Commentary on the Old Testament Volume 2-4

CHAP. XXII.

IN this chapter the sins of the Jews inhabiting Jerus. which were laid open Ch. 20. for which the Lord asked the prophet saying, wilt thou judge them? are with the same preamble first made further declared, And they were first idolatry and bloodshed, v. 3, 4, 5, 6. making the holy City infamous amongst the heathen, for which the princes are specially accused. 2. Dishonouring parents and oppressing strangers and widows, v. 7. 3. Despising God's holy things, that is, his sacrifices, which was done as is shown, Mal. 1. when they counted anything good enough to make an offering of the blind, and torn, &c. and profaning his Sabbaths. 4. Eating upon the mountains, and carrying tales to shed blood, of eating upon the mountains enough hath been spoken before, Ezek. 18. and of talebearing, Levite. 19. 16. 5. Incest with a man's fathers wife, after the manner of Reuben, and as 1 Cor. 5. and going in to a menstruous woman, Ch. 18. 6. Adultery, incest with daughter in law, and with sister, of which see Levite. 18. 7. Bribes taking, usury and extortion.

I have smitten my hand at thy dishonest gain, &c. that is, to set thine enemies, the Chaldees upon thee, as ch. 21. 17.

Thou shalt take thine inheritance in thyself in the sightof the heathen, the Vulg. I will possess thee, the Cald. I will sanctify thee, being expounded by such as follow that reading. I will again possess thee, as mine inheritance and sanctify thee, after thy sufferings before spoken of, and by means of them; Aquila and Theodot. I will defile thee, others, I will wound thee, because 〈 in non-Latin alphabet 〉 signifieth to wound, but the word 〈 in non-Latin alphabet 〉 signifieth possess as an inheritance: Heb. Thou shalt possess in thee, unless deriving it from calal to pollute we render it, being profaned or polluted in thyself in the sight of the heathen thou shalt know that I am the Lord, and this stands best with sense. Thou polluted City having in thee so much sin, and punished accordingly by being given over into the hands of the heathen, and made to dwell in misery in an heathen country shalt be made by experience to know that I am the Lord justly judging thee thus, who wouldest not by any means be brought to repentance and amendment of life.

Having shown, what they should suffer in the land of the heathens, now he showeth what they should suffer in their own land before their going into captivity during the time of the siege, viz. they should be as lead, brass and iron, in the midst of the ardent fire of God's wrath burning, and kept here till they were as silver and these baser metals melted together by the famine, pestilence and sword, and the burning of the City and the Temple.

Finally, silver also being named, v. 20. more then before to set forth the righteous perishing together with the wicked, as Ch. 21. 3. but they were only such righteous ones, as were like reprobate silver, seeming to be such, as is there shown, but not such indeed.

Thou art the land, that is not cleansed or rained upon in the day of indignation. Having set forth the state of the Jews by one comparison to base metals, brass, whereby as Lyra saith, such as seemed to be gold are set forth, as by pewter they that seemed to be silver, by lead that is easily melted carnal persons having the love of God in them turned into the love of pleasure, and iron men obdurated in sin, by silver the righteous perishing also corporeally together with them, which last yet I have shown to be against that of marking such to be preserved, Ch. 9.

For the words of this verse, the Vulg. hath it, thou art an unclean land, terra non compluta, expounded by Lyra, unclean in regard of many foul sins before commemorated, and not rained upon (by non compluta, it being meant, terra, super quampluvia non descendit, as Isaiah. 5. I will command the clouds, that they shall not rain upon it, the vacuity of all goodness.

Then followeth the cause making it so, v. 25. There is a conspiracy of prophets in the midst thereof ravening the prey, like a roaring lion, they have taken the precious things, &c. that is, of false prophets there is a compiracy against the true, a • of Hananiah against Jeremy, and of the priests also, as v. 26. viz. Pashur and other priests, who also conspired against Jeremiah, and having persecuted the true prophets of God to the death they took the spoils, here called the precious things, and so made their wives poor widows, as is added, they multiplied widows in the land, v. 27. he proceedeth to princes, and v. 29 to the people in general, charging them all with intolerable oppressions.

Then v. 30. he saith, that he looked for one to make up the hedge, to stand in the gap, but I found none: Here the Lord showeth, how that notwithstanding sin so greatly abounding in Jerus. if he could have found some righteous persons there that had by servant prayer sought to make up the hedge, and as Moses stood in the gap, that sin had made there, by earnest opposing themselves against evil, seeking the reformation of the City, he would not have proceeded to bring the judgments threatened. If there had had been but one godly prophet more besides Jeremiah, a few priests, one or two godly princes, and some few godly people amongst those many thousands, that were so grossly tainted with sin, according to the four sorts mentioned before, v. 25, &c. to v. 30. For it is not likely, that he meant precisely one, as also Lyra saith, for there was Jeremiah and Baruch, and some godly persons more, that there were marked in their foreheads, ch. 9. yea ch. 14. he expressly saith, although Noah, Job and Daniel had been there, he would not have spared the City, but them only, wherefore I assent rather to him holding, that by one a competent number is meant, as in Sodom, the Lord said, if there had been found ten righteous, he would spare Sodom for their sakes: Whence note, that sin makes a gap or breach in the hedge of God's providence about a state. 2. When it is thus, [Note.] God looks that his faithful servants should make it up again by prayer and opposing sinful courses, and so being himself righteous, he is a maker up of the breach. 3. There must yet, for the saving of a state from utter ruin, be a competent number of such men therein, and then God's mercy is such, that for their sakes, the whole shall be saved in the most dangerous times, yet none wicked shall for another's sake be saved eternally, but only temporally, there being for all such another time of reckoning, when they shall not escape everlasting destruction both of soul and body, which may make us still to live in hope, that England shall stand, wherein I doubt not, but that there be some in every place, and many in populous places throughout the land, that fear God, and pray and labor earnestly against sin daily, the number of whom God increase.

Therefore have I poured upon them the fire of mine indignation, &c. Because it was not so in Jerusalem, but righteous men faded altogether, the Lord here threateneth them with a flood of judgments according to the overflowing of their sins, and he speaks of this, as a thing past, although to come for the certainty of the judgment.

CHAP. XXIII.

IN this chap. the prophet sets forth at God's direction the same, that he did cha. 16. but with this difference, there he plainly without any parable laid open their sins, here by a parable of Aholah and Aholibah, to the first of which he compareth Samaria, the head City of the kingdom of Israel, and to the other the kingdom of Judah, which these names served most aptly to set forth, for Aholah signifieth a tent, and Aholibah, a tent or tabernacle in her, or the one her tabernacle, the other my tabernacle in her, Samaria being so called, because her tabernacle, to which she resorted to worship her golden calf was at Bethel, and likewise at Dan, and in Jerus. was the tent of God where Judah worshipped. Both these are said to have fornicated in Egypt, because their idolatry had the original from thence, where both they had of old been idolaters, as hath been she wed upon Ch. 20. 7. and they learned to worship an ox or calf. But this was not all their sin, but first Aholah went further in committing idolatry with the God's of the Assyrians, for which and for other foul sins she was destroyed by the same Assyrians. Then Aholibah was so far from being amended by her punishment, that she did worse, in that she served idols and burnt her sons and daughters to them in sacrifice, and from this abominable sin came to the house of God to worship him, who abhorreth more those, that do so then such as serve idols altogether, as appeareth by the speech of Elijah, How long halt ye betwixt two opinions? if the Lord be God follow him, &c. and of the H. G. I would thou wert either hot or cold.

And in speaking of Aholibah and her whoredoms with the Babylonians, and with how great love she was carried towards them, he saith yet v. 17. that her affection was alienated from them, and likewise v. 22. whereby he meaneth her leaving the Chaldean and confederating with the Egyptian, as Zedekiah, the last King of Judah did even contrary to his oath after that he had served the King of Babylon three years. For all her sins therefore and for this as a capital one Judah or Aholibah is threatened with destruction. And in amplifying this destruction, he saith, v. 25. They shall take away thy nose and thine ears, because they used to do thus to adulteresses, to cut off their noses, and to perjured persons to cut off their ears setting them upon the pillory to their greatest disgrace. Therefore hereby is shown, that the Jews should not only suffer most extremely by fire and sword, but also by being otherwise debased and most ignominiously used.

I will bring them against thee on every side, the Babylonians, Chaldeans, Pekod, Shoah, and Koa, and the Assyrians, v. 24. And they shall come against thee with chariots, waggons and wheels, &c. The Vulg. for Pekod hath noble men, tyrants and princes, and for the first of these Jerome saith, that the Latin simplicity hath ternos statores expounding it of those that were the third from the King, but the Sept. he saith, hath it tristatas, as they were called, that were second to the King, 1 Chron. 11. it is said of some of David's worthies, that they attained not to the first three, they were princes of horse and foot, magistrates of either Militia. But the Cald. retains the proper names of Pekod, Shoa and Goa. And Junius saith, that they were countries lying in Assyria, of which see before, Jer. 50. 21. That of cutting off the nose and the ears is by Pet. Damianus applied to John an antipope, who like a thief came to the pontifical seat putting down Gregory, for which he was taken and had his nose and ears cut offand then set upon an horse with his face to his tail, being made to hold his tail instead of a bridle to his great ignominy and disgrace.

The rest of the ch. is spent in further dilating upon their punishments and the cause thereof, their sins, especially idolatry, in speaking of which v. 41. he saith, Thou hast upon a table prepared set mine incense and mine oil, which is so spoken because that to serve their idols they robbed God, to whom such oblations properly belonged, and they had both these and all other things of his donation, which aggravated their sin against him, in that they so foully dishonored him with his own, which should have gone to the honoring of him, according to that, Honor the Lord with thy substance and with the first fruits of all thine increase.

The voice of a multitude being at ease was in her, Vulg. of a multitude exulting, whereby is shown with what joy and mirth with singing to the honor of their idols they were in that abominable service, the word Hebr. 〈 in non-Latin alphabet 〉 , which if it be derived from 〈 in non-Latin alphabet 〉 signifieth, they were at ease, or in peace: but there is a radix 〈 in non-Latin alphabet 〉 signifieth a quail, and this word haply is here put to express their rejoicing before their idols, as quail males and females coming together through salacity exult greatly, so they committing whoredom with idols. And with the men of the common sort were brought Sabaeans from the wilderness, Vulg they that of the multitude of men were brought and came out of the wilderness. The word 〈 in non-Latin alphabet 〉 rendered in N. Tr. Sabaeans signifieth drunkards, and therefore it is so rendered by the Sept. the Vulg. seemeth to mistake 〈 in non-Latin alphabet 〉 here used for 〈 in non-Latin alphabet 〉 , and so read it, as if it were 〈 in non-Latin alphabet 〉 , which come, as if it came of 〈 in non-Latin alphabet 〉 but it is best to keep to the Hebr. verity, which hath it, drunkards, for nothing was more common then at idolatrous feasts to drink drunken, yea idolaters are set forth as drunkards, Esa. 29. 9. and before in this chap. v. 33. it is said, thou shalt be filled with drunkenness, when their punishment is spoken of for idolatry, the idolater being compared to one that drinketh his head is intoxicated with error, whereby he madly goeth after idols, and at last he is made to drink of the cup of God's wrath, whereby he is so gone, as with the strongest drink that he stumbleth and falleth and riseth up no more, but perisheth forever.

If any yet will understand Sabaeans, or Ethiopians, or Tartars inhabiting the wilderness, because it is said, that he came from the wilderness, it may have a good sense so, the Jews were so stupendiously addicted to this spiritual adultery of idolatry, that in this way they refused not the society, or conjunction with the basest of all others, the black Ethiopians, and the thievish Tartars, who ranged continually about the wilderness to rob passengers; or this of coming from the wilderness may well be applied to drunkards, who are as rude and rugged condition'd as those that are brought up in the wilderness and void of all civility.

The righteous men shall judge them after the manner of adulteresses, that is, the Chaldees, into whose hands they should come. But how they be called righteous? Ans. for their executing of the sentence of the righteous judge upon them without any partiality, and not for any righteousness, that was in themselves, for they were wicked idolaters, as the Jews were, and lived in all other sins, as they did, only it is probable, that they kept covenants, to which they were sworn, better then the Jews, and were more morally righteous, the great ones towards the inferior sort under their dominion, not being so oppressive: whereunto we may also add, that they were altogether addicted to the Religion of which they were, and were not a compound of linsie-woolsie, halting betwixt two opinions, as the Jews did, neither did they enjoy such means, living in darkness and without the light of the word, which the Jews enjoyed. And therefore in comparison of them they were righteous. Whence note, that they who live under means, and yet are [Note.] wicked, are so wicked, that the very barbarous heathen are more righteous then they; Sodom and Gomorrah, then Chorazin and Bethsaida; Tyrus and Sidon, then Capernaum. And therefore whatsoever nation professeth the truth and liveth under the teaching thereof, but is wicked, may justly fear to be given over into the hands of heathens, Turks and Infidels and Papists, to be by them judged, as they deserve, that is, with stoning, as v. 47. as adulterers and adulteresses ought by the law of God to be served, and having their houses burnt, and others of them slain with the sword together with their children.

CHAP. XXIV.

IN this chap. the Lord biddeth Ezekiel set down the year, month and day in which Nebuchadnezzar began his siege of Jerusalem, viz. three years after he had begun to prophesy unto them, which was the sixth year of Jehoiakins captivity, this the tenth year, the tenth month, the tenth day of the month. And now his prophesy of their destruction began to work, and this the Lord would most probably have him note, after which it is also noted in the history upon what day and month after the City was taken, that it might be certainly known at what time the seventy years of their continuing in captivity spoken of by Jeremiah began, and consequently their end, that they might be comforted the more in looking for deliverance at that time, and the more confidently praying for it, as Daniel did.

For the contents of this chapter: The miserable case of the Jews is herein set forth under the similitude of a pot, wherein flesh and bones chopped in pieces being set over an hot burning fire are boiled till they be consumed and wasted all. Of the like similitude see Jer. 1. 13. The pot here spoken of was Jerus. the parts or pieces of flesh to be sodden away in it were the Jews; flocking thither from all parts for the defense of the City; the bones were the stoutest and most expert warriors, and the boiling of them all, that they might be consumed, intimated a long continued siege, by reason whereof they should be wasted, some after, others by famine and pestilence, the fire made under with much wood served to set forth the Chaldees army which was to them as this fire, and finally with fire burnt down the City. But what meaneth he by saying, burn the bones under it? not as some expound it, saith Lyra, beccuse bones make a more ardent fire then wood, for the contrary is true, but as R. Solomon hath it, the putting of the bones under was the putting of them under the pieces of flesh, the flesh being laid upon them and born up by them lying at the bottom of the pot: and hereby was set forth, how the strong and valiant should bear the greatest brunt of this war, but yet their strength and valor should not save them; the stronger they were the more fiery heat should come nearer to them to consume them.

Woe to the bloody City, to the pot, whose scum is in it, bring it out piece by piece, let •• lot fall upon it. Here it is made plain, that the City was the pot having abundance of corruption therein, set forth by scum, and the pieces to be brought forth, upon which no lot should fall, were the people, whereof none should be preserved, but he burnt and consumed by the fire of God's wrath, as the contrary to which is used to be done, when the enemy spares some; by lots casting, distinguishing thus betwixt those that should die or not, it is meant that it should not now be so with them, but all should suffer alike, that is, all but some poor of the land left to till the ground, the rest that escaped the sword, famine and pestilence, being carried away to Babylon to endure greater misery, and such as remained not tarrying long after, but being carried into Egypt to perish there, as the history, Jer. 43. showeth, which yet is to be restrained to the body of reprobates, the elect often set forth by the name of a remnant being everywhere spared.

Her blood is in the midst of her, she set it upon the top of a rock, and covered it not: Here their impudency in sinning is set forth, oppressions and murders were committed openly, they not caring who saw them in practicing so great abominations, and he alludeth to the law of God, which was, that blood being let out of a beast should be covered in the ground. But they instead of doing so, shed men's blood, and not in secret, but openly, and a rock is spoken of, as opposite to the earth, which hath dusts or moulds to cover the blood shed withal, whereas rocky and stony ground hath none, and therefore by the Vulg. it is rendered, lympidissima rupes. Thus they shed the blood of the prophets, and of their children, whom they offered openly to Molok, and Abimelech according to the letter is said to have slain his brethren being seventy upon a stone, and Es 3. 9. They are open in their sins with Sodom, they hide them not. And this is the height of sinning, when blood is shed by power, or other horrible wickedness is committed, and justified, as if the proceedings were righteous, because they that do this have power, and they to whom, [Note.] have no power to resist. But the judge who is the righteous judge of all the world threateneth revenge by doing the like to all such. v. 8. I have set her blook upon the top of a rock, that it should not be covered, as they have murdered openly combining together so to do, as the foresaid Abimelech, and the Jews more lately, so they shall suffer by the shedding of their blood in like manner in the sight of all men, as both Abimelek did by a piece of a millstone cast down upon his head, and beating out his brains, and the Jews most cruelly murdered by the Chaldeans, and the chief of them being brought forth and judged and slain by the king of Babylon at Riblah, the King Zedekiah himself not directly, but with much more pain, his eyes being put out, and then he being carried into Babylon and dying there.

