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CHAP. XLI.

AFterwards he brought me into the Temple and measured the posts, six cubits broad on the one side and six on the other, which was the breadth of the tabernacle. For posts, as before, the vulg. more agreeably to the Hebr. hath fronts or frontispices. Here is a description of the temple, or Sanctum, after that of the porch before going, by the dimensions thereof, and other parts adjoining thereunto, that also of the Sanctum Sanctorum being first described likewise v. 3. For the frontispices here Lyra noteth that they were not without but within, because he saith, that he was first brought into the Temple, and then the man, whom he saw, began to measure, and by the breadth is meant the thickness of these fronts, and for the addition, which was the breadth of the tabernacle, this, he saith, was the Temple so called in regard of the Tabernacle, which was first the place of divine worship, and instead thereof was the Temple built by Solomon; then comes he to measure the gate 10. cubits, and the sides on one side five cubits, and five on the other. Here Lyra saith, this may seem not to agree, the fronts 6. cubits a piece, and the gate 10. together making 22. whereas the breadth of the house was but 20. but he answereth, there is a cubit in thickness counted on each side of the door, and so the breadth of the door was but 8. cubits, which added to 12. make just 20. But this objection and answer seem to me superfluous, for the sides of the gate being either of them 5. cubits and the gate 10. make the breadth of the house, viz. 20. and it is not said, Hebr. which was the breadth of the Tabernacle, but only after the fronts and their breadth spoken of, it is barely said, the breadth of the tabernacle; before which we may with better sense prefix, next for the breadth of the tabernacle, the breadth of the gate 10. &c. Moreover in saying, that by breadth of the fronts was meant their thickness, he confoundeth himself, so soon making it again the breadth like that of the gate to come to this number of 22. The frontispices therefore were more probably not pieces standing equally with the gate, but placed above, of that breadth fairly wrought, as the name doth imply. For the mystical sense Isidor saith, that the fronts 6. cubits broad set forth the whole creation, which was perfected in 6. days; and as by the sight of these fronts the beauty of the Temple was seen, so the power and wisdom of God is seen in the creation, as both David and Paul show. For the gate 10. cubits and the sides five apiece, Jerome saith, that by the 10. perfection of obedience to the 10. Commandments whereby men enter into life is set forth, although not in act, yet in heart, and by the fives, the senses internal and external employed hereabout. For when a man is in all his senses taken up with the Commandments, he entereth, as it were by the gate into the house of life. For the length of the Temple 40. cubits, it hath been often said before, that by length, long suffering and patience is set forth, which they must be endued withal, that would enter into the Kingdom of heaven, for we must suffer with him, if we will be glorified with him. Now according to this number of 40, Christ fasted 40. days, and Moses 40. before him, and the children of Israel were 40. years in the wilderness, wherein they suffered by labor and travel and divers other ways, before their entering into Candan, and we must all suffer long, before the crown cometh, as good soldiers of Christ Jesus. To this effect the Ord. gloss. Breadth setteth forth love, which is the old commandment and the new, and therefore double perfection is hereby intimated, legal standing most in things external, as having no more God's but one, abhorring from images, &c. and evangelical in things internal and spiritual, the worshipping of God in spirit and in truth, a right faith touching God in the unity of essence and distinction of persons, glorifying of the name of God, resting from sin &c. Or by these 20. as I noted before upon the like number 20. acts of love and charity are set forth; which I will not now again enumerate.

Then went he inward and measured the post of the door 2. cubits, and the door 6. cubits, and the breadth of the door 7. cubits. For post again the vulg. and Hebr. have front, the singular being put for the plural, or the front is named, it being left to be understood on this side and on that, the cubits being two set forth two principal graces, faith and love; the cubits of the door or opening being 6, and of the breadth thereof 7. set forth, how the faithful after their labors in the Lord in this world represented by 6. because made in 6. days, come finally to rest in the holy of holies set forth by seven, the number of rest, because the Lord sanctified the seventh day, the length and breadth are shown to have been equal, 20. cubits, and 20. a just square, intimating the stability of the kingdom of heaven, set forth by this most holy place for which also the city of the new Jerusalem is in Revel. set forth to be foursquare, for that happiness is everlasting, and that glory such, as can never be shaken, and to show the superexcellency hereof it is called the Holy of holies, as the song of Solomon, the song of songs, for the superexcellency thereof.

He measured the wall of the house 6. cubits, and the breadth of every side chamber 4. cubits round about the house. Here after the description of the parts of the temple, viz. the Sanctum, and the Sanctum Sanctorum, he proceeds to the walls of the whole building and the chambers built thereunto, which were 3. walled side chambers, and 30. in order, v. 6. For the 6. cubits of the wall, this must needs be understood of the thickness, and not of the breadth, because that was much more, and thus thick had the wall of this high building need to be, that it might stand the more strongly. For the chambers said to be 4. cubits broad, some for chambers render it Latera, sides, expounding it of butteresses set to the walls an equal distance from one another the more to strengthen it, and some exedras, seats, but both the word 〈 in non-Latin alphabet 〉 signifieth a chamber, and 1 King. 6. it is expressly said, that chambers one above another were built, the lowest rank of chambers being 5. cubits, the next 6. cubits, the highest 7. cubits broad, but now it seemeth, that the lowest was but 4. the next 5. and the highest 6. whereas then it is said, the side chambers were 3. one over another 30. in order, the meaning is 3. ranks, in each of which if there were 10. we come to the number of 30. in all, 3. one above another in 10. ranks. And they entered into the wall which was of the house for the side chambers round about, that they might have hold, but they had not hold of the wall of the house. For the meaning of this see 1 King. 6. 6. he made narrowed rests round about, that the beams should not be fastened in the wall of the house, the vulg. for entered into the wall, hath, there were eminencies, which entered into the wall, Hebr. and goings out in the wall, which was of the house, &c. For the words are 〈 in non-Latin alphabet 〉 the first words signifying, and goings, or goings out, or prominencies in the wall serving to support and stay up that part of the chambers, which stood toward the wall of the house, that there might be no need to make breaches therein by making mortice holes for the use before said, as the next words plainly show, they had not hold of the wall of the house. Wherefore there is certainly a fault in the New Translation, which saith, that they entered into the wall. But how these chambers stood, and for what use they served, see my notes 1 King. 6. 5. where also the heighth and length of the house omitted here are set forth. For the spirit: meaning of the number of six, which was the thickness of the wall, enough hath been said before; for the number of four cubits the breadth of the chamber, Isidor saith, that these set forth the 4. humors of the body, which being sanctified, the choleric to become zeal, the melancholic to sadness and sorrow for sin, the sanguine to pleasure [Note.] in heavenly things, and the flegmatick to slowness to anger, make men fit chambers for the Holy Ghost to dwell in; thus Isidor, with a little supplement: and for the number of 3. and then of 30. chambers, he following the vulg. Latera ad latus, bis 33, i. e. 66. saith, that herein it is alluded to the law of purification after puerpery, where it is appointed, that a woman after bringing forth a maid child, seven days being past, she should continue purifying 33. days, and after a maid, 2. weeks being past, 66. days. For which [Note.] is it said twice 33. and not without this duplicating of a number, 66. chambers, but to show a double birth, as there, one a natural, the other a spiritual, through both which when we have gone, we shall come to be as side chambers to the temple, that is holy and shining in glory, as that temple, that is, heaven doth, which is the seat of God's residency forever, as the material temple of the Jews was for a time. Touching this reading of the vulg. it is favored by the Hebr. only whereas it is Latera ad latus, sides to side, Hebr. it is, chamber to chamber 〈 in non-Latin alphabet 〉 . 33. two times: and then the ranks must be 11. three in a rank on the one side and three on the other, the New Translation then needs correction here also. For the eminencies or goings out, whereupon one part of the chambers was stayed next the wall of the temple, so that they had no hold of the wall thereof, this, saith the Ord. gloss, signified the saints of God in their life and doctrine being as a foundation to the faithful here living, who come not yet to the temple of heaven to enter thither, but by faith see it to come and are herein comforted, as it is said, Heb. 11. They received not the promise, but saw them afar off and rejoiced.

And there was an enlarging and winding upward to the side of the chambers, for the winding about the house went still upward round about the house, therefore the breadth was still upward, and so increased from the lowest chamber to the highest by the highest by the midst, Hebr. the lower ascended to the highest to establishment, or in preparedness, as God had prepared or appointed it to do, and the circular roundness with the enlargement was at the corners of the house, which was square, so that the building of the chambers there must needs be larger, as fetching a compass, that those on the one side might meet with those on the other. And hereby is intimated that which was before said of the lower chambers being of less breadth then the upper till they came to the uppermost of all, upon the top of which was the roof here called 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 to prepare, or establish, or infirmare, so that it may be rendered firmament, the root being so called, because over the top of all the chambers, as the firmament is over the highest buildings or mountains: By the round going about of these chambers, the roundness of the world is set forth, from which the higher we ascend in our contemplation of Divine things, the more is our understanding enlarged, [Note.] as Peter being on the top of the house fell into a trance, and saw, and knew, that which he know not before, of the will of God touching the Jews and Gentiles, being now all alike before him. And Christ took all the Apostles up to an upper room, and shown them the great mystery of eating his Flesh, and drinking of his Blood, to the attainment of everlasting life.

I saw also the height of the house round about, the foundation of the side-chambers was a full reed of 6 great cubits. By the house here understand the wall of the house against which the chambers were placed; and for the foundation of these chambers, as the vulg. hath it, I saw in the house round about, the height, the sides founded, &c. expounded by Lyra, the height of the Chambers, which were lowest: from the ground to their roof a reed, & consequently from the lowest to the roof of the second a reed, and so likewise from thence, to the roof of the highest. But for so much as a reed is 6 cubits, and an hand breadth, how is it that he addeth after the reed spoken of, 6 great cubits? Sol. it is Hebr. 6 cubits, a space; that is, something more being above the 6 cubits, as it were given in to make up a full reed, that is, the foresaid hand breadth. The height then of the chambers one above another in all, was 18 cubits, and 3 hand breadths, and this is called the height of the house, because these adjuncts were part of the house, per Synecdochen.

The thickness of the wall for the side-chambers was 5 cubits without, and that which was left was the place of the side-chambers within; and betwixt the chambers was the wideness of 20 cubits round about the house on evry side within: Vulg. and the breadth by the wall of the side without 5 cubits. But by breadth is here meant thickness, and for wall of the side, Hebr. it is the wall of the chamber, the singular being put for the plural, chamber for chambers. By the wall without, that being meant, which was on the outside of these chambers from the wall of the Temple, for that was within, upon the prominencies whereof they were supported on that side, as upon this wall 5 cubits thick on the other, whereby we may gather, that these chambers were strongly built, and so were a further strengthening to the Temple. For these words, That which was left, &c. the vulg. hath, The inner house was in the sides of the; that is, saith Lyra, the Temple was within these buildings adjoined round about, Hebr. 〈 in non-Latin alphabet 〉 by Junius expounded, Spacium quod concessum fuit, or a pure floor, the place of substructions which were to the house, meaning the space afterwards spoken of. But to render it word for word, it goeth thus, And the house that rested, walls or chambers which were in the house, which is to be supplied with the words before going, I saw, and the meaning must be, that he saw the whole house within, which was free from buildings, and not as without, but left as a fair spacious place, glorious to behold, both the Sanctum, and the Sanctum sanctorum, and the chambers hitherto spoken of also, which were in the house, or to the house adjoined, as appurtenances thereof, and so these words are as an Epilogue, or conclusion in brief, showing what he had hitherto seen touching the house, and hitherto declared more at large. For take it any other way, and either the words are quite gone from, or the rendering is without sense. Now for the spiritual meaning, the height of each chamber 6 cubits, and those with a space more added, set forth the great labors of the faithful in this world represented by 6, as was said before, that they have place in the House or Tabernable of the most High, and the 5 cubits breadth, the 5 cubits of mercy, which have also been often before spoken of.

And between the Chambers was the wideness of 20 Cubits round about the house on every side, vulg. between the treasuries; and indeed the word is here varied, and not the same, which before was rendered Chambers: but thus it is intimated, that the Chambers before spoken of were treasuries, or rooms, to lay in things pertaining to the Temple, as 2 Chron. 5. treasures are spoken of, which were brought into the house, which must be understood of this part of it consisting of Chambers: Lyra, by Chambers round about, or Treasuries, will have only the North and South side meant, but not the West, where the Sanctum sanctorum stood; nor the East, where the Porch and Gate to enter into the Temple was: and for this space of 20 Cubits, he saith it was between the Temple and these Treasuries. But it is expressly said that they were round about; and 1 King. 6. 5. against the Sanctum sanctorum, as well as parts of the Temple, north and south; and indeed they could not otherwise have gone round circularly, as it is before said; and for the space, it is expressly said between the Treasuries, and therefore must be taken of a space betwixt one rank and another, and so all the wall of the Temple had not buildings against it; but these spaces were left for lights to come into it: and that this space cannot be meant of a space betwixt the wall of the Temple, and these Treasuries, appears because that against the wall of the Temple there were stays to support the Chambers, but none other wall but that of the Temple on the inside. If it shall seem to make against this, that so much ground then must needs be taken up to these spaces, that there would, not be room enough for so many Chambers to stand upon. Sol. It is not necessary to hold, that there were such wide spaces betwixt everyone rank, and another, for it is only said, that it was betwixt the Chambers round about the house on every side; from whence can be gathered no more, but that there was such a space betwixt Chambers and Chambers on the north side, and on the east and south, and west: on the east, this space being left for the entrance to the Temple; on the west, to give light to the most holy place; and likewise on the south & north, to give light to the Temple, and then the whole building being of that longitude and latitude which is spoken of ver. 13, 14, 15. there might well be room enough both for these spaces, and all the Chambers. These spaces betwixt the Chambers most probably served to set forth as those betwixt the Chambers spoken of, Chap. 40. 7. some within the limits of God's House, that are not yet built, but are void of the treasure of God's Grace, and much more room is supplied by such than by [Note.] these, that are treasuries, for four cubits of these there being 20 of those. For such is the estate of the Church, even under the Gospel, as appeareth Mat. 13. and where it is said, Many are called but few chosen, which should make all such, as be like empty caskes, that hold no heaven-liquor distilling as the rain from above to sanctify thereby, and all wast places unbuilt, to fear, as knowing that although they have a room in the Church, • ver they are no parts of God's Temple, coming to him as lively stones, but dead still in sin, and so in the way of dying everlastingly.

And the doors of the side-chambers were towards the place that was left, one towards the south, and another towards the north, and the breadth of the place left was 5 cubits round about: vulg. and the door of the side for prayer, &c. and the breadth of the place for prayer 5 cubits. Here the same word 〈 in non-Latin alphabet 〉 which went before, ver. 9. by vulg. rendered, inner, is again used. But as I said there, so here, the proper signification of it is rest; and thus is the inner part of the Temple allegorically called rest, because a type of rest forever in Heaven. Now on both sides of the Temple it seemeth where the space before spoken of, of 20 cubits was, there were doors both on the north side, and the fourth of the temple, and against these doors round places distinguished from the rest of that space, into which they came as Lyra conjectureth, that were unclean, to pray; and this was five cubits round about, they that came thither being under the open Heaven, for no building is here spoken of; and for side-chamber, Hebr. it is either Chamber, or side, but rather to be taken for the side of the Temple here, in which was not only an opening eastward, or door, but also northward and southward, as is intimated, Chap. 42. 14. where it is ordered, that the Priests should come from the north and south out of the Chambers, in which the holy Vestments lay into the Temple to Minister, and not come in the Court. Now for these places, into which singular persons came towards the place of rest, being either of them 5 cubits round about, and the doors from them into the side of the Temple northward, and southward: hereby saith Jerome, was set forth the praying of the Faithful, being pinched with adversity, as by the north cold, or warmed by prosperity, as by the sun shining out of the south, or over heat from hence by persecution; as the heat [Note.] of persecution is also compared to the heat of the sun upon the stony ground; and against temptations coming by either; and their praising of God for good coming by either, and deliverances from evil: and all this must be done with sanctified senses, which be five, as hath been before shown, for which it is added 5 Cubits round about.

Now the building that was before the separate place, at the end towards, the west was 70 cubits broad, and the wall of the builbing was 5 cubits thick round about, and the length thereof 90 cubits. The Prophet having hitherto described the Temple with the adjuncts, now summeth up the breadth and length of all these buildings, together calling them the building before the separate place: that is, the Sanctum sanctorum; for that stood west-ward, and was separated from the Temple; for the breadth 70 cubits, they may be thus reckoned, the breadth of that place 20 cubits, the walls on either side being 6 apiece 12, the chambers adjoined 4 a piece 8, the prominencies to stay up the chambers on one side 5 cubits, on both 10. the walls of the chambers without, on both sides, five a piece, 10. the wall compassing all about in thickness, five on each side 10. which being put together, 20, 12, 8. and three times 10, make 70. For the length of the whole being 90: thus the Porch 10, the Temple 40, the Sanctum sanctorum 20; the space for the chambers at either end 4, and 4, that is, 8; the walls of the Temple at either end 6 apiece, being put to 8, make 20, and these sums put together, 10, 40, 20, 20, make 90.

But what are the sums then of the breadth and length following, ver. 13. So he measured the length of the house a 100 cubits long, and the separate place, and the building, with the walls thereof 100 cubits. Having already spoken of the length 90 cubits, but omitted the thickness of the out most wall round above all the buildings, whereby they were enclosed, which thickness was five cubits at one end, and five at the other; now he summeth up the same again, making it 100, by adding the cubits of the walls at each end, east and west, being together 10, and this put to 90, it is 100. For the breadth also said to be 100, ver. 14. by breadth here before the face of the house understand, as the vulg. renders it, Platea, according to the Greek, in which tongue 〈 in non-Latin alphabet 〉 is broad, and platea, a spacious or broad place; this before the temple at the east, and all the other building was not only extended to 70, as they were, but to 100 cubits, as the inner court, upon which it butted, was according to the description thereof going before, chap. 40. 27.

