Exposition of Ezekiel 30-48

Vers. 1. In the five and twentieth year of our Captivity, in the beginning of the year, in the tenth day of the Moneth.

Here the time is pointed out, when this Vision was presented to Ezekiel, which was in the 25. year of his captivity; so long it was since he with Jehoiakim was carried into Babylon, and kept there. His first Vision was in the fifth year of his captivity, Ezek. 1.2. And this his last Vision was twenty years after, in the beginning of the year, the tenth day of the month; which some make to be in the Autumn, others in the Spring.

The fourteenth year after the City was smitten.

After Jehoiakim had been eleaven years in captivity, the City was smitten and utterly laid waste, which was in the eleventh year of Zedekiah, 2 King. 25.2. Jer. 39.2. & 52.5. From this period or Epoclea, is the Vision reckoned; fourteen years after the desolation of the City, Ezekiel had it. Some would prove this year to be the year of Jubilee, because it was the 50. from the 18. of Josiah's reign, when the Book of the Law was found. But that year appears not to be a Jubilaean year. Mestlinus makes the year of Jubilee to be in the 10. of Zedekiah 's reign; and if so, this year of the Prophets V • sion was but 16. years after the year of Jubilee, and 34. years before the next Jubilee.

In the self same day.

The Hebrew is Beetzem haiom, in the bone, or essence of the day, in the body of the day, or in the strength of the day, when the heat and light were greatest; the same words are in Gen. 7.13. where the words are rendered, the self same day, being an Hebrew form of speech.

The hand of the Lord was upon me, &c.

The Chaldee saith, A Prophetical Spirit from the face of Lord resided upon me; others, The strength, or divine virtue of the Lord was upon me. These words we had in Chap. 1. v. 3. where they were opened. Here the manner of the Vision is set forth: it was by the Spirit of God upon the Prophet enlightening and informing his mind.

And brought me thither.

I was brought in mind, not in body, by the Spirit; thither, that is, to the City that had been smitten, but now seemed to be re-built: and so it follows;

Vers. 2. In the Visions of God, brought he me into the Land of Israel.

In those great, glorious, and wonderful Visions of God, wrought in the Prophet by the Spirit of God, he apprehended that he was in the Land of Israel, beholding not only with the eyes of his mind, the things presented unto him, but also with the eyes of his body.

And set me upon a very high Mountain.

The place where the Prophet had this Vision, was in the Land of Israel, and upon Mount Zion, or Mount Moriah, where the Temple was built. Moriah is from raah, to see; this Mount was the Mount of Vision, and on it had Ezekiel this glorious Vision. Kimohi saith, This Mountain is the Mountain of the Temple, and this City is Jerusalem on the South. Lightfoot on the Temple, ch. 4. v. 13. The Rabbins conceive the Land of Israel to be the highest of all Lands, and Mount Zion, or Moriah, the highest of all the Mountains in that Land. It was a Type of the Church of Christ, Heb. 12.22. and therefore it's represented here to be a very high Mountain; and so it was unto John also, Rev. 21.10. which words allude to these of Ezekiel. The Hebrew for set me, is, caused me to rest; when the Prophet was brought to this Mountain, he had rest: there is no true rest but in the Church, in the Mount of Vision.

By which was as the frame of a City on the South.

The Mount itself was South from Babylon, and the Cities was on the Southside of the Mount, which was smitten there; now the Prophet sees in Vision, as it were, the model or frame of a City; he had seen before the ruin of the City, and now he sees the raising of it.

Vers. 3. And he brought me thither.

That is, the Spirit of God carried him in Vision to that Mountain, where he saw an Idea of a City.

And behold, there was a Man whose appearance was like the appearance of Brass.

