first place resolved a difficult yet profitable question You may aske what House or what Temple doth the Prophet here speak of and how can it be made to appeare that this Scripture is applicable to this time I answere l some have taken great paines to demonstrate that this Temple which the Prophet saw in this vision was no other then the Temple of Solomon and that the accomplishment of this vision of the Temple City and division of the Land was the building of the Temple and City againe after the captivity and the restoring of the Leviticall worship and Jewish Republike which came to passe in the dayes of Nehemiah and Zorobabel This sense is also most obvious to every one that readeth this Prophecie But there are very strong reasons against it which make other Learned Expositers not to embrace it For 1. The Temple of Solomon was 120. cubits high The Temple built by Zorobabel was but 60. cubits high Ezra 6. 3. 2. The Temple of Zorobabel m was built in the same place where the Temple of Solomon was that is in Jerusalem upon mount Moriah But this Temple of Ezekiel was without the City and n a great way distant from it Chap. 48. verse 10. compared with verse 15. The whole portion of the Levites and a part of the portion of the Priests was betwixt the Temple and the City 3. Moses his greatest Altar the Altar of Burnt-offerings was not half so big as Ezekiells Altar o compare Ezek 43. 16. with Exod. 27. 1. So is Moses Altar of Incense much lesse then Ezekiells Altar of Incense Exod. 30. 2. compared with Ezek. 41. 22. 4. There are many new ceremoniall Lawes different from the Mosaicall delivered in the following part of this vision Chap. 45. and 46. as p Interpreters have particularly observed upon these places 5. The Temple and City were not of that greatnesse which is described in this Vision for the measuring Reed containing sixe cubits of the Sanctuary not common cubits Chap. 40. 5. which amount to more then 10. foot the utter wall of the Temple being 2000. Reeds in compasse Chap. 42. 20. was by estimation foure miles and the Citie chap. 48. 16. 35. six and thirty miles in compasse 6. The vision of the holy waters chap. 47. issuing from the Temple and after the space of 4000. reeds growing to a river which could not be passed over and healing the waters and the fishes cannot be literally understood of the Temple at Jerusalem 7. The Land is divided among the twelve Tribes chap. 48. and that in a way and order different from the division made by Joshua which cannot be understood of the restitution after the captivitie because the twelve Tribes did not return 8. This New Temple hath with it a New Covenant and that an everlasting one Ezek. 37. 26 27. But at the return of the people from Babylon there was no new Covenant saith q Irenaeus onely the same that was before continued till Christs comming Wherefore we must needs hold with r Hierome s Gregory and other latter Interpreters that this vision of Ezekiel is to bee expounded of the spirituall Temple and Church of Christ made up of Jewes and Gentiles and that not by way of allegories only which is the sense of those whose opinion I have now confuted but according to the proper and direct intendment of the vision which in many materiall points cannot agree to Zorobabels Temple I am herein very much strengthned while I observe t many parallel passages betwixt the vision of Ezekiel and the Revelation of Iohn and while I remember withall that the Prophets doe in many places fore-tell the institution of the Ordinances Government and Worship of the New Testament under the termes of Temple Priests Sacrifices c. and do set forth the deliverance and stability of the Church of Christ under the notions of Canaan of bringing back the captivity c. God speaking to his people at that time so as they might best understand him Now if you aske how the severall particulars in the vision may be particularly expounded and applyed to the Church of Christ I answer the Word of God the River that makes glad the Citie of God though it have many easie and knowne Foords where any of Christs Lambs may passe thorow yet in this Vision and other places of this kind it is a great deep where the greatest Elephant as he said may swim I shall not say with the Jewes that one should not read the last nine Chapters of Ezekiel before he be thirty yeers old Surely a man may be twice thirty yeers old and a good Divine too and yet not able to