And be measured the length of the building over against the separate place, which was behind is, and the galleries thereof on the one side, and the other 100 cubits, with the inner temple, and the porches of the court, After the length of the temple, and all the buildings about it measured, and the breadth of the spacious, or broad place before them, now the measure of the length of other buildings not ye • spoken of followeth, viz. of galleries behind the temple, and all the buildings before mentioned at the west end, being added for further ornament, and to beautify this rare structure the more. Some say it was on the east, but this is manifestly erroneous, because the space lying before the temple eastward was said, ver. 14. to be in the face thereof, this as opposite hereunto, behind, or as the vulg. hath it, at the back. There was then, as before the temple eastward a spacious place 100 cubits long, so behind it westward of the like length, wherein galleries stood for walkers fairly built. The word rendered Galleries, cometh from 〈 in non-Latin alphabet 〉 to pluck away, by which name these buildings are called, because distinct from the temple, and chambers, or treasuries before spoken of, and standing by themselves, a space being betwixt them and the temple called the separate place, for the reason before said, and these stood all along beyond the west end of the temple in length answerable to the breadth thereof and the buildings about it, all which together have been often called the house and the separate place, by the house there those buildings adjoined, being meant, and the temple by the separate place. For the words following, with the inner temple and porches of the court &c. v. 16. 17. they are nothing else but a summary capitulation of some things spoken of more largely before, or a brief declaration of other things measured without setting down the measures. For the spiritual meaning of the 70. cubits broad and 90. long, and then of 100. in length and breadth, the Ord. Gloss. saith, that by 70. being 10. sevens perfect rest in the life to come is set forth [Note.] because 7. is the number of rest, or the Sabbath, and so of perfection: by 90. and the 100. following, the age of Sarah, and Abraham, she being 90. when she bare Isaac, and Abraham 100. years old: it being hereby shown, that the true Christian is one, that is, a daughter of Sarah, if a woman, as Peter calleth women arrayed with modesty and humble meekness, and both man and woman a child of Abraham as Isaac was according to the spirit, if they walk in the steps of the obedience of his faith, and children not of Hagar, but of Sarah, and so heirs of that inheritance, heaven forever.

The narrow windows &c. And the windows were covered. Here Jerome crieth out (O the depth of the wisdom and knowledge of God) here be windows, but narrow, or, oblique, as he hath it, and covered, which what can they be conjectured to show, that we see not, neither can we see into the things of the life to come as we shall see hereafter, when we come in heaven, the knowledge hereof in the perfection being yet hidden from us, for which it is said, the eye hath not seen, nor the ear heard, &c. And yet there be narrow windows, whereby we may see a little, as it is said, now we know but in part and see darkly as through a glass. Beda will have the windows to set forth teachers giving light unto others, for as those windows were narrow without, but broad within, so the teacher hath more light of knowledge in him, then that which he showeth to the people. Now it is to be understood, that these windows were only in the temple northward and Southward, not in the Sanctum San ••• rum, into which none must look, to show, that the hidden or secret things of the Lord belong to the Lord, and are not for us to pry into, but what is [Note.] revealed only, set forth by the temple, and windows on the sides thereof. On the east was the door of the temple so large, that standing open the sun enlightened the whole house that way sufficiently, as in the glorified estate to come there shall be no need of the light of teachers anymore, but God and the Lamb shall fully enlighten all that attain unto it, as a more glorious sun forever and ever.

And it was made with cherubs and palm trees, and a palm tree was between cherub and cherub, and the cherub had each one 2. faces. Having said enough of the divisions of the house of God, now he cometh to the carved works thereof, the cherubs setting forth angels, that are always present in the congregations of the faithful according to that of the Apostle, a woman ought to have power on her head because of the Angels, as at Bethel, Jacob saw the Angels ascending and descending by a ladder. And palm trees set forth the victory obtained by the faithful, in token of which they, which appeared Revel. 7. 9. carried branches of palm trees in their hands, as the Israelites being in quiet possession of Canaan carried such branches and boughs out at the feast of tabernacles to make them boothes for expression of joy for victories over the Canaanites. And the cherubs had each one two fuces of a man on the one side, and of a lion on the other. The cherubims in the most holy place of old had either of them only one face, viz. of a young man, but these here two, unto the face of a young man, the face of a young lion being added, that of the young man representing beauty and good favor in the Angels attending upon the highest Majesty, above that of any other creature, as man is the most beautiful of all upon earth in face, as being made after God's image, and likeness, not only spiritually for righteousness and holiness, but for beauty and glory, for when God the Son hath been pleased at any time to show himself either before or since his incarnation in his beauty, he hath appeared in the likeness of a man. But in this temple representing the Church under the Gospel, he is set forth by two faces of a Man and Lion also, to show the tribe of which he came, as Jacob had prophesied, Gen. 49. 9. and he is called accordingly, a Lion of the tribe of Judah, for he is one with [Note.] every faithful man, full of humanity, he cannot see him in distress, but as the good Samaritan holp the man that had fallen amongst thieves, so he helps him, and is a comfort to him: but on the other side to the wicked he is as a Lion ready to tear him in pieces. Wherefore as we would have his human face turned to us and not his leonine, let us kiss the Son by humbly submitting to be ruled by him, and not by the cries of our notorious sins coming up to his ears awake this sleeping lion to our own destruction forever, as all they shall find, that they do, who harden themselves in their evil ways. Of the face of a man and a lion, and of an ox and eagle also in one cherub, see before chap. 1. and what was represented thereby.

The Altar of wood was 3. cubits high, and the length 2. cubits, and the corners, length and walls thereof were of wood, and he said, this is the Table which is before the Lord. Cornelius a lapide of his own head addeth here, that this table was overlaid with gold, and that incense was offered thereupon, but the Jesuit saith more then can be gathered to countenance the superstitious offering of incense in his Church upon the high altar. This place seemeth to me to represent the turning of a golden altar that was under the Old Testament (where all outward glory was in the temple, by such glory to draw men in the nonage of the Church unto it, as children are drawn by goodly things) into an wooden table for the Communion, that then should be celebrated at it, being metaphorically only called an altar; now for the precious body and blood of Christ set thereupon in remembrance of his sacrificing of himself once for our sins, and it was three cubits high to show the great mystery of the elements there propounded, bread and wine, hiddenly exhibiting to the faithful Christ's body and blood to be truly received, which is a threefold mystery to the bodily eye seeing nothing but bread and wine, to the feeling there being nothing else felt, and to the taste of the palate, there being nothing else tasted, the length 2. cubits denoting two things only herein given us, which be all that are necessary for our sustentation, meat and drink, not any object to be looked at and adored, or to this end to be elevated or carried in procession as a remedy against any bodily evil, it being altogether a spirit: good, and to be used accordingly, yet with all due reverence, as Christ hath ordained.

And the temple and sanctuary had 2. doors. V. 24. And the doors had two leaves apiece, &c. That is, either of them one, besides doors in the wall north and south before spoken of, therefore by these are meant doors standing eastward, whereby the greatest entrance was into the temple; and from the Temple into the Sanctum Sanctorum or Sanctuary, and these doors were two-leaved, and they were made of thick planks with carved work upon them of palms and cherubs, as the walls of the temple were wrought, of which I have spoken before. V. 26. And there were narrow windows and palm trees on either side the porch: of both which enough before.

CHAP. XLII.

THen he brought me forth into the outer court the way towards the north, and he brought me to the chamber right over against the separate place, and before the building towards the north. Having spoken of the Temple, and the buildings about it, and things pertaining thereunto, now he proceedeth to speak of the courts by the sides of the temple Northward and Southward: for it must be conceived, that as therewere spacious places at both the ends of the temple, so there were on either side: the whole building by this means being compassed about with ground as our Churches be with Churchyards. For although no express mention be made of ground and chamber on the south side, as there is on the north, yet it is intimated v. 12. 13. that the south was herein, as the north; so that one being described the other is left to be understood as proportionable thereunto. The separate place, as hath been often said, was the whole temple together with the chambers or treasuries adjoined, and therefore the chamber now spoken of or treasury was a large building more outward over against the other treasuries. And that we might know the length of this court, and the breadth thereof; he saith, the length was 100. cubits, before which was the north door or gate, for the word commonly rendered door is 〈 in non-Latin alphabet 〉 opening, and therefore may indifferently be rendered by either, and this door was northward, from the temple in the foresaid treasury to enter into it, on the side next unto this spacious court, being in length as all the buildings before were said to be, and the breadth at the east and west ends the just square being thus still continued.

Over against the 20. cubits of the inner court, and the pavements of the outer court was gallery against gallery in 3 stories. It seemeth hereby, that the 50. cubits breadth of the outer court enclosed within it, as parted by a wall an inner, not spoken of till now of 20 cubits square, so that the outer court in breadth of 50. cubits lay partly against the pavement of the same outer court, which pavement being not before spoken of neither must be conceived to be a part of the same outer court extended at both ends of the inner east and west 30. cubits, that is, at the one end 15. and 15. at the other: for so Lyra reasoneth, but surely he mistook the breadth for the length of 100. cubits, out of which if 20. be deducted for the inner court, there will remain 80. and so 40. at either end covered with a pavement, besides the whole length of the same outer court being 30 cubits more in breadth, all which was likewise covered home to the galleries 3. stories high here spoken of. And this court, saith Jerome, was thus paved to show how cleanly from dust both in summer and winter, and from dirt fouling their feet the priests went when they passed from these galleries to do their service within the temple, intimating the cleanness of the feet of the afflictions in the Ministers of the Gospel, according to that, How beautiful are the feet of those that bring glad tidings of peace &c. and in all, that would enter into heaven. For the galleries, the word used here, is the same that we had before ch. 41. rendered galleries, but it signifieth plucked away, or a chamber, yet the word gallery is best to express the meaning, this being on the north and south side answerable to those on the west before spoken of, but that here were three one above another, and in saying, gallery against gallery, it is meant, as on the north side, so it was on the south.

And before the chambers was a walk of 10. cubits broad inward, a way of one cubit and their doors towards the north. Here he returns again to speak of something more concerning the chambers adjoined to the temple, as is aforesaid, hitherto omitted. Here was a walk of 10. cubits broad inward, that is, in the inner court called before the twenty cubits, here was also a way of one cubit, showing the perfection, that should be in the walking of the ministers of the Gospel, and the unity of their faith, all holding and teaching one and the same, and thus it was in the primitive Church, when they were all together with one accord in one place, when they began first to go out to preach amongst the Gentiles set forth by the north, towards which these doors were opened, when the Lord said unto them, go teach all nations baptizing them, &c.

Now the upper chambers were shorter, for the galleries were higher then these, then the lower and middlemost of the building. Having not said anything hitherto of the height of the gallery, of which there were three stories, now he setteth that forth, saying, that each of those stories were higher, then the stories of the chambers, both uppermost, lowest, and middlemost: therefore in saying, the upper chambers were shorter, he meaneth lower, but not then the middlemost and lowest hext the ground, as some would have it; for the comparison is not made betwixt the chambers joining to the temple, the heighth of one and another of them, but betwixt those chambers and the galleries. And those galleries in height exceeding the chambers do not unaptly represent secular men, who are higher in worldly dignity and wealth and power, then spiritual [Note.] men, that serve God in the Ministry, although they be nearer to the temple, and they are 3. stories setting forth these 3. things, worldly wealth, honoun and power, as the 3. stories of the chambers do the spiritual riches and the power that the ministers have with God, and their future honor in heaven.

For they were three, and had not pillars as the pillars of the courts, therefore the building was straightened more then the lowest and middlemost from the ground. Here a reason is yielded why the stories of the chambers were lower then those of the galleries in the outer court, viz. Because they stood upon pillars, and these not, for so are the pillars of the court to be understood, as supporters.

And the wall that was without over against the chambers towards the outer court on the forepart of the chambers, the length thereof was 50. cubits. The vulg. for well, hath peribolus and Hebr. it is 〈 in non-Latin alphabet 〉 signifying any fence, that compasseth about, as peribolus doth, and this fence is to be understood of one at the east end of the north side of chambers, because from the east it is by and by said that there was an entry to these chambers, v. 9. and this breadth is just the breadth of the outer court, where the galleries stood northward, and therefore it was both against them and the chambers eastward, but not near unto them, but a good distance of, for these buildings, it is expressly said extended in length but 50. cubits, and the court 100. therefore at each end there were 25. to this fence from chambers and galleries also, for of these one was said before to stand against another. Of the foresaid length see v. 8. And both that this fence stood eastward; and that there was a space of that court, before one come from thence to the chambers, the next words show v. 9.

The chambers were in the thickness of the wall of the court towards the east • ver against the separate place and the building. The vulg. there was under these treasuries an entrance from the east of those that entered into them out of the outer court in the breadth of the compassing fence of the court, which is far more sensible and better agreeing to the Hebr. which hath it, and under these chambers or treasuries an entrance of one going, or in ones going to them, and the word rendered thickness, signifieth breadth also, and because it was used before in speaking of this outer court for breadth, it may best be also so taken in this place. And then the meaning will plainly be, as a man cometh out of the outer court, which in length extended much more then these buildings, he came by the breadth of the fence there of beforesaid to be 50. cubits, thence going on till he came at the nethermost room eastward, where he entered under the two stories that were higher, and thus it appears, that the entrance through this sense from the east, was over against the separate place, and the building, that is, the building of treasuries, which were part of the temple together called commonly the separate place, because betwixt them and other building belonging to the temple there was a great space of ground, they being called before for this, plucked away, as hath been often shown. Spiritually by the way to the treasuries from the east is shown, that whoso would come to be enriched with the treasures of God, must attain hereunto by Christ, that is the East; and because it is said, that the way before them was like the chambers or treasuries towards the north, as long and as broad as they, &c. That all true Christians are [Note.] like unto the godly ministers, who are nearest to God, in the length of patience and the breadth of love, and in all other their goings out and coming in and in their doors of utterance, as their callings will permit, opening them to speak so, as that grace by their speeches may be ministered to the hearers: for so Paul saith, Follow me as I follow Christ, and Mark those that rule over yeu, that preach the word of God unto you, whose examples follow. And it is to be noted, that he saith not only the treasuries, but the treasuries towards the north, and v. 12. Towards those in the south there was such another door, to show, that both in adversity and prosperity it must be thus, but because the state of Christians is such in this world, that they live more in adversity, then in prosperity, especially at the first going out of the Gospel, the north is first spoken of being cold and nipping, and then the south, in which part yet there is more danger by being corrupted, so that men have need to be put in mind of a door here towards these treasuries, that their hearts may not be stolen away by the riches of this world, or choked as with briers.

The north and south chambers which are before the separate place are holy, where the priests that approach to the Lord shall eat the most holy things. Having spoken so much of the treasuries or chambers before, now he proceedeth to tell, for what use they served, viz. for the priests attending in their courses to eat those parts of the offerings in, which were theirs by God's ordinance.

To put off and lay up their garments, wherein they ministered to the Lord, putting on other garments when they went out to the people to minister to them. Eating holy things in the holy place represented the eating at the Lord's supper, not in any place indifferently, but in the place dedicated to his worship, for so it was done even in the Apostles days, who saith, when ye come together into one place, this is not to eat the Lord's body, intimating hereby, that it was there a custom then to congregate to one known public place, which was called the house of God, as appeareth in the words following, Have ye not houses to eat and drink in, or despise ye the Church of God? Putting off the garments wherein they ministered, shown that the ministers of the Gospel are not [Note.] to speak so to the people as unto the Lord, or when amongst them they are putting up prayers, for in secret praying in the spirit either with groans only, or words, that the people understand not, is acceptable praying, and to be in silent meditation, no words being uttered, and soaring aloft in these meditations beyond vulgar capacities is acceptable service: but to the people, and amongst them all praying must be vocal and plain and easy to be understood, and preaching in a known tongue and of such necessary points of instruction, as whereof they are capable, and whereby they may be most edified, as S. Paul saith to the Hebrews, that he gave them milk and not strong meat, because they were not able to bear it.

To the end of the chapter nothing else is set forth, but the length and breadth of the uttermost court compassing about all hitherto spoken of, and it is said to be 500. reeds east and north, west and south, which was a just square almost a mile every way, and this was so large a compass, as that it cannot agree to any temple built after the Jews return out of Babylon, but only to one spiritually understood, because even that, which was built by Herod of the largest dimensions, which had the largest outmost court of any other, had it but 720. cubits, into which the people of other nations, that resorted to Jerusalem for devotions sake might come: as I have shown in my Preface to the holy Gospels. Therefore hereby the amplitude of the Church under the Gospel was set forth, when the fullness of the Gentiles should come in. For the number of 500. in particular, I like that conjecture best, whereby it is conceived, that it is herein alluded to the Jubilee, which was the fiftieth year, because 500. doth consist of 10. f •• ties, 10. being the number of perfection, and 50. of that joyful time, when they sounded with trumpets, thus declaring the good news of every ones returning to his possession, and coming out of servitude into liberty, which most aptly agreeth to the Gospel being 〈 in non-Latin alphabet 〉 good news, and a time of perfect liberty, according to the saying of our Lord, If the Son, shall make you free, ye shall be free indeed, and again, he hath anointed me to give sight unto the blind, to heal the bruised and to preach the acceptable year of the Lord.

CHAP. XLIII.

HEre for 12. verses the Prophet before he proceedeth any further to describe other things about this temple, showeth that he saw the glory of God again, as he had done when he went out to destroy, of which see chap. 9. and again chap. 10. and as by the river Chebar. But as then his glory went out of the house, so now it went in and filled the house, and it went in by the gate looking eastward, to show that in the time of the Gospel the Church should through Christ set forth by the East be made more glorious then ever Solomon's temple was, in alluding to which Haggai saith, The Lord shall come and fill this house with more glory then the former.

The place of my throne, and the place of the soles of my feet, where I will dwell forever, in the midst of the children of Israel. The Prophet having seen the house of God or Church, that should be under the Gospel before represented, and the glory of God filling it, now heareth the man, that hitherto had lead him about, and measured all parts thereof, telling him to the comfort of all faithful Christians, that here he would rule as king, and dwell here among the faithful called the children of Israel forever, as Daniel had before spoken in the spirit, saying, This is my habitation, and here will I dwell, &c. and hereby he showeth a difference between the material, and this spiritual temple, because he so dwelt in that, that he left it again for their gross abominations amongst whom it was placed: but in this he promised to dwell, and never to depart herefrom anymore. And whereas it might be objected, But what if they sin, that be the children of this Church or temple? he prevents this objection by saying further, My holy name they shall defile no more, neither they nor their kings, by their whoredoms nor the carcasses of their kings in their high places: for they that are born of God sin not, neither can they, for they are born of God, and his seed abideth in them. And, upon this rock I will build my Church, and the gates of hell shall not prevail against it. But what meaneth he by their whoredoms, and the carcasses of their kings in their high places? For the one it is plainly meant of their idolatries, commonly set forth by the name of whoredoms, and by these carcasses, saith Junius, understand the dead bodies of those of those that were sacrificed to their idols called their kings, for so Melkom signified, which was an idol of the Ammonites, coming of 〈 in non-Latin alphabet 〉 a king, see Amos. 5. 26. But others better understand the words properly of the carcasses of the kings, that dwelt near the temple, of whom, some having a garden near the temple laid their dead bodies therein, which was a defilement, seeing by the Law, to come into a room where a dead body was, was to be defiled and made unclean thereby: and his exposition is favored by the next words, in the setting of their threshold by my threshold, and their posts by my posts, and the wall between me and them. For hereby it is plainly shown, that their sin added to their idolatry was making them sepulchers so near the Temple, there being only a wall and a groundsell whereupon it stood, betwixt the one and the other, wherein he taxeth Amon and Manasseh in special, who are said thus to have done. And for the last words of this 7. verse, In their high places, Hebr. it is not in, but only, by their whoredoms, and the carcasses of their kings, their high places, the word and being understood, so that the laying of their kings bones in their high places is not meant, as by the New Translation it may seem, but having spoken more obscurely in saying, by their whoredoms, these words, their high places, are added for further explication, that we might know, what their whoredoms here complained of were even their idolatries in these places committed. And in saying, this is the place of the soles of my feet, he alludeth to that of David, Heaven is thy throne, and the earth is thy footstool.