Heap on wood, kindle the fire, consume the flesh, spice it well and let the bones be burnt. The Vulg. for spice it well, hath c • qu • tur tota compositio, let the whole composition be boiled, The word 〈 in non-Latin alphabet 〉 here used signifieth to make a composition of spices and to boil them, and therefore it is best rendered by the Vulg. Lat. boil the composition of spices, use them as the Apothecary doth his Aromatical stuff of divers sorts keeping them upon the fire a long time till all the virtue be boiled out. To show the long continuance of the judgment upon them, he addeth this metaphor to the former of boiling flesh and bones.

Then set it empty upon the coals, that the brass thereof may be hot and burn. He goeth in his allegory, showing that the inhabitants of the City being consumed and such as remained taken out to be carried into captivity, and so the whole City emptied, fire should be put to to burn the buildings, as it was by Nebuzaradan shortly after who was steward of the King of Babylon.

Because I purged thee, and thou wast not purged, thou shalt not be purged anymore, &c. that is, thy judgments sent upon thee formerly and prophets to threaten and exhort thee, whereby thou mightest have been brought to repentance and newness of life; this being called a purging, because a most effectual means thus to purge a nation. And for this way of purging, what grievous sufferings they had, may be seen in the days of Manasseh, against whom the Chaldeans came and took and carried him away into Babylon, then in the days of Jehoaaz by the King of Egypt, of Jehoiakim▪ by the Babylonians again taking and binding him, then of Jehoiakim when they suffered most, and lastly of Zedekiah, against whom bands of divers enemies came before this fatal overthrow of the whole Kingdom now threatened; and for prophets, they had Isaiah, and Hoshea long before, and now Jeremiah and Ezekiel. So that they were purged, that is, had all means of purgation administered unto them although they wrought not, therefore no more such purging must be expected but utter destruction, God's fury seizing upon a people so desperately wicked: v. 16. I will take away the desire of thine eyes with a stroke, &c. Here the Lord further showeth in the example of Ezekiel, that the destruction of the people should be so great, and the danger still so continuing to the survivors, that they should be so overwhelmed with grief therefore, that they should not make any mourning, as they had in times past used to do for the death of their dearest friends.

For this end his wife was smitten by death and he was forbidden to mourn for her, and being asked the reason he telleth them, that so it should be with them, v. 20, 21, 22. As his wife was the desire of his eyes, whom he dearly loved, so was the sanctuary to them, as taking their chief glory to lie therein, and if any of them were not so much affected to it, yet surely they were to their sons and daughters, but their sanctuary should be burnt and their children die, yet they should be as men so overgone with sorrow, that they should have no more tears to shed for this, all the mourning, that they could now make, being little enough for their mutual miseries, who were still living in comparison of whom they should think the dead happy. A like thing unto this was enjoined Jeremiah before, ch. 16. 6, 7, 8. the exposition whereof may serve for this also.

But what meaneth he by saying, Ye shall not cover your lips, nor eat the bread of men, your tires shall be upon your head and your shoes upon your feet. The Vulg. for covering lips, hath covering ora, faces, or mouths, and for not eating the bread of men, the bread of mourners, and for tire upon their heads, Corona, a crown, expounded by Lyra of black which close mourners wear about their heads covering also their faces therewith, and of an austere diet, to which mourners for the time tied themselves, refusing the daintyer, and more liberal for sorrow. The crown of tire sets forth nothing else, but that which they did commonly wear upon their heads for the greater decency, and of shoes keeping on upon their feet he speaketh, because in time of sorrow they went bare footed, as we may see in David full of sorrow for the conspiracy of Absalom against him, He went with his head covered and barefoot, that is, his crown, or other tire, which he commonly used, being laid off, that he might put on a mourning habit covering head and face. The Hebr. word 〈 in non-Latin alphabet 〉 here used signifieth the hair upon the lip, as 〈 in non-Latin alphabet 〉 doth the lip or ora, as the Vulg. hath it, and if it be rendered the lip, by a Synecdoche, the whole being named for the part, the upper lip for the hair growing upon it, it is all one, because the face being all covered, that is covered also. But for the word rendered by the Vulg. mourners, Hebr. is 〈 in non-Latin alphabet 〉 , men, but it must necessarily be understood of men, that mourn, it being meant of feasts made at burials, as I have further shown upon Jer. 16 8. for now the Jews should be in so great perplexity, that they should make no solemn funerals, as at other times they had done, wherein they used to eat and drink to the father, or husband, or son of the deceased in a cup of a consolation, as Jeremy calleth it, to cheer him up, after some time by him before spent in abstinence through his great sorrow. v. 25. when I take away their sirength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds. Here the prophet to conclude the Chapter summeth up their losses, when their City should be destroyed and their temple especially, called before, the excellency of your strength, and the desire of your eyes, v. 21. when this should be taken away by being burnt with fire, their strength should fail because the place of meeting to plant Religion which is the temple, being profaned, as is there said, or cruelly demolished, which is done, when the house of God is made no more account of then a barn or a stable, or any room in a man's own house, we are in danger of losing God's protection, and consequently our joy, glory, desire of our eyes, &c. that is, all comfort, and contrariwise to lie exposed to all misery and sorrow. For then is a Nation in an happy case, when they make the house of God amongst them their chief strength, the maintaining of that, and the reverent worshipping of God their joy and glory, no object is so pleasing to them, as to see the beauty of the sanctuary, neither are they so well satisfied in their souls with anything, as when they have been there to worship, and to hear Christ teaching in the Ministry of his word for the divine consolation that they have hereby. The words rendered wherein their soul resteth, are 〈 in non-Latin alphabet 〉 , the elevation or burden of your souls, that is, the thing about which your minds are most charged with care and fear, being solicitous for it, as Eli was for the Ark of God, when it was carried out against the Philistines, lest the place or worship there exhibited should be any way perverted or corrupted. And the rendering by burden in this sense is rather to be preferred, then elevation, because this as their joy and glory was spoken of before. A passage worthy our consideration, amongst whom the houses of God are so much vilified and undervalued, [Note] other meeting houses being rather preferred before them, and they turned into prisons, stables, lodging rooms, and what not? some to ruinous heaps. As corrupt as the Jews wene, they abhorred from such profaneness, it was the barbarous Chaldee that knew not God, who did this. Their strength and glory being thus taken away, the Lord telleth him, that some who escaped with their lives should come and tell him thereof in the Chaldees country, and then he should be no more dumb, but open his mouth and speak, and they should know, that he was the Lord, and that Ezekiel had not been a portentum or sign unto thern in vain, all things being come to pass, which he by parables before prophesied of, but he was then notwithstanding no otherwise thought upon, but as a dumb man, but now he showeth, that he should speak, and the Jews schooled by sufferings should thenceforth hearken willingly to his instructions, being hereby brought to know and fear God, which they would not formerly do. And of the fulfilling of this, see ch. 33. 21, 22. whence note, that they who are unteachable, whilst they are in a prosperous estate, being moved to repentance by no kind of teaching either plain or parabolical, [Note.] are in danger by smart through judgments to be compelled to that, from which they are most averse otherwise, that we may rather show ourselves like good scholars, docible, by the means of teaching by God vouchsafed unto us, then by hardening our hearts bring so severe a rod upon ourselves; so the Prophet Isaiah threateneth the indocible with teaching by men of another tongue to their cost, and with a lisping lip, intimating their deriding them.

CHAP. XXV.

THe Prophet having hitherto declared the judgments to come upon Israel, and touched a little upon the Ammonites, chap. 21. 28. now prophesieth again, both against the Ammonites, Moabites, Edomites and Philistines, because they rejoiced at the destruction of Jerusalem and the temple, as bearing always a deadly hatred against the Jews for the Religious sake. Whence note [Note.] how great a sin it is for the wicked and seduced by error in Religion to hate the professors of the truth. For this the wrath of God shall burn against them until they be destroyed, and likewise it shall be to all wicked men that rejoice at the fall of God's people, although for their sins worthy to be so severely corrected, because this is to rejoice at the dishonor of the true God, and at the pulling down of the Religion, which he hath set up to the encouraging of men in a false Religion, as being nothing inferior to the true, yea rather superior, which the living God will never endure. Whereas v. 4. the Lord threateneth to deliver the Ammonites into the hands of the men of the East; some hereby understand the Medes and the Persians, some the Arabians, who dwelt Eastward from Ammon, and abounded with cattle, and specially with Camels, for which it is further said v. 5. I will give Rabbah to be stables for Camels, that is, the Ammonites chief City. But Jerome by the men of the East understandeth the Chaldees, whose King Nebuchadnezzar sought divinations to go either against Jerusalem first or against Rabbah of the Ammonites ch. 21. 21. and having destroyed Jerusalem, he with in five years after went against and destroyed Ammon, as Joseph. saith, but of the Arabians doing it we nowhere read. v. 9. I will open the side of Moab from his Cities, which are on his frontiers, the Vulg. for side hath shoulder, as wherein a man's chief strength lieth, the meaning is, that as the side being opened an entrance is given into the body through the ribs for the destruction thereof because the strongest defense is taken away, so the frontier Cities of Moab, which were strongest should not hinder the Chaldeans from entering the country, and therefore it should not be able to stand against their forces, but be subdued and overthrown. Thus the two people's that came of Lot, for their hatred and inhumanity against the Israelites their kindred, were adjudged to destruction.

And next unto them the posterity of Esau or Edom, which stood in nearer relation to them, for Esau was Israel's brother, and here it is laid to their charge, that they took revenge upon Judah, that is, helping the Chaldees in destroying Jerusalem, as is said, Obadiah v. 14. and Psal. 137. Therefore the Lord threateneth revenge against them by the hand of Israel, which how it is to be understood, see Jerem. 49. 2.

The Philistines are also threatened, as old enemies, as also Obad. v. 19. and Jer. 47. where enough hath been spoken of God's judgments upon them, and their subduing afterwards to Israel. The word rendered South is Teman signifying the South, and was the chief City of the Edomites.

The Cherethim v. 16. which he saith, he would cut off; speaking by a Paranomasie, for 〈 in non-Latin alphabet 〉 signifieth to cut off, were a people of the Philistines, who came with David from thence, and were together with the Pelethites his guard, of whom see 2 Sam. 15. [Note.]

CHAP. XXVI.

THis whole Chap. is a prophesy against Tyrus a strong and proud City upon the sea, of which it hath been often spoken, especially Esa. 23. and the cause of the destruction thereof was the same that brought Ammon and Moab, &c. to ruin, her rejoicing at the fall of Jerusalem.

I will also scrape her dust from her and make her like the top of a rock. This is spoken to show the utter ruin of Tyre, being so overturned, as that not so much as any earth should be left there, but as the City was built upon a rock, and the earth that was about it was brought from other places to make gardens, so that being now thrown down into the sea, it should be left, as a bare rock, as it was at the first. v. 6. her daughters shall be slain in the field, that is, Zidon and other Cities in subjection to Tyrus, as the mother City.

Whereas it is threatened, that Tyrus should be built no more, yet Esa. 23. 15. it is said, that it should be built after seventy years, the meaning is, not to be the head of a Kingdom, for although it were built again in the time of the Persians, yet neither was it built by Tyrians, the posterity of the old inhabitants, but by others, neither was it a Kingdom, or free City anymore but tributary.

He speaks of great waters brought upon her, meaning great forces, but called waters in alluding to the situation of Tyre, which was upon the sea. For although the foundation of the City were an high rock, yet it is said to be overflown with waters, and to go into the pit, because places drowned are never anymore seen, but lie perpetually in the bottom of the sea, as in a pit.

The going down of Tyre into the pit, is further illustrated by comparing her going down with that of the old world long ago, intimating hereby, at Jerome hath it, the Tyrians destruction both temporally and eternally in the pit of hell, When I shall set glory in the land of the living, that is, I shall glorify my servants and bless them with eternal life in my heavenly Kingdom.

CHAP. XXVII.

IN this Chap. that the ruin of Tyrus might appear to be the greater, the prophet setteth forth at large the wealth and magnificence of that City, and the great command thereof over other places, so that it might seem to be of imcomparable strength and invincible. Here is nothing that needeth exposition, till we come to v. 11. The Gammadims were upon thy towers, whereby because the word signifieth a cubit, some saith Junius, understand men but one cubit high, viz. the pygmies, but how probable this is, let the reader judge, forsomuch as they are spoken of as part of the forces, which stood to defend Tyre. He therefore conjectureth, that the word is not proper, but appellative, by Gammadim cubit men, strong armed men being understood to draw the bow and shoot most mightily. Yet there were a people of this name, who as Pliny saith inhabited a region in Phenicia lying upon the sea in the form of a cubit, being from thence called Gammadim, which region was devoured long ago by the sea.

Touching wheat of Minnith, v. 17. this was a City of the Ammonites smitten by Jephthah and brought under long ago, see Judge. 11. 35. and the wheat here growing most probably was of the finest sort, and of panag, that is Phenicia, as Junius hath it, Panag also signifieth balsome, whereby the Vulg. therefore rendereth it, or it is the proper name of a place, or signifieth a kind of pothearb, and for wheat of Minnith, the Vulg. hath triticum primum, the principal wheat, respecting rather the sense, then the word or name.

The wine of Helbon is by the Vulg. called fat wine, the Scholiast thinketh the City Malmasia to be meant, which afforded a most delicate wine called Malmsey, but then it must be of Damascus in Syria, of which he is speaking, not of Crete.

For Mosel the Sept. hath vagabundus, as if some sort of merchants were meant that for traffick went up and down to all parts, the word 〈 in non-Latin alphabet 〉 signifieth translated, N. Tr. agreeably to this, going to and fro.

CHAP. XXVII.

HAving spoken against the whole City of Tyre in the two former Chapters, here he cometh in particular to charge the prince with intolerable pride and self-conceitedness in respect of his great riches and imaginary wisdom, whereby he gat them, he holding himself for this to be a God. Jerome, August. Ambrose. Isidor and Tertull. because no man is so mad, or ever was, to say thus of himself, understand it as spoken of the devil under the name of the prince of Tyre. But as Esa. 14. he speaketh so of Belshazzar, as that his speech is mixed, something being said of the devil properly, and some things of the King of Babylon in allusion to him; so it is here. His heart was so proud that he thought there was no God above him, or more excellent then he, so did he dote upon his own wit and wealth, and he was confident, that God would not deturb, or bring him down from his high honor; yea if we shall say, that that man spake so of himself, it is no more then Gaius Caligula a Roman Emperor did, and Heliogabalus, and Julius Caesar suffered divine honors to be done unto him, and Nebuchad. set up his image to be all worshipped. And Optat. Milevit. applieth this of the prince of Tyre to Donatus, a bishop, who thought himself in holiness to excel all other men, and therefore he would not suffer any to come unto him but with most low reverence, and he would have them called by his name Donatists, and he was Bishop of Tyre a colony of Carthage, and so a spiritual prince. But none ever more notoriously [Note.] lifted up himself as a God, then the Popes of Rome, especially some of them have done, as he that suffered the Sicilian Ambassadors to use these words unto him, Domine deus papa miserere nostrum, and they generally take upon them to forgive sins, not ministerially, but potestative, to make laws about divine things, and to dispense with express laws of God, and to set up and depose Kings, which none but God can do; but Calvin, Zwingli, and the like to them were no such, as the Jesuit chargeth them to have been.

Thou art wiser then Daniel; Here he seeks to make him ashamed of that his most insulse boasting by deriding him, and ironically telling him, Ah thou art wiser then Daniel? as if he had said, art thou not ashamed to compare with God, I will name unto thee a man, who by the consent of Nebuchadnezzar was the wisest of men, if thou thinkest thyself a God, thou must needs then much more think thy selfwiser then he was, which is most ridiculous, For he as wise as he was, attributed nothing to him, but all his understanding to God alone. v. 12. Thou sealest-up the sum full of wisdom and perfect in beauty, Vulg. Thou art the seal of the similitude, full of wisdom and perfect in comeliness, Heb. thou sealing the sum or number; some also render it similitude, but it cometh from 〈 in non-Latin alphabet 〉 signifying to weigh or to number, the meaning is, thou (O King of Tyre) are a very pattern of perfection, and full of wisdom and glory in thy own conceit. He prosecutes the same argument against the pride of that insolent King, who said that he was a God, for what is such a one, but a pattern of perfection, and most wise and glorious? For a seal hath in it the perfect form of him, that is hereby represented; and then is a letter written perfected, when the last act of setting to a seal is done to it, wherein he goeth on further ironically to tax his foolish pride.