understand this Vision Some tell us that no man can understand it without skill in Geometry which cannot be denyed but there is greater need of Ecclesiometry if I may so speak to measure the Church in her length or continuance through many generations in her breadth or spreading through many Nations her depth of humiliation sorrowes and sufferings her height of faith hope joy and comfort and to measure each part according to this pattern here set before us Wherein for my part I must professe as Socrates in another case Scio quod nescio I know that there is a great mystery here which I cannot reach Only I shall let forth unto you that little light which the father of â—…ights hath given me I conceive that the Holy Ghost in this Vision hath pointed at foure severall times and conditions of the Church
of the Beasts reign about the time of that Councel the end of it will fall in at this very time of curs But I dare not determine so high a point Gods work will ere it be long make a clearer Commentary upon his word Only let this bee remembred we must not think it strange if after the end of the 1260 yeares Antichrist be not immediately and utterly abolished for when that time is ended he makes warre against the Witnesses yea overcommeth and killeth them But that victory of his lasteth only three dayes and a halfe and then God makes as it were a resurrection from the dead and a tenth part of the great City fals before the whole fall See Revel. 11. 3. 7. 11. 13. Whether this killing of the Witnesses which seemeth to be the last act of Antichrists power be past or to come I can not say God knowes But assuredly the acceptable yeare of Israels Jubilee and the day of vengeance upon Antichrist is comming and is not farre off But now is there no other application to be made of this point Is all this said to satisfie curious wits or at the best to comfort the people of God Nay there is more then so it must be brought home to a practicall use As the assurance of salvation g doth not make the child of God the more presumptuous but the more humble neither doth it make him negligent h but deligent in the way of holinesse and in all the acts of his spirituall warfare so that i every man that hath this hope in him purisieth himselfe So answerably the assurance of the new Temple and of the sweet dayes to come serveth for a twofold practicall use even as David also applieth Gods promise of Solomons building the Temple 1 Chron. 22. 10. for thus hee speaketh to the Princes of Israel ver. 19. Now set your heart and your soule to seek the Lord your God arise therefore and build yee the sanctuary of the Lord God And this is beside the charge which he giveth to Solomon First then yee must set your heart and your soule to seek God forasmuch as you know it is not in vaine to seek him for this thing k When Daniel understood by books that the 70 yeares of Jerusalems desolation were at an end and that the time of building the Temple againe was at hand then he saith I set my face unto the Lord God to seek by prayer and supplications with fasting and sackloth and ashes O let us doe as he did O let us l Cry mightily unto God and let us with all our soule and all our might give our selves to fasting and prayer Now if ever m the effectuall fervent prayer of a righteous man availeth much Secondly and the more actively you must goe about the bunesse n Be yee stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as yee know that your labour is not in vaine in the Lord What greater motive to action then to know that you shall prosper in it o Arise therefore and bee doing And so I am led upon the third and last part of the Text of which I shall speak but very little The Doctrine is this Reformation ends not in contemplation but in action The pattern of the house of God is set before us to the end it may be followed and the ordinances thereof to the end they may be obeyed p Give me understanding saith David and I shall keep thy law yea I shall observe it with my whole heart q If yee know these things saith Christ happy are yee if yee doe them The point is plaine and needeth no proofe but application Let me therefore Honourable Worthies leave in your bosomes this one point more Many of the Servants of God who have stood in this place and could do it better then I can have been calling upon you to go on in the work of Reformation O be s not slothfull in businesse and forget not to do as you