Now let them put away their whoredoms, and the carcasses of their kings, &c. That is, seeing it shall be thus in my house, which I have here shown unto thee, which shall forever be blessed with my presence, do ye (O Children of Israel) lay this to heart, and now reform from idolatry, and from legal polluting of my holy place, and I will dwell amongst you constantly and continually: two most notorious abuses being named, and the rest hereby understood. But as the words of v. 7, 8. have reference to the Evangelical Church, how shall Christians not anymore defile the Church by carcasses? Rabanus saith, that this is done, when persons devoted to live in continency, and the serving God, are like dead carcasses, continuing still dead in sins and trespasses, placing all their piety in outward shows, as many do: for whoso joining himself [Note.] to the Church of Christ is dead still in sin, is no better then a dead carcass, and by him the house of God is defiled; and if we look upon such an house or building, as men in their natural estate are compared to, where it is said, when a strong man armed keeps the house, all is in quiet; Here is their threshold set by God's threshold, and they come so near unto him, as that there is but a wall betwixt him and them, so that he is annoyed by their stink, and takes his house thus to be greatly defiled, for which he will be revenged upon them.

Shew the house to the house of Israel, that they may be ashamed, &c. The Lord having shown all things touching his house or Church under the Gospel to Ezekiel, whereby it might be gathered, how glorious and excellent it should be for the graces shining therein, and comely proportionableness in all things, now he biddeth him show it to the Jews, that they might be ashamed in seeing, how unlike they were to this beautiful fabric, being contrariwise a very Chaos, a rude and unformed heap, by reason of their gross sins, making them as foul as this house was fair, and as disproportionable, as this was proportionable. And as he that is ashamed of his former vile doings, repenteth, and turneth therefrom, so he meaneth he should by showing this pattern unto them seek to move them to do, for of repentance beginning in being ashamed the Apostle speaketh, when he saith, What fruit had ye of those things, whereof ye are now ashamed? Wherefore these words of showing them the pattern, that they might be ashamed, and for shame put away their sins, are spoken, as setting him into a way of bringing the house of Israel to do, as they were required before v. 9. before going.

And if they be ashamed, show them, &c. That is, if for shame thou seest them turn to put away their wickednesses, as hath been said, then proceed to declare all things more particularly unto them, that they may in all things do and be, as is in this pattern, and the ordinances of my house past or following intimated. For although some understand their doing so of their building the material temple again so, after their return from captivity under Zerubbabel, yet because this was not then made a pattern, it is manifest, that their doing so is to be understood spiritually, they becoming in all things conformable in grace and virtue hereunto, and not only the Jews, but all, that would be taken by God for Jews indeed, whose praise is not of men, but of God. Then he concludeth saying, this is the Law of the house upon the top of the mountain, wherein he speaketh like unto Isaiah, In the last days the mountain of the Lord's house shall be higher then the hills, and be established on the top of the mountains: which is undoubtedly spoken of the Church under the Gospel, and therefore this likewise.

And these be the measures of the altar after the cubits, the cubit is a cubit & handl readth, the bottom shall be a cubit, and the breadth a cubit, and the border round about a span and this shall be the higher place of the altar. Having not hitherto spoken of the brazen altar for burnt-offerings in all his former descriptions, but only of an altar, or table, ch. 41. 22. now he cometh to describe this by cubits, telling first, that the cubit was an hand breadth more then an ordinary cubit, for such was the sacred cubit. For the bottom said to be a cubit, it is to be understood of the height thereof, and the breadth a cubit, for the length both of bottom and top, is said afterwards to be 12. cubits. It stood then up from the ground one cubit, and so was hollow underneath for the blood to be poured into a ditch or vault, from thence to be washed away by the water afterwards spoken of ch. 47. The border, a span broad round about, was for ornament and to hide the hollow place underneath. For these words, this shall be the higher place of the altar, the vulg. the ditch of the altar, for the word 〈 in non-Latin alphabet 〉 signifieth as well low, as high, and being rendered, the higher place of the altar, it cannot but be doubted how this can be, seeing it was the lowest part, neither can it well be put for the ditch under, because it is said, this, as referring to that before spoken of, as a cubit high and broad. I resolve therefore, that neither the New Translation nor vulg. are right here, but we must look to another signification of the word, and that is, a back: which may well agree, because that which beareth, is not amiss called a back, the under part of this first building, being as it were the belly in reference to that which lay upward to bear all the rest.

And from the bottom upon the ground to the lower settle shall be two cubits, vulg. from the bosom of the earth to the first crepido. Hebr. From the bosom. And to the lower auxiliary. For 〈 in non-Latin alphabet 〉 , is to aide, or help, and it may well be understood of another loft, as it were, of this altar, betwixt which and the first before spoken of there, were two cubits, or rather betwixt the bosom of ground upon which this stood, because it is expressly said so, and then the lowest being one foot elevated from the ground, this could be but one above that. Then from the lower called also the lesser, to that above it called the greater, were 4. cubits, and from thence to the Altar 4. vulg. to Ariel, as it is Hebr. the upper part of the altar being so called, as Lyra hath it, because 〈 in non-Latin alphabet 〉 signifieth a strong Lion, and the flesh of beasts being laid there, were by fire burning there devoured, as a beast by a strong lion, which reason, and appellation of this part of the altar is not to be misliked, but the rendering it thus rather to be followed, because the word doth not signify altar, but as hath been said, and so it is elsewhere rendered (O Ariel, Ariel) although the upper face of the altar be meant.

The altar or Ariel 12. cubits long and 12. broad, the upper settle. Next unto it, 14. and 14. about which a question ariseth, how this could be, seeing it was said before of both the settles or crepidoes, that they were one cubit broad apiece? Junius for settle hath Diazoma, but so he had also before, but the word is the same, that was rendered settle. To this nothing can be said, but that unto the body of this settle, which was more solid, a cubit broad, some more slighty work was added on either side, whereupon the ashes falling from the Ariel might light to be after the sacrifice ended, gathered off again and taken away, as falling through the Ariel, being made with holes like net-work, as we may gather from Exod. 27. 3, &c. These pans then most probably made up the breadth, which was before one cubit, 14. cubits, and so the whole altar in the parts was above a square of 12. cubits, in breadth and length, in the part next under this 14. and then we must needs conceive, that for uniformities sake, the lower settle was a square of 16. cubits, so some say.

Lastly, for the border further spoken of, by vulg. called a crown, of half a cubit round about, it was some curious work about Ariel of this breadth added for ornament above, as the like was said before touching the border beneath; touching the bottom or bosom, enough hath been said before, and it is only the same repeated again.

And hitherto of the literal meaning, now for the spiritual; this Altar setteth forth Christ, of whom, by the name of an Altar it is spoken, Heb. 13. 10. And as of this Altar, there is first one part but a cubit high, and a [Note.] cubit broad; so Christ at the first was but a poor despicable infant born of a poor Virgin, yet set forth by a border to grace him; that is, Shepherds coming out of the field, who were Jews, by the instigation of Angels, to publish what they had seen and heard on the one side, and Magi coming out of the east country, that were Gentiles, on the other side, to proclaim him King by the conduct of a Star miraculously appearing unto them. Then there is a second part two cubits high, and but one still broad; so Christ arising somewhat more in height in his youth, when he was but 12 years old, by the taste, that he gave of his understanding amongst the Doctors in the Temple, yet kept at the same breadth, none were hereby won unto him. 3. There was here another part four cubits higher, but yet one cubit only broad; so Christ being Baptized, and beginning to Preach, and to work Miracles, could yet win few, or none unto him, but was as a poor despicable man still in the account of the great ones of this world. 4. Here was an Ariel twelve cubits square; so Christ having not only wrought Miracles in his Life, but at his Death spread himself by his twelve Apostles into all the four parts of the World, so that they came from the East, West, North, and South, as our Lord speaketh, To sit down with Abraham, Isaac, and Jacob, in the Kingdom of Heaven. 5. As here were four horns, so the invincible strength of Christ was such, that no opposition, when he went out by his Apostles conquering, could withstand him; but he brake in pieces the four Monarchies of the world, as the Stone, of which Daniel speaks, falling out of the Mountain, and filling all the Earth, brake all the parts of the Image in pieces. 6. As the settle next to Ariel was yet larger fourteen cubits square; so after a long time of persecution by Heathen Emperors, thererofe up a Christian, Constantine the Great, by whose means, and the Christian Emperors succeeding him, Christ was enlarged more, all Heathens being put down, and Idolaters not suffered anymore. Rabanus indeed in showing the spiritual meaning here agreeth in the main, about Christ set forth; but when he cometh to this square of 14. he saith, that the 14 generations from Abraham to David, and 14 from David to Jehoiakim, and 14 from him to Christ are set forth, endeavoring to make it hold thus according to the square here spoken of. Let who so will follow him, I rest in the sense before going. And finally for the border last spoken of, hereby the Grace, in which our Lord Jesus now is all over the Christian world set forth, he being by all men adored, as a King, whose Head and Crown thereupon hath a border about it of all manner of rich, and precious Stones.

From hence, to the end of the Chap. the Lord instructeth the Prophet about that which should be done for the consecrating of this Altar, after they should have made it, continuing still in his Allegory, as if the Jews building of an Altar, when they should be come out of Babylon, were meant. But as hitherto, so all to the end is spiritually to be understood of things to be done under the Gospel. When we have set up Christ for an Altar unto us, as is done by believing in him, then we must sanctify him to this end to ourselves, that we may by him offer acceptable sacrifices unto God. And the beasts to be killed, and offered, and their blood to be put upon the horns, and corners of the Altar, are Bullocks, Goats, and Rams, setting forth sensuality, fleshly lusts & oppressions; the first by the Bullock, or Bull, for sensual men are spoken of, as the fat bulls of Bashan, who regard nothing but the feeding of the belly, & worldly things pertaining hereunto; the Goat is an emblem of Lust, and therefore the lustful are said to be capricious; & the Ram pusheth with his horns, and hurteth the more weak and feeble cattle, and are full of debate amongst themselves, as Ezekiel showeth. But the Lord threateneth such Rammes; and the fat Ox is but for the day of slaughter, and goeth to the shambles; and the Goats are set on the left hand. These are killed and offered, when we that believe in Christ mortify sensuality, fleshly lust, and wrath, and their blood is put upon the Altar, when being thus mortified, and the blood, which is the life, spilled, we place not confidence herein, but lay all upon our Altar, Christ, trusting to be accepted of in our thus doing only through him. And whereas, ver. 24. it is said, Thou shalt cast salt upon them; he means, that which was before commanded, being done, the faithful must do thus much more, viz. have his speeches poudred with salt, that they may minister grace to the hearers, as the Apostle saith; and all this must be done day after day for seven days; the number of seven being put for many, as if he had said all the week, and week after week we continuing to mortify our members upon earth always, because they will be ready to revive again; and this being done, our offerings upon the eight day, and thenceforth shall be accepted of, where by the eight day the Christian Sabbath, the day of Christ's Resurrection from week to week, is to be understood, our Prayers and praises, and all our devotion • then offered at our assembling together, shall be as a sweet smelling favor to God from time to time. Of Sacrifices, being salted with salt, according to which it is here spoken, see Lev. 2. 11. and of our sanctifying the Lord, our Altar, 1 Pet. 3. 15.

CHAP. XLIV.

THen he brought me back, the way of the gate of the outward Sanctuary, which looketh east, and it was shut. Here the Lord proceedeth in other directions about this Spiritual temple, bringing his Prophet for this end; first to the east gate of the temple, called the outward Sanctuary, to distinguish it from the inner, which was the Sanctum sanctorum; or, as is more commonly held, by the outer Sanctuary, is here meant the outer Court; then to the north gate, where he giveth instructions at large. For this, first, the Lord entered by the east gate, chap. 43. 1, 2. therefore it was thenceforth shut, and none but the Prince might enter there, yet he both entered, and sat, and eat bread: there Junius saith, that this chapter containeth ordinances touching the Priests, who are distinguished into three; first, the High Priest, or Prince of them all. Secondly, the sons of Ithamar, who for their sins are restrained from coming to the Altar to offer, ver. 10, 11, &c. Thirdly, the sons of Zadok, who came of Eleazar, ver. 15. concerning whom he giveth instructions at large, ver. 17, 18, &c. to the end of the chapter. For the first, the High Priest, saith he, is the Prince here spoken of that should come into this gate, and sit and eat here, alleging for this, Exod. 29. 32. where it is said, that Aaron should eat his part of the sacrifice offered at the time of his Consecration at the door of the Tabernacle. But forsomuch as the word 〈 in non-Latin alphabet 〉 is here used to set forth the Prince spoken of, and not 〈 in non-Latin alphabet 〉 a Prince, or a Priest; I assent rather to them, that understand by this Prince, the ruler of the people, whom the Lord would have herein thus privileged above all other men, when it should be lawful for none else to enter by the east gate, but it should be continually shut against them, as being now too sacred for any man to come in at it, where the most glorious God of Heaven had entered, the Prince yet might enter, and sit, and eat, and drink there the part of his peace-offering, which by God's Ordinance went to the offerer, when as of old there was not made any such distinction betwixt Prince and People, in regard of the holy things of the Lord; the Prince no more then the people being permitted to come into any gate of the Temple, but the priests only to burn incense; or into the inner Court, which was the priests Court, the outer being only for the prince and people. But now the prince was herein privileged above them: or understanding it of the east gate next the outer court, because, chap. 46. 1, 3. it is said, This gate shall be shut six days, but upon the seventh it shall be opened, and the Prince shall enter in by the way of the gate without. His privilege was to have this gate opened to him, when he came upon the Sabbath of the seventh day, or new moon; or to make a voluntary offering at any other time, but to none else was it at any time opened, only on the Sabbaths and new moons it standing open; after the opening thereof, till the evening, the people might also come thither, after the King was gone, and worship at the posts of the gate, as he had done, chap. 46. 3. And hereby it clearly appeareth further, that the Prince of the people and not the Chief priest was meant by the Prince here spoken of, because that to the place, unto which the High priest came, no man of the people might come, either whilst he was there, or when he was gone. In the shutting of this Gate, by reason of the Lord's entering in at it, so that none but the [Note.] Prince thenceforth might enter, hath been commonly by antiquity conceived, that the mystery of Christ's Incarnation was represented, viz. his entering, by his Divinity, into the Virgin Mary's womb, being with child by the holy Ghost; and being born of her, after which her womb was ever shut up, so that no man else ever knew her, but she remained always a pure Virgin: Jesus the King only entering in here, and thus putting a bar to all others for coming in, she never bearing any child more; so that it was a gross error of some to hold, that they who are called the Brethren of our Lord, were by Joseph begotten after this, of the Virgin Mary, for they were his kinsmen only, as I have shown in my exposition upon the Gospel's, and called his brethren according to the manner of the Hebrews. Augustine of this gate, being shut, saith, What is it, but that the Virgin Mary ever remained a Virgin? and what that no man shall pass through it, but that Joseph should never go in unto her? he hath filled my belly with the Deity, but he hath not evacuated it of Chastity, I was not found in my conception without shame, but but I was found in my child-bearing without pain, might she well say: The Greek Scholiast, Christ supernaturally opened this gate never before opened, and being shut, kept it so naturally: so likewise Jerome, Ambrose and Chrysost. The shut gate was her virginity, and a closed garden, and sealed fountain; and the east gate might well set this forth for the reason beforesaid, because Jesus was the East, the sun arising there; thus also Zwingli. And this for the thing, by so many learned men agreed upon, I believe to be true, that the womb of the Virgin Mary was always shut, and that Joseph never knew her. But forsomuch as, chap. 46. 1, 2, 3. the Prince is said to have this gate opened to him upon the Sabbaths, and new moons; and then it was not only open to him, but during that day, to the people also, I cannot see, how it can so well be made a type of Mary her virginity perpetual. I rather therefore take it to be a type of the Christian Faith, which is, as it were the east gate of the Evangelical Church, by which the sun of righteousness entereth in, and filleth it with his glorious beams. For of this, and all the truly faithful, it is said, Be ye open (O ye gates) and stand open ye everlasting doors, and the King of Glory shall come in. And when it is said, It shall be shut, no man shall enter by it, but the Prince, he shall sit in it, and eat bread before the Lord. The meaning is not, it shall be shut always, and never opened; but, as it is further expressed, chap. 46. upon the six working days it shall be shut, but opened upon the [Note.] seventh, and as the Prince, so the people enter then also all that day long, till the evening, when it is shut again, whereby is shown, that all the ways which men spend in working for the things of this life, not ceasing any time therefrom, that they may attend to God's worship, the east-gate is shut, and all those days no man enters, no not Messiah the Prince: but in the day, that they cease from worldly work to attend upon his worship and service; then the gate by which this prince entereth; is opened, and he comes in, and eats, or makes a feast in such hearts for his faithful servants to eat with him, and to be merry and joyful for this great refreshing, for according to this, his Spirit saith, I stand at the door, and knock, and if any man will open to me, I will come in and sup with him, and he with me: For as Christ entering, feeds the Soul with comfort, so the man's entertaining of him into his heart by Faith is, as it were, meat and drink unto him; because when his Fathers will is done. this he saith is his meat und drink. And when Christ thus entereth into a man, or a people, they enter in also by the east gate; that is, by Christ, to stand acceptably before God, in all the service that we do unto him; in which regard, he that enters in at the gate, is said to be the door or gate, By which, if any man enters, he shall find pasture: And whereas it is further added, chap. 46. when the prince upon any day brings a freewill-offering, the gate shall be opened to him also, the meaning is, when at any other time there shall be a cessation from worldly labor to attend upon God's Worship, as if it were open the seventh, which is the Sabbath, the same gate shall be opened for him to enter likewise. A great encouragement to a Christian, daily to knock off a little from work, to be free to Divine duties of reading or hearing, studying upon the Word of God, or Prayer: although I would not open this ground, press any being poor, and having nothing but their labor to live upon, to leave their work so long, as to travel far off to all Sermons that be preached round about; but either in the same Congregation, or having occasion to go where a Sermon is; to go so as to be made partaker thereof, and to plot in travelling forth to such places to do it, that they may both worship there, and do their business also; because the gate is not shut all the working days, if prayers be offered up from a good heart unto God at home, and the Word be here made some part of thy exercise, although thou intermittest but a little time for this from thy worldly works; at the least, to converse with God in thy closet, and for the instruction of thy Family, if thou beest a master of one. But very ill is it with them, that either cease not wholly from worldly works one day of seven to attend upon God's Service, or go all the six days, or any of them without any pious performance; for thus thou shuttest the door against Christ, to whom, who would not open betimes every day? Of the glory of the Lord, when he had brought him again to the north gate, see chap. 43. 2. 5. And of his bidding Ezekiel mark all things, chap. 40. and to show all to the house of Israel, chap. 43. 11. But in coming to his charge to be given to the rebellious house of Israel, he varyeth somewhat here; for he accuseth them that they brought strangers into his Sanctuary, uncircumcised in heart and flesh, whereby his house was polluted; And ye offer, saith he, my bread, the fat and the blood, and they have broken my covenant, because of all your abominations. Junius, for these words, Because of all your abominations hath it, besides all your abominations, which standeth better with reason: For they are charged with two great evils. 1. The abominations which they had done, ver. 6. 2. Their bringing in of strangers into the Sanctuary, whereby it was polluted, as by their Idolatries, and other gross sins elsewhere committed; in concluding about the last of which he saith, Besides all your abominations done in other places; the word here used, being 〈 in non-Latin alphabet 〉 El, which may be rendered best, besides. By strangers here said to be brought in, he also understandeth base conditioned men, either which Jeroboam set up of the meaner, or common sort of people; or which Ahaz, to please him in his Idolatrous ways, caused to minister as Heathen Priests of Damascus did, setting up such an Altar as he had seen there in the Lord's house, as is shown, that Uriah the Priest did, 2 Kings 16. 11.