Thou hast been in Eden, the garden of God, every precious stone was thy covering, &c. Here another point of felicity, like that of Adam in the state of innocence, is mentioned, for he through his pride thought himself for being prince of so rich and magnifical a City most happy, and therefore adorned himself with all manner of precious stones, and it in to be noted, that the stones here named are the same, that were in the place of the high priest, but in number they came short, there being in it twelve, in his crown but nine, which Gregory noteth to have been to set forth Lucifer, the most glorious sometime of the Angels, of whom there were nine orders, for he as others applieth all this to the devil, but it is better, as I said before, to understand it, as was spoken, in way of allusion to the devil, but properly of the king of Tyre, who was so like unto him in pride, vaunting himself as a God, as he did, and a pattern of perfection to other Kings and Princes, and equal to Adam in Paradise, and to the high priest in the precious stones of his diadem, no more yet being reckoned up then nine, and the rest left to be understood, v. 14. Thou art the anointed Cherub that covereth, &c. thou walkest up and down in the midst of stones of fire. Here the prophet goeth on still in setting forth the exceeding great worldly glory of this King, that being set up so high, but for his pride and other sins brought down, his misery in falling might be the more aggravated, and so appear to be just matter of doleful lamentation to all his friends and such as stood in relation to him, as followeth v. 19. He is said to be a Cherub anointed in allusion to the Cherubims of Gold in the most holy place spreading their wings from one side to the other, which sanctuary or most holy place stood upon the holy mountain of Zion, intimating the extent of his dominion to all parts about, and that, as God in his providence had appointed, as the Cherubims were by him appointed to be made, and so placed: For his walking amidst the stones of fire that was having the diadem upon his head set with precious stones, as was before said, that sparkled like fire, and shined brightly, thus also Lyra.

Thou wert perfect in thy ways from the day that thou wert created, till iniquity was f • und in thee. This is not meant of any righteousness before God, or in his ways, but of his posterity in worldly things, and therefore it is said, in thy ways, he had perfect prosperity, when God set him up to be so glorious a king, which is intimated by saying, in the day that he was created. But being in this height of worldly honor, for his iniquity now he showeth, that he should be brought down.

Then v. 16, 17, 18. he declareth his iniquities violence and pride, to which he fell by reason of his greatness together with many other sins not expressed. And he should with his City, he showeth, be burnt to ashes to the astonishment of all beholders, that had before known Tyrus so magnifical.

Next unto Tyrus was the City of Zidon in wealth and prosperity, belonging to Tyrus, as may be gathered, ch. 27. 8. And both these Cities, he intimateth to have been also vexing enemies to Israel as were the Ammonites and Philistines, v. 24. Because he saith, that there should be no more a pricking briar or throne to Israel round about. And if it should bedoubted, how this could be spoken, for so much as Israel was now far enough off from these Nations, viz. in Babylon, he saith, that the children of Israel should return, &c. thus prophesying of their coming out of captivity again, as Jeremiah his colleague had done before, in speaking of the Nations round about as briars and thorns unto them; He alludeth to that of Moses touching the Canaanites, [Note.] that should prove, if they remained, as thorns in their eyes and goads in their sides. And such must the people of God always expect, that superstitious people suffered amongst them should be unto them, and therefore they are not to be tolerated, but to be rooted out.

CHAP. XXIX.

HEre is a prophesy against Egypt, and the King thereof, because he promised help to Zedekiah, whereupon he bearing himself rebelled against the King of Babylon to his own destruction, and therefore he is accused to be as a broken reed as also Esa. 36. 6. For time, it was the tenth year, the tenth month the tenth day, that is, of Jehoiak •• s captivity, and so the tenth year of Zedekiah his reign, but the prophesy against Tyrus was in the 11. year, ch. 26. which was after this, but the order of time most probably was thus, because that although Tyre was last prophesied against, yet it was first destroyed by Nebuehad. as appeareth v. 17. where Egypt is said to be given unto him, as a reward for his executing judgment upon Tyre. This prophesy also if we compare it with chap. 24. 1. was a year after the siege of Jerusalem began, and therefore proof was by this time made of the King of Egypt's failing to help the King of Judah in his straights.

The King of Egypt is prophesied against as a great dragon in the midst of rivers, and he is thus compared, because Egypt stood a certain time of the year every year in a river, as being all drowned by the river Nile. And in speaking of the fishes sticking to his scales he meaneth, whom he threateneth to draw out together with him, he meaneth by them the Egyptians his subjects, who should together be carried into captivity by the Chaldeans; for the whole land of Egypt is set-forth by the name of a river, and the inhabitants of fishes Now this was not done, till the twenty seventh year, the first month as v. 17. which was 17. years after this, 16. after Judah destroyed, v. 5. he saith that this great dragon and all his fish shall be thrown into the wilderness, and there be meat to the beasts of the field and to the fowls of the air, that is, some desert places in Chaldea, where both the King and his dying through famine were suffered to lie unburyed, and so became a prey to the beasts and fowls. The cause why the Egyptians were thus severely punished is laid down part v. 3. their pride, Thou saidst the river is mine, and v. 6. their proving an help to tear and destroy Judah instead of helping her, as a reed breaking, that a man leaneth upon, runneth into and teareth his shoulder.

He threatened to lay all Egypt wast from the tower of Syene to the border of Ethiopia, that is, from the South to the North.

No footof man or beast shall pass through it, neither shall it be inhabited forty years. Of the fulfilling of this no history maketh mention, but at the expiration of this time after the destruction of Jerus. the state of the king of Babylon beginning to decline, it is most probable, that the Egyptians began to gather together again into their own land, which all this time lay in desolation, that now it began to be peopled again, that is, about sixty years of the captivity of Judah, for if we add to seventeen years after Jerusalem destroyed forty, we shall come near sixty, and within ten years after Cyrus subdued Babylon, at what time they had a king again called Amasis, but it is said then to be but a base kingdom, because under the Persians as long as that Monarchy stood, and that of the Grecians under Alexander, till the time of the Ptolemies, which was about two hundred years, whereas then it is said, that it should rise no more, it is meant only whilst that Monarchy stood, whereby it was brought down, or the Monarchies succeeding it, that is the Grecian and the Roman, for although it grew potent again under the Ptolemees, yet by Romans it was again subdued and so continued a base kingdom, and when the Roman state declined, it came under the power of the Turk, and so continueth to this day.

Here the Lord showeth by what means Egypt should be thus brought down, first it should be given to Nebuchadnezzar for a reward of his labor in overthrowing the kingdom of Tyre, in the siege whereof because he spent 13 years it is said, that every head was made bald and every shoulder peiled, that is, off Nebuchad. soldiers by wearing their head-pieces, which did wear of their hair, and carrying burdens to land up the sea to the City upon their shoulders so long a time, thus Lyra, but Jerome, they made bald their heads also by carrying burdens upon them. And he is said to have had there no recompense, because the men of Tyre, when they saw that they should be overcome, carried away their goods by sea to Carthage and other parts, and went away themselves to inhabit elsewhere, by which means Nebuchad. found nothing at his entrance into Tyre, but a bare rock, so Jerome who saith, that he read it in an old Assyrian book. And he saith, that Nebuchad. had herein done his work, because that by a secret instinct from God for the punishment of the Tyrians, he went so unwearyably on in the conquest of that City.

In that day I will cause the horn of the house of Israel to bud forth, &c. As he concluded, ch. 28. with comfort to the Israelites, so he doth this by the horn budding forth, understanding something to come long after, bringing far greater even spiritual and everlasting comfort by Christ, wherefore Christ and not Zerubbabel, as some say, is this horn, for so he is called, Luc. 1. 69. the horn of salvation raised up for Israel. Whereas the time seems not to agree, for it is said, in that day, but Christ came not till five hundred years after; I answer he came in that day, wherein Egypt was a base kingdom yet, as was before threatened, that it should be, for it was then under the Romans more then ever it was, Anthony and Cleopatra being overcome by Augustus Caesar. And if not so, yet if by a day we understand a day with the Lord, which is as a thousand years, this horn budded in that day. If it shall seem to make against this that he saith, I will give thee the opening of the mouth, as was said before, ch. 24. 27. The Lord by telling Ezekiel thus meaneth nothing else, but that his prophesy against Tyre and Egypt being fulfilled, it should then really appear, that he had not opened his mouth in prophesying as he did in vain, but all men should acknowledge him a true prophet and worthy to be regarded in all his prophesyings, fearing therefore by the like sins to pull upon themselves the like heavy judgments at any time hereafter.

CHAP. XXX.

IN this Chap. is another prophesy against Egypt for further confirmation of that before going; and whereas there it was said, From the tower of Syene to the border of Ethiopia, here Ethiopia is threatened also, which adjoined to Egypt, and was sometime under the same king, and commonly in league with him. Libya also and Lydia and Chub, and all other his confederates are threatened likewise. Junius for Libya hath Putaei, and quoteth Gen. 10. 6. and for Lydia he refers us to Gen. 10. 13. where Phut is said to be one that came of Ham, and Lud another, and for Libya Hebr. is Phut. Touching Chub, Junius also hath Cubaei, saying they were a people of the inferior part of Libya by the river Nigris, for there Ptol. geograph. lib. 4. writeth of a City called Chuphe. It is [Note.] since to be noted, that the confederates of any wicked Nation are in the same case that they are in, when judgments come, if they be not only confederates as Abraham and Abimelech, Jacob and Laban, not to hurt one another, but also to account the cause of one another common to help and to take part with the Nation confederate for offense and defense, for such commonly are all birds of a feather, and therefore worthy to be ruined together.

Messengers shall go forth from me in ships to make the careless Ethiopians afraid, that is, the Chaldeans sailing thither from Egypt after the subduing thereof to subdue Ethiopia also, and the Lord calleth them his messengers, because sent by him to do that work there.

I will pour out my fury upon Sin, the strength of Egypt, Vulg. and Jun. Pelusium in his Annotations, although in the text he hath it Sin, as it is in Heb. but now there is no part of Egypt so called, but Pelusium a strong port town in Egypt over against Arabia Petraea, but called Sin according to the name of the wilderness of that name where mount Sinai stood.

At Taphanes the day shall be darkness; this was also another chief City of Egypt, and so was No and Noph and all the rest here named: by going into darkness he meaneth into misery, and likewise by being under a cloud of which he next speaketh alluding to the darkness in Egypt of old in the days of that hard hearted Tyrant Pharaoh, and to the cloud going betwixt the Israelites and Egyptians in Pihahiroth near the Red sea, which was so fatal to them.

Having hitherto threatened Egypt the tenth year the tenth month, now the forces of Pharaoh, which were coming to help Zedekiah being broken in the 11. year, wherein Jerusalem was destroyed, he threateneth the same over again with other words, saying, that the sword should be taken out of Pharaohs hand and put into the hand of Nebuchadnezzar to be by him used to destroy Egypt, by sword power being meant, as Rom. 13.

CHAP. XXXI.

THe 11. year, the third month. The same argument of threatening Pharaoh and his land with destruction is here further prosecuted at another time the same year, but three months after, and that altogether by the example of the king of Assyria his greatness and fall set forth, yet for his pride he was as a most high Cedar cut down, and so he showeth Pharaoh should be and not be spared. That if he would not be moved by anything yet spoken by way of commination, he might by this example of this his compeer, yet superior to him in dominion by far, be moved, and humble himself and repent.

CHAP. XXXII.

HEre the prophet also proceedeth in the same argument, first stirring up to lamentation for the horrible destruction of Egypt in the twelfth year, the twelfth month, the first day. Then he diversely setteth forth the destruction thereof by mentioning other Nations likewise destroyed the fifteenth day of the same month, as Ashur and Elam, Meshech and Tubul, the princes of the North and Zidon, whose not only fall, but lying in the pit he speaketh of, intimating their continuing in desolation and as Nations buried after their destruction, which as men dead buried are never seen anymore, and mentioneth often uncircumcision to denote their baseness, and to show, that although the Egyptians had learned of the Hebrews living amongst them to be circumcised, yet they should fall and lie forever, as the uncircumcised in the pit of misery. Whence note, that no external rite profiteth, when they to whom it is used are uncircumcised in [Note.] heart, as is shown more at large Rom. 2. that is, uncomformable to that which the Lord's peculiar people ought to be in humility, holiness and righteousness and pure and incorrupt worshiping of God.

CHAP. XXXIII.

IN this Chapter from the 1. verse to the 21. the Prophet is again told, that he was set for a watchman to the house of Israel as ch. 3. and bidden to speak, as he had done before, ch. 18.

The v. 21. it is shown, how that spoken of ch. 24. 27. was in him fulfilled at the coming of one from Jerusalem anno 12. the tenth month the fifth day, at telling him of the destruction of Jerusalem his mouth was now opened again, which had been dumb for speaking to the Jews a long time, that is almost three years, as may be gathered from comparing the time here spoken of with ch. 24. 1.

And what saith he now, that his mouth is again opened to speak to Israel? Verily that for their sins, wherein they still went on, who dwelt yet in the waste of Judah, they should also be carried away thence, and the whole land should lie desolate, although they thought, that they being many in comparison of Abraham, who was but one, should still be permitted to inhabit there.

Finally he concludeth the Chapter by laying open their gross hypocrisy, amongst whom he lived, who spake and agreed together to come and hear the word of God at his mouth and did so, but because their hearts still went after covetousness, he censureth this, as a conspiring against the prophet and no honor doing to him. And such are all they in these days that pretending zeal [Note.] to the word do greatly frequent it, but notwithstanding this they are mere worldlings.

CHAP. XXXIV.

HEre the prophet inveigheth against the false prophets of Israel by the name of shepherds, but evil ones, as Jer. 23. Only that which Jeremiah spake briefly, is more largely set forth.

And he layeth open their wickedness, in the 6. former verses, 1. they eat the fat, and clothed themselves with the wool, that is, took largely for their maintenance, although they did not the work for which, but contrariwise killed them, and starved them, which is done when they minister not the sincere milk of the word unto them, but instead thereof the poison of false and erroneous doctrine. 2. They healed not the diseased and sick, nor bound up the broken, that is, endeavored not the conversion of sinners, who were as persons sick and diseased, for which the Lord saith, The whole need not the phycisian, but the sick, neither did they comfort consciences distressed for their sins 3. They sought not that which was lost, that is, to bring into the fold such as were out, either being carried away by the deceit of heretics seducing them, and making them to separate from the Church, or profaneness making them to neglect to come thither. 5. They ruled with force and cruelty, that is, not seeking by exhortations, and loving persuasions to reduce them, but hardening their hearts by their spiteful proceedings.