Here the Author of the Vision is specified and described from his appearance, the Instruments he had, and the place where he stood. This Man is made by some, an Angel; by others, Christ. It was the Son of God appeared in the first Vision unto Ezekiel, and so he doth in this last; he was a Master-builder, and appointed of God to build the House, Zech. 6.12, 13. Thus speaks the Lord of Hosts, saying, Behold the Man whose Name is the Branch, that is, Christ, he shall grow up out of his place, and he shall build the Temple of the Lord, even he shall build the Temple of the Lord, and he shall bear the glory: And that this Man was Christ, his appearance declares; for it was like the appearance of Brass; and so Christ, Revel. 1.15. is said to appear, His feet were like unto fine Brass; and here his countenance, or whole body, appeared like unto Brass, that is, free from spot, beautiful, bright, and shining: Christ was without blemish, or spot, 1 Pet. 1.19. He was holy, harmless, undefiled, Heb. 7.26. He was fairer then the children of men, Psal. 45.2.

With a line of Flax in his hand, and a measuring Reed.

These be the Instruments which this man had; a Line, and a measuring Reed. Such Instruments are proper to Architects, and Master-Builders; and being in the hand of Christ, do demonstrate him to be the chief Builder of the Church. The line of Flax was to measure the great spaces of the ground viz. the Floors, Court, and Compass of the Buildings, and Walls: The Reed was to measure the Buildings; the thickness, length, and breadth of them. Of such a Line and Reed is spoken of, in Zech. 2.1, 2. Rev 11.1. Chap. 21.15. A Reed is smooth, round, and light, and therefore fit for measuring; they were plentiful in those parts.

And he stood in the Gate.

The Hebrew is, he standing in the Gate; His posture was Standing, his place was in the Gate: He stood there to direct the Prophet, to show him the measures of the Temple, and other things, to manifest, he hath command of the Temple, and may keep out, and let in, whom he pleased.

Vers • 4. And the Man said unto me, Son of Man, Behold with thine eyes, &c.

In this verse, the end of the Vision is held forth, which is that Ezekiel thoroughly understanding the things comprehended in it, might communicate them to others. Here the Lord Christ is called Man, for that in time he was to be incarnate, and the Son of Man, speaks to Ezekiel, and commands him two things,

1. To give the most diligent and best attention, as possible might be, and therefore calls for not only the eyes and ears, but the heart also, Behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee: his heart must go with his senses, and seriously ponder what was presented. Some things were to be seen, some things were to be heard, and all to be considered: and why? he was brought thither for that end.

2. To make known what he should see, hear, and observe, Declare them to the House of Israel; he must not keep things to himself, but publish them to others, to the Church and People of Israel.

First, Observe.

The Lord keeps an exact account of the time of his Church and Peoples sufferings.

He is the best and most punctual Chronologer of all in Heaven and Earth. Men and Angels may mistake, misreckon; but the Lord doth not, cannot. In the 25. year of our captivity, in the beginning of the year, in the 10. day of the month, in the 14. year after the City was smitten, in the self same day, Here, the Years, the Months, and Days, of the Jews captivity was observed of the Lord. When we are in misery, and suffering conditions, we think God forgets us, Psal 79.5. Psal. 89.46. but he takes notice of every Hour, Day, Month, and Year.

Secondly, Observe,

When the Church is low, in the worst, most desperate, and deplorable condition, even then, the Lord hath a care of his Church.

Now the Temple, City, and Land of Canaan, were utterly laid wast, the people many of them destroyed, the rest in Babylon without hope of ever seeing their own Country, ch. 37.11. In this condition the Lord appears to Ezekiel, and gives him a most singular and excellent Vision, concerning the Restauration of the Church, the Extent, Dignity, and Glory of it; whereby he shown both the Prophet and the People whose hearts were filled with sorrow. When the Church is in the Wilderness, under persecution, in Egypt, or Babylon, the Lord is solicitous for it. Zech. 1.14. I am jealous for Jerusalem and for Zion, with a great jealousy.

Thirdly, Observe,

The Church is Mount Zion, or Mount Zion is the Church, wherein God makes known his mind for the comfort of his.