And this is most probably the meaning, because that coming to dilate further hereupon verse. 4. he saith that no stranger uncircumcised shall enter into his sanctuary of the strangers that are amongst the children of Israel, and verse. 10. The Levites that are gone far away from me, when Israel went astray, that went astray after their idols. Vers. 13. They shall not come near to do the office of a priest unto me. For here by the former are meant the priests made by Jeroboam, and by the Levites, such as Uriah and his time-serving associates were. If it be doubted, how these being all circumcised in flesh, can be said to be uncircumcised both in heart and flesh? It is easily answered, the circumcision of the wicked is by their transgressing the Law made uncircumcision, and therefore the circumcision of such becoming a frustrate act, although this hath been outwardly done unto them, they are still uncircumcised, and so unclean, and if they serve in God's house, they pollute and make that unclean also. And because this is spoken of as concerning the time of the Gospel, they are hereby judged to be uncircumcised both in flesh and heart, and so defilers [Note.] of God's house that rise up in these ordinary times from amongst the common people to serve at God's Altar; not being first proved by his Ministers and ordained. 2. Such Levites or Ministers, as have foully gone astray after idols either heathenish, or popish, or the two common idols of the world, Covetousness, or Voluptuousness, in getting worldly gain being without conscience of right or wrong, or living in sensuality, as those that say, Let us eat and drink, for tomorrow we shall die. Touching these it is not said, that, they shall be quite put from the ministry, but that they shall bear their iniquity, that is, the punishment thereof by being debarred forever hereafter from coming near the Lord to offer sacrifices unto him, only they may retain the name of Ministers and do inferior offices, keeping the charge of the doors at the superior Ministers appointment, and killing, and fleaing, and preparing the beasts for sacrifices, having some small allowance therefore, as it is said of the sons of Eli, that they should come to the high priest, that should be set up in his stead, because of their great wickedness, and crouch unto him for a piece of silver and a morsel of bread, and say unto him, Appoint me, I pray thee to one of the priests offices, that I may eat bread. As for the offices, that such unworthy Ministers now a days are to be restrained from, they be preaching and praying, and administering the holy Sacraments, the offices, to which they may he held, be those of Clerks of Churches, and Sextons, and preparers of bread and wine for Communions, taking care of preparing the house of God, and teaching and catechizing of youth, but even for these offices it is necessary, that they should first be reformed. Yet in thus putting from the principal ministerial offices great cautelousnesse is to be used, as Jehu did, when he had gathered the servants of Baal together to be destroyed, he gave a charge, Take heed, that none of the servants of the Lord be amongst you, but the servants of Baal only: so great heed ought to be taken, that not for private dislike upon other occasions, but for such abominations only, this discrimination be made of ministers, and not for sometimes having gone astray neither, but far of, that is, being notoriously sinful, because no ministers But such are thus severely judged.

But the sons of Zadok, which kept the charge of my house, when Israel went astray, &c. The Levites or Priests hitherto spoken of, were the sons of Ithamar one of the sons of Aaron, who had been so notorious for going astray. Now he cometh to the sons of Zadok, who came of Eleazar, the other son of Aaron, being by Solomon set up to be high Priest, Abiathar, who came of Ithamar and Eli being put down. But as was shown chap. 43. 18. the signification of the word Zadok, that is, righteous, is here to be look at, it being meant, that the Lord would under the Gospel set up a righteous ministry, as it is required, that Bishops should be, 1 Tim. 3. and Timothy indeed was, and Paul, and all the rest of Christ's Apostles, after Judas for his treachery discarded and Matthias chosen in his stead. And such ministers ought the Church of Christ always to have, and none other to offer up the petitions of his congregations, and to approach near unto him, to receive from his mouth instructions to deliver to the people. Because as he that is employed to prefer the petition of many to the kings, is specially chosen one, that the king is not in wrath with, but one whom he favoreth, so for offering the congregations petitions petitions to the king of heaven it is necessary, that one be chosen, who is in grace and favor with him for the righteousness of his life, and not one with whom he is highly displeased for his inordinate and wicked living.

They shall be clothed with linen garments. Of this kind of clothing with bonnets and linen breeches for Aaron and his sons, see Exod. 28. 40, 42. and of their putting off the holy garment, wherein they ministered, leaving them in the holy chambers spoken of here, ver. 19. and putting other garments, chap. 42. 1. where also the signification hereof is shown, only touching garments of linen, and not woollen causing sweat, and bonnets and breeches, by the first of these innocence of like is set forth, according to that, Let thy garments always be white, and there be some in Sardis, who have kept their garments, they shall walk with me in white, for they are worthy. For the next woollen causing sweat, that must not be put on, this is prohibited, because sweat, saith Rabanus, argueth labor, to which one is constrained, and not voluntarily undertaken, as where it is said, In the sweat of thy brow thou shalt eat thy bread. To show then that the Ministers of Christ shall cheerfully, and not as it were by constraint serve the Lord in their ministry, accounting it meat and drink, as Christ did [Note.] to be in the work of converting souls, and as the Evangelical prophet, saying, Here am I, Lord send me. 3. The bonnets covering their heads shown their humility, acknowledging their own unrighteousness, and that all their righteousness consists in having their sins covered, as hath been also shown upon the living creatures covering their body with their wings, chap. 1. and the Seraphims covering both faces and seat, Esa. 6. and as it is said, Psal. 32. 1. Blessed is the man, whose iniquities are forgiven and sins covered. If that of the Apostle seems to be against this, a man praying or prophesying with his head covered, dishonoreth his head. Jerome answereth well, the bonnet covering the head here spoken of, is in the inner court within before the Lord alone for reverence, being before him as scholars to be instructed in his mystical and profound things, their head covered in acknowledgement of their little or no knowledge thereof, and that they were altogether covered to them, as in thick darkness, till he was pleased to reveal them. But the being uncovered spoken of by the Apostle is amongst the people come together to be instructed by him in the things which he hath learned from God according to their capacity, and therefore now he must be uncovered. But by this, that the minister is appointed to have on his bonnet, when he is more inwardly conversing with God in study and meditation, he is taught herein always to be in humility, and not thinking by the strength of his own understanding, but only by God's enlightening of him, he can attain the knowledge of the mysteries of the kingdom of heaven, this being his gift according to the saying of the Lord, To you it is given to know, &c. 4. For the linen breeches, which were to cover their pudenda, or privy parts, that nothing obscene might be seen, as they went up to the altar, hereby was shown, that all things in the service of God in public should be done decently, and nothing shamefully as by drunken men, who discover their nakedness with Noah, against which it is therefore further provided, that they should drink no wine, when they were to come to minister before the Lord, and a Bishop must not be a wine-bibber, only Timothy might drink a little wine for his stomachs sake and his often infirmities. For sanctifying the people with their garments, which were holy prohibited, hereby nothing else is meant, but their doing towards them by coming amongst them in the holy garments, as they had gone before the Lord in acknowledgement of his holiness, but by the change of their garments putting a difference betwixt him and them, who were profane in comparison of him and common, and [Note.] therefore not the very garments wearing to be counted otherwise of. For polling their heads and not shaving them, or contrariwise nourishing their hair, verse. 20. Hereby decent going about the head is commended, not as the Egyptian priests shaving it, or as ruffianly men of the world, suffering it to grow very long, for thus also the Apostle teacheth, that Christians ought to do, saying, doth not nature itself teach, that it is a shame for a man to wear long hair?

They shall not take to wife a widow, or her that was put away, lut a virgin. Still he goeth on in showing what he would not have the priests to do, and contrariwise, there is a precept given, Levite. 21. 13. forbidding such wiving to the high priest, but not to other priests, of which see the allegory in my Exposition thereupon, likewise verse. 1, 2, 3. precepts are given for all priests about mourning for the dead, called defiling themselves, as here verse. 25. the meaning whereof, see also there. Before this, verse. 24. it is said, They shall keep my Laws and my Statutes in all my assemblies. Vulg. in all my solemnities, and Hebr. it is 〈 in non-Latin alphabet 〉 my set times, which indeed are solemnities, and my Sal baths, whereby is implied, because all this is spoken of the time of the Gospel, that even now the Lord foresceing, that by his true Church festivals, and [Note.] sabbaths should be kept to his honor, not by injunction, as formerly, but voluntarily, nor the same, for that were to renew Judaism, but some diverse therefrom, as occasion should be given by the happy birth, joyful resurrection and ascension of Christ, and the coming down of the Holy Ghost, &c. the Lord, I say, the son of God, who speaks this appearing as a man, foreseeing all this in great devotion to be done, prescribes unto his ministers to instruct them in his will about the keeping of these times, not keeping them to riot or excess, as times of Epicurish liberty, but to the exercising of charity, to the setting forth of his praises with all joyfulness, and to edification in his true faith, fear, and love. So that they, who either hereupon teach superstitious keeping of holy days to the honor of Saints departed, which honor may no more be done to them, then praying to them, and contrariwise, they that teach the abolishing of these festivals for abuses at such times committed, do both err from the instructions here given to Christ's Ministers, the sons of Zadok, who are enjoined, not to disannul them for abuses, but to teach and press to the keeping of them aright, as of old festivals and sabbaths were appointed to be kept in all godliness and holy rejoicing in the Lord, those things being now done spiritually, which were then carnally and externally done.

Here he proceeding in the ordinances about the priests, that had mourned for the dead, showeth how they should be cleansed, viz. counting 7. days, and then going to the sanctuary with his sin-offering; as one by this his mourning made unclean. By the priests prohibiting to mourn for the dead, [Note.] but allowing him to mourn for his father or mother, &c. was shown that ministers of the Gospel by reason of their being distinguished from the common sort to a spiritual office and calling, must not be swayed by natural affection towards friends and neighbors departed as they commonly are, but acknowledging, that there is some defilement in this sorrow, refrain themselves, only giving way to their natural affections so far, as to sorrow for father or mother, brother or sister, to whom they are so nearly joined in consanguinity, lest by doing otherwise they should turn Stoics without natural affection, which is censured as an effect of a reprobate sense. Rom. 12. 31. So the Apostle moveth all Christians to beware of sorrowing for the dead, that die in the Lord, as the heathen, that are without hope, do, intimating, that in sorrowing for the dead there is some defilement of sin; and this may further be proved from hence, both because sorrowing for the dead is called the defiling of a man's self, and the priest for his cleansing herefrom must bring his sin-offering. For when any die in the Lord, it is cortain, as the Apostle further teacheth, that they are but departed for a time, and that the Lord Jesus will bring them again at his coming, and both we and they shall thenceforth ever remain with the Lord, so that it is rather matter of joy then of mourning, if our faith were strong enough to make us out of this confidence to rejoice, and therefore there is some defect in our faith, and nature is of more force then faith, when we sorrow greatly, as we are all apt to do for our dearest and nearest friends departure, and herein there cannot but be some sin. Wherefore the Lord in restraining his Ministers, and yet permitting them in some case to mourn for the dead, setteth them for examples to others, not to be without natural affection, and yet to be moderate in their mourning in any case. But forsomuch as now under the Gospel, we are as near to one another even all that be faithful, and so depart in the true faith, as fathers and mothers, sons and daughters, and brethren and sisters, for all that hear the word of God, and do it, are mothers, brethren and sisters to Christ, and so to one another, the relation in the flesh is not so much to be looked at in this ordinance, as that in the spirit, for the Apostle saith, If we have known any man according to the flesh, now we know him no more. And therefore this prohibition of mourning for any but those, that are nearest, should be a restraint unto us from doing that honor to the wicked departing out of the Lord, as to make mournings for them, but only for those, that are so dear unto us for our mutual relation in the Lord, and that not in respect of their departing to a worse estate, for they go to a far better but, for the want, that we have of them to do more good in this world, whereas we may count the world well ridded of the incorrigibly wicked, as of infectious persons, good for nothing, whilst they lived, but to keep up the contagion of sin to the endangering of more souls, and now that they are dead, not to be holpen out of the miserable estate to which they are gone, but therein they must abide forever and ever. Against mourning for such, see Jer. 22. 18. what is said of wicked Jehoiakim, the king of Judah, They shall not mourn for him, saying, Ah my brother, or, Ah my Lord, but with the burial of an asse he shall be buried. Wherefore nature prevailed more with David, then the spirit, when he lamented so bitterly for his ungracious son Absalom: For although there were cause enough of sorrow for his being cut off in his sins, yet it had been his duty rather with Aaron, when his two ungracious sons perished by fire coming from the Lord for their presuming to offer with strange fire, to have held his peace. For the injunction concerning the priests marrying, hereby is shown, that the minister of the Gospel should not look after wealth in his marrying, but to have a help meet for him, nor debase his vocation, which God hath made honorable by joining unto him, as one flesh, the relict of a secular man, before incorporated into the laity, but show himself not to be moved through covetousness in marrying to seek wealth by taking a widow, because they that marry so commonly, seek riches and not the right end of marriage, but worldly things; but to uphold the dignity of his calling, if he takes a widow, taking one, that is the widow of a man of his own calling, Levite. 21. This injunction of not marrying a widow, was only laid upon the high priest, but not upon other priests: here it is laid upon them all, because there the type of the high priest was respected, who represented Christ, here another thing is aimed at, as hath been said, to show, how it should and ought to be under the Gospel, as the more glorious ministry then should require, as it is called, 2 Cor. 3. It is then to be censured hence, as a forgetfulness in ministers, that marry contrary to this injunction, and much more, that forbid the marriage of priests now, touching which the Scripture here is so plain, and is again seconded, 1 Tim. 3. saying, Let a Bishop be the husband of one wife.

It shall be to him for an inheritance, I am his inheritance. After instructions touching Christ's ministers, now he alotteth maintenance to them for their work, and in saying it shall be an inheritance, &c. He meaneth not only the sacrifice or sin-offering by himself brought before spoken of, but all offerings brought by the children of Israel from time to time, and all dedicated things, as is further shown, verse. 29, 30. Wherefore Junius takes it, as spoken synecdochically, and it may well be understood thus, this, that followeth, shall be his inheritance, because he hath none other inheritance assigned unto him, as he is my minister, to maintain him in doing my work, I am his inheritance, that is, with my offerings, all but the parts burned in fire, things voluntarily dedicated and first fruits of all sorts, and the first of their dough, when they went to baking of bread, touching which provision was made under the Law for those priests Numb. 18. Deut. 18. &c. whereby is meant, that the faithful under the Gospel should count it a point of piety in all places, so many as had lands, to dedicate part thereof unto God, they that had cattle and no lands, but cattle and other fruits of the earth, to offer some of the best hereof from time to time, that out of these things a sufficient maintenance might be raised for his ministers, and from hence God's blessing might redound to them and their families, as verse. 30. For if we hold us to the ground first laid, as we must do if we would rightly understand these things touching God's house and his ministers, that which hath been said of their maintenance cannot be denied, and to prove it further, behold the practice of them that first embraced the faith, how cheerfully they began in doing something like unto this, and when Emperors turned Christians, oh the bounty, that both they and their nobles, and all men of worth shown in indowing Churches with lands and revenues, as freely as the children of Israel at the first possessing of Canaan gave cities and lands appertaining thereunto in every tribe to the priests▪ and godly kings and people afterwards made voluntary bountiful oblations, whereby the priests maintenance was daily in larged: wherefore they err greatly that now contrariwise take away the maintenance anciently given by pious men, and would turn over Christ's ministry to a new benevolence from this iron and cold frozen age, whereby there is danger both of losing God's blessing, and bringing down his curse upon the whole nation, and when the oil saileth, the lamp goeth out, of quenching the light of this our Israel. For the priests eating of that which is torn, or dieth alone, see my Expositions, Levite. 22. 8.

CHAP. XLV.

FRom henceforth to the end of this prophesy is a description of the holy Land, and the dimensions thereof, and the divisions of it amongst the 12. tribes of Israel. And he beginneth with a part first to be divided from the whole for the Priests and Levites, in the midst whereof the temple and courts before described should be, verse. 1, 2, 3, &c. to verse. 6. Ye shall offer an oblation to the Lord, an holy portion of the land. Whereby is meant, that dividing it should first be begun with setting out a part for God's ministers, according to that, which was said before chap. 44. that the Lord was the inheritance of his priests, and they should have all dedicated things. Now because if no further order had been taken, what quantity of ground they should have to live upon, but so generally as there, the niggardliness of men would have afforded them too little, it is here prescribed, that there should be 25000. reeds in length, and the breadth of 10000. a very large proportion, Hebr. it is only 25000. and 10000. it not being said whether reeds or cubits, but because the measures last before spoken of chap. 42. 17, 18, 19. were by reeds, Jerome rightly conjectureth, that reeds are also meant here, and if 500. reeds there spoken of made a mile or near upon it, as was there said, these 25000. made almost 50. miles, and the 10000. almost 20. miles, and all this was the inheritance of the ministers of the Lord, only out of this, as about which they and theirs dwelt a square of 500. reeds for the house of the Lord and the courts thereof was taken, as verse. 2. and about this square a void place whereupon stood no buildings of 50. cubits round about. In speaking of the dividing of all his parts, he saith, ye shall offer an oblation to the Lord, in holy portion of the land, speaking by a word signifying the offering of an heave-offering, by a metaphor, implying it to be most Holy, ver. 3, 4. he doth repeat the same again, touching this holy portion, showing how this length and breadth of ground was to be employed to the use of the Priests, viz. houses being built for them to dwell in. And because the Levites were a great, yea, the greater part of God's Ministers: it is further shown ver. 5. that they, together with the Priests, should have all this for a possession also; and of the chambers, or treasuries, which were 30. Ezek. 40. 17. the Levites are allowed 20. wherein to keep in the times of their ministering to the Priests, by course, according to the orders, into which they were distinguished.