By these means he showeth, that they were scattered, because they had no shepherd, that is, although they had many, yet none to do to them, as was before said, by means of which negligence and the shepherds seeking themselves and not the good of the flock, they became so full of sin, that their enemies were for this brought upon them, who carried them away captive into other lands to their unspeakable misery. V. 7. 8. Having laid down the wickedness of the shepherds and their unrighteous dealing, now he proceedeth to threaten them, first briefly repeating again the harm done to the sheep by their means, my flock became a prey and meat to every beast of the field, that is, to the Chaldeans their enemies, who devoured them, as the wolf doth sheep, and generally in case the shepherds be such, they, that is the people under their hand, are made a prey for the devil, who now seizeth upon their souls, and is fed hereby, as it were with joy; for as the good spirit is grieved, when [Note.] men go on in sin, and are not reformed, so the evil rejoiceth. And he saith, there was no shepherd; but if so, who were they against whom he inveigheth? Sol. They were shepherds and no shepherds, shepherds, because they had the office committed unto them, but no shepherds, because they did nothing less, then according to this their office, being altogether intent to the feeding of themselves, but suffering the flock for want of feeding to starve, they gathering worldly goods, whereupon their covetous minds fed, but in the mean season through want of good instructions and exhortations famished in their souls, the provision, which the Lord made for the maintenance of his ministry out of the goods of the people, being quite perverted. Because it is done thus in the Church of Rome amongst the Bishops and fat beneficed Parsons, who take the benefit, reserving pensions to themselves, but put off the care of doing the duty to others; hear how one of their own complaineth. It was the old sanction of the Church, that a benefice is given for a duty to be done, how then do they catch at the profits and gain of a benefice, who do not the duty, but transfer that to another; was this the mind of the founders of Churches to nourish idle men, and such as do nothing therein? would they not, if they should return to us, protest, that their legacies and testaments were overturned? yea being now in heaven do they not protest that they gave their goods for a legacy to the Church, that pastors might be therewith maintained, who might feed and govern aright in their own persons the faithful people of Christ, and not to such as turn them over to others, caring for nothing themselves, but how they may grow fat and rich, would they not then implore the faith both of God and men, that they might be restored to such as to whom they bequeathed them? Neither is there cause thus to complain in the Church of Rome, but very lately [Note.] there was also in our reformed Church of England in respect both of Lord Bishops, rich Deans, Arch-deacons, and Prebends and other double b • ne •• ced men. And now that Episcopacy and the appendices thereof are rooted out together with pluralities, have we not as much cause to complain, that goods and lands thus by pious men anciently given for the more plentiful feeding and governing of the flock of Christ by the most learned and able of the Ministry are indeed taken away for the reason before going? but alas there is a foul failing in the latter clause, they are not taken to be given to whom they should, but to be sold for a small price to such worldlings, as being greedy of gain out of anything hanked after so rich a booty, although that which is thus gotten is like to prove hut as the Seian borse, and the gold of Tolouse to the possessors thereof, whose estates after this, insensibly wasted and came to nothing. v. 11. 12, &c. The Lord promiseth to the comfort of the faithful, that he will take the pastoral office upon him and do all these things, which were needful for their good and neglected to be done by their former shepherds. Whereas by their means they were scattered, he promiseth to gather them from all parts to their own land again and whereas they healed not the sick, he promiseth to strengthen them, to bind up the broken, to seek up the driven away and to feed them all. Of so doing thus, as it is the duty of every faithful pastour to do, hear August. speaking excellently of his own practice. I desire to provide not only ornaments but medicaments for your souls, I study to sew together things unsewed, to mend that which is rent, to cure the wounded, to wash the filthy, to restore the lost, and to adorn the whole with precious Margarites. And Gregory, showing how all these offices are done, saith the scattered are reduced or gathered together, when one fallen into sin is by the vigor of the pastoral solicitude brought back to the state of righteousness, the broken is bound up when discipline keeps down sin, that it may not diffluere ad interitum, spread and increase to destruction, yet it must be so moderated and tempered with love, that there may be in the pastour both the piety of a mother and discipline of a father, not rigid strictness, or remiss piety. Clement saith that the broken is bound up when the broken hearted for sin are comforted, the weak are strengthened, when he that is shaken by temptation hath that laid before him, whereby he may be settled against it by faith, and by the sick and weak he understands the weak in faith, who are healed by his setting forth and preaching the faith unto them. Lyra by the weak will have those meant, who by the evil example of wicked pastors fell into sin, but now better taught they shall do so more.

For the last words of v. 16. I will destroy the fat and strong, and feed them with judgment, The Vulg. hath it, I will keep, and will feed them in judgment, but clean contrary to the Heb. 〈 in non-Latin alphabet 〉 , which hath none other signification, but to destroy and against that which is implied in the words following v. 17, 18. where he saith, that he would distinguish between cattle and cattle; and as he comforteth the weak and sick, so he reproveth the fat and strong by the name of rams and he goats, and v. 20. expressly opposeth the fat to the lean. So that by the fat and strong he meaneth the rich and mighty, whether spiritual or temporal shepherds and rulers, that oppressed the poor, gathering wealth to themselves out of their ruins. And such of late we have had amongst us, who have pushed with the horn and shooved with the shoulder by reason of their great strength the poor sheep of the Lord, exacting greater taxations [Note.] upon them then needed, and by their treasurers, collectors and other trustees bringing others to extreme poverty, that they might from poverty by extortions, oppressions and imbezeling of our goods be made rich. But besides that which hath been spoken of the destruction of such by God's just judgments seising upon them in this world, although for a time they may be deferred, yet all comfort through Christ is promised to the poor sheep of his flock, whom they have thus wronged, no word of comfort in regard of the soul, is spoken to them, but they are in all this tract passed over as reprobates and rejectaries forever, v. 23. 24, &c. to the end of the Ch. where it is said, I will set one shepherd over them David, that is, the promised successor of David in his kingdom, in whom it should be made everlasting, for he is called David after the name of him, that first began that line, and was a King of Israel of greatest might and eminency of all others, as the Roman Emperors after Julius Caesar had the name of Caesars, the Kings of Egypt of Ptolemees after that Ptolemee, who first raised the kingdom of Egypt from baseness to magnificence. And it is said that he shall be their shepherd and feed them, so Joh. 10. the Lord speaketh at large of himself, as feeding and saving his sheep and fraying away the evil beasts from them, as here it is further promised, v. 25. This prophesy indeed first relates to the time of the Jews return out of Babylon, when Zerubbabel, and Nehemiah and other godly princes succeeding them ruled over the Jews, and although they had much trouble by reason of their enemies many years, yet evil beasts after that ceased in the land, there being none that tyrannically oppressed as before, and those enemies who opposed their building of the temple and City being by the kings favor towards them at length confounded. But most fully it was accomplished in the time of Christ, by whom his sheep were so fed with heavenly doctrine and protected by his power at the first although apprehended and imprisoned, as that they came safe out again, and were filled with joy for their very sufferings, and above all in their saving from sin and the power of Satan, the most terrible wild beast, that roaring lion, that sought to devour them. And finally in the days of Constantine the great they might without fear of persecuting enemies rest in quietness, as sheep in the fields, where there be no wolves or foxes, bears or lions to devour them, or their lambs.

And I will raise up for them a plant of renoune. Here the same Christ before called David is set forth by another name, as Esa. 11. 1. and in dvers other places, where it hath been shown why he was so called, viz. for similitude of his springing up out of the house of Jesse then decayed as the stub of a tree standing long without any shoots, but in the end beyond expectation branching forth and the branch coming thereof growing above the height and greatness of any other tree, for such a branch is a renowned branch indeed, and so was our Lord Jesus coming forth out of that house, which was now so poor, but no family thenceforth flourished so much as that did in him, who became a vine covering the whole earth.

CHAP. XXXV.

IN this chap. the prophesy against Edom, which was very briefly uttered, chap. 25. 12. is again resumed and prosecuted more largely, as the Edomites for their inveterate hatred against the children of Israel, and their helping the Chaldeans in destroying them were well worthy. And they first charged for matter of fact, that they slew them with the sword in the day of their calamity when their iniquity had an end, the Vulg. in the time of extreme iniquity, Hebr. 〈 in non-Latin alphabet 〉 in the time of iniquities end, or sorrows end, the meaning being, when they suffered by the Chaldees extremely they being slain by the sword & by famine and pestilence by means of the siege, and by carrying away into captivity, so that they had even made an end of punishing them, the Edomites most probably stirred up Nebuzaradan the king of Babylon's steward, who came after this to burn the City and Temple with fire, which was a most horrible sin, to such as are extremely miserable to add more misery, and [Note.] therefore the vengeance here threatened must needs come upon them to the full, and so all they must expect, that it should be done to them, that sin in like manner hardening their hearts to oppress their oppressed brethren.

I will prepare thee for blood, &c. since thou hatest not blood, Vulg. and when thou hatest blood, blood shall pursue thee, expounded by Lyra, of those that were of the same blood, that is, the Israelites, of their hatred against whom it was spoken before, Heb. if thou hatest not blood, and it is plainly meant, the shedding of the blood of their distressed brethren, the Israelites, whose destruction they were so far from hating that they loved and rejoiced at it, wherefore he threateneth, that their blood should likewise be shed in abundance, and Lyra considering, that the Hebrew will not bear the other translation, at last concludeth with this v. 9. I will make thee perpetual desolations, that is, when the Israelites shall return unto their own land, and shall be peopled again, and all the parts thereof replenished with inhabitants, as it was in the time of the Persians, Edom shall yet lie desolate, as is further expressed, v. 14. When all the earth rejoiceth, thou shalt be desolate, that is, all the land of Israel. 2. The Edomites are charged with covetousness and ambition, which carried them on to possess the whole land of Israel now that it was void of inhabitants, as is shown, v. 10. where it is said, Thou hast said these two Nations, these two countries shall be mine, that is, the land of the two kingdoms, Judah and Israel. v. 11. I will make myself known amongst them, when I have judged thee, that is, by working mightily for their restitution, whereby it should be well known what his favor was towards the Israelites and his fury against the Edomites, they still lying under his judgments. v. 12. Thou shalt know, that I have heard all thy blasphemies, which thou hast spoken against the mountains of Israel, saying, they are laid desolate, they are given us to consume. Hence note, that it is blasphemy to derogate from the tenth of God's word in anything, for the had promised restitution within seventy years to his people, and threatened desolation to their land only so long a time, but the Edomites to discredit the word of God, said contrariwise, that their land should always lie desolate in respect of them, and that they the Edomites should consume hence forward the increase thereof as the owners; or that they had holpen to consume it by fire and sword to this end, that it should never come into their possession nay more for this was an intolerable affront given unto God, who had so often promised the contrary.

CHAP. XXXVI.

IN this chap. the prophet returns again to the children of Israel conforting them by renewing the promise of their restitution in many more words, then he had done before.

And he beginneth with speaking to the mountains and valleys, &c. as the prophets have used to do at sundry other times, intimating hereby, that the Lord can give cares to hear to senseless things, and to do, as he willeth them, either for the good or hurt of men, concerning whom he speaks unto them.

But whereas, v. 11. he promiseth to do better for his people of Israel, then in former times, this is not to be understood of that which should be done temporally for them upon their return out of the Babylonish captivity, but spititually in the time of the Gospel by Christ, for that good, which is done for the faithful now, is far greater then any worldly benefit before bestowed upon them.

The prophet indeed spends most words from the beginning of the chap. hitherto and from hence to v. 25. in speaking of their deliverance from Babylon, but in this verse he enlargeth himself in brief to the Evangelical times, and v. 25. speaks more fully of that exceeding great good, which should come by Christ for the cleansing away of sin and the grace of regeneration by his spirit. By sprinkling with clean water he meaneth the blood of Christ cleansing from all sin, herein alluding to the sprinkling of old appointed with water made of the ashes of a red heifer, and running water, the sprinkling wherewith cleansed from legal uncleanness. Of taking away the heart of stone from them, and giving them a new heart, see Jer. 32. 30. From v. 30. to the end of the Chap. he both amplifieth the benefit of their deliverance from captivity and planting them in their own country again, and both for that and deliverance by Christ, he teacheth that neither of them were for their own sakes, but for his mere grace and mercy, that none might boast themselves, [Note.] but acknowledge all the good which they enjoy, both temporal and spiritual to come herefrom to give him all the praise and glory for ever.

CHAP. XXXVII.

IN this Chap. the Lord biddeth the Prophet to teach by similitudes the gracious acts promised to be done in the former Chap. 1. of dry bones to which he is bidden to prophesy, and say Live ye, which he doing they lived and became men and women, whereby a demonstration was made of the living of the children of Israel again in their own land, whereas now they lay dead, as it were, in Babylon, and so should do many years, till that according to man there was no more hope of this, then of their rising again, who have lain so long dead, that the flesh is all rotted off their bones. 2. By the similitude of two sticks, upon one of which he must write the name of Judah, upon the other the name of Ephraim, which being done, he must join them together, and then prophesy of the joining together of the two kingdoms of Judah and Israel divided to Rehoboam and Jeroboam under David again, that is Christ, by this name also set forth, ch. 34. 24. and after this he saith; that they shall be divided no more forever, but continue as one people in a prosperous and happy estate, having the Lord's Sanctuary in the midst of them. Here the name of Ephraim is put for the kingdom of Israel, because Jeroboam was of Ephraim. That this prophesy was not touching their estate under Zerubbabel, or the Princes succeeding him after their return appears, because he was no King like David, neither were they of the ten tribes united to Judah under him, or any other succeeding him anymore, but they still remain in an exiled estate in expectation of the time, when the Lord by converting them to Christ will make them thus blessed and happy, according to Rom. 11. 25. and as hath been formerly said upon other like places in the prophets. The two Kingdoms, saith Jerome, are not precisely to be understood of the children of Israel according to the flesh, but according to the spirit, and so it is meant, whereas the division was before into Jews and Gentiles, now here should no more be any such division, but all should be one in Christ, the old partition wall being broken down. Whereas he speaketh of their dwelling in their own land again after this, it is to be understood only by way of allusion to that which was done in the days of David: for as then their happiness lay in part in this, that they dwelt not in a strange land, but their own, which God in mercy had given them, so now the happiness of Christians should likewise lie in this, that in what land so ever they dwelt, it should be unto them no more as profane but holy, and sanctified by their faith, whereby they should become as God's Sanctuary in the midst of it, as the Land of Canaan of old was, in which peculiarly the Lord had then his Sanctuary and Temple.

CHAP. XXXVIII.

SEt thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal. By Gog Lyra understands Antichrist, who should arise and persecute the Church of Christ towards the end of the world, for which it is said, v. 8. After many days in the latter years thou shalt come into the land, that is brought back from the sword, &c. And he saith, that he is called Gog, signifying tectus covered, because he should be the devil in the shape of a man, and in the land of Magog, signifying de tecto, of the covered, as if he had said of his retinue or family, that is, such as took part with him. To approve which, he citeth Revel. 20. where Gog and Magog setting forth Antichrist are again spoken of after the thousand years, in which time Satan was shut up, expired, and 2 Thes. 2. 8. But Junius taking that which is here prophesied of to be concerning the enemies, by whom the Jews should suffer after their return out of captivity, and living again in prosperity for a time in their own land, by Gog understands a people in Asia the lesser, and particularly their king Halyartes, who at this time possessed that kingdom, who came of Gyges, that slew Candaulus the king of the Lydians, being therefore called Gog the name being a little changed. From hence Croesus succeeding him, that king of the Lydians so much spoken of for his riches, in larged that kingdom to the parts near the land of Israel up to mount Lebanon, where there was a City spoken of by Geographers by the name Gygarta called in the Syrian tongue Gogkarta, the City of Gog, and this kingdom when Alexanders Empire was divided amongst his captains, was called the kingdom of Syria, wherein Antiochus Epiphanes, Seleucus, Demetrius and Nicanor successively reigning, did much mischief to the Jews, as in the books of Maccabees appeareth, persecuting and coming with great Armies against them, as is here foretold. Magog was the City called Heliopolis notorious for all kind of idolatry, which was built by the Scythians or Sarmatians, after that making incursions into those parts they had subdued Syria Coelem, for so the Syrians called that City, as Pliny saith. That of Lyra is most generally received, but Junius speaketh much more probably, that by Gog may be understood the king of Syria, who should afterward reign, the Empire of the Medes and Persians being at an end, and the Grecian Monarch, ending after that at the death of Alexander. For this was after many days and in the latter years, viz. about three hundred after the Jews returning again to inhabit Judea. And of their great sufferings then Daniel also prophesieth. Whereas this Gog is said to be in the land of Magog and prince of Mechek and Tubal, these three are said to have come of Japheth, Magog the father of the Scythians or Sarmatians, who, as Josephus saith, were anciently called Magogites, Tubal of the Iberians and Albanians, Meshech of the Cappadocians, three great nations, but now under one King or head, Gog as he is here called for the reason before going. And whereas Revel. 20. 8. Gog and Magog are again spoken of it, it is only in allusion to that, which is here said, the enemies of the Church under the Gospel both Heretics and Pagans being meant.

The thing threatened against Gog is like that before against the king of Egypt, to put an hook in his jaws, and to bring him back together with his forces, which are thus reckoned up, Persia, Ethiopia, Libya, Gomer and the house of Togarmah. Persia, Heb. Elam, of which Jer. 49. 34. was in part under Antiochus, as is shown 1 Mac. 3. 32. of the Ethiopians and Lybians, see Mac. 10. 11. and how Ptolemee Euergetes restored Demetrius to his kingdom again by their help, when he had been by Alexander cast out. Of Gomer & Togarmah, see Gen. 10. 2, 3. they also came of Japheth, and then were under the dominion of Antiochus and Seleucus, of all which Gog composed his Army. And for what end this great Army was gathered together is shown, v. 8. 9. 10. viz. to subdue & to spoil the Jews, who had been so mightily brought from the sword of the Chaldees, and planted in their own land, and had there gotten cattle and other substance, whereas the land lay wast before, but now this Gog, he showeth, should come and make a prey of them, but for this he threateneth, that he should be visited, as is more largely expressed afterwards. v. 13. Sheba and Dedan and the Merchants of Tarshish or of the sea, that is, the Arabians, who lived by robberies and the Tyrians and Zidonians, who lived and gathered wealth by trafficking by sea, rejoiced at the spoils taken from the Jews, being ready to help in this work, which is meant, when they are brought in saying, Art thou come to take a prey? if thou beest, we are here ready to help and to traffick with thee for it; an expression of joy in them for the benefit, which they hoped thus to attain.