have been taught Had you begun at this work and gone about the building of the House of God as your first and chiefe businesse I dare say you should have prospered better It was one cause among others why t the children of Israel though the greater number and having the better cause too did twice fall before Benjamin because while they made so great a businesse for the villany committed upon the Levites Concubine they had taken no course with u the graven Image of the children of Dan a thing which did more immediately touch God in his honour But I am confident errours of this kinde will be now amended and that you will by double diligence redeem the time I know your trouble is great and your cares many in managing the warre and looking to the safety of the kingdom yet mark what David did in such a case Behold in my trouble a sayth he I have prepared for the House of the Lord an hundred thousand talents of Gold and a thousand thousand talents of silver and of brasse and iron without weight David did manage b great wars with mighty enemies the Philistines Moabites Ammonites and Syrians beside the intestine warre made first by Abner and afterward by Absolon and after that by Sheba Notwithstanding of all this in his trouble and poverty the word signifieth both he made this great preparation for the House of God and if God had given him leave he had in his trouble built it too for you well know he was not hindered from building the Temple by the warres or any other businesse but only because God would not permit him Set before you also the example of the Iewes when the Prophets of God did stirre them up to the building of the Temple Ezra 5. 1. 2. they say not we must first build the walles of Ierusalem to hold out the enemy but the Text saith they began to build the house of God f They were not full foure years in building the Temple and finished it in the sixth yeare of Darius Now all the rest of his reigne did passe and all Xeâ—…xes reiâ—…re and much of Artaxerxes Loâ—…manus his reigne before the Walls of Ierusalem were built a for about that work was Nâ—…hemiah from the twentieth yeare of Artaâ—…s to the two and thiâ—…tieth yeare And if b great Chronologers bee not very farre mistaken the Temple was finished fourescore and three years before the Wals of Jerusalem were finished It is farre from my meaning to coole your affection to the Iawes Liberties Peace and safety of the Kingdome I desire onely to warm your hearts with the zeale of Reformation as that which all along you must carry on in the first place One thing I cannot but mention The Reverend Assembly of â—…ivines may lament as Augustine in another case Heu heu quam trade jestino Alas alas how slowly doe I
make speed Put since now by the blessing of God they are thus farre adâ—…nced that they have found in the Word of God a pattern for Presbyreriall Government over many particular Congregations and have found also from the Word that Ordination is an Act belonging to such a Presbytery I beseech you improve that c whereto we have already attâ—… till other A â—…s of a Presbytery be agreed on afterward Your selves â—…know better then I doe that much d people is perishing because there is no Vision e the harvest is great and the Labourers are few Give me leave therefore to quicken you to this part of the Work â—…at with all diligence and without delay some Presbyteries be associated and erected in such places as your selves in your wâ—…edome shall judge fittest with power to ordaire Ministers with the conâ—…rt of the Congregations and after tryall of the gâ—…ts soundnesse and conversation of the men In o doâ—… you shall both please God and bring upon your selves 〈◊〉 〈◊〉 of many poore soules that are ready to perish and you shall likewise greatly strengthen the hearts and 〈◊〉 of your Brethren of Scotland joyned in Covenant and in Arms with you I say therefore againe g arise and be doing and the Lord be with you Yea h the Lord is with you according to the Word that he hath Covenanted with you so his Spirit remaineth among you Feare yee not but i bee strong in the Lord and in the power of his might FINIS Die Mercurii 27. Martii 1644. IT is this day Ordered by the Commons assembled in Parliament That Mr. Nicoll doe from this House give thanks unto Mr. Gillespie for the great paines he took in the Sermon he preached this day at the intreaty of the said Commons at St. Margarets Westminster It being