For the City, which is said to be for the whole house of Israel, next unto this holy portion, it must likewise be 25000 long, but 5000 broad, and so less [Note.] by half than it; by all which was shown, 1. that where Christ setteth up his Ministry in any Country, it is first, and chiefly, to be taken care of, by his faithful people, and to be provided for in respect of maintenance, as here is enjoined, that provision should be made out of the whole land of Canaan, for the Temple and Priests first, dividing a proportion of ground for this use, and then for the City Jerusalem, and the King, and all the other Tribes of Israel, as hereafter followeth; and as the first fruits of old were first taken, and brought to the house of the Lord, like unto which this proportion of ground is shown to be by saying, Ye shall offer an heave-offering to the Lord, such a length and breadth, because the first fruits are often called an heave-offering. 2. That the maintenance of Christ's Ministers ought to be very large; as here is so much more ground allotted to the Priests, and Levites, as to the whole City of Jerusalem, which was so populous, and the rendezvous of all the Tribes at sundry times to resort unto, and to continue many days together, there in the worship and service of God; for which cause it had need to have large precincts. 3. That of Christ's Ministers, as well as of the old Temple, there should be two sorts, Presbyters or Bishops, and Deacons. 4. That as the Temple, so the Church, in the time of the Gospel, is but one true Catholic, and Apostolical, although the Countries where it is planted be many, and the particular Congregations in each Country many, and therefore the Lord shown Ezekiel no more but one. 5. That a proportion of lands and houses near to the sanctuaries or places dedicated to meet in about the Worship of God, should be laid out for the Ministers, that they may be near the place where they ought to officiate. 6. Because another order is here followed in dividing this land, then in the time of Moses and Joshua: for then the Tribes had their portions first, and then the Levites and Priests. 2. A place, for the House of God was not provided, till long after the placing of all others in their possessions, namely, in David's time. 3. The Priests and Levites dwelt dispersedly amongst the other Tribes. 4. The City Jerusalem came not in whole into the hands of the children of Israel, till David's time, but now all is done otherwise, to show, as Junius hath it, that old things are past, and all things now under the Gospel, are become new, that we may not be offended at the cessation of carnal sacrifices, and circumcision, and diverse washings and local worship, and singular vestments in Divine Worship; or because things were done with many like in former times, be deceived by them, that in an apish imitation thereof set up the like in these times of the Gospel, as giving a greater decorum to Divine Worship, whereas indeed herein they do nothing but deviate out of a blind zeal, and go from the new way by God appointed to us to walk in, that our service may be acceptable unto him.

Here next unto the City, and oblation of an holy portion before spoken of, a proportion of ground is also appointed to be set out, part on one side of that holy portion, and part on the other next the City; the one West, and the other East, for the Prince; but of what length and breadth this should be it is not said: yet R. Solomon conjectureth it to have been equivalent to a portion of one of the 12 Tribes, of whose parts he cometh to speak afterwards, and how they lay, chap. 47. & 48. Hereby was shown 1. That the Common-wealth, set forth by the City, in general is to be [Note.] preferred before the King, although he be the Head, and supreme over it; for 1. A portion is set out after the portion of ground, which was holy, for the City, then for the King reigning over that City, whence the saying ariseth, Suprema lex salus populi; the safety of the whole state is chiefly to be regarded; and for the better being of the common-wealth, doth God set up a King to punish evil doers, and fight as a courageous captain for the people against their Enemies. But if it should so fall out, that the King, instead of fighting against Enemies, turneth an Enemy; or instead of punishing evil doers, takes part with them, then we must know, that the King, although God's Vice-gerent, is not so near unto God, as the Common-wealth; and therefore, as we fear, and love God, we must stand rather for the Common-wealth, than for the King. Yet let all men take heed, how upon this ground they oppose the Lord's Anoynted, much more how they do any violence unto him upon a pretence of his being such an Enemy; or if it doth plainly appear, extending it any further, than to the just defending of the Kingdom from being ruined, by his means, without touching his person; against which, it belongs particularly to God alone to animadvert, as David's resolution was touching Saul, and hath always been, and is the resolution of all Protestant Doctors, only the pretended Catholics, by holding the contrary, have foully blemished themselves; God keep us that be Teachers of the Church of England from ever changing this our Tenet, whatsoever others do, that are we know not of what Spirit, as Christ said to his two Disciples that would have called for Fire from Heaven, as Elias did. 2. The laying out of the Priests and Levites portion of ground before either Common-wealths, or Princes, as most holy, showeth of what great dignity before God the Ministers of the Gospel are, although despised by the wicked world; for God hath set them up above all others, of what estate, or degree soever, both to teach, and rule over all, in things properly pertaining to Piety, there being none that are exempt from their just censures and reproofs, and threatenings; even as Jeremy was set over Kingdoms and Nations, so they, when commission was given them to go and teach all Nations; and the power of forgiving, and retaining sins, and so to open, and let in, or to shut out of the Church such as they see just cause, thus to proceed against, or with. And possession of this their portion is given to none but to them alone, to be so near to him, as to be of his Privy Council, and to be Princes of all Lands, as was prophetically foretold, Psal. 45. saying, Instead of fathers, thou shalt have children, that thou mayst make Princes in all Lands. But this is not thus set forth to abet any Minister of Christ, that hereupon swelleth with pride against secular Princes, as if he had power to put down, and to set up Kings by this Authority, as doth the Pope. For whosoever presumeth thus to do, manifestly moveth out of his own sphere, and usurpeth that which was never given him, and therefore is in danger, by his being thus puffed up, to fall into the condemnation of the Devil. The Ministers of the Gospel are above all, in respect of the things of his House, but in respect of the things of this World, of the community of those men, to whom it is commanded, Let every soul be subject to the higher powers. 3. To show, that the Prince, or King, ought to be a protector both to Church and Common-wealth; for which he hath his possession assigned, part next the one, and part next the other, and first next the Holy portion. 4. That the Princes revenues ought to be very great, as his Dignity, and the Majesty, and charges of his place require; of which charges, partly about Sacrifices; that is, in maintaining the public service of God, it followeth here, ver. 17. and partly to enable him to protect all, above whom he is placed, keeping a power to this end always about him. 5. That amongst Christian people, there must therefore be a Prince, that is, one Supreme, to be obeyed by all in, and for God; and a Government by many, is not to be preferred, or upheld any longer at any time then necessity requireth; otherwise how should we keep correspondency with this pattern? or what shall the Princes portion in the land do, which is for none but him? Or how shall we approve ourselves to be the Israel of God, seeing Israel always had a Judge as a King, as Moses is called King in Jeshurun; or a King; or a Prince, as after their return out of Babylon; and when they had not, woeful was their case, as Judge. 20. and in all the interims between Judge and Judge, being made a prey to their enemies, as the book of Judges declares at large. For the duty of the Prince, the Lord saith, He shall no more oppress my people: intimating, that Kings formerly had oppressed them, by taking of their Vineyards, and goods, and children, partly not thinking, that they had sufficient of their own, but now so much ground is set out for the Prince, that he should no more have need to oppress any man by taxes and impositions, but in cases of extraordinary necessity.

It being shown before, that Princes should not be oppressors; now it is shown, by way of charge, how they should not oppress, Ye shall have just balances, a just ephah, and a just bath; that is, ye shall take care that it be so in all your dominion, and that there be no exactions, whereby the people may be oppressed. Of the Ephah, see Exod. 16. 36. of the bath, 2 King. 7. 26. the one was a measure of dry things, the other of wet.

Whereas it is said, ver. 11. The Ephah, and the bath, shall be of one measure, the tenth part of an Homer. Here by Homer, a measure of liquid things is meant, that which contained 67 gallons and a pottle: a Bath then was 6 gallons, a pottle and half, and then the Ephah wanted a gallon and half, a pottle of our bushel; whereas the same Author, out of whom I had this, saith, that an Ephah was a bushel of our measure wanting a pottle; but it may be, the Ephah heaped is there meant, here stricken, and so the difference may be reconciled. There is an Omer contrariwise spoken of Exod. 16. 36. which held only the tenth part of an Ephah. The vulg. for Homer, hath Core, but both against the Hebr. and Sept. in both which it is Homer. Ver. 12. He proceedeth from measures to weights, counting the shekel by the (Gerah) 20 of which make a shekel; of which, see before, Exod. 30. 13. and the pound weight by the shekel, 20. 25. and 15. making a Mana; that is, as Junius renders it, Menam, a pound; so likewise the Vulg. and my forecited Author giving this reason, why first he saith 20 shekels, then 25. lastly, 15 shall make a Mana, or pound, viz. because there was among the Jews a three-fold mina; 1. The common weighing but 15 shekels, that is of our money 37 ^s. 6 ^d. the Kings shekel 20, that is, 50s. the Mina of the sanctuary 25 shekels, that is, 3 ^l. 2 ^s. 6 ^d. Hitherto of measures, and weights to be used in civil dealings betwixt man and man, whereby it appeareth, that a good Prince is not only one that wrongeth none of his subjects by his officers, but that taketh [Note.] care to govern the Common-wealth so, as that no wrong may be done in measures or weights by any other man, wherein care hath been commonly well taken from time to time in this our Common-wealth.

He proceedeth to measures, in things pertaining to the Church, or House of God: The oblations that he shall offer, shall be the sixth part of an Ephah, of an homer of wheat: The Ephah was said before to be the tenth of an homer; therefore the sixth part appointed here by the King to be offered, was the 60 part of an homer, of Wheat, and likewise of Barley; of Oil, the tenth part of a bath of an homer, which is also here said to be a Core; of the Flock, one lamb out of 200. and as the Prince, so the people must do, touching these oblations as is added.

All the people of the land shall give this oblation for the Prince in Israel, Hebr. shall be to this oblation to the Prince; that is, shall be required to offer to this oblation, as well as the King, and of these oblations the use followeth, chap. 46. 4. it being first premised, what the Prince should do over and above these offerings of wheat, barley, oil, and lambs.

And it shall be the Princes part to give burnt-offerings, meat-offerings, and drink-offerings in the Feasts, and new Moons and Sabbaths, and all solemnities of the house of Israel: that is, he shall provide, that necessaries be brought by the people, for the use of sacrificing at all festival times, which were three yearly, the Passover, Pentecost, and Feast of Tabernacles, one monthly, the new Moons, 1. Weekly, the Sabbaths, whereby is shown that under the Gospel, Christian [Note.] Princes in their several Kingdoms ought to take care of Religion, first, that oblations, here called 〈 in non-Latin alphabet 〉 be brought in, ver. 13. whereupon the Priests may live, as was said before, chap. 44. 30. whose office it was to serve at the Altar; that is, to preach the Gospel; thus, besides a certainty of land there spoken of, enjoying other means of livelihood, and that not by men's voluntary contributions only by dedicating something of their own good will, but because the Lord foresaw, how cold and backward Christian people would be in their contributions; he setteth the proportion of first fruits, that the Prince should cause all his subjects to offer, for these are set forth by the word 〈 in non-Latin alphabet 〉 heave-offerings; although the word be also sometime put for tenths, and the tenths of tenths, which the Levites were to offer to the Priests. Now that the Lord hereby shown, that a certainty should be offered, or given now under the Gospel appeareth, because that having before commanded the offering of first fruits under the Law, he set no certain proportion, but left it as arbitrary, how much each one should offer; now he setteth the just proportion, viz. the 6 part of his Wheat, and of his Barley, &c. The Hebrew Doctors, because the proportion was not set determined, that the 60 part was the least that should be given for first fruits; and if any man would, the 40 ^th, but not any less than 60, but all betwixt 40, and 60. This was then yet undetermined by God, and determined only by men; now God determines it, to show that which hath been already said, against those, that will have none compelled to pay to the Ministers maintenance. It is true indeed, amongst such as are without a Prince to see, that it be done, but where it is so, God owneth not that people as the children of Israel. 2. As the Prince ought to provide, that Christ's Ministers have a certain maintenance which may be sufficient, in Lands and Oblations; so likewise it is his duty to care, that the Service of God be duly, by them, performed at all times appointed, which is better expressed by Vulg. and Hebr. saying, Upon the Prince shall be the burnt-offering, &c. that is, as hath been said, to charge, and to take care, that the Priests offer them, as is here generally expressed, upon Feast days, Sabbaths, &c. and more particularly, ver. 18, 19, 20, to the 16 verse of chap. 46. Upon the the first, 7. and 14. day of the first month when the Passover was, and upon the Sabbaths, &c. For Ministers may neglect to do their duties, as well as the Priests, the Shepherds then did to the endangering of the sheep: and therefore he, whom God hath set both over them, and the people, as ruler of all, must provide here against by his princely care, when he hath made good Laws for the punishing of remiss Ministers, to see them executed. 3. For the times of sacrificing, here particularly spoken of, and the beasts then to be offered, and Wine and Oil, herein we are to understand, that the Lord accommodates himself to the manner of those times, when he would be so served; but spiritually thereby was meant, that Prayers and Praises should publicly be offered by his Ministers; and the Word preached, as under the Law there were three kinds of Offerings, Burnt, and Drink-offerings, setting forth Prayers, with confession of Sins, and Thankesgivings, and Peace-offerings preaching frequently the glad tidings of peace, and of good things. And by his nominating Sabbaths, new Moons and Solemnities, when these things were to be done; but before all these, the first and seventh day of the first month, he showeth, that not only one day every week such sacrifices should be offered, but that other Festivalls should also be kept, as at the new Moons light appearing anew, when as before the nights were dark, as wanting the light of the Moon; so upon such days, as that light came, which is the true Light, even Christ Jesus, and a new star demonstrating him, and the spirit of light and comfort in the sign of fire light tongues coming and sitting upon the Apostles. And times of public deliverances giving us extraordinary occasion to remember God's goodness, as was partly touched before, chap. 44. 24. And whereas an oblation [Note.] is appointed the first day of the first month for the cleansing of the sanctuary, hereby was shown, that when any place was built for the assembly to meet in anywhere about the worship of God, it should be sanctified to this use by prayer, as Solomon dedicated the temple of old in this manner. Let him, that holdeth the contrary, and that any house may serve as well for this holy use, as an house thus sanctified, tell, what the Lord meant, by appointing this sacrifice for cleansing of the sanctuary under the New Testament, and if he cannot, lay his hand upon his mouth, and be ashamed to speak so anymore. For although the old local worship at the Temple be disanulled, and men are bidden in every place to lift up pure hands and hearts unto God; Yet therein is nothing contrary to this, the meaning being only, that we shall not rather prevail with God by praying in one place, then in another for any fixed holiness in the place by means of God's dwelling there, and that all places are so holy by reason of God's presence to the faithful calling upon him anywhere, that they shall be accepted praying to him wheresoever, and not that therefore no one place or house for the congregation to meet in, ought to be sanctified and set apart by prayer purposely for this end, before it be taken for and used as the house of God, but after this, it not being lawful to put it to any other use upon danger of having this counted a profaning of that which is holy, some hint whereof is given, 1 Cor. 11. 22.

Again for the oblation upon the seventh day of the first for everyone, that is simple and that erreth, hereby, I take it, is meant, that before the passover, which followeth verse. 21. we must be sanctified, that is, before the taking of the holy communion, for Christ is our passover, whose flesh and blood is there eaten and drunk, and this sanctifying is likewise by prayer for any to be admitted into the Christian congregation, which is God's house, that hath formerly gone astray, as he was blindly led in the way of superstition or other gross sins, but is now converted: or that is simple and ignorant, as little children are, for sanctifying whom by prayer and blessing them, our Lord gave us example, when being brought unto him he took them in his arms and blessed them, and that this may be done to little ones at a week old, is shown by saying, it shall be done for the simple the 7. day, and so he saith, ye shall reconcile the house, or make good propositions to the house, using the word house in another sense, viz. For those that were contained in the house of God, who are his spirit: house, as the sanctuary before spoken of his material. Something then must be done by God's minister, as to sanctify a building, so a soul, which till it be done, God is not reconciled. For by nature we are children of wrath, and so need reconciliation with him so soon as we are born, and how is this to be made, but by his ministers prayers, the Infant being brought unto him, as they were to his Master, by his prayers to be blessed, and to be unto God reconciled. Now the Church of God under the New Testament, never brought Infants to his priests to be thus blessed, but when to be baptized, knowing well, that if there be no regeneration, there can be no reconciliation, from that saying of his, Unless one be born again of water and the Holy Ghost he cannot enter into the kingdom of heaven. It is then of no force which is urged, the Apostles were not commanded to baptize Infants, therefore they ought not to be baptized. It is enough that they must be sanctified and reconciled by sacrifice, which none can be, but by being regenerate, therefore they must come to the water and blessing of the minister both, since regeneration for Infants is in separable from water, and baptizing there with it in the Name of the Father, Son, and Holy Ghost. They that are able actually to believe, are, when they believe through the preaching of the word hereby regenerate, Jam. 1. 17. 1 Pet. 1. 23. but Infants are not thus capable of regeneration, and so of reconciliation, but only by baptism accompanied with faithful prayers. It is well noted by Lyra, that these two ordinances for the cleansing of the sanctuary, and the erroneous and simple on the 1, and 7. day are new, and here first made, neither of them being in the canon of the ordinances made by Moses, and therefore everyone must needs be hereby convinced, that they properly concern the time of the New. Testament, and if so, then we must inquire who are meant by the simple, that must be reconciled: and who by those that have erred, for that they are not both one is plain, because he that hath erred, but is now turned from his error, is not simple, but wise to salvation, little ones then must needs be meant by the simple, and therefore it is most true, which hath been already said touching them. For such as have erred, and the offering for them upon the 7. day, this is spoken in alluding to the legal way of cleansing, when any were defiled by the dead, the time of whose cleansing expired not, till the seventh day, and hereby nothing else is set forth, but that upon his perfect penitency, he that hath sinned most foully, is again reconciled to God, and it is not a little show making of repentance; that will do it. But such [Note.] must with the woman, that was a sinner, who came to Christ, wash his feet with tears, that is, weep abundantly for his sins, as Peter for denying Christ wept bitterly, and David for his adultery and murder watered his couch with his tears, and mingled his drink with weeping.

The passover here next followeth upon the 14. day, against which it is prepared as hath been said the 1. and 7. day, to show, that a reconciliation with God must first be made before we keep our passover, the communion of the body and blood of his dear Son, otherwise we eat and drink unworthily, because in uncleanness and unsanctified. And hitherto of things shown here concerning Christian Kings and Princes, upon whom the charge hereof lieth [Note.] in their several principalities. Now it is further to be understood, that Messiah the prince is also here pointed at, as the head of all, and that in his kingdom he establisheth always these two things, justice in men's dealings and true piety towards God, so that they who neglect either of these are none of his. Men that use false measures or weights, or any other fraud in their dealings, or that are impious instead of pious, towards his ministers, defrauding them of their dues, or sacrilegiously devouring their inheritance, as too many do, or towards God in respect of his sabbaths, and solemnities, or of his sacrifices of all sorts. All these things lie upon him to see them done, and therefore he will see to the doing hereof, neither shall any of his subjects escape his severe censure, that do them not, either for that he seeth them not, for all things are manifest in his sight with whom we have to do, yea the hidden things of the heart, for he knoweth all men's thoughts: or for that he hath no power to punish them, for all power, said he, is given me in heaven and in earth. Again because it is said, upon him shall be the burnt offerings, &c. and the people shall give this oblation to the Prince. Note that he is the only priest to see [Note.] to the making of a propitiation for our sins, and that we must all bring our offerings to him, which is done when we rely wholly upon his merits, and not in any part upon our own, and make him our only mediator and advocate.