From hence forward the Lord giveth order to his prophet, to let this Gog know that in all his proceedings he did nothing, but what he foreknew and spake of by his Prophets, that is, this Ezekiel, Daniel, and Zechariah, intimating hereby, that he knew also how to suppress him again, when he pleased. And that the kings of Syria, whose kingdoms extended so far Northward, were here meant appeareth, because this Gog is spoken of as coming out of the North, v. 15. and therefore was the same, of whom. Daniel speaketh ch. 10. where he often for the King of Egypt saith, the king of the South, and for the king of Syria the king of the North.

At the same time, &c. my fury shall come up in my face. v. 19. Then there shall be a • great shaking in the land of Israel. After the expeditions and persecutions raiseth by Antiochus against the Jews, here followeth a prophesy of his ruin, and the ruin of his kingdom, which God in great wrath and fury would bring upon him for his wickedness, partly in the land of Israel, where he was encountered by Judas Maccabeus, and was often foiled in his forces, for which it is said there shall be a great shaking in the land of Israel: and then to set forth this shaking of this proud and cruel enemy the more, it is added, of the beasts, fowls, creeping things, &c. by an hyperbole, as Hosh. 4. it is threatened, that the beasts and fowls, and fishes should mourn, and partly by domestical divisions, that should arise, as indeed there did betwixt Alexander and Demetrius competitons for the kingdom, whereby great destructions were brought upon it.

And this is set forth v. 21. I will call for a sword against him throughout all my mountains, every man's sword shall be against his brother. In saying, throughout all my mountains, he meaneth, that even in the land of Judea, which was mountainous this falling out and fighting should be betwixt Alexander and Demetrius and Seleucus the son of Gryphus and others, of which see my continuation of the history after Esther. Antiochus being dead through the just judgment of God, Antiochus Eupator his son succeeded him, but Demetrius, to whom the kingdom properly belonged, coming against him, he was soon cut off, and then he having reigned a while Alexander the pretended son of Antiochus being backed by Ptolemee king of Egypt fought against him for the kingdom, by means of which domestical and intestine wars coming by the just judgment of God upon that kingdom, as is here threatened, it is not to be doubted, but that other judgments of pestilence, &c. followed as an overflowing flood, whereby those enemies of God's people were consumed, as if by hail and fire from heaven, as is said v. 22. But they, who by Gog understand the Antichrist to come toward the end of the world, say, that these judgments, of pestilence, overflowing rain, hail and fire, and brimstone shall be executed according to the letter, as is said in effect 2 Thess. 2. Whom Christ shall consume by the breath of his mouth, and abolish by the brightness of his coming. But that opinion of Antichrist being one man yet to come, that should raise the greatest persecution against the Church of God that ever was for three years and an half, hath been often shown to be a manifest error, and i • also shown in my exposition upon the Revelation, so that it can have no place here, or pass for current, as the meaning of the things here revealed, but only as hath been already said.

CHAP. XXXIX.

IN this Chap. the destruction of the Jews enemies, the kings of Syria, who persecuted them so cruelly, is further amplified. For having begun, as he did chap. 38. to threaten this king by the name of Gog, he varyeth only in this, that he saith, I will leave but the sixth part of thee, and I will cause thee to come up from the North parts. Jun. I will bring thee back, drawing thee with a se •• ry hook, that is, with an hook, which is six fold, being called an barpagus, an iron instrument, wherewith a bucket is drawn out of a well, or a ship is laid hold upon and pulled according to Livy l. 8. de Punico bello, the word here used being nothing else but a further expression of the hook before spoken of Ch. 38. 4. Heb. it is 〈 in non-Latin alphabet 〉 , Sextabo te, as the Latins use sometimes the word decimare, to destroy enemies or rebels taken every tenth man, so here he seemeth to mean a great destruction to be brought upon the forces of Gog, as our translators thought, not going by the sixth man in slaying, but slaying all but the sixth, yet that of Junius stands best with reason, because it is not likely, that the Lord meant, that in destroying Gog and his armies he would spare any, but make a full end of them, as against other enemies of his people he had formerly threatened to destroy them utterly as Sodom, not leaving a man of them.

And this prophesy of great troubles to come to the Jews, and then of deliverance herefrom by judging their enemies, was very useful for them, that when they should afterwards be thus tried, they might not despair, or be discomforted, as thinking, that all promises of happiness after their deliverance out of captivity would now come to naught, knowing by that which is here said, that although their sufferings should be great, yet they should not be but by divine dispensation, and that they should in a short time be delivered from them again.

Thou shalt fall upon the mountains of Israel, thou and all thy bands, that is, when thou shalt with thy forces be attempting the destruction of Judea, which is full of mountains, thou shalt be cut off, and those forces of thine, which thou shalt send thither shall be overthrown and slain, and lie unburyed as meat for the beasts of the field and fowls of the air, as was fulfilled in the time of Judas Maccabaeus, and the king Antiochus himself was smitten with a grievous disease, of which he died in extreme torment, as is shown in the history of the Maccabees, the Tyrant being brought hereby to confess, that this judgment came upon him for that which he did against God's people the Jews.

And I will send a fire on Magog, and them that dwell carelessly in the Isles: this, saith Junius, was fulfilled, when the Romans came against Syria being let in by Attalus a king in Asia minor, who being offended with Demetrius the king of Syria made the Romans heirs of his kingdom, then they being in league with the Jews came in their aid and wasted the kingdom of Syria with fire and sword, and this was the fire upon Magog here threatened, and the Isles are mentioned, because that by Japhets posterity, whereof Magog was one, the Islands were inhabited, and so Syria suffering by this fire, it is not to be doubted, but that the Isles belonging thereunto suffered also.

For handstaves which it is said here that they should burn, as also other weapons of war belonging to Gogs forces, Junius hath darts, which are cast with the hand, and he saith, that they should burn these 7. years, that is, a long time, and to show what abundance of them there were, he addeth v. 10. that they should not cut down any wood to burn in this time, there should be such a plentiful supply of these to make them fires, which cannot be taken as spoken otherwise then hyperbolically.

I will give to Gog graves in the land of Israel, from hence to v. 16. it is shown, that of the forces of Gog, which should fight against the Jews, some should be buried, after that they were slain by Judas Maccabaeus and his brethren, and v. 16. &c. some should lie unburyed, becoming a prey to the beasts and fowls.

For the first the place is assigned, viz. The valley of passengers on the east of the sea, that is, on the other side of Jordan in the land of Gilead, whereby Merchants passed to and fro for traffick, that came from other parts, and this place was by the divine providence appointed, that strangers coming that way might continually see an example or monument of God's judgments against the Jews enemies, and hereby be warned not once to open their mouths more to speak against and to vilify them, as they commonly did, because they hated them for their Religion so much differing from others in other countries of the world. And to express this he saith, they should stop, not their noses, as N. Tr. hath it, but their mouths, as the Hebr. verily hath it. And the very name of the place should be a perpetual remembrance of this, it being for the burials of the Gogites here called Hamon Gog, Gogs multitude. Junius also saith, that there was also another place called the valley of passengers beyond Jordan lying by the lake of Genesareth, which was also by passengers much frequented.

And the house of Israel shall bury them there seven months. In these words and those following the burying of the slain Gogites is farther set forth to show the exceeding great multitude of them, that they should be in burying seven months, a very long time for such a business; and to purge the land from all these dead stinking corpses he saith, that buryers should be appointed to look where others going before had set up a mark at a dead bone, that they might follow thither and leave none unburyed. Whereby is also intimated, that even such as were buried lay first above ground so long, that the beasts of the field and fowls of the air had come and eat up their flesh, their bones only being left to be buried.

From v. 17. to the 23. he threateneth such a destruction to the same forces, that there shall be flesh, and fat, and blood, enough to fill, and feast all the beasts and fowls round about, in an oratorical manner therefore inviting them to so plentiful a prey.

From henceforth to the end of the chap. it is shown how manifest it should be made by judgments thus executed upon the enemies of God's people, that they were not formerly given into the hands of the Chaldeans, as if God had then quite rejected them, but for their chastisement, and reformation, which being made and continued in he promiseth perpetually to favor and protect them, but they falling again into sin, as they did before their destruction by the Romans, and that more notoriously then ever before, the Lord did not bind himself by this promise so, but that he might justly root them out again with more severity then ever, according to the rule of his doings laid down Jer. 18. 10. and as it came to pass at that their fatal overthrow.

CHAP. XL.

IN this chap. and the rest following to the end of this prophesy, the restauration of the Church of God under the Gospel is by types and figures accommodated to those times, that all might the better be understood, abundantly represented. In this chap. and ch. 41. 42. as Junius hath it, the state of the Church being set forth, ch. 43. 44. of the ministry and worship of God, ch. 45. 46. &c. to the end of the Christian commonwealth.

And first here is an exact computation of the time, The 25. year of our transportation, the beginning of the year, the tenth day of the month, the fourteenth year after that the City was smitten, So that the prophet still goeth on to reckon as at the beginning from the time of Jehoikims captivity, after whom Zedekiah reigned 11. years, for unto these 11. when the City was smitten add 14. passed since, and we come to the number of 25. now Ezekiel had this vision in the land of Judea, whither he was by the spirit transported, as he had been before, ch. 8. to see the abominations there committed. And being thus brought thither and placed upon an high mountain he saw as it were the frame of a City on the South, which City is further described afterwards, ch. 45. 46. &c. Being here he saw a man like shining brass, who stood in the gate of the City with a flaxen line and a reed in his hand to measure withal, as if a master builder being about to build should first plot out the ground by measure, whereupon he would build, and therefore the man here appearing must needs be Christ thus before representing the building of his Church, when he should come into the world and preach salvation to all that repent and believe in his name. And he well appeareth in the likeness of a man, because that hereby his being made man in time was prefigured, although he were the eternal Son of God the father, and as shining brass, because that after his resurrection and ascension into heaven he thus appeared unto John, hereby showing his glory.

Then Ezekiel being prepared to attend and mark all things that should be shown him, He saw first a wall about the house of God, and the reed, which the man had in his hand was six cubits long, and an hand breadth, and herewith he measured the breadth of the building one reed and the height one reed. By cubits here Juni •… understandeth the kings cubit, which was three thumbs or four fingers more then an ordinary cubit, and by the breadth the thickness of the wall. And he observeth in this and the two Chapters following, a description consisting of five parts of the house and wall about it. First of the whole compass of the wall from v. 5. to v. 17. 2. Of the outward court, v. 17. to v. 28. 3. Of the middle court from v. 28. to 44. 4. Of the inward court from v. 44. to 48. 5. Of the temple ch. 41. and from thence to chap. 42. 15. from whence to the end of that chap. the whole compass of the wall from gate to gate in set forth; thus he for the analysis, but all this is nothing to the understanding of that, which the Lord sets forth hereby. Gregory a most learned Doctor of the Church speaking of the mysticalness of this place saith, that it might haply be counted presumption in him to attempt the explanaion hereof, which none ever yet durst attempt to do, neither could, when he studied in private upon it, but to explain it publicly being holpen by the prayers of his auditors he saith, that he was enlightened to the understanding hereof. By the wall round about the house he saith, that Christ is meant, who is as a wall about his house the Church, to protect it and every faithful person; for either is called the house of God, the Church, 1 Tim. 3. 15. and the believer, 1 Cor. 6. 19. The reed of a cubits and an hand breadth, in the cubits setting forth the practical part of the life of the believer, and in the palm the contemplative, which is much less whilst we live here then our practical, in the breadth of the house and the height, the one being a reed, and the other a reed is shown obedience to God's commandments in the latitude thereof, and knowledge which is as our altitude, to be equal to it, whereby must be meant, that much more time is spent in action, or doing things, that pertain to this life, then in meditation upon divine things that pertain to the life to come, and that such as know the will of God and are sanctified, do live in proportionable obedience, otherwise their knowledge is but foolishness, and indeed obedience, or the fear of God, which make •… [Note.] a man live in obedience to God's laws, is the beginning of wisdom and true knowledge, and therefore the breadth is first spoken of, then the heighth, and to approve this our Lord saith, if ye obey, ye shall know, dud they that fea •… the Lord know his secrets, wherefore to attain the height of knowledge, let us lay a foundation by getting us humble and obedient hearts ready to submit to the doing of anything by God commanded, as he shall be pleased to show it unto us. Jerome also using a long preface here of the obscurity of this place, saith no more of the reed, and the length thereof six cubits and a hand breadth; and the breadth and heighth of the house being one reed, but that a palm breadth is the sixth part of a cubit, called by the Greeks palaestes, and the reed in the six cubits thereof served to set forth, how all actions done by us in this world which was made in six days, are measured by God, and taken exact notice of: and that by the breadth and height of the same measure, practice and contemplation are set forth. For the words, a reed six cubits long and an hand breadth, Hebr. is six cubits in an hand breadth, as Lyra well noteth, whereby is meant, that the cubits here spoken of were not ordinary, but each one a common cubit and an hand breadth more, for so much was the cubit of the sanctuary longer then an ordinary cubit. And by the breadth of the house one reed, as the height was; he will not have the thickness of the wall about it understood, but the space betwixt the two side walls of a little house, because it the thickness and height of the wall were all one, there would be no good proportion in such a building. But forsomuch as it is said, the breadth of the building, not of the house, and I see not, to what end the figure of an house so little should be shown; I hold rather with others, that it was the thickness of the wall, neither was there any disproportion in a wall so thick, and no higher about a Temple; for this was above ten feet high, and so the magnificent frame of the Temple within it might better be seen; and for the thickness, it was hereby the stronger and more defensible to keep off from the assaulting of it.

Then came be to the gate, which looketh to the East and went up the stairs, or degrees, and measured the threshold of the gate which was one reed broad, and the other threshold which was one reed broad also. He that came to the gate, and the gate here saith Gregory was all one, viz. Christ Jesus, who saith I am the door, he that enters by me, &c. If any man shall doubt, how this can be, he answereth, even as well as the door and the shepherd entering in by the door, as he further saith speaking of himself in the same place. He also saith, the preacher is the door, because by his preaching men enter into the Kingdom of Heaven, having the way thither opened unto them, and the holy Scripture is the door for the same reason, and lastly faith, because hereby as by a door we enter. But I rest in the first, Christ is the gate, and he himself entered into Heaven, as by a gate, when by the merit of his low debasing himself he ascended above the Heavens, and had a name above all names, &c. The threshold of the gate was double as must needs be yielded, because he speaks of a threshold and a threshold, each of which was measured in breadth one reed, that is, the outward threshold and the inner, the one served to set forth the most famous of the faithful progenitors of Christ, Abraham, Isaac, and Jacob, &c. of whom he came according to the flesh, and the other the holy Apostles, who were of equal virtue with them for their propagating of his Gospel into all nations, whereby Christ was formed, as it were, again through their travel in the hearts of their hearers by faith in his name. For as the holy Patriarchs were like unto a threshold without, by whom it was then ascended unto Christ, when others seeing their faith and other shining virtues were drawn likewise to believe, and love virtue, so the Apostles were like a threshold within, whereby believers of all countries and nations came up to him since the time of his incarnation, when hearing them preach and seeing their holy conversation and miracles, which they wrought, they were converted unto him, coming thus up to the gate, which is said to stand eastward the more aptly, because our Lord is called the East, and sometimes the Sun, which riseth in the East. But what is meant by the degrees, by which this man ascended to this gate? Sol. Christ ascends by degrees, when grace begun by his word and spirit is increased daily more and more, for grace is not at the highest pitch in any man at the first, but this is come to by degrees, as in Peter himself, who had grace at the first, but in much weakness, yet afterwards he attained to so high a degree thereof, that he feared not the higher powers, or anything that they could do unto him, no more did the rest of the Apostles, whereas before they all fled from Christ, and Peters pufillanimity was such, that he durst not stand to the confession of him before a silly maid. But when the faithful are grown to this height of grace and Christian resolution, Christ is ascended up the stairs in them being thus the more glorified. Wherefore the same Peter exhorteth us to desire the sincere milk of the word to grow thereby, and to grow in grace and the knowledge of Jesus Christ.