the day of publike Humiliation And to desire him to Print his Sermon And it is Ordered that no man shall presume to Print his Sermon but whom hee shall authorise under his hand writing H. Elsynge Cler. Parl. D. Com. I appoint ROBERT BOSTOCK to Print this Sermon GEORGE GILLEâ—… Die Mercurii 27 Martii 1644. IT is this day ordered by the Commons Assembled in Parliament That Master BOND and Master NICOLLS do from this Howse give Thanks unto Master BOND for his great pains he tooke in the Sermon he preached this day at MARGRET WESTMINSTER at the intreaty of this House it being the day of Publike Humiliation And they are to desire him to print his Sermon And it is Ordered that none presume to print or reprint his Sermon without being authorised vnder the hand wrighting of the said Master BOND H. Elsynge Cler. Parl. D. Com. I do appoint Francis Eglesfeild to Print my Sermon Iohn Bond a Act. 5. 38. 39. b Act. 18. 14. 15 16. 17. c Liberty of Conscience pag. 34. 35. d Hos 8. 7. e Isa. 8 17. f Iob 13. 15. g Isa. 62. 11. i 2 Cor. 6. 2. Isa. 66. 10. k Isa. 37. 3. l Matth. 25. 5. m Lev. 26. 18 21 2â—… 28. n Lev. 26. 25. o 1. Armagh Serm. at Oxford March 3. p. 17. 19 27. p Grâ—…us de jâ—…re belli ac pacis lib. 1. cap. 4. sect. 7. Haec autem lex de qâ—…a agimus de nâ—… resistendo supremis potestaâ—…i bus pendere viâ—…etur à voluntaâ—…e eoâ—…um qui se primùm in sociâ—…tatem civilem â—…onsociant à quibus jus 〈◊〉 ad imperantes manat Hâ—…vero si interrogarentur an velâ—…nt omnibus hoc onus imponere ut mori praeoptent quâ—… nullo casu viâ—… superiorum armiâ—… arcere ne cio an velle â—…e sint responsuri Ibid sect. 13. Si Rex pâ—…rtem habeat summi imperii partem alteram populus auâ—…senatus regi iâ—… partem non suam involanti vis justa oppont poterit I might adde the testimonies of Bilson Barâ—…ius and others q Psal. 34. 〈◊〉 r Isa. 64. 7. s Isa. 62 6 7. t Psal. 84. 6. u 1 Sam. 7. 6. x Deut. 32. 2. Englands disease a Mal. 4. 1. b 2 Chroâ—… 33. 17. c Levit. 26. 41. A remedy for it d Ezek. 36. 32. e Revel. 21. 3. f Zech. 13. 2. g Psal. 85. 9. h Psal. 85. 8. i Psal. 78. 57. k Psal. 18. 21. Another Temple meant in this vision then that of Jerusalem l I. Baptista Villallpandus explaâ—… Ezek. tom 2. part 2. lib. 1. Isag. cap. 9. 12. 13. Corn a lapiâ—…e in Ezek. 40. Proved by 8. Reasons m Ezra 3. 1. 8 6. 3. 5. 7. n C. a Lapiâ—…e himself reckoneth the City to be 27. miles distant from Temple o See also Codex Middoth cap. 3. sect. 1. p Polaâ—…us Sanctius q Lib. 4. cap. 67. r Lib. 13. iâ—… Ezek. s Hom. 13. in Ezek. The Church of Christ intended t Compare Ezek. 37. 27. with Revel. 21. 3. Ezek. 40. 2. with Revel. 21. 10. Ezek. 40. 3 4 5. with Revel. 11. 1. 21. 15. Ezek. 43. 2. with Revel. 14. 2. Ezek. 45. 8 9. with Revel. 17. 16 17. 21. 24. Ezek. 38. 2. 39. 1. with Revel. 20. 8 Ezek. 47. 12. with Rev. 22. 2. Ezek. 48. 1. to v. 8. with Revel. 7. 4. to v. 9. Ezek 48 31 32 33 34. with Revel. 21. 12 13. 16. Ezek. 40. 4 with Revel. 1. 11. 4. 1. Foure things holden forth in the Vision 1. The materiall Temple as a Type v Codex Middoth cum Commentariis Const. l'Emperâ—…ur Arias Montanus in his Libarus I. Baptista Villalpandus explan. Ezek Tom. 2. par 2. Tom. 3. Tostaâ—…us in 1. Reg. 6. Lud. Capellus in compendio bist Iudaicae Ribera de Templo lib. 1. and others 2. The Church of the Gentiles 3. A more glorious Church in the latter dayes Proved by five reasons x Rom. 11. 12. y Ib. vers. 15. z Isa. 2. 2. a Ib. v. 4. b Isa. 11 9. 60. 17 18. c Polanus in Ezech. 45. Derâ—…formatione Status civilis agitur v. 8 9 10. In quibus praedicâ—…io est etiâ—…m principes et mâ—…gistratus politicos adducendos ad obedientiam fidei in Chriâ—…m aâ—… saltem coercendos et iâ—… officio continendos ne amplius oppriâ—…t populum 〈◊〉 d Psal. 2. 2. 〈◊〉 Rev. 11. 3. 12. 6. f Rev. 21. 4. Some respect had to the Church Triumphant g Verse 3. h Verse 24. The Text divided i 1 Thes. 5. 23. So Phil. 1. 9. 11 k It is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bosch but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} calam Which two some Hebricians distinguish by referring the former to the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latin Verecundia the latter to the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latin Pudor Reformation not enough without humiliation Proved two wayes l Rev. 3. 19. m Rom. 6. 21. n Ib. ver. 19. 22. o Vid. Martyr in Rom. 6. 21. p 〈◊〉 9. â—…7 q Psal. 51. 4. r 1 Cor. 11. 31