CHAP. XLVI.

THus saith the Lord, the gate of the inner court, that looketh towards the East shall be shut the 6. working days, &c. Vers. 2. And the prince shall enter in the by way of the porch of the gate without, &c. Here the Lord, before he proceedeth any further in showing what sacrifices should be offered upon other festivals besides that of the passover, chap. 45, 21. and the feast of tabernacles the 7. month, and 15. day, verse. 25. resumeth again the argument in hand, chap. 44. 1, 2, 3. about the keeping of the east gate shut for the prince, as I shown there, that it might not be conceived that it should always be shut, but during the six days, as is here said, the expositions whereupon see there. Now because he had before set forth the princes duty about sacrificing, but not the place, to which he should come and it should therein be proceeded, he supplieth this, saying, that he should come to the east gate being opened for him upon the sabbaths and new moons, and stand by the p • st or threshold, as the vulg. hath it, upon the threshold to see, whilst his sacrifice is in offering by the priests, and then to worship towards the most holy place, after which he was to go out again, and then the people might come thither to worship and see likewise the offering of sacrifices the rest of the day, till night, when that gate was shut again. Whereby is meant, as was partly touched before chap. 44. that both prince and people, that are believers, have access to God's house, and come to see his cheerful countenance by the east gate which is Christ, but no nearer can they come, but to the threshold, whilst they live in this world, seeing the most holy place, heaven afar off, and the glory thereof. And although the priests came somewhat nearer into the inner court, yet neither did they see, as afterwards both they and all the faithful shall, and in seeing be blessed, as the Apostle confesseth, we see here but in part darkly, then we shall see as we are seen. As for our Lord Jesus set forth by the name of the prince, chap. 44, and under the same name the Christian prince, because represented by such a prince, he is not yet here by him set forth in his standing upon the threshold at the door, the priests being within to offer his sacrifice, and then departing, and all the people coming after this as sar as he. For he was said before to sit in this gate and here to eat and drink. Therefore this showeth only, in what condition even the most eminent amongst Christians shall be and are in this world, although they be captains and leaders to others, who are in subjection unto them, yet they approach not so near to God, as his ministers, neither can they be accepted of without their mediation. They cannot themselves sacrifice, that is, do the duties pertaining to [Note.] the ministry, unless with Saul and Uzziah they will incur God's wrath. Their meanest subjects, that are faithful have as near access to God as they, and are in respect of divine things, as much blessed as they, that they may learn therefore not to contemn them, or in pride to lift up themselves above them. But if a prince may not come any further, then to the gate of the inner court, where the priests attend, what impudency is it in any of the common people to press further, and even usurp the priests office? a thing too common in these miserable times, but not without evident demonstration of God's wrath therefore in the confusion and stupendous judgments, that are amongst us both spiritually and corporally.

After the way appointed for the prince to come to the house of God to worship, and the place of his standing, now the number of lambs appointed upon the Sabbath to be offered and the rams, viz. of lambs 6. one ram, and of fine flour an ephah to the ram, and to the lambs what he is able, and of oil an hin, that is, 18. pints, for the ephah, see chap. 45. upon the new moons likewise, only then a bullock and its meat-offering more then upon a weekly Sabbath. And it is to be noted, that at all festivals else, both of the passover and tabernacles, &c. the offerings were much greater, then upon the sabbaths, because they came often, these more seldom, especially the passover, Pentecost and feast of tabernacles, which exceeded in their offerings the new moons. And hereby we are taught to offer the sacrifices of doing good every Sabbath day, but more abundantly at other festivals ordained for the commemoration of the inesteemable benefit redounding to us by Christ, and for a remembrance of other mighty deliverances, wherein the power of God hath appeared more evidently then ordinary. And therefore the custom of exercising greatest liberality at the feasts of Christ's nativity in this land is [Note.] most consonant to the will and word of God, and for this cause never to be laid down. They then, that would obliterate the memory hereof shall have little thank at God's hands, whatsoever indiscreet zeal prompts unto them of doing herein a worthy act. It is true, that time hath been much abused under a pretence of profuse liberality and giving too much liberty to his high dishonor, in pretence of honoring whom it hath been kept, as if Bacchanalia, and not Christi natalitia were then celebrated. For as God straightly forbad his people of old to inquire after what manner the heathens served their God's and kept festivals unto them, that they might do likewise, so it is abominable to him when Christians keep the remembrance of his sons incarnation with gaming and furfetting, and drunkenness, and all manner of carnal vanities besides. But shall we for this give over more liberal sacrificings, with which God is so well pleased at this time? By no means, but let us take away the abuse, and for this end by severity of Law repress inordinacy, and so continue this practice of piety still, as the Church of God hath always heretofore accounted it from age to age, and that not without ground from this place, as hath been already shown. Those that think otherwise, I would desire to give me a reason, why festivals under the New Testament are spoken of besides the Sabbaths, because they say, they cannot find that any other days ought to be kept now, and what the meaning is of the diversity of sacrifices upon the Sabbaths, and upon such days, the one so much exceeding the other, if not that, which I have before rendered? And if they cannot, retract and ingenuously subscribe hereunto. For that the ordinances about sacrificing, and concerning other things about this house are not the same with those given before by Moses, is apparent to him, that shall compare them, and therefore must necessarily pertain to another time, and are not to be understood according to the letter. And forsomuch as there be no more times then that under the Law and this under the Gospel, these must necessarily pertain unto, and be taken as ordinances for this time, and not to be let lie as riddles unresolved and altogether useless unto us. For the just number of lambs now to be offered, Rabanus thinketh, that they are 6. as the days going before the Sabbath are 6. and one ram added hereunto makes up the 7. [Note.] whereby is intimated, that it is necessary for us to keep the sabbaths, that an expiation may then be made for all our sins, into which we are apt to fall every day of the week, and for the sins of that day also wherein although we dispose ourselves to the worship of God being sequestered from our worldly works, yet we are prone to offend herein divers ways, for which there is need of a sacrifice also. Touching the sacrifices of the new moons, in that a bullock more is offered, it is to show a new & greater benefit requiring more liberal sacrificing, as hath been already said. Thus for the sabbaths and new moons, the returning of the prince after this service ended, being said to be by the way whereby he came. But upon other festivals both the people & he must come in at the north gate, & go out at the south, or if any come in at the south, go out at the north, for of either it is said. And the prince amongst them in going in and coming out. The meaning is first touching the prince, that Christ Jesus, as he voluntarily took an human life to him, so he again voluntarily laid it down, as Joh. 10. 18. But other men do not, but are born into the world diversely, and go out a contrary way, some by the north, as it were of much sharp adversity, or violence, who have a warm and comfortable passage at the first, and they go this way unwillingly, by which they are made at last to go, and it is against their wills that most men die, because they look upon death, as a grim and formidable giant, yea the best sometimes come unwillingly to it, as Christ said to Peter, when thou wert young, thou girdedst thyself and wentest whither thou wouldst, but when thou art old, another shall gird thee and lead thee whither thou wouldst not: others again come in as it were by the north, but go out by the south, that is, endure much hardship at the first, yea, and long after, being also full of inward terrors, yet at length they depart full of comfort, as many martyrs and other holy men have often done. But because it is said thus of those that come to the house of God to keep the festivals, Jerome expounds it of the Gentiles, who enter by the north gate, as it were, and go out by the south, because they come out of the cold and frozen Zone, where no true piety grew, when they are converted into the south, which is warm by the sunshine of grace, and so they depart after this full of comfort, and of the Jews, who enter by the south gate, when they forsake the grace and blessing of God, under which they formerly lived, when God by his word and works dwelt amongst them, and go out at the north gate by a terrible judgment of being hardened in heart against the faith to their destruction. And if we take it thus, hereby the vocation of the Gentiles, and rejection of the Jews is shown. But how then is Messiah their prince said to be with them, entering or going out by one gate, or the other? For those that enter in by the north, and go out at the south, it is easy to answer, their prince is with them, through whom they are enabled to do thus, but without him altogether unable, as he saith, Without me ye can do nothing: but for the other, I see not, what can be said, but that he is with them also, but by his judgment for their malice and wickedness to harden them so, that they could not believe. But because this were an hard construction to be made of his being with any, I rather hold, that they who come in at the north, and they that come in at the south gate are all Gentiles from divers quarters, as it is said, They shall come from the north and south, ard sit down with Abraham, Isaac and Jacob, &c. and whereas he saith, they shall go directly on to the other gate, he teacheth, that the true [Note.] Christian having put his hand to the plough turneth back no more, but goeth constantly on in the way of faith and obedience, till he goeth out of this world by death, whether it must be the north way of persecution and sufferings, or the south of a more peaceable and quiet end, for Lots wife for looking back had her judgment forever. Now their prince is said to be with either of these coming in and going out for the reason already spoken of, that when we persevere and turn not back again, we may not attribute anything to ourselves, but all to his grace enabling us, and of this also I confess, I had some hint from the foresaid Jerome, who also upon the Ephah of the meat-offering [Note.] put to the ram, but to the lambs, what his hand shall find, saith, that of some, to whom God hath given more strength and perfection he requireth a certain proportionableness of duty, but for the weak, like lambs, he is satisfied with what they are able to do, so that there be a willing mind, for he accepteth of what we have and not what we have not, where there is such a mind. But an hin of oil, must be to all, and this is not made arbitrary to any, to show that every wise virgin hath oil in her lamp, and such as have not, are repulsed from entering. The Jews understanding the coming in and going out at the contrary gate according to the letter, hold it as a point of reverence to God to go thus right on and not to turn the back to his holy place, but I marvel, that they considered not, that verse. 8. it is said, the prince, who was the leader of the people, shall return the same way, that he came in. For the understanding of it, as hath been said, of going right on and not turning back, it is the same with that, which is noted of the living creatures, chap. 1. 12. who are said to go thus straight on and not to turn, as they went by the spirit, which was in them, carrying both them and all others, in whom he is, on in this constancy to the end.

Now when the Prince shall prepare voluntary burnt-offerings, or peace-offerings, one shall open the east gate unto him, &c. Here, as hath been partly touched before, chap. 44. is shown, that besides the Sabbaths and Festivalls set and appointed under the Gospel; Christian Princes, and likewise their people should take some other times also of their own good wills; as they being moved by the Spirit of Piety, shall agree, for religious exercises, and to show how acceptable this should be to God, it is at such times appointed to be done, as upon the Sabbaths the east gate should be opened; but with this difference, that it should be shut again, so soon as the duty was performed, there being liberty then again for men to do the works of their callings, and not, as upon the Sabbaths, to cease here from all the day after, as was intimated they should then do, by requiring the gate to be kept open all that day, till the evening; whereby we may see, that it is a point of Piety to keep some days of the working days, as days of assembling together in the public place to the Worship and Service of God, so that the difference before so spoken of, be kept, which doth both countenance Lecture days, which be frequent in many parts of this Kingdom; and if such days, much more days observed, and kept by the whole Church in every place to God's honor, but not to the honor of men, how dear, or near soever unto him; provided yet, that even upon these days the door of the Sanctuary be shut also, after the duty done, and there be no restraint of men thence forward from working, for this were to pass the bounds here set. And therefore they are in an error, that either impugn the keeping of Festivalls, besides the Sabbaths, in these times upon this ground, that it is will-worship forbidden, Col. 2. 18. whence to gather that to keep times, besides those by God appointed to assemble together publicly to his Worship, is superstitious and evil, bewrayeth great ignorance, seeing Hezekiah having kept the passover 7 days, as God commanded, took counsel to keep it 7 days more, which God commanded not, and is herein commended: to say nothing of the Feast of Purim, instituted by Esther and Mordecai voluntarily, and the Feast of the dedication by Judas Maccabeus, countenanced afterwards by Christ, by his being present at the keeping of it, as bearing a part with his Disciples in so doing. And they also are in an error, who at such times will have the door of the Sanctuary kept open all the day, forbidding men to work, as upon the Sabbath, contrary to the express Word, Command. 4. Six days thou shalt labor, and do all that thou hast to do. Thou shalt daily prepare a burnt offering to the Lord, of the lamb of the first year without blemish, thou shalt prepare it every morning. Exod. 29. 39. Two lambs are appointed to be offered exery day, one in the morning, the other in the evening, but here one only in the morning, whereby it further appeareth, that the continual sacrifice under the law is not here meant, but an offering daily to be made under the Gospel. The Vulg. for, Thou shalt prepare, hath it, he shalt make; but Hebr. it is the second person, and therefore better rendered, Thou shalt make, as the word 〈 in non-Latin alphabet 〉 signifieth. Jerome, according to that reading, referreth it to the Prince, saying, that ver. 12. having spoken of voluntary sacrifice to be made by the Prince, but not determined what it should be, now he doth, viz. a lamb every day, &c. But it is rather to be held, that another thing is here prescribed to the Christian, viz. to provide that the Service of God be not by him neglected any day of the week, but that he be daily worshipped by everyone forever, as it is said, Prayers shall be made to him continually and daily shall he be praised. That it cannot be understood, as a part of the direction before given to fulfill that which was wanting, ver. 12. is plain, because there an offering altogether voluntary is spoken of, it being left to the will of the offerer, what to sacrifice; but here the sacrifice to be made, is expressly set down, it not being lest to the liberty of a man's own will, whether he will offer this sacrifice or no. Whosoever then doth not worship God every morning, breaketh an express precept and shall answer for it. I will not say, whosoever doth it not by Prayers, offering together with his Family, is thus guilty, (for there is a closset, wherein he is bidden to do it) but because servants and children are negligent hereof, and they for want of doing it, may become guilty of transgression; it is the part of a careful householder to call them daily together, and to cause them to join with him in the doing hereof, nothing doubting, but if this be made his first mornings work, both he, and they, shall be the better blessed of God in all things that they put their hands unto all that day. For the Lamb without blemish to be now offered, hereby Christ is set forth, who is the Lamb of God, that taketh away the sin of the World, for he is Holy, and without Blemish, because without sin, and every faithful person offereth him, when he prayeth, and praiseth God in his name, lifting up pure hands and heart unto him, as is commanded. For then he offereth the Lamb without blemish, altogether according to meaning, sacrificing himself unto God by the mortification of his sins; for so we are exhorted to offer up ourselves in our bodies a living sacrifice holy and acceptable to God; for because Christ, the Lamb, is in such, when this is done; this Lamb without blemish, is offered every day, and so this precept fulfilled. To pray in his name, and to live still in sin, is to offer abomination, as Isaiah 1. 12. But what is the meaning of this, that whereas under the Law two Lambs were offered daily, now only one Lamb is appointed in the morning, none in the evening? Lyra answereth, because the Mass is not to be celebrated, unless in the morning, except there be necessary occasion; which is very rarely; and whereas it may be objected, a Lamb of that year is appointed, how then can Christ, offered in the Mass, be hereby meant? He answereth, that Christ is the same yesterday, and today, and forever; and that Hebr. it is a Lamb of this year. And upon this ground the Papists generally hold, that the Mass is a sacrifice wherein Christ is offered as often as it is celebrated; and that he may be there to this end, that by the words of Consecration the substance of the Bread is turned into his Body, consisting of Flesh and Blood, and to fulfill this prophesy, their Priests are tied to say Mass daily, and by reason of this, they hold the Lord's Table to be an Altar. But the Scripture calleth it a Table, and not an Altar, and that saying, that Christ was once offered, never to be offered anymore, as the sacrifices offered by the Priests were often repeated, doth plainly evince, that he neither is, nor can be anymore sacrificed. Wherefore all that which they say is a mere invention of man to make men believe, that their Mass is of great avail, both for the living and the dead, to make a propitiation for them, so that to be made partakers of so great a benefit, they are willing to be at any cost, for the benefit of these sacrificing Priests, even as under the Law the priests, by teaching them to say, Corbana, got no small gain: Therefore our Lord in prescribing the doing of this in remembrance of him, biddeth only, Take, and eat; not offer it as a sacrifice to make new propitiations for particular persons, or for all in general. If it be said then, why is this daily sacrifice now restrained to the morning, if nothing be hereby meant, but morning prayers made in Christ's name, ought we not as well to pray in the evening, as in the morning? or is there some relaxation here made of the ancient devotion? Answ. God forbid, for we are now bidden, To pray continually, and in all things to give thanks, and to watch and pray; but morning prayer to be made by everyone, is daily enjoined, not to exclude the evening, but it is hereby meant, that we should daily begin our devotion betimes in the morning, and thenceforth hold on by continual ejaculations, as occasion is offered all the day, when we begin our work, saying with Moses, Prosper the work of our hands, ye prosper them unto us. When we go to take our meat, sanctifying it by prayer, as the Apostle directeth us; and when we have eaten, glorifying God, as he saith, Every creature of God is good, and is sanctified by the word, and prayer, and whether ye eat or drink, or whatsoever ye do, do all to the glory of God: when we are ready to go to our rest, saying with David, I will lie down to take my rest, and thou (O Lord) keep me in safety. For nothing is remitted touching any act of Piety under the N. T. that was enjoined under the Old; but rather more required, as our Lord saith, I came not to dissolve the Law, but to fulfill it: and therefore he addeth to Command. 6. and 7. and 3. and for many other things is more strict, therefore Prayers must needs be now made much more abundantly, it being the time of pouring out the spirit of prayer and supplication; and wherein we receive the spirit of adoption, whereby we cry Abba father. Yet we are not with the Euchetae sequestering ourselves from all other employment, to give ourselves daily wholly to Prayer, but with prayer begin betimes in the morning every day; thus making every day a Sabbath, according to Psal. 92. as Christ, whom we so offer, rose betimes in the morning, and thenceforth holding on, as hath been said to the evening, and then specially again praying, that we may not come short of the devotion of old prescribed in anything, remembering, from that, which hath been said before, how acceptable he is to God, that at any time offereth willingly over and above that which is prescribed: yet I hold not, that praying only every morning is here so pointed at, but that the Celebrating of the Lord's Supper is also intimated, which should be every day at the first, and was, Acts 2. 46. and afterwards every first day of the week in the morning, as Acts 20. and still always should be often.

Having hitherto shown what should be done about religious matters, here he proceedeth to show something about civil again. He had before appointed a portion of land for the Prince, chap. 45. which most probably was large and ample, now he taketh order to have it preserved to him, and his posterity, and not alienated to others forever. If he giveth part there of to his sons, they must enjoy it to them and theirs forever, but if to any servant, the house and land so given, must return to the Prince again in the year of Jubilee, as the law provided, Levite. 25.