And every little chamber was one reed long and one reed broad, and between the little chambers were five cubits. By these chambers understand particular faithful souls, wherein Christ is joined thereunto in the greatest love, as a Bridegroom to his spouse or Bride, or the secret communion betwixt Christ and the Christian soul, for the strictness found in which love the soul is so dilated towards him, as that now it panteth after nothing so much, as to be with him in heaven, as taking no content or comfort in the things of this world, in comparison of being with Christ, as we may see in Paul desiring to be dissolved and to be with Christ, and for this the latitude of the chambers, or their breadth is here spoken of. Yet for the love that such have to the Church, and desire to be instruments of the salvation of others, they are held here longer in their desires of promoting so great a good of many souls, for which the length of these chambers shown was equal to the breadth, the breadth one reed, and the length one. For the communion betwixt Christ and the Christian set forth by a chamber, see Mark 2. 17. Can the children of the bridechamber fast as long as the bridegroom is with them? and of the bridegroom and bride, Joh. 3. 29. and of the bed, wherein the love of Christ is communicated to the Christian, Cantic. 3. 7. But what mean the five cubits between the chambers? Sol. The five senses, by means of which the Christian is too much addicted to the things of this world, not that it may be so, for love not the world, not the things of the world, saith S. John, for he that loves the world, the love of the Father is not in him, but through the infirmity of the flesh, it is often thus even in the faithful. Yet they are not pleased, when it is thus with them, but they strive against it, and shell in time wax stronger against being thus led by sense, and to live by faith, having even in the mean season hearts sincerely affected towards God and their poor neighbor for his sake, and actually doing works of charity, although they do not altogether leave the world, as some do, to intend heavenly things only. Yet they are between the chambers, and so parts of this building. And in account before God, as conversing daily with the more perfect, by means of whom they also, are by degrees brought on towards more perfection and heaven lines of mind. And the threshold of the gate by the porch within was one reed: this is nothing else, but a repetition of the same, that was said before v. 6. of the other threshold being as the one spoken of before it, a reed broad, because he had not there said where the one or the other threshold lay, but now by saying, that this was within, he makes it plain, that that threshold was without, as hath been before said.

He measured also the porch of the gate within one reed. This verse in vulg. Lat. is wholly wanting, the words going before in the end of v. 7. being distinguished from it, as v. 8. but it is in the original, but then a question ariseth, how the porch is said here to be but one reed, and yet v. 9. the porch is said to be eight cubits, that is, two more then the reed, seeing it was but six cubits, as was before shown? Sol. It was one reed broad according to the breadth of the threshold both without and within, but eight cubits long, the measure of one reed being six cubits setting forth the Church militant upon earth, and that of eight cubits the Church triumphant in heaven. For here we live in a world made in six days, wherein we must labor and are but as it were in the porch, or way, that leadeth to that blessedness, yet we have some rest of a seventh day or Sabbath, as it were by faith in Christ, to whom whosoever cometh shall find rest to his soul. But in the world to come we attain, as it were, to an eighth day, when our joy shall be more enlarged, there being no six days of labor, or one in seven of rest, but all our time [Note.] an eighth day, and that to eternity. We not being wearied or laden anymore, nor hungering nor thirsting, nor weeping, but all tears wiped from our eyes forever, to set forth which, Christ rose upon the eighth day, by whom we shall have a joyful resurrection to the same happiness in the time by him appointed. And that this happy estate in heaven, is hereby set forth, because it is said, the porch within was eight cubits, is intimated by that word, within: and the posts of the gate were two cubits, this is further added to show, that none are in this gate ready to enter this porch, but such as have in them the love of God and the love of their neighbor, these two are the two cubits, and one alone sufficeth not, we cannot love God, as S. John teacheth, unless we love our neighbor, and if we love our neighbor, but 〈…〉 od, to be carried with all eagerness to that, whereby he may be glory 〈…〉 we rob God of his due to give it to a mortal creature; yea we honor man above God, as Eli is challenged, thou hast honored thy sons above me.

And the little chambers of the gate Eastward, were three on this side, and three on that side. Of the little chambers, what was set forth by them see before, they were faithful souls, or little Churches; which all make one Catholic Church and spouse, or bride of Christ, in whom he is as in the same chamber, or bed, to communicate his love unto them. Now of these, some are on this side, and some on that: to intimate the faithful under the Old Testament, and the faithful under the new; and they are said to be three, either because they all believed the holy Trinity, or on either side they were of three times, they under the Old Testament, first before the giving of the Law; Secondly, in the time of Moses the Law-giver; Thirdly, in the time of the Prophets: they under the New Testament, first the faithful of the Jews, who first embraced the Gospel; Secondly, of the Gentiles, who came next in; Thirdly, of the remnant of the Jews, which shall be towards the end of the World converted. Or else by these three, are set forth three orders of men in either of these times, the first of preachers; the second, of continent persons; the third, of the married, who yet are good and godly; who under the Old Testament were exemplified in Noah, Job, and Daniel, of whom it is spoken, Ezek. 14. Noah a preacher of righteousness, Daniel, who led a single life, and Job, who lived holily in the married estate. And under the New Testament, in many, who were some of them both Preachers and married men, as Peter, and others of the Apostles; some Preachers, and single men, as Paul, and John: but it is to noted, against the present practice of the Church of Rome, that there were more married, then unmarryed: and as of a thing commonly used, to receive the married into the ministry, it is prescribeed, Let a Bishop be the husband of one wife. And they three had one measure on this side, and on that, and the posts had one measure: that is, they were alike accepted of before God and glorified, in what sort of Men soever, the two things before spoken of, were found, the love of God, and the love of their neighbor, and the acknowledgement of the Trinity in unity: and those three of which the Apostle speaketh, Love, Hope, and Charity. But this may seem strange, saith Gregory, seeing of these three sorts, one is much more excellent then another: the preacher that continually laboreth in the work of the Lord, then he, that for the kingdom of heaven makes himself chaste, being therefore called a laborer together with God, an angel, a light, a builder, a leader, and embassadour, and one set over nations to whom others must be subject. The person living in perpetual virginity, then the married, because he careth not for the things of the world, as the other doth, but only for the things of the Lord, and how to please him. He answereth, yet they shall all be glorified with the same glory, as we may see in the laborers, who came into the vineyard at divers hours, yet they were all paid alike a penny. Thus he, but although the glory of one Saint, shall be the same with that of another, yet there shall be degrees of glory to divers orders of men, viz. to preachers and to righteous Christians, they shall shine as the stars, these as the firmament, therefore we read of the reward of a Prophet, and of the reward of a righteous man as different in degree, although the same in substance, and of some, that shall sit upon twelve thrones, and of others of what sort soever, that suffer loss for Christ, that they shall receive everlasting life. But any degree of preference, that virgins shall have above other godly persons that are married, we read not, yea it is said, that half of them are wise, and the other half foolish, who shall never come in heaven, and of the wise only, that they were let in with the bridegroom, [Note.] which may well startle those votaries of Rome, who attribute much unto this, that they have vowed virginity forever, hoping therefore all of them to follow the Lamb, and to be in greatest favor with him of all others.

And he measured the brea ••• of the entering of the gate ten cubits, and the length of the gate thirteen cubits. By the breadth of the gate here of ten cubits understand the faithful under the Old Testament; and by the length of the gate those under the New, the one being set forth by ten, because both the Law then commanded the paying of the tenth; and all, that the common sort knew of the will of God, was the decalogue or ten Commandments only; but under the Gospel, the faithful servants of Christ instead of having anything promised them in this world for their service, are prepared to lose and forsake all for riches in heaven, and all commonly now know the Trinity three in one, infinite and everlasting essence, the Father, the Son, and the Holy Ghost, therefore the gate in length, exceedeth the entrance in breadth three cubits. The holy Fathers indeed and Prophets, had then the knowledge of the Trinity also, but they imparted it not unto others of the common sort plainly enough to be by them understood. But to me it seemeth rather, that by three added to ten it was shown, that the Commandments, which were ten, should be by Christ so set forth, as that they should now be so far from being dissolved, that they should be enlarged at the least in expression of three things more forbidden, unadvised anger, looking upon a woman to lust after her, and swearing in our common talk, as they are Matth. 5. 22. 28. 33. But what means the diversity of measures here, the threshold one reed, the inner porch eight cubits, the entrance of the gate ten cubits, and the length of the gate thirteen? Sol. Hereby was shown, that the knowledge of God, which the holy Fathers had at the first, should be more in the most eminent of the faithful in divers ages to come. For God revealed himself not so fully to Abraham, Isaac, and Jacob, as to Moses, as appeareth, where he said, that by the name Jehovah he was not known unto them, but by this name he made himself known to Moses: again he communicated more knowledge to the Prophets, that lived afterwards, then to Moses, or Abraham, witness that saying of the Prophet David, I have more understanding then my teachers, then the ancient; lastly the Apostles saw yet more, then all they, for many great Kings and Prophets, saith our Lord unto them, desired to see, that which ye see, and saw it not, for they saw and knew Christ came in the flesh, which none before them did. For this John the Baptist is said to be a Prophet, yea, and greater then a Prophet, and that there was not any man born of a woman greater then he. And Daniel was according to this, that many should run to and fro, and that knowledge should increase, whereupon Gregory quanto magis mundus ad extremitatem ducitur, tanto nobis aeternae scientiae aditus largius aperitur. And the space before the little chambers was one cubit on this side, and one cubit on that side, and the little chambers were six cubits on this side, and six on that: vulg. And the border before the chambers of one cubit, and one cubit the end on both sides. Hebr. And the border before the chamber one cubit, and one cubit the border on this side and on that. The meaning being best expressed in our translation. By this space or border of one cubit understand Faith in Christ, which is placed before the Chambers setting forth the souls love to Christ, and his mutually to her, because faith goeth before love: and we cannot have that love to him, nor he to us, till faith cometh into our hearts, and this is said to be of one cubit, because of the unity thereof in all the faithful, they hold not divers, but one and the same faith, for the upholding of which the Apostles Creed was first compiled; and when divers faiths began to be held by the Arians, the Nicene Creed; and finally the Athanasian; still to keep up the unity of the same faith in all things, and this is said to be the border before these chambers on this side and on that▪ to show, that although the times were divers, wherein believers lived under the Old Testament, and under the New, yet the faith was one and the same at all times, for which it is said Jesus Christ, yesterday, and today, and the same forever: only they believed in him, that was to come, we in him already come: as is at large declared Hebr. 11. And the same was prefigured in the Ark, which was finished in the top in a cubit, although downward many cubits in all the dimensions thereof; all parts yet in the finishing met in one, and so doth the Church in one, Christ being joined and coupled together, till it groweth to a perfect Temple in the Lord, as the members of the body are joined all together to one head: hitherto the border before the chambers. But what meaneth this that the chambers are now said to be of six cubits, whereas before they were said to be a reed, which was six cubits and an hand breadth? To this Gregory answereth, that the hand breadth is here left out, which setteth forth contemplation, and six cubits only named showing practice, because most of those of whom congregations do consist, attain not to the knowledge of divine mysteries, as being too high for their understanding to reach unto, that is, the more sublime and difficult passages of the Word, of which, or some of which the Apostle discourseth, Heb. 7. but tells the believing Hebrews, that they were not capable of these no more then little children, whose food is milk, of strong meat. Yet they attain to the practical part, obeying and doing good, and being inflamed with the love of God out of that knowledge which they have. And if the little chambers, the measure whereof is here set down six cubits, be thus understood, then they are two ways offered to our consideration, before as having their name from the more heavenly and lightsome part, here from the greater part of them, that were not of so deep understanding, yet godly and accordingly practical.

He measured then the gate from the roof of one little chamber, to the roof of another; the breadth was twenty five cubits, door against door. By the gate as was before shown, Christ is to be understood, or the holy Scripture, because hereby it is opened into the kingdom of heaven, by the little chambers the mutual love betwixt Christ and the faithful soul; the roof of the gate then, if hereby we understand knowledge attained by the holy Scriptures, is a covering put hereupon, by the obscure setting forth of things therein contained, by means whereof many never come to the knowledge hereof in this world, although all they, that shall be saved, are such as read, hear, and study the Scriptures; and by these means from places, that be easy to be understood, come to some competent knowledge of God, and of his Son Jesus Christ, which is life everlasting. And from the most intelligent, many things are hidden touching the kingdom of heaven, till they come thither, for which the Apostle saith, here we know but in part, even as a man, that is told much of a noble city, whilst he is in the way unto it, understandeth not all yet, which he shall know, when he cometh thither; so we in our pilgrimage being told many things touching heaven, to which we are travelling, understand somewhat indeed touching this most happy estate; but when we come there, we shall see and know much more, even the greatest things, that are yet hidden from us, as under a roof or covering, for so the word 〈 in non-Latin alphabet 〉 here used, signifieth either roof or covering. Whereas the little chambers have also their roof, from which to this it is now measured: the like is to be held touching the entire love of Christ hereby set forth. Whether ours to him, or his to us, that believe in him: his is covered and not so revealed, till we shall come where he is to abide always with him, as then it shall be, and the Christians love to him, is covered from they eyes of men, because there are many, who show much love, but it is only feigned, so that it is hidden from us, and we cannot now certainly know, who love him in sincerity. But the most difficult thing to be understood in this place is, what the twenty five cubits mean from the roof of the gate to the roof of the chambers in breadth? Jerome having wearied himself in opening this by the five senses multiplied by five in five, saith, that this may seem childish, neither was he himself satisfied in it, and therefore leaveth it unresolved, confessing his ignorance herein. But Gregory, who wrote after him taketh much more pains in going the same way, by multiplying the five senses, by the five works of mercy, spoken of Matth. 25. Feeding the hungry, giving drink to the thirsty, clothing the naked, visiting the sick, and the imprisoned. For whoso for the love of Christ doth thus, may well be said in breadth or latitude to be going the large space of twenty five cubits from the knowledge of God and Christ, whereat he began, to the chambers of divine love; there to have his fill of joy and comfort in Christ, as being now ready and prepared to be taken into those chambers or mansions in heaven by Christ prepared for his beloved. For there is a straightness, in which he is, that will not give to the poor, because he feareth that thus he himself may want before he dieth, but a breadth or spacious place to him that trusting in God giveth liberally, which, he having gone through to the twenty fifth cushall come to the foresaid chambers of joy and comfort. But in coming to determine, why twenty five cubits are put here rather then any other number, I can neither subscribe to Jerome or Gregory after his great pains taken hereabout, and resolving that either they have reference to the five senses, multiplied by the five works of mercy before spoken of, or to the number of six, being the number of perfection multiplied by the four Evangelists thus making twenty four, and then adding one, as God is one, to whom all good doing must be referred. For I see no sense in all this. Wherefore do thou (O Lord and Father of lights) enlighten me to understand aright, what is meant by this number, that I may show it to others for further instruction and comfort. The latitude or breadth wherein the Christian walketh after knowledge attained, till he cometh to enter under the roof of the chambers before spoken of, is said to be of twenty five cubits, because he doth not only five, but twenty five acts of love to his neighbor, five of which are those before spoken of, the 6. is to love his enemies, the 7. against cursing to bless, 8. to do good against evil, 9. to be like affected one to another, 10. not to revenge ourselves, 11. to lend freely, looking for nothing again, 12. to give good instruction, whereby our lips may feed many, 13. to restore those that are fallen, 14. in love to forgive such as offend us, 15. to restore the pledge, or anything lost, 16. to help against any casualty coming to his brother, the ox or asse from under his burden, the robbed and wounded, as the good Samaritan did &c. 17. To do good to all men, especially to those of the household of faith. 18. To be meek and courteous in our behavior. 19. In love to bury the dead, as very nature teacheth. 20. As the case may require, to die for the brethren. 21. To help the fatherless and weak to right from suffering wrong. 22. To do good as in life so at our death, that we may have works to follow us. 23. To do good works not only openly, that men may see and glorify our Father in heaven, but also in secret. 24. To turn home cattle going astray. 25. To refrain as much as may be from going to law, and when he doth to proceed in moderation, not maliciously seeking to put the adversary to the greatest charge, that he can: in which latitude the Lord grant, that we may all walk, that we may not die [Note.] being come to the gate of knowledge only, being never brought into these desirable chambers. Lastly, for the addition here: Door against door. Hebr. Opening before opening: Whereby is meant, that first we must have the gave of knowledge opened unto us, before we can enter the door of those mansions, in which we shall have perfect blessedness. But being entered in here and passing the breadth of 25. cubits before spoken of, we may look and see that door set open to enter into, whensoever we depart hence to our unspeakable comfort.