Ezekiel was carried in spirit into the Land of Israel, and set there upon a very high Mountain, viz. Mount Zion, which typed out the Church of God; and there he had this glorious vision, there sweet consolation was given forth for the afflicted. The Church is sometimes called a Garden and Fountain sealed, as Cantic. 4.12. Sometimes a Vineyard, Mat. 20.1. Sometimes an House, 1 Tim. 3.15. Sometimes a City, Psal. 46.4. Isai. 60.14. Sometimes a Mountain, Psal. 2.6. And it's so called for the hieghth, the glory, and the strength of it. Mountains are high, conspicuous and strong, and so is the Church. On Mountains is good air, so likewise is in the Church; Hills are nearer heaven then other places; they are below, the Church is above the World.

Fourthly, Observe,

The Church is well seated and well ordered.

Upon which was as the frame of a City: it's seated upon a Mountain, the Mountain of God's Decree, Power, and Truth; it's well ordered, for it's as the frame of a City, where everything is in his right place, and all fitly joined together, Psal. 122.3. Jerusalem is built as a City, that is compacted together: and the Church is a body fitly joined together, and compacted, Ephes. 4.16. Hence strength and beauty are to the Church, it being so seated and so united. The one made Christ say, The gates of hell shall not prevail against it, Mat. 16. and the other made Solomon to say, It was beautiful as Tirzah, and comely as Jerusalem, Cant. 6.4.

Fifthly, Observe,

The Man Christ, who is sinless and glorious, is the chief Builder, and exact Measurer of the Church, and things belonging to it.

Behold a Man whose appearance was like the appearance of Brass, with a Line of Flax in his hand, and a Measuring-reed. Christ without spot, full of glory, and wisdom, is the Master-builder Mat. 16.18. chap. 21.33. Hab. 3.3. Prophets, Apostles, Ministers, are his Servants, Under-officers, instructed, directed, and rewarded by him. He is Architectus, the Line and Reed are in his hand, he measures all the Trees and Stones used in this Building, the outward and inward Courts with all their appurtenances: He was the Son of Joseph a Carpenter, and some mystery might lie in that.

Sixthly, Observe,

The way into Zion, and unto the Father, is by Christ: he stands in the gate of the Temple, ready to receive any should come and be found fit for entrance; he had his Line and Reed in his hand to measure them. None unmeasured might enter.

Hence it is that Christ saith, Joh. 14.6. I am the way, and no man comes to the Father, but by me. And Joh. 10 9. I am the Door, by me if any man enter in, he shall be saved, and shall go in and out, and find Pasture. Christ is the Lord of the fold, and field; by him, they enter in; by him, they are led out to the good Pastures, and led in again. He will not suffer anything that defileth, to enter into the Fold, the Temple, the New-Jerusalem, Rev. 21.27.

Seventhly, Observe,

The Lord Christ, when Divine things are presented unto us, would have us Attent, Intent, and Apply the whole heart unto them.

Such things as are of weight, slightness and trifling about them are intolerable; therefore it's said here, Son of man, behold with thine eyes, and hear with thine ears, let thy senses be wholly taken up with these things, and set thine heart upon all that I shall show thee; thine heart also must be fixed upon everything shewn thee, thou must let nothing pass without due observation. As Ezekiel was to do thus, about the things of his Vision; so should all Ministers and Christians about the things of the Gospel, which are Revelations of the mind of God by Christ. It's oft said therein, Who hath ears to hear, let him hear, Mat. 13.9, 43. Mark. 7.16. Luke 14.35. and in other places: intimating that if men have either inward or outward ears, they should hearken to the things of God. They are Divine, and may infinitely advantage, or infinitely prejudice us, if they be not well heeded; if we be not attent unto them, intent upon them, and heartily closing with them, better we had never had them. It will be easier for Sodom and Gomorrhah at the day of judgment, then for such; let us mind therefore, and mind to purpose, all things shewn us of Christ; let us set our senses and whole hearts upon them.