And here is further added, a reason why the Prince had the possession of so much land, viz. that he might never take and give away other men's inheritances, or any part of them, as 1 Sam. 9. it is said, that a King would do, and as Ahab did. But by this caveat here given, it is plain, that a Prince under the N. T. should never have power, or dare so do, for fear of God, who hath prohibited it as an oppression, the punishment whereof will be most grievous, as in Ahab, even the cutting off of him, and his posterity by God's just judgment; something like unto which we now see done, although not for lands, yet for goods taken away, of which there is a like reason. God grant that others who have the Sovereign power, may take warning hereby never to do the like, and therefore much less make the burden of the people greater. By the Princes giving to his somes or servants out of his own estate is shown, that the Sovereign power ought not to exercise liberality [Note.] to any out of the people's purses, or out of them to enrich their own children: and by the reverting of the Princes lands to him again in the year of Jubilee, that such lands may be by him granted out by lease, but cannot be alienated forever, that the royal dignity by the diminution of his estate may not be impaired, or he forced for want of means of his own ordinarily, to take of his subjects to the impairing of their estates.

Here he returneth again to things sacred, viz. to show where the Priests should boil the offerings, or bake such as were to be baked, even in the holy Chambers before spoken of, which stood northward, or at the two sides of them west-ward.

And ver. 21, 22. he is brought into the outer Court, where at the four corners, there were four little courts and buildings in every of them for the same purpose round about. And these courts were each of them 40 cubits long, and 30 broad. For the meaning of this, I know not any so good, as that in God's House; that is, his Church, there shall always be provision both for his Ministers and People, such as wherewith they should be content, as the Apostle saith, Having food and raiment, let us therewith be content: this being a blessing redounding from Piety towards God, according to Hag. 1. and Mal. 3. For the four little courts in the four corners of the outer court, wherein there were rooms also to prepare meat in; I think with Jerome, that they served to set forth the four parts of the world; out of all which, the Church is gathered by Ministers of a perfect age, set forth by thirty, their breadth; and those that are gathered by 40, the length denoting much Fasting and Prayer used amongst all Christian people, as is intimated, 1 Cor. 7. where it is sald, Defraud not one another, but by consent for a season, that ye may give yourselves to fasting and praying; because thirty is the number of a perfect age, when the Priests of old, and Christ began to minister, and 40 is a number notable for fasting, by reason of Elijah his fasting so long, and Moses before that, and Christ after.

CHAP. XLVII.

WAters issued out from under the threshold of the house eastward, by the right side of the Altar. And this being shown him, when he was led out by one gate, he was led out by another, and there he saw the like also. Touching these waters, it is said according to the letter, that from the Temple of old, did issue waters in abundance to wash away the Blood of the Sacrifices, and all the dust and ashes, and filth of the Temple in a wonderful manner continually, which otherwise, by reason of the abundance of beasts brought thither from time to time, could not have been kept sweet. But by these waters the Lord shown the waters of baptism, and the doctrine of the Gospel issuing out of the Temple, at Jerusalem where Christ taught in great abundance to the watering of all Nations: touching which waters also it is spoken, Zech. 14. 8. running towards the East and the West, to show the eastern and western Churches, where by this Doctrine the Countries and Nations are watered. And of the Gospel, by the name of waters it is spoken, Isaiah. 55. 1. Then the Prophet was carried further off 1000 cubits to pass over these waters, and they came up to his ankles, after this 1000 cubits more, and they came up to his wast; then 1000 more and they came up to his loins; lastly, 1000 more, and then they made a river, which was unpassable, unless by swimming; whereby was shown, how by degrees evangelical graces abounded time after time, more and more, till that Christian people came to be as a great and deep rivers of waters. And in particular, these waters came first up to the ankles, a few being converted; that is, 120. of all the great multitudes which had formerly followed Jesus, but being drawn rather by his loaves wherewith they were fed, as he speaketh, John 6. then by Faith. 2. Up to the knees, there being more added, even 300 in one day at the coming down of the H. G. 3. Up to the loins, when Christians still increasing their number was 5000. Lastly, these waters grew so great, that they were a great and deep river, which was, when after Peters preaching to Cornelius, and Paul's being appointed to preach the Gentiles divers countries came in, and the faithful could then be no more numbered, then deep waters by any man passed over a foot. Ambrose expounds this of the knowledge of the Scriptures, for knowledge is compared to waters covering the earth, as waters do the sea, and then, saith he, do these waters come up to the ankle, when a man attaineth to the knowledge of the History of the Scriptures; to the knees, when of moralls, for further instruction and comfort; and to the loins, when to the mystical things hereby set forth; but after all this, they remain in many things, as a sea, wherein an Elephant may swim, the learnedst not being able to go, or sound them to the bottom. Some others otherwise, up to the ankles he goeth, tha • ••• th in the way of God's Commandments; up to the knees, that striveth to attain to more perfection, according to the counsels, Mat. 5: up to the loins, that attaineth to this perfection; but yet the waters rising higher, and not to be passed over, show greater perfection and happiness in the Kingdom of Heaven, which is unpermeable here, because the eye hath not seen, now the ear heard, &c. Others by the waters coming up to the knee, will have bowing the knee at the name of Jesus, meant; to the loins, continency and chastity of life: but these savor of Popery, that of Ambrose cannot be misliked, nor the first expositions given.

By this River were may trees on the one side, and on the other; hereby the flourishing estate of men and women embracing the true Faith, is set forth, who are now like unto trees planted by the rivers side, growing, and bringing forth fruit in due season, the Word of God, and the knowledge thereof communicated unto them, being as waters moistening the roots of trees, and making them thus to do.

Then he said unto me, these waters issue out toward the east country, and go through the desert into the sea, and being come into the sea, they heal the waters thereof. Where by the waters of the sea, understand the salt, and brackish manners of the Gentiles, before the coming of these waters from the Sanctuary; that is, the knowledge and grace of Christ brought by the Apostles unto them. And they are said to run through the Desert which was eastward, in alluding to the river of Jordan, which runneth through the dead sea of Sodom, which continueth still, as it was, pitchy black, and thick, having no living thing in it; yet the waters of this River coming out again towards the sea in another River, are sweet. But the meaning is, that the Apostles ran, as it were, through Judea, a dead people, and barren, as the desert, in respect of any fruit bringing forth of their preaching amongst the Gentiles, preaching with such success, that they were in great numbers converted and healed, as was before said. For to compare people's to great waters, or the sea, is not unusual in holy Scripture, as Revel. 17. 1. &c.

He showeth, that not only the waters of the sea shall be healed by the coming in of this River, but also the fishes, which are of a great number, shall be healed and live; people, amongst whom the Gospel cometh, being sometime propounded unto us under the notion of trees; sometime of waters, and sometime of fishes; according to which our Lord said to his Apostles, Follow me, and I will make you fishers of men. And everything where this river cometh, shall live; that is, the Spirit brought, as living water, in the preaching of the Gospel, shall be vivificative to every man and woman, and in the water of Baptism to infants, that have the life of nature before, but want reason, whereby to live by the Spirit coming in the preaching of the Word. And therefore having said, that the fishes should be healed, setting forth men and women capable [Note.] of reason, which is the mouth, as it were, that openeth and swalloweth the hook of the angler, and so the fish is taken for God, the Author of healing, and all good, he addeth, Every thing where this river comes, shall live; intimating others in the Church, or within the pale of preaching the Gospel, as infants, the children of Believers before spoken of, little fishes new spawned; who, though they cannot swallow the hook, yet together with greater, are taken in a net, well and close wrought also; otherwise, after speaking of the fishes being healed, and living by these waters, he would not certainly have added this clause further touching every living thing. He that resteth not in this, let him give another reason of this addition, if he can: and if he cannot, no more impugn the baptizing of Infants. For the Spirit set forth by a River, see Joh. 7. 37, 38. And from this whole passage note, that people without [Note.] the true Faith, and Spirit of Christ, are as salt water of the sea, distasteful to God, and unpleasing. 2. As sick fishes, yea dead, or dying, because it is said, they now live. 3. Because things living move, and lie not still, as before, when they were dead, hereby may a man know, whether by the Spirit he may be inlived, or not; if he lieth still in the mire of sin, as the swine, and cometh not out, washing himself, and making him clean, by putting away evil, and doing good, he is dead still, although where this river runneth, and can have no true comfort, in respect of a better life, but shall die eternally notwithstanding.

And the fishers shall stand upon, or above it; that is, the river before spoken of upon the banks, and there spread and dry their nets after the taking of fishes, whereof he saith, there shall be great abundance, and that from Engedi to Engallim, the last of which, saith Jerome, was a town at the river Jordans entering into the dead sea, and the first at the going out from thence, Engedi signifying the fountain of a Goat, Engallim, the fountain of Calves.

Now by fishers here the Apostles fishing to take men, are meant, not being called hunters, because without violence, or tearing, or killing, they take these fishes alive, gently driving them into their net, and they did this from Engedi to Engallim, when of fishes they made them being taken, as kids or calves, which were clean beasts and so fit for sacrifices to be offered unto God.

But the miry places and marishes thereof, shall not be healed, they shall be given to salt. Having spoken of all things in the waters, where this river cometh, saying they shall live, and then of the ground on the sides of this river, that trees shall grow there and bear fruit, now he excepteth of all the grounds about the marishes and miry places, where this river cometh not, they shall not be healed, but remain, as they were before, full of filth & muddy water, whereby is meant, that such places as will not receive the Gospel, or to which the Gospel sounded not, when the sound thereof went generally into all lands, shall ever remain in the sordes of their sins, like moory rejectany ground, never to be made better. And this we see verified at this day in the Indians of [Note.] America or the new found world, never discovered, till the time of Henry 7. but since peopled in part with such as have endeavored their conversion to the faith, but with little success. Here the reason may be seen, they are by God adjudged not to be healed, and the like we may conceive shall be to the Turks and Tartars, and all that are bewitched with the Mohammedan superstition, this river not running in their coasts, but kept out, they cannot be healed.

Here because he had spoken briefly of trees growing by the sides of this river, he reflecteth again upon the same, setting them forth more fully by their fruit and leaves, saying, They shall be all trees for meat, whose leaves fade not, neither shall their fruit be consumed, it shall bring forth new fruit according to his months, because their waters issued out from the sanctuary, and the fruit shall be for meat and the leaf for medicine. These trees, saith Ambrose, are pastors and teachers on both sides of the great river, the holy Scriptures distinguished into two, the Old and New Testament, from both which, as waters running from the Sanctuary, because of the inspiration of the Spirit of God they both bear fruit of godly living and good works, and leaves of good instuctions and exhortations, by the one feeding men's souls, when they are hereby drawn to an imitation of them, and by the other, as by an wholesome medicine healing their infirmities, when their instructions entering into their hearts, they be converted from sin to righteousness thereby. And this fruit and leaves are brought forth according to their months, when from time to time, as the moon reneweth, they renew their teaching, not only according to the time here mentioned once a month, but in season and out of season, as is commanded and straightly charged, 2 Tim. 4. 1. see the like Revel. 21. And these waters and trees are never consumed, but remain always to produce these blessed effects, they being not as a torrent or brook, that in a dry summer is wasted, but as a great river always running as the spring, from whence they come, is a fountain ever overflowing, for which Zacharias saith they run summer and winter.

The prophet having hitherto from chap. 45. 8. interposed many most memorable things and needful to be known, now returneth again to the dividing of the land begun chap. 45. 1, 2, 3, 4, &c. saying, This shall be the border, whereby ye shall inherit the land according to the 12. tribes of Israel, and Joseph shall have two portions, that is, this following, verse. 15, 16, &c. to verse. 22. where the north border and the south, the east and the west are described according to the borders of the land of Canaan twice before described, Numb. 34. and Josh. 15. so that I shall not need to repeat it here again, but the reader may have recourse to that, which I have written there. But that precisely the land o • Canaan is not here meant, but the inheritance of the Church under the Gospel, appears, because verse. 22. Ye shall divide it by lot amongst you, and the strangers that sojourn amongst you, &c. For under the Old Testament, although strangers lived amongst the children of the Israel, yet they had none inheritance with them, nor at the time of their return out of the Babylonish captivity. For strangers endeavoring to come in amongst other Levites, who could not show their genealogies, were by Ezra rejected, and it is said of those that were before strangers from the Common-wealth of Israel, that now under the Gospel they were not so anymore, but fellow citizens with the saints, and now there is neither Jew nor Gentile, but all are one in Christ. In speaking therefore of the inheritance of the Evangelical Church and their borders therefore by the land of Canaan he is altogether allegorical, not meaning that this land should anymore be so divided according to the letter to the 12. tribes, but that they should such of them as believed, have allouid instar, something like done unto them, viz. an inheritance given them together with the faithful of the nations, there being nothing diminished of all that was anciently promised as is mentioned verse. 14. yea and that Joseph, as by reason of the two tribes coming of him he had a double portion, so he should now again have verse. 13. not much unlike unto which is the sealing of 12000. of every tribe, Revel. 7. and then of an innumerable multitude of all nations. But in all this the heavenly inheritance is more respected, then the earthly which the faithful of the Israelites shall afterwards enter into, and the Gentiles amongst them, as their leaders and teachers, by whom they were first brought unto the saith, because, as the Apostle saith, all believers are Children of the free woman and not of the bond woman, who with her son shall be cast out, as not permitted to inherit with the son of the free woman.

CHAP. XLVIII.

HAving set forth the boundaries of the land in general, here followeth the distribution thereof in particular amongst the 12. tribes, and first of 7. of them on the one side of the holy portion northward, then of the other five southward, verse. 23. all which yet are said in latitude to lie east and west. Then it is repeated again, which was said before of the most holy portion, of the city and the princes portion. Vers. 8, 9, 10, &c. to verse. 23. The 25000. reeds in length being exactly cast up, came to 45. miles, which is such a length, as never any city in this world was of, and therefore cannot be meant of any city to be built by the Jews again after their return from Babylon, but of the Church under the Gospel, as hath been said before. And by this great length between the city and sanctuary it is well noted by some, what a long [Note.] way he must go, that would attain to the kingdom of heaven, so that as he, that hath a long journey to go, must get up betimes in the morning, so he that would go thither had need to begin to go in the straight way betimes, in his youth, and not defer it till sickness or old age. Again because this city [Note.] is placed afar off from the sanctuary, for that was in the midst of the holy portion of this great length, so that there were above twenty miles between the city and the house of God, note that such as would attain everlasting life, shall be nearest unto it, if they remove before out of the city, that is, worldly distractions and troubles, betaking themselves to a more solitary kind of life wherein they may more freely attend upon God's worship and service. Under the Old Testament indeed the Temple stood in the city, because men might intend worldly things, and yet be near unto God, whose service stood then so much in outward things: but now the Lord saith, He that will be my disciple must deny himself, and take up his cross and follow me. And he speaks of forsaking father and mother, and house and land for his Names sake, for thus it was at the first necessary, seeing otherwise there could not have been preachers without any clog or hindrance to hinder them in their course of going out to convert souls. But now it sufficeth in mind to be lifted up towards God's tabernacle, and when we use the world to be as if we used it not, remote from the city of those, that like moules are always delving in the earth through the worldliness of their minds.

Whereas it is said verse. 14. of the Levites portion, they shall not sell, nor alienate, nor exchange it, because it is holy to the Lord. It is hereby shown, that lands given to the ministers of Christ under the New Testament, may never be again taken away, or put to any other use, but to their maintenance forever. [Note.] Of the danger of taking anything away, that hath been dedicated to God, see in the example of Ananias and Sapphira, and before of Achan, about the gold of Jericho, which was to come into the sanctuary; and if by the consent of God's ministers themselves there may never be any such alienation, how shall they answer it, who against their consent, and to the immediate depriving of some of their livelihood dare lay violent hands hereupon?

For the breadth of 5000. left over against the 25000. of the holy portion, it shall be a profane place. That is, of the 25000. reeds assigned to the city in length, but 5000. in breadth, for the building of the city and the suburbs, a square of 5000. shall be taken, upon which it shall stand, within the walls 4500. every way, and without 250. round about it. And thus 5000. being taken out of the length, there will remain 10000. eastward, and 10000. westward, which shall be for fields, for vines, olive-trees, and corn for the use of the city. Where the city is called the profane place in none other sense, but as it was for common persons, and not ministers to dwell in, for the word rendered profane, signifieth indifferently profane or common. But by the number of [Note.] 5000. said to be profane was shown, that all things pertaining to the 5. senses are profane or common, & therefore such as spiritual persons ought not to be taken with, to be hereby drawn in their affections from heavenly.

And they that serve the city, shall be out of all the tribes of Israel. That is, indifferently permitted to dwell there from all parts, so Lyra, or they shall bring from all parts provision to be spent there, as they did of old at their 3 festivals yearly.

All the holy oblation shall be foursquare with the possession of the city, 2500. and 25000. How the city and holy portion together made a square 25000. every way, may be made to appear thus, the priests portion in length 25000. the Levites lying along by that 25000. either 10000. broad, and the cities portion. 25000. long, and 5000. broad, which breadths being all put together make just the square before spoken of. And a square God would have it, to show [Note.] 1. the durability thereof, as anything made square standeth strongest, and 2. how firmly we should stand, that be the city, that is the Church of God, whatsoever contrary conditions we be cast into, as a die that is square standeth, howsoever it be cast. 3. That all our dealings should be square, our deeds, words, thoughts, and outward shows all answering to one another, when it is thus with us, we are the holy portion, otherwise not, but unholy and unclean.

Here (after the Levites and cities portion, being a square altogether intimating in the quadrature before spoken of, that ministers and common people are all alike) a repetition is made also of the princes part, to show next unto what tribes it should lie on the one side of the portion before spoken of and the other, viz. by Judah on this side, and Benjamin on that, therefore as it was ended with Judah's portion in speaking of the 7. former tribes, so it is begun with Benjamins, verse. 23. in speaking of the five.

And these are the goings out of the city on the north side 4500. measures. That is, the city being square the north side being 4500. had 3 gates to go out at, so likewise the south, the east and the west, 12. in all according to the number of the tribes of Israel, as hath been before said, the whole compass of the city being thus found to be 18000. and the name of the city shall be from that day, The Lord is there. The name implying his everlasting being with his Church, as he saith, Loe I am with you to the end of the world. The gates to go out at set forth men's divers goings out or departures out of this life, some having a sharp passage as it were northward, some more comfortable southward, some in a sense of the light of God's favor eastward, some in darkness westward.