He made also posts of 60. cubits, even unto the post of the court round about the gate. Vulg. He made fronts by 60. cubits, and at the front, the court of the gate everywhere round about. The word 〈 in non-Latin alphabet 〉 signifieth either posts or frontispices, for, to 60. cubits, it is 〈 in non-Latin alphabet 〉 to or at. The meaning is, whereas he spake before of a wall about the house, now this wall enclosed a court, into which there were g • tes leading; and the frontispices hereof were 60. cubits. And it seemeth to me, that these were two posts or frontispices before the gate of the house for ornament, as there were of old, two pillars at the gate of Solomon's Temple, the one called Jachin, the other Boaz, of brass, with chapiters upon them curiously wrought, the pillars being 18. cubits high and the chapiters 5. cubits, but the frontispices or posts here 60. in height, to show, that the house of God under the New Testament, should be far more eminent, then that under the Old, because consisting of the faithful of all nations. For the number of cubits being 60. Gregory saith, that 6. is the number of perfection, because in 6. days God perfected all his works, and the 10. Commandments are the rule of perfection, so that all our works being done according to those there ariseth a frame, as it were, of 60. by the multiplying of 6. by 10. And to the fronts thus erected the court is apposed round about, to show that there is a dilatation by love in those that stand up as glorious fronts in this building. For they that do good, or patiently suffer evil unworthily, that abhor from injustice and wrong, and are remarkable for piety and righteousness, are goodly [Note.] frontispices of the Spirit: building, if they have a spacious court before them of love, out of which they are stirred up thus to live and do, but if in vain glory such do good seeking their own praise, and flee evil and wrong doing for fear, they are but fronts without a court, making indeed a glorious show, but no true parts of this spiritual building, and therefore have only a temporary reward, credit, and estimation amongst men; which soon vanisheth, as a comet or blazing star, and shall hereafter have no reward.

Obj.

But how doth this that is said of a large place before those frontispices, agree with that which is said of the way that leadeth to life, which is straight and narrow?

Sol.

As this way is said to be narrow, so it is also said, that God's Commandments are not grievous, and thy Commandments are exceeding large, and again, my yoke is easy and my burden light. The way is straight indeed at the first entrance, but whoso is once entered, shall find it through the delight that he takes therein exceeding large and pleasant. Thus we see how a count, that is, latitude is before the front of God's enecting, into which, yet the entrance is narrow. And this is said to be round about, not only in doing good, but also in setting forth that by preaching, which conduceth to the good of the soul, and bearing patiently wrongs offered. For as was said before of doing good, and abhorring from evil, if it be for praise amongst men, or for fear, here is a front without a court, so it is for preaching, if it be not in love, and patiently bearing with him that wrongs thee, if thou dost not inwardly hate him. For to tolerate the wrong doer, but to hate him, is not the virtue of meekness, but the covering of madness. And it is to be noted, that he calleth the court, the court of the gate, for hereby it is shown, that he who hath his heart enlarged by love, as hath been said, hath it extended to the very gate of heaven, although he cannot yet come thither, yet in desire he is there already, and looking at the recompense of reward there to be received, he is thus enlarged and not in any worldly respect, as Paul in fighting the good fight, and running the good race, and holding the faith looked at the crown of righteousness to be bestowed upon him. And our Lord seeks hereby to stir up to alms-deeds in secret, Matth. 6.

And from the face of the gate of the entrance, to the face of the porch of the inner gate, were 50. cubits. Hereby it appeareth that the court hitherto spoken of was the inner court, the cutward being left to be spoken of, v. 17. Now from the gate with the fronts before spoken of, he returneth again to show the space of this court to the entrance of the house, and saith it was 50. cubits, whereby is denoted the eternal rest, that they come unto, who pass through this court of love, being herein enlarged, as was before said. For that fifty setteth forth rest and joy to come may be gathered, because every fiftieth year was to the ancient people of God a Jubilee, so that hereby it is shown, that he, who passeth through the gate of faith, and hath his heart enlarged to love as hath been said, is now come to the entrance of God's heavenly kingdom there to enjoy everlasting rest and comfort.

And there were narrow windows in the little chambers, and to their posts within the gate round about, and to the arches, and windows were round about unward, and upon each post were palm trees. Vulg. for windows in the arches, hath windows in the thresholds round about, but the word 〈 in non-Latin alphabet 〉 signifieth properly fasciculi, bunches or things bound together, and because a wall is bound together with mortar, a wall, windows narrow without are said to be in the little chambers, to show some light of knowledge and comfort in respect of the happiness to come, that they have, to whom Christ communicateth his love in secret, whilst they live yet in this world, it is but little in comparison of that which it shall be in the world to come, and therefore windows narrow without appeared. And there is light and comfort also to the posts or fronts, that is, to such as are conspicuous for the unblamableness of their lives, and good deeds, that have the court before them, although not so wholly given to divine contemplations, as some are. Lastly to the walls round about, that is, some of the common sort of whom no such notice is taken, yet this light is imparted also, and upon the post were palms engraven, to show, that such have gotten the victory over the world, who by God's grace have brought themselves to this that they can have patience and love in case of being wronged, and hearts, without fear of wanting afterwards, to give alms of that, which they have with a liberal hand. For of the faithful souls in long white robes washed in the blood of the lamb we read, that had palms in their hands, when they were now come out of and had overcome great tribulations, Revel. 7.

Then he brought me to the outward court, and loe there were chambers, and a pavement round about, and upon the pavement thirty Chambers. Hitherto the Lord hath been showing Ezekiel the inner court, and the chambers, gates, porches, and fronts there; now he showeth the outward court with the appurtenances thereof to v. 28. For chambers here the Vulg. hath gazophylacia, treasuries, and the word 〈 in non-Latin alphabet 〉 signifieth either. And what can we better understand, saith Gregory, by treasuries, then the Ministers of Christ, who are treasurers of divine learning and knowledge? wherein he speaks well, for every Scribe, saith our Lord, instructed to the kingdom of heaven is like unto an householder, that out of his treasury bringeth forth things both new and old. But why are treasuries placed in the outer court, when as the common manner is to place them more inwardly, where they may be safest from thieves, and if the treasure of a Minister be knowledge, it is chiefly within? Sol. This is not done to show their inward knowledge, which is in their breasts, but that, which they bring forth by preaching outwardly to the enriching of their auditors with knowledge and understanding [Note.] also. O that men would thus make account of knowledge, then would they dig and search for it, as for gold, as is commanded, and such earthen vessels, as bring this treasure, should be highly accepted of amongst them for their preaching and writing, especially, that bend their studies to the enriching of their souls most in that knowledge, which of themselves by reading the holy Scriptures or hearing, preaching upon places plain and easy they cannot attain unto, their feet surely should be beautiful upon the mountains, whereby they go not only into particular congregations, as when they preach thus, but into all parts of the kingdom to make a more universal distribution of his treasure, as when they write. But for want of this consideration. Oh how lightly are the labors of such teachers esteemed of by most men, and therefore their books lie still neglected as superfluous things.

To provesurther that divine knowledge is riches, the Apostle saith, Ye were enriched in word and in knowledge, and touching this of understanding things most mystical in the word as a degree beyond the knowledge of that which every man can attain by reading, he saith, to one is given the spirit of wisdom, and to another of knowledge, wisdom being the treasure, of which we are speaking, viz. of understanding of these mysteries attained to by study and the illumination of God's spirit, knowledge the understanding of these things by reading or hearing others, that open them.

To come now to the pavement round about, and the treasuries upon the pavement round about. By the pavement faithful hearers are set forth, who are firm as a pavement by faith and low by humility under their teachers, as being ready to be ruled by them, for so it is said, Obey them, that have the rule over you, and submit yourselves, and of the faith it is said, To whom ye come as living stones and precious, and of the pavement of the temple with Sapphires, see Esa. 54. And it is to be noted, that he saith pavements round about and treasuries round about, for it implieth a treasury and a pavement, a treasury and a pavement between in the whole circuit, which is so ordered to show, that the teacher should look at the lives of his auditors to direct his instructions and reproofs accordingly, being gentle and comfortable to his auditors wherein he seeth cause, but sharp and terrible to the contrary. Again it is thus ordered, that the preacher seeing, to what preciousness through faith, humility, patience, and brotherly love he hath brought his hearers▪ or some of them by his teaching, if pride beginneth to arise in him for his gifts, he may speedily [Note.] suppress, if he be stirred to wrath he may keep it down by patience, if any other vice, be ready to break out in his life he may presently stop the course thereof, as being much ashamed to see those good things in others by means of his instructions, but the contrary in any kind in himself. For as it is a shame for an hearer after much good instruction not to be brought from the darkness of sin to be a child of the light, so and much more the hearer being reformed, for the teacher to be deformed, the hearer by reproof amended, but the teacher depraved, for which it is commonly said, It is a filthy thing in a teacher, when the fault, which he reproveth in another, reproveth himself. For the number of the treasuryes 30. Gregory understands also hereby the ten commandments multiplied by the Trinity, in the knowledge whereof all treasuries of wisdom and knowledge do consist.

And the pavement by the side of the gates over against the length of the gates was the lower pavement, Or as the words will better bear, the pavement underneath, by which pavements understand, as before, godly hearers, by the gates preachers Eastward, Northward, Southward and Eastward, being compared to whom the hearers lie low in respect of their eminency, especially by preachers the Apostles so admirable in virtue being understood, as the twelve gates, Rev. 21. having upon them the names of the twelve Apostles to show this. And they may aptly be represented by gates, because by them teaching in all Nations the Gentiles entered into the kingdom of heaven, and do daily enter, even all that by their teaching are converted.

Then the measured the breadth from the fore front of the lower gate to the front of the inner court without 100 cubits eastward and northward. The breadth here spoken of being 100. cubits setteth forth perfection, so much as can be attained to in this life. For an hundredth is the number of perfection, as we may see where it is said, He that forsakes father and mother, wife and children, &c. shall receive a hundred fold in this life, For he cannot mean hereby, as the words sound, a hundred wives for one, but the gift of perfection in his mind, whereby he despiseth the world, and having nothing wanteth nothing, but is as if he had all things through inward joy and contentation, looking at the happiness, in the way whereunto he now is, when his love towards Christ so greatly exceedeth his love of any earthly thing. The front of the lower gate, from whence this breadth extendeth to the inner courts front without, setteth forth faith, which is the beginning of perfection, and the other front without contemplation, both declaring themselves by outward signs, so that they are known to men, amongst whom such converse, faith by good works done without looking for the praise of men, and likewise contemplation, by sighs and groans, and signs of spiritual joy, outwardly expressed: for as good fruit show a good tree, so these and other like external signs a perfect heart. And therefore both fronts are spoken of, because men can see no further, then to outward expressions, and when such are made and nothing but humility in those that make them, so far as man can see, here is the breadth of perfection. For the next words, towards the East and North, the East setteth forth the faithful ones of the Jews who are thus perfect, because Judea stood Eastward, the North those of the Gentiles, because they lived before, as it were in a frigid zone being far from the Sunshine of grace and without all spiritual heat.

And the gate of the outward Court towards the North he measured the length thereof and the breadth, &c. the length fifty cubits, and the breadth twenty five. For the Chambers, three on this side, and three on that, he referreth us to the measures of those by the first gate, of which v. 6. whereby is intimated, that the same things were set forth by these, that were by those. But coming to speak of this gate he proceedeth not, as he did in speaking of the East gate there, for of that he only saw him measure the breadth of the threshold on either side, but here is the breadth of the gate and length thereof, the length, that is the heighth fifty cubits, and the br •• dth twenty five, very large dimensions for a gate to enter by, but the South gate hath also the like, v. 25. whereby as well as by the North, yea by all the parts of the heaven the Gentiles, that were to enter, are set forth, Luc. 13. 29. and although Gregory, according to whom I spake before, will have the Jews set forth by the East gate, yet more probably all these gates of the outward court set forth the Gentiles coming to the faith from all parts.

For the length and breadth spoken of here it is the same, that was before between the roof of chamber and chamber, and gate and gate, v. 13. 15. where the reader may see what is to be conjectured of the meaning; only apply that, which is here shown to the Church of the Gentiles in everything conformable to that of the Jews, who were the faithful servants of God under the Old Testament, and at the beginning of the New. For although I think it not so good to understand by the East gate here any other then by the North, yet there, where the in most court is spoken of, by the East gate the coming in of the Jews to Christ may best be understood. In general the length and breadth of these gates being so great, shown the abundance that should come in to Christ at the preaching of the Gospel.

And they went up unto it by seven steps. Of the stairs and degrees by which it was ascended to the East gate of the inmost court, it was spoken before, v. 6. but the number is not set down, as here it is, and v. 34. speaking of the inner that is the middle court, the number of the stairs are eight. By the seven steps or stairs, whereby we must ascend to come into the kingdom of heaven, the sevenfold grace of the spirit of God is set forth, which are said to be in Christ. 1. The spirit of wisdom. 2. Of understanding. 3. Of counsel. 4. Of fertitude. 5. Of knowledge. 6. Of truth. 7. Of the fear of the Lord. But herein, as Gregory noteth, he numbereth by descending, for the fear of the Lord is the beginning of wisdom, although in Christ all these were together. But for us, we must come to them by ascending. 1. To the fear of God. 2. Because there is a false fear of God as well as a true, to that fear, upon which we are put by his truth. 3. Because this is not known by all men, we must have knowledge. 4. Because knowledge is of none avail in the pusillanimous and such as want courage to stand to the truth known, we must have fortitude. 5. Because we may instead of fortitude without due advice and consideration fall into rashness, we must have counsel. 6. Because counsel is not, but in such as understand and can judge aright what is to be done in every case occurring, we must have a good understanding. 7. Because the perfection of all these lieth in wisdom, which is an heart enlarged after enlightening to the love and desire of doing all things right, that God may be glorified, and we sanctified unto his kingdom we must have wisdom. For the eight steps, v. 34. it hath been shown before, that eight is a number setting forth everlasting life, and of our rising again unto it, as Christ rose upon the eight day, as in this world the people of God rested of old upon the seventh, or as Gregory hath it, eight steps are said to be up to the gate of the inner court, because he that having gone through the seven degrees before spoken of, which indeed will bring to heaven, aspires yet to higher wisdom, of which S. Paul saith, We speak wisdom amongst the wise, that is, the knowledge of more inward and mystical things of God and of Christ, and attaineth thereunto; whereas others, who are but babes, rest in milk, that is, the knowledge of things more easy, howbeit some blame is laid upon any that are such, where the Apostle speaking of mystical things, saith, but ye are such as have need of milk, and not of strong meat, when as by reason of the time, ye might have been teachers of others.

And he measured from gate to gate 100. cubits. That is, from the north gate to the east, and so much was it from the forefront of the lower gate, v. 19. to the forefront of the inner court without, upon which number enough hath been said there, which way soever the measure went in this court, it was 100. cubits from gate to gate a perfect quadangle, implying perfection in the true Christian, who loveth Christ above all worldly things.

And the chambers and entries thereof were by the posts of the gates, where they washed the burnt-offering: vulg. and in the several treasuries, there was a doors in the fronts of the gates: Hebr. and there was a chamber or treasury, and opening, on doors by the frontispices, or in the frontispices of the gates. By the treasury here understand, as before, the teacher, by the door in him, his mouth speaking and uttering the treasures of wisdom, which he hath within him, but this door is in the frontispices of the gates; the wisdom that he bringeth forth is out of the dictates of the Apostles, who are as gates, and their dictates set forth in their writings as fronts. Such teachers then as bring not proofs from the holy Apostles of that which they teach, are no treasuries indeed, neither to be so accounted, for they have no mouths in these frontispices, as all true [Note.] teachers have, thus Gregory; but what Pope or Papistical teacher, that now is, is not condemned hereby to be no true teacher, &c. For instead of the Apostles dictates for the enriching of the souls of the hearers, they bring forth some apocryphals, some traditions of men, and some legends of lies, to the keeping of them poor and miserable in respect of true saving knowledge, or at the least corrupt glosses upon them; thus turning their sincere milk into poison, and their silver into dross, and mixing their wine with water, where they washed the burnt offerings, that is faithful and true teachers, opening their mouths to teach out of the Apostles, and other holy pen-men of the Word of God; and so laying open what perfection is required in the people of God: the godly hearers have tears hereby wrung from their eyes, to think, how short they come of that they should be, and the saints of God anciently have attained, they being so impatient in sufferings, when those were so patient, they so addicted to the world when those despised it, and they spending so little time in duties of devotion, when those spent so much. For the burnt-offerings were to be wholly offered, and the inwards to be washed; and such offerings Christians should be, as the Apostle exhorteth, saying▪ I beseech you that ye offer up yourselves as a living sacrifice, but because they cannot, they wash with the tears of contrition, which come largely from them, or in their turning by repentance for their sins past, as the women that was a sinner, wept abundantly, so that with her tears she washed the feet of Christ, that sovereign Holocaust or burnt-offering for sin, by whom all the congregation of penitentiaries have remission, as was promised Levite. 4. 13. and was by that penitent sinful woman performed, when the Lord said, many sins are forgiven her, for she hath loved much.