Eighthly, Observe,

What the Lord Christ reveals unto his servants the Prophets and Ministers, they must not reserve to themselves, but communicate to others for their Instruction, Edification, and Comfort.

Declare all that thou seest to the House of Israel; he must not see, hear, observe for himself, but for the House of Israel, for the Church and People of God. Mat. 10.27. saith Christ to his Disciples, What I tell you in darkness, that speak ye in the light; and what ye hear in the ear, that preach ye upon the house-tops: whatever I have imparted unto you, that do ye impart unto others; take the best advantages ye can, to make the same known. The servants of God and Christ, must not only utter what they receive, but utter All they receive, Act. 20.27. Paul kept back Nothing was profitable for them, but declared to them all the Council of God.

Vers. 5. And behold a Wall on the outside of the house round about; and in the man's hand a measuring-reed of six Cubits long by the Cubit, and an hand breadth; so he measured the breadth of the building one reed, and the height one reed.

Great houses and Cities have walls 1 King. 3.1. and 6.5. so this house had a Wall round about it. By this wall we may understand the wall of God's protection, which is round about the Church. This wall was in height and thickness alike, 6 Cubits high, and 6 Cubits thick; it was strong securing the house, Ezek. law: God who is stronger then all, is the defense of the Church, Psal. 125.2. Babylon's wall which was 100. Cubits high, and 30. Foot broad, sufficed not to preserve her from ruins; that wall was battred and leveled with the ground: but Jehovah, the Lord of Hosts is the wall about this building, and such a wall as all the powers of the World and Hell cannot shake or batter. Zech. 9.8. I will encamp about thine house. And Zech. 2.5. I will be unto Jerusalem a wall of fire r • und about, saith the Lord. The Church of God having such a wall, is secure and invincible.

The Church is called an House, not a Tabernacle, because of God's inhabitation of it, and his fixed abiding there, Psal. 132.13, 14. The Lord hath chosen Zion, he hath desired it for his habitation: This is my rest forever; here will I dwell, for I have desired it. Zion, notes the Church in all ages; there is God's house, there is the desire of his soul, there he rests, he hath no rest in all the world but in Zion.

The measuring reed in the hand of the man, is the same with the reed in John's hand, Rev. 11.1. Those that exercise Architecture, use lines and reeds to measure things therewith; and so doth Christ here. The line and reed in his hand, is the Word or Everlasting Gospel, which Rev. 21.15. is called a golden-reed, right, strong, and inflexible; with this he measures the Church, and all things belong unto it; by the Word he sets out the nature, greatness, power. privileges, and characters of the Church; by this, he measures out the qualifications, liberty, and power, of Members and Officers therein. Hence the Word is called, a Rule or Canon, Phil. 3.16.

The Hebrew is Kene hammiddah shesh ammoth baammah vetophath, a reed of measure of six cubits in a cubit, and of a hand breadth. Whether these words an hand breadth, should be join'd to the 6. cubits taken jointly, or to each cubit distinct by itself, is doubtful: that in the 43. Chap. v. 13. seems to make the hand's breadth to be added to each cubit, for it saith a cubit is a cubit, and a hands breadth. This we may understand of the Legal or Sanctuary cubit, not the common one, which was less by a hands breadth then the other, this being 5. th' other 6. hands breadth. Hence some deny that the hands breadth must be added to each cubit, for then there will be 7. cubits, those 6 hands breadth making another cubit. They will have the reed 6 cubits long, and an hands breadth over, the 6. part of a cubit more. A cubit is that length between the elbow and top of the middle finger; now this space being longer in some men, and shorter in others, no certainty can be determined: especially, when men differ in their heads more then in their arms; for some make a cubit to be 5. handfulls, some 6. some a yard, and some an ell or ells, some a foot and half.