DANIEL:

The Preface:

THE prophesy of Daniel, hath been much impugned of old, and stiffly denied by many to be Canonical Scripture. 1. By Porphyry the Disciple of Plotinus, who said, that this Book was not written by the Prophet Daniel, but by some other man in his name, & that not till the time of Antiochus Epiphanes, that persecuting tyrant, who reigned over Syria, & compelled many by punishments to forsake the Law of God. Then saith he, was this Book written, not by any Prophetical spirit, but under a pretence of prophesying relating things done, in the time of the aforesaid Antiochus. And he saith further, that the Histories here written in the former 6 chapters were true, but from thence forth that which is written by way of prophesying came from a false and lying spirit. Thus that railer against the Christian religion, who wrote 15 Books against Christianity, and in the 12 Book thus against this Prophecy of Daniel. But that not Daniel, but he was a notorious liar, appeareth from the time, when he saith, that this book was written, viz. in the days of Antiochus Epiphanes. For Josephus saith, that the Prophecy of Daniel was shown to Alexander the Great, and therein that vision of the Goat, chap. 8. 5. representing him in his swift and speedy subduing of all Kingdoms and Nations, and betwixt Alexander and Antiochus Epiphanes were 140 years. Against this Porphyrius wrote Theodoret and Jerome relating these things touching him. 2. Celsus also impugned this book, as not being Canonical Scripture, against whom Origen wrote 8 Books. 3. Many Rabbins of the Jews have rejected it likewise as not Canonical, as Polanus saith, that he living sometime in Moravia, where he used the help of some Rabbins for the understanding of the Hebrew tongue, heard them say, that they acknowledged not Daniel to be authentical, and therefore seldom read it, especially because that chap. 9. the death and passion of the Messiah, and the time when, is so evidently forth. Therefore they read it not amongst the people, lest hereby they should be turned to Christ, finding out how they had been by them deceived. But the antienter Rabbins generally have acknowledged Daniel to be Canonical Scripture, as appeareth in their placing it in their Banobathca in Pereh Primo amongst their 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 as Polanus saith. And therefore some of them have written Commentaries hereupon, as Rabbi Solomon, Rabbi Levi, Ben. David, Rabbi Abraham, &c. and some have alleged Daniel as authentical to confirm points of Faith, as Rab. Moses Hadarsian Ben. Jieskaki in suo Perus. super Gen. R. Abba fil. Cahena. And Christ whose authority is above all others, speaketh of Daniel as a true Prophet of God, saying, When ye see the abomination of desolation spoken of by Daniel the Prophet, &c. and experience hath abundantly proved the same in the fulfilling of the things herein foretold touching the Persian, Grecian and Roman Monarchies. And hitherto of the authority of this Prophecy, now for the adjections to Daniel, it it be demanded whether they be Canonical Scripture also or no? Jerome resolveth us, saying, that they were by Origen and Apollinaris, who wrote against the blasphemer Porphyrius, counted but fables, and so he also calleth them, saying, that they were written by a certain Priest called Daniel, a familiar friend of Nebuchadnezzar's, and are not in Hebrew, but in Greek only, whereas all Canonical Scriptures were set forth in Hebrew, as the Holy tongue before the coming of Christ, and therefore although they and Eusebius adjoin them to Daniel, yet they do it not without marks in many places put to, to show the uncertainty of the credit of many things therein, so likewise Eusebius; And whereas Daniel the author of them, was a Priest, our Daniel was of the Kings seed; and touching all Apocryphals he speaks of them but as dirt in comparison of Canonical Scripture, in that saying of his, grandis prudentiae est aurum in luto quaerere, But to return to Canonical Daniel, he began to prophesy saith Polanus, one year after that Ezekiel began his Prophesies, which Clem. Alex. noteth to have been Anno Mundi 3359. in which year also Nahum prophesied. The year following An. 3360. Daniel when he had learned the Chaldean tongue, began to minister to King Nebuchadnezzar, and continued in the Prophetical Office 70 years. For the tongue wherein he writeth it is part Hebrew, and part Chaldee. Hebr. chap. 1. and 2. to v. 4. thence forth Chaldee to the end of chapter the seventh, from whence again to the end of the Prophesy he wrote in the Hebrew tongue.

CHAP. I.

HEre the Prophet beginneth first with the History of Jehoiakim’s being carried away captive by Nebuchadnezzar in the third year of his reign, of which see 2 King. 24. as the Prophets Isaiah and Jeremiah relate some histories in their Prophesies also. But betwixt the time here spoken of and there, is the difference of 8 years, for whereas here 3 years are spoken of, there it is 11. Sol. This difference hath been by me already observed, 2 King. 24. and reconciled. Jehoiakim having reigned 3 years under Nebuchadnezzar, and then rebelling was taken by his Forces and bound to be carried into Babylon, and of this carrying away, when also the vessels of the Lord's House were carried away, it is here spoken; as for the whole time of his reign being 8 years more, the Sacred History saith nothing, how after this he came to reign again, but because it is said, he certainly did, and that, as may be conceived by the favor of the King upon his faith given unto him, being released from his bands and sent home again, but after this, Nebuchadnezzar being again provoked sent and destroyed him, as may be gathered, 2 King. 24. 2. For of none other being bound to be carried into Babylon do we read touching him, but only that third year, but when his reign ended the 11 year together with his life, it was by forces of Chaldees and others coming against him, by whose hands he was slain and cast out of the gates of the city, as an Ass, according to Jer. 22. But hereby it appeareth that Daniel's beginning to prophesy the next year after Ezekiel, as was noted in the Preface out of Polanus, was a mistaking, for so much as Ezekiel prophesied not till the fifth year of Jehoiakim’s captivity, which was 13 years after Jehoiakim’s carrying into Babylon, with whom Daniel and his fellows were carried away also, and therefore if he ministered to the King of Babylon one year after that, and then were the beginning of his prophesying, he began 12 years before Ezekiel, But to leave this as uncertain, it may suffice, that he prophesied at the same time with Ezekiel, and so either of them had the more comfort of one another's assistance, and if he prophesied so long, as it seemeth that he did, because till the days o • Cyrus, when the 70 years of captivity were ended, he is placed rightly next after Ezekiel, because he prophesied after him, especially in those things, wherein the greatest burden of his Prophesy lieth, chap. 7. 8. &c. to the end. And for his beginning to minister to the King, it was not, as the same Author hath it, one year after his coming into Babylon, but 3 as appeareth, verse. 5. Now for the occasion of Daniel's coming first to be known to Nebuchadnezzar it was this. The King commanded Ashpenaz, the master of his Eunuchs to take some of the children of Israel, of the Kings seed, and the Princes, and to teach them the Chaldean tongue, nourishing them up in the best manner at the Kings charge, till 3 years were expired, that then they might stand and minister before the King. Whereby it appears, that Daniel and his three fellows were either of the bloudroyall, or descended from Princes of Judah. That which was regarded in the choice of them, was the comeliness of th • ir persons, and their understandings. For the language, which the King would have them taught, the Chaldean. For the people thus called, Polanus saith, that they were the offspring of Arphaxad, of whom also the Hebrews came, for Arphaxad begat Shelach, and Shelach Heber, of whom came the Hebrews. And Abraham was born in Chaldea, so that it hereby appeareth to have been the country wherein Hebers posterity dwelt, and that the Israelites and Chaldeans had one common Ancestour of whom they came, Arphaxad, and so their languages were near one to the other, the Chaldean coming from the Hebrew as the fountain, and having the like characters, but not so pure as the Hebrew, yet some Chaldee is more pure then other, as that used by Daniel and Ezra, from chap. 4. to the 7. then that which Jonathan and Onkelus wrote in their Chaldee Paraphrases. The Chaldee and Syriac saith Mercer, are all one; but Tremellius, that there were some difference between; the Chaldeans when Daniel wrote, were the Inhabitants of Babylon; and some Chaldeans there were specially so called for their skill in Astrology and great learning, as being the Philosophers of the Assyrians, as Strabo saith, some having skill in calculating Nativities, and foretelling things to come by the stars, and some in Necromancy. Some, saith Jerome, hold that the Hebrew and Chaldean tongues were both one; but this is confuted from hence, because if so, they should not have needed to be taught the Chaldean, and some also say, that by their being put under the hand of the Master of the Eunuchs, it is implied that they were made Eunuchs, and so the Prophesy of Isaiah to Hezekiah touching those that should come of him, was fulfilled, that they should be carried a way and be Eunuchs to the King of Babylon. Vers. 5. And the King appointed them a portion of his meat daily, and of the wine that he drank; which he did not for any favor, that he bare to them, saith Polanus, more then to other Jews, who fared full hardly, but that being delitiously brought up they might be by the pleasures of the Court fascinated so, as to prefer a Chaldean life, and be willing, forgetting their own country and religion, to turn to their superstition. And there he would have them thus fed and instructed a sufficient time, viz. three years, that they might afterwards stand before and minister to him, as other Chaldeans and Astrologers did, and be set over the affairs of the kingdom, as the most able and expert of them were. Therefore most probably when he took order, that they should be taught the Chaldean tongue, he meant not only the tongue, but the learning and skill of the Chaldeans also. And to this end their names were changed from Daniel, Ananias, Azarias and Misaell, to Belshazzar, Shadrach, Meshach, and Abednego, that is, from names implying them to be the servants of God, to names derived from idols, they being thus, so far as in them lay, that made this change, dedicated to the service of the said idols and false gods of the Babylonians. For Daniel signifieth a judge of God; Ananias, the grace of God; Azarias, the help of God, and Misael, one that was of God, in every of these names there being the name of God, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . But now contrariwise they had names from idols. Daniel from Bel, the great god of the Babylonians, Belshazzar signifying Bels treasurer. Ananias from Ra • h signifying King; that is the Sun, which they worshipped as the King of the World. Shadrach being as much as the inspiration of the King. Misael from Shachah, a goddess of pleasure. Meshach being as much as who is Shacahs▪ Misael from Nego, the fire which was also worshipped as a god; and therefore Abednego was as much as the servant of the fire. Thus idolaters endeavor by all means to draw the people of God from his service to the service of idols, by carefully instructing them in their ways, providing for their dainty and delicate keeping, and giving them names accordingly, and something like unto this did the Pharisees of old compassing Sea and Land to make one Proselyte. And therefore the carelessness of Christian people is hereby reproved, who have no care what names they give to children, but as their carnal phantasies lead them, and as for their education in godly learning it is set at six and seven, and this redounds to the [Note.] great shame of this whole land, wherein no care hath been had of education of Papists children in the knowledge of the truth, although we have had them in our power above 80 years.

V. 9. But Daniel purposed in his heart, that he would not defile himself with the portion of the Kings meat. Here Daniel only is named, but the other three are also to be understood, they would none of them thus defile themselves. If it be demanded, how could they be defiled with his meat? Polanus answereth first because some of the meats used, and served unto his table were unclean, and so determined of by God's Law. 2. Idols were praised therefore, as by whose ben • ficence he enjoyed them, for so it is said touching Belshazzar's feasting and drinking with his Princes and Concubines, that when they were thus doing, they praised their gods of silver and gold. And besides all this, the other Jews might have been hereby scandalized, if such men as they should have taken liberty against the Law of God in this kind, the weak being encouraged by their example to do likewise, and others brought to an ill opinion of them, that being fascinated by the pleasures of the Kings Court had bidden adieu to all piety. Lastly, such delicious fare hath power by pampering the flesh to corrupt the mind, thus endangering men to be lead more by the flesh then the spirit, as is noted in the rich man, that fared deliciously every day, he was a very belly-god and cared not for God, or the charge given by him to break his bread to the hungry, to give a portion to six and to seven, to give and lend to the poor and needy; whereunto we may add, that the kings fare was too high for poor captives, who were in the afflicted estate of a people conquered by the enemy, and therefore had need forbear feasting to fast and feed themselves with the coarsest meat and slenderest diet, herein choosing rather, as Moses, to suffer affliction with their brethren the people of God, then to live in excess and fullness, because at such times the Lord expects that we should thus humble ourselves by abstinence, and reproveth it as a great sin in those, that do otherwise. According to this example, it is our duty 1. to avoid anything, whereby our weak brethren may be scandalized, as • om. 14. 2. To take heed, that by things edible and potable, that be pleasant [Note.] to the palate, we be not drawn away to sin hereby, as gluttons and drunkards, and such as daily pamper the body are. 3. That no favor shown us by great persons or names, whereby men are pleased to call us, implying, that we should be according to their hearts, who are wicked; prevail so far with us to make us such. 4. We learn that is is no part of felicity in respect of worldly things to have wherewithal, to eat and drink daily of the best, if we do no unhappiness to be fed poorly and meanly, because the one commonly nourisheth the flesh, and makes it stronger to rebel against the spirit; for which it is said, Woe to them that are full now, the other is a means the more to subdue the flesh to the spirit. 5. That there ought to be in us a sympathizing with our brethren in distress, not feasting when they are in adversity, because this is complained of Amos 6. 6. but show, that we are one with them in spirit, by weeping with those that weep, and abstaining with those that abstain.

Daniel and his sellows, as they requested, eating pulse and none of the kings meat, and drinking none of his wine, •• ten days end were fairer and fatter, then those that did, yea and increasing in understanding & learning above them all, in so much as that the King examining them, found them to excel herein all the Chaldeans of the land, being ten times better then any of them. Whereby we may see another benefit coming through God's blessing upon an abstemious [Note.] course of life, the less the belly is filled the more is the mind filled with understanding and wisdom, but the more it is forced with delicious meats and drinks, the more stupid and dull it is made in respect of Divine understanding: for now it is as Jerome saith, a fat belly but a lean mind; and therefore Daniel to understand divine things fasted long and prayed, and so did Ezra that perfect scribe, who was so prompt in the Law of God. Note also, that for the very body, God can by his blessing make such as be poorly fed as thriving, and to be in as good or better plight, then those that daily eat and drink of the best and fill their body. A little with God's blessing satisfieth the godly, better then abundance worldlings, that everyone having but necessary food and raiment may be content, and the less bodily food they have, the more fill his mind with heavenly contemplations, that neither the Devil nor World may prevail with him to steal or deceive to get for the body, but trusting in God, and working in his calling expect by him assuredly to be sed, as the children of Israel in the wilderness, & the followers of Christ in the Desert with 5 loaves and a few fishes, and the widow of Sarepta and her son with a very little meal and oil a long time. Jerome upon Daniel's learning of the Chaldee tongue, inserreth that it is not unlawful to study any Art, to attain the knowledge even of those that are wicked, such as the Chaldeans Philosophers were, so that it be to know the secrets thereof to confute them, not to practice any such unlawful Arts. Whereas these four are said to have excelled all the Chaldeans, it is to be understood in the knowledge of that which was by them professed, and their excellency lay further in this, that they knew by revelation from God what the Chaldeans by study could not attain unto, so that their answers to the Kings demands gave him more satisfaction, then any that the wisest of the Chaldeans could make. And hereby they came into greatest favor, being singularly chosen before others continually to minister to the King, as his Counselors, which favor they obtained not through any good will, that Tyrant of himself bare unto them, but God inclining his heart thus to do, as he had before inclined the heart of Melzar, so that they were in great grace with him. And thus he can do by others, that be his faithful servants, he can [Note.] make his enemies his friends, as Nebuchadnezzar to Jeremiah, and Gamaleel and Pliny the second to Christians in the time of Trajan the Emperor, who wrote for them, and obtained a cessation of their persecution, according to which he saith, that he will make peace for them with the beasts of the field, &c. For Daniel's continuing to the first year of Cyrus, it is further verified, chap. 10. 1. yea and longer, to his third year, to the first of Cyrus is meant as long as the Chaldean Monarchy stood all Evilmerodachs time, and all Belshazzar's, whilst the poor Jews were held in misery, for their greater comfort. And after this he prophefied still for their instruction in the divers mutations that should be in the world afterwards, and of their sufferings and deliverance as there is to be seen.

CHAP. II.

IN this chapter wherein the dream of Nebuchadnezzar is set forth, Daniel first beginneth with the time, viz. in his second year, about which divers conjecture diversely, because he brought Daniel away captive from Judea, and three years were now expired since that time, in which Daniel and his three fellows were brought up in the learning of the Chaldeans. Now if this were after these three years, how could it be in Nnbuchadnezzars second year? Some say, that another Nebuchadnezzar the son of Nebuchadnezzar the Great is here meant. But that this cannot stand appeareth, because there neither was anymore Nebuchadnezzar's, but one, neither could there be if the Prophesy of Jeremy be true, as none will deny. For he saith that the Lord had given the Nations to serve Nebuchadnezzar, and his son and his sons son, Jer. 2. 7. but if there had been another son of his besides Evilmerodach, that had reigned after him, then the time of the Nations being kept under by that family had not been only in his, his sons and his Grandchilde Belshazzar's time, but also of another son of whom it is nowhere written. Whereas some Historians mention two others Rebusar and Laborshardach, it is answered, that Evilmerodach was otherwise called by one of these names, and Belshazzar by the other, so Lyra; wherefore he contrariwise resolveth, that this was the second year of Nebuchadnezzar the Great, that is, of his Monarchy after Egypt subdued, and not from his first beginning to reign, which was certain years before that. And this hath ground in Josephus, who saith, that after his subduing of Egypt, one whole year being expired, he had this dream, and the time being thus understood agreeth best with the dream, wherein Nebuchadnezzar is said to be King of Kings, and that all were made to serve him, thus also the Rabbins of the Jews. Others say, that by the second year of Nebuchadnezzar here spoken of, the second after Daniel's standing before him is meant, but what reason can be yielded of this, I see not, wherefore I rest in that of Lyra. It is true, this could not be the second year of his reign reckoning from the first beginning thereof, not only for the reason already rendered, but also because if we omit the time, which passed before this his dreaming he had reigned now 37 years, 18 when Jerusalem was destroyed, 23. when he invaded and overcame Celosyria, the Ammonites and Moabites; the same year began the siege of Tyre, which continued 13 years, which being done he subdued Egypt, Anno 35 of his reign, being then the Monarch of the World, so Josephus: after this the second year he had this dream, that is An. 37. of his reign. Touching the dream that he had, it came from God, and God took away again from him all the remembrance of it, that he might hereby notify himself to be the only true God, and Daniel to be his dear servant, who had so great a care to observe his Laws, howsoever he were tampered withal, that he might have been in his religion perverted and brought to be all one with the idolatrous Chaldeans, who for this end were made his instructours, that we who read and know this, [Note.] might be likewise excited to stand fast against all temptations in sincere obedience to God, not doubting, but that so we shall be ingratiated with him, who is the most High, and hath all men's hearts in his hands to turn them to us at his pleasure, although by Nation and Religion aliens from us.

V. 2. Then the King commanded to call the Magicians, Astrologers, Sorcerers and Chaldeans. Touching these four sorts, Jerome saith, that Magicians were such as otherwise were called Philosophers, who by great study attained to much knowledge in the secrets of Nature. But the word 〈 in non-Latin alphabet 〉 rather signifieth such as used incantations, or charms, and the Astrologers were such as by study pryed into the influences of the stars, thereby to judge of things to come; the Sorcerers were such, as casting mists before men's eyes deceived their sight; the Chaldeans differed not from Astrologers, but only in name. In all these as in Prophets heathen Kings had a great confidence, and upon every extraordinary occasion called them together to know such things, as they desired, and could not know by any other, but them only for their rare skil, as Pharach did formerly when Moses shown signs, as God had commanded him. But for so much as Daniel and his three fellows were found by the King to be far more excellent then any of them, it chaper. 1. 21. it may seem strange, that they were not called amongst others, who one would think rather should have been preferred before them. It is answered, the King haply by this time had forgotten them, it being about 35 years betwixt the time of that special notice, that he took of them, and the time wherein the Chaldees were thus called together; or it may be conceived, that they being strangers, but the other Natives, he had not so much confidence in them, or lastly they being Jews, although very wise and learned, yet he thought that they did not, neither would practice those arts, because they were condemned by the Law of their God. Thus it may be conceived according to human reason, but certainly it was God's providence that secretly ruled in this matter, ordering it thus, that