And in the porch of the gate were two tables on this side, and two on that to slay thereon the burnt-offering, the sin-offering and trespass-offering, v. 40. and at the side without, as one goeth up to the entry of the north gate were 2 tables, and on the other side at the porch of the gate 2. tables. 41. Four tables on this side, and 4. on that, &c. What is meant by the gate, hath been before shown; when it is spoken of the divers gates about the courts, as here it is of the north gate in particular, viz. The holy Apostles by whom believers entered in to Christ, and the porch distinguished into two, the inner and the outer, is the word of God distinguished into two, the Old and New Testament, or the faithful in the time of either, the two tables on this side set forth faith and a life led accordingly, two on that side, patience and benignity, as it is said, Love is long suffering and benign. The tables in the porch without on this side, doctrine and prophesy, those on that side circumcision and sacrifice, for such are the tables, that are sit to slay sacrifices upon, under the Old Testament, such as embraced the doctrines and prophesies therein propounded into their hearts, and outwardly conformed thereunto by circumcising and sacrificing; and under the New Testament, they that believe by a faith, wherein is life, and not by a dead faith, and are not only patient of wrongs, but also benign, doing good to those that wrong them. The sacrifices slain upon these tables are burnt-offerings, those for sins and for trespasses, that is, those of the porch within for burnt-offerings, which were Holocausis, and these were whole bullocks burnt by fire, no part being reserved, the sacrifices for sins were for commissions of evil, and for trespass, for omissions of good, called in Latin delicta quasi derelicta, left undone. These last were slain upon the tables in the outer porch, the other upon those in the inner, to show, that more is required of the faithful under the New Testament then of the faithful under the Old, they were commanded only to give tithes and offerings, all the rest of their goods being reserved to themselves, and to give and send somewhat to the poor; but under the New Testament, He that will be my disciple must forsake all, saith Christ, and take up his cross, & then an whole burnt-offering is slain, there being at the least a readiness and resolution so to do in the Christian, when he is thereunto called. Lastly, the tables are summed up together to be 8. for sacrifices of all sorts, 9. on one side in both porches, and 4. on the other. And this putting in five of all together, showeth that even under the Old Testament as well as under the New the faithful offered whole burnt-offerings, as well as other sacrifices; also by having in them the 4. and 4. that is, the eight things before spoken of, doctrine, prophesy, circumcision, and sacrifice, faith and a good life, patience and benignity, for all these must be, that there may be tables enough to slay sacrifices upon of all sorts. And an holocaust is not [Note.] only in leaving all, but being mortified to the world so, as that a man is dead to all sin, and offereth the tears of contrition to God for his sins both of omission and commission, of deed and thought, which also be set forth by sins and trespasses, as not only the faithful under the New Testament, but also under the Old were bound to do. As one goeth up to the entry of the north gate; hereby the law being meant which causeth cold fear, as the north is cold.

And the four tables were of hewn stone for the burnt-offerings of a cubit and half long, and as much broad, and a cubit high, whereupon they also laid the instruments, with which they slew the burnt-offerings. Having spoken of 8. tables by four and four, v. 41. 4. in the inner porch, and 4. in the outer, here to show, that those within were for burnt-offerings, as the principal sacrifices, and most acceptable of all others; now for the dignity of these he resumes his discourse about them again, telling of what they were made, viz. of square stones, for so the vulg. Lat. renders it, although the word 〈 in non-Latin alphabet 〉 signifieth, hewed, but the word hewed and squared, are so promiscuously used, that we may understand it of stones hewed on four sides, so that which way soever they beturned they stand and cannot fall, whereby is shown the settled continuing of the faithful in the way of righteousness, whether they be in prosperity or adversity, terrified by threatenings or allured by promises, for they have the four virtues before spoken of to stand upon, faith, a good life, patience and benignity. Of which Gregory bringeth Paul for an example, which shown, 1. His faith, when he said, to me Christ in life and death is gain. 2. His patience, when he said, we hunger and thirst, and being cursed we bless. 3. His life, in saying, I am crucified to the world, and the world unto me. 4. His benignity, in saying, I shall most willingly bestow myself, and be bestowed in the service of your faith: for such a man stands firm, being neither puffed up by prosperity, nor broken by adversity, nor by persuasion drawn to evil, nor by threatening to forbear the doing of any good. For the length and breadth of such a table, it is said to be one cubit and half, the heighth one cubit, because the length setting forth long suffering, and the breadth, love, show virtues, which are in a greater measure in the saints in this life, then the knowledge of heavenly things, set forth by the heighth which was of one cubit, as it was in Paul; for he speaking of himself and others abounding in love and patience, saith, so many of us, as • e perfect, let us be thus minded: but for knowledge, not as if I had attained it, or were perfect, &c. Loe one in length and breadth a perfect square, as long as broad, but not so high, the attaining to perfection in this being left, till another life. For the laying of the instruments, to slay the sacrifices, upon these tables, hereby can be nothing else so aptly set forth, as the Words of God, for the Word is said to be the sword of the Spirit, and sharper then any two edged sword, and collations being made out of this, as slaying instruments lie upon these tables, when the faithful have this word ready at all times to cut off temptations, as they be suggested, as Christ had when he was tempted by the devil, and so prevailed against him.

And within were hooks an hand broad fastened round about, and upon the tables the flesh of the offering. Vulg. Their lips were an hand broad, bent back inwardly round about. The Hebr. agreeth best with the New Translation, as not signifying a lip, but an hook of iron to hang flesh upon, for it is 〈 in non-Latin alphabet 〉 with a prick in the right horn, not 〈 in non-Latin alphabet 〉 with a prick in the left, which signifieth a lip. But for what reason the vulg. renders it so I know not, but for the rendering of it hooks turning inwardly round about the porch, where the tables were, there is good reason. For the flesh being cut out upon the tables, was most probably hanged off, as soon as it was cut out, till the last cut, the flesh whereof, lay still upon the tables, till it was taken from thence to be laid upon the Altar, and the parts hanged up upon the hooks most probably were the Priests parts, and if any others, that were for the sacrifice were to make room upon the table, hanged up also, they were taken down again and laid upon the table. By the hooks turned inward one palm, or span, as Gregory understands it, which is the breadth of the hand extended from the end of the thumb to the end of the little finger; we may, saith he, understand the doctrine of the preacher stirring up to good works, which are done with the hand reflected to himself, which is, when he applieth it so home to himself, that in doing good, he becometh as an hook to draw on others, and not by doctrine only, and that by doing all good things from the greatest to the least, from judgment, righteousness and mercy to the tithing of very mint and cummin, as our Lord teacheth. For the flesh of the offering, being upon the tables, this shown, how that the flesh appeared to be mortified by the instruments to slay with before spoken of, that is, the word of God, they into whose hearts this word pierceth, being hereby made as square tables of stone standing firm in the state of godliness upon all occurrences.

And without the inner gate were the chambers of the singers in the inner court, which was at the side of the north gate, and their prospect was towards the south, one at the side of the east gate, the prospect toward the north. By singers here we may understand the faithful rejoicing in the grace of God in Jesus Christ, which makes them sing of mercy, according to that of David, I will sing of mercy and judgment, to thee (O Lord) will I sing. But what is it that he saith the chambers of these singers were without, and yet in the inner court? were they without and yet within, how could this be? Sol. The faithful, that have joy for the happiness to come, which is their music, are in the outer court, that is, the Church militant in person, but in desire and faith in the inner, that is, the Church triumphant in heaven, and therefore they are said both to be without and within. See this verified in Paul, saying, I have fought a good fight, I have run a good race: now remaineth nothing for me but the crown of righteousness. He was without fighting and running, but within knowing by faith, that he had a crown there, of which he had now so great joy. For the situation of these chambers, or treasuries, as the vulg. renders it, they are said to be by the side of the north gate, their faces, or doors, whereby men entered into them being towards the south, yet one was by the east gate, the face thereof being towards the north. For the better understanding whereof, saith Lyra, it is to be known, that these treasuries were four; two for the singers, and two for the priests, of which it is spoken, v. 45. 46. Where yet it is spoken of thus, one towards the south for the Priests, who kept the charge of the house, and of one towards the north for the Priests, the keepers of the charge of the Altar. Whereby it appears, that although it be said v. 44. One looking towards the north, it is not meant that this one chamber was of the singers also, for their chambers were by the north gate only looking to the south; this by the east looking to the north, of which it is again spoken, v. 46. and one chamber more is intimated to have stood by the north gate towards the south, v. 45. for some Priests, besides the chambers of the singers there here were then 2. chambers, and a chamber by the north gate, the face to the south, and one only looking north. It is not by any means to be yielded, as Lyra yieldeth, that there is any corruption in the Text, the word one, by the incurie or ignorance of the scribe, being put for two, seeing that in every copy it is one, and in every translation Greek and Latin, and for the Hebrew, God's providence hath always been such, that there was never any corruption herein, in the least word, such care hath been always used in the writing of it out amongst the Jews, who were the keepers of these holy Oracles, that if one letter were written wrong, the whole book was laid aside, as useless, unless for the teaching of children to read thereby. For the chambers then here spoken of with their faces towards the south for the singers, they were two, and they were placed right over against the south, as the south is opposite to the north, to show further the comfortable estate of the faithful in this life, for their looking towards God, and the happiness to come, set forth by the south, from whence the warm gleams of the sun come comfortably upon those, that are in the north of this life, wherein there is sharp and nipping cold by many adversities and miseries. The other two are by the east gate, and look out towards the south, and the other towards the north, and were the one for the Priests of the house, the other for those of the Altar by the east gate, the one was to signify the ministers nearness to Christ under the Gospel, even so near, that he makes account of them as of himself, witness that saying of his, He that heareth you, heareth me, and he that despiseth you, despiseth me, and again, whatsoever ye bind upon earth shall be bound in heaven: as he had power to forgive sin, so communicating it unto them; and of his being set forth, as the east, enough hath been said before. But why doth this chamber or treasury look, or the faces stand towards the north? Sol. Because, as hath been before shown, the north setteth forth the Gentiles in whom there was nothing but a chilly coldness, as of the dead, but they were sent forth from Christ, as the east where the Sun ariseth bringing heat and warmth. When he said, Go ye, teach all nations, &c. for then they that were before dead in sins and trespasses, were by the grace of faith revived. And these Priests or Ministers be of two sorts, some keepers of the House; and some of the Altar, wherein it is alluded to the distinction of the Priests of old, some of whom were such as kept the watch of the Lord's house in their course, and some offered the sacrifices, and these that offered, are said to be the sons of Zadok of Levi, because that Abiathar being by Solomon put from the Priests office, Zadok was set up in his stead to be High priest, and therefore his sons as the superior priests served at the Altar, the other priests kept the house, that no unclean persons might enter. But hereby it was shown, that under the Gospel the ministers of Christ should have a double work to do, one to preach and pray, which was as an offering of sacrifice unto God, according to that, Offer to God the sacrifice of praise, and to that of the Apostle, We are everywhere a sweet smelling savor unto God: and well may this be compared to that which was done upon the Altar, viz. burning and consuming flesh by fire, because by the Spirit going along with their preaching that which is carnal and fleshly in their auditors is consumed: the other of ruling by censuring gross offenders, and absolving the penitent, and suppressing and stopping the mouths of Hercticks, for thus the Church of God, which is his house, is kept, as it were with watch and ward. It may seem indeed, and so some conjecture, that two sorts of ministers are here represented, one of majores or greater, the other of minores or lesser ministers, the formen being over the house or Church to rule herein for the keeping out of heretics, and gross sinners, the latter for preaching. But this is improbable, both because preaching is the greater and more honorable work, as appears 1 Tim. 5. 17. and the first ministers of the Gospel had authority given them alike both to preach and rule, and Paul who was one of them, that had such authority, saith the dispensation is committed unto me, and woe is to me, if I preach not the Gospel; wherefore no minister is so to apply himself to ruling, as not to preach also, neither are any set up to preach, that may be denied to bear a part in the government, seeing he who hath power in the thing, that is greater, doubtless hath power in the lesser pertaining to the same calling. And here it is to be noted, that they are all Priests both that govern and preach, that keep the House and serve at the Altar; to which also preaching is compared, 1. Cor. 9. They then that are [Note.] of another calling who take upon them to share in this government under the name of lay Elders, are intruders, and have no calling from God to this Office, whatsoever they have by men, which I would to God our civil rulers, or higher powers would seriously consider, and so I doubt not, but that they would be so far from being the authors hereof, as that they would rather put to their hands to pull down this mongrel government wheresoever it is set up, that the rulers of the Church might be wholly Church-men. Whereas it is added, these are the sons of Zadok of Levi, which come near the Lord to minister unto him; hereby is shown, that all the ministers of Christ, who preach the Word, should be as Zadok, patterns of righteousness, as the word signifieth, for 〈 in non-Latin alphabet 〉 of which it cometh, is righteousness; and to show, that righteous ministers by preaching come to stand by the East gate, that is, Christ, and so to be nearest to him, and not so much by ruling, although this being well done is commendable also, as appeareth by his saying, that those of the sons of Levi came near to minister to the Lord, whereas the other priests had their chamber by the north gate near the singers looking to the south.

So be measured the court 100. cubits long and 100. broad foursquare, and the Altar was before the house. This was the inner court, otherwise called the priests court, wherein under the open heaven they offered sacrifices upon the great brazen Altar, which it is here said, stood before the house, as there was another within the house of gold to burn incense upon. This court, as the house itself represented the Church under the Gospel, 100. cubies long, and 100. broad, intimating the long suffering and perfect patience of the faithful in the length, and their perfect love and charity in the breadth, as being extended not only to friends, who are nearer, but also to strangers and enemies, as further off, for when our Lord commended unto us the love of our enemies after the example of God, he concluded, Be therefore perfect, as your Father which is in heaven is perfect; and as hath been before shown, 100. is the number of perfection. Whereas it is added, foursquare, this is not superfluously done, as it may seem, because that which is as long as broad is foursquare, as all men know, but to intimate besides the two graces already spoken of, patience and love, two more, faith and practice, and that then we are truly of this court, when we have all these proportionable one to another, according to the perfectest measure, a perfect faith first, and annexed hereunto as [Note.] much love, and to love as much patience, and to patience as much beneficence. For no man hath more true faith then he hath love, and no more love then patience in suffering wrongs and patiently suffering persecution, and no more patience then practice, fleeing the sins forbidden and doing the good commanded and acts of mercy towards the distressed and poor. For the Altar before the house, that is, the Brazen Altar, where on beasts were offered in sacrifice, hereby was shown the consuming of the flesh & carnality in us by the fire of the Spirit, that we may enter into the kingdom of heaven, into which none shall enter, that are still flesh and blood, although by the professing and preaching of the faith, they come to be of the inner court, for many, saith Christ, shall say, we have prophesied in thy name, and cast out devils; but I will say unto them, Depart ye workers of iniquity, and it is expressly said, flesh and blood shall not inherit the kingdom of heaven.

And he brought me to the porch, and measured each post, 5. cubits on this side, and 5. on that; and the breadth of the gate was 3. cubits on this side, and 3. on that. Vulg. He measured the porch, so likewise Hebr. not post, and it is meant so much of the porch, as was on one side of the gate thereof, and so much as was on the other, the gate between the sides having two leaves, one 3. cubits and the other 3. By porta yet, saith Lyra, we are to understand posts portarum the posts on each side of the gate, but hereof he yieldeth no reason, although I grant it may be conceived, that it was so, because otherwise we have not the full length of the porch, which was 20. cubits, there being in the measures here spoken of only sixteen cubits, for that the length of the porch was 20. is shown v. 49. as the breadth of the Temple was, and there were posts, although not here expressed, is shown there also, and steps whereby to go up to the porch, as standing upon the top of mount Zion. For the measures of this side and that 5. cubits each of them, they together making ten, hereby the 10. Commandments may not unaptly be understood, and by the 3. and 3. cubits of the gates, the one the faith of the blessed Trinity, the Father, Son, and Holy Ghost, the other the three applications of the commandment against murder, against adultery, and against swearing. For whoso will enter into life must keep the Commandments both of the Old Testament and of the New, and he that believeth shall be saved, and true believing is in the Father, in the Son, and in the Holy Ghost, as in the form of baptizing,