The line and reed are in Christ's hand, the virtue and benefit of them is from Him. This line and reed being the Word, hath it's efficacy from Christ, out of his hand it's un-efficacious, un-beneficial: but being in his hand, his power and spirit going with it, it measures out, and fits materials for this spiritual Building. The book written within, and sealed with 7. seals, could none open but Christ, Rev. 1.3, 5. and as none could open it but he, so none can make it efficacious besides him. All the efficacy of the Word is from Christ by his Spirit, 2 Cor. 10.4. Our weap • ns are mighty through God.

All things in the Church must be exact and according to Divine order; things must not be jumbled, but fitly framed and join'd together, Ephes. 2.21. Chap. 4.16. nothing is left in this house to the Wills, Inventions, and Humors of men; all things must be measured, and measured by the line and reed of Christ; no men may bring their own reeds or lines to measure ought. Mat. 15.9. In vain do they, &c. this is dangerous. Mat. 17.5. Hear him. Act. 3.23. Every soul that will not &c. Timothy must not do what he pleased in the House of God, but he must proceed according to rule, according to what Paul the Servant of Christ had writ unto him, 1. Tim. 3.14, 15.

The breadth of the building one reed, and the heighth one reed.

Here were small beginnings at first, the building was but one reed in breadth and height. This seems to point out the smallness of the Christian Church at first, it was only in Judea and Jerusalem. Of little breadth, and low in gifts and graces; it knew little of the Mysteries of the Gospel: and so as little in height, but after it extended in breadth and height.

Vers. 6. Then came he unto the Gate which looketh toward the East, and went up the Stairs thereof, and measured the Threshold of the Gate which was one read broad, and the other Threshold of the Gate which was one read broad.

There is frequent mention of the Gates belonging to this Temple, and the Courts of it; as the East-gate, verse. 6, 32, 44. the North-gate, verse. 20, 35, 40, 44. the South-gate, verse, 24, 27, 28. And there were divers East-gates, North-gates, and South-gates, as there were divers Walls and Courts; so in Solomon's Temple; and in that built after the Captivity.

Christ came from the Gate of the outward Wall where he first stood, verse. 3.5. and came to an inward Gate, which Expositors make to be the Gate of the Temple. He passed through the first Court which some call the Court of the Gentiles, and came unto the next Gate.

Why Christ came to the East-gate, rather then to the North gate, this being nearer the Gate of the Wall which he entered by then the other, is questioned? It's probable 'twas, because the face of the house looked that way, as it's Chap. 47.1. The forefront of the house stood towards the East; and that Gate is counted the principal, which stands before the face of an house.

The outward Wall had but one Gate, the other Walls of the inward Courts had 3. Gates a piece, one East-ward, one North-ward, and one South-ward, but no Gate was West-ward. The Jews called the East anterior pars coeli, the forepart of heaven; and the West, posterior pars coeli, the backpart of heaven: by the first, they note spiritual things; by the second, temporal and earthly things. Those that come into this Temple must mind spiritual things, they must not let out their hearts unto the world and worldly delights, they are Western things, and there was no door in the West. They must go upwards, not downwards; keep within, not go out.

The Prophet being to measure the Gates, was brought first to those of the outward Court, and first to the East-gate; then to the North-gate; and lastly, to the South-gate: but when he came to the Gates of the inner Court, he begins with the South-gate, then the East-gate, and last of all the North-gate. There was a differing order in measuring these Gates, ver. 28, 32, 35.

These Gates do hint unto us the readiness in Christ, and God, to receive comers; and the confluence of them from all parts. This Temple hath many Gates, and those looking to the several quarters of the world. If men come from any of them, there is a Gate before them, and admittance for them, Isa. 60.3, 4, 5, 6, 7, 8. The Gentiles shall come to thy light, and Kings to the brightness of thy rising: Lift up thine eyes round about, and see; all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side, &c. He goes on there, and shows what flowing, and flocking, shall be to the Church, even as doves to a window; and verse. the 11. it's said of this Jerusalem, Her Gates shall be open continually, they shall not be shut day nor night: and that this is meant of New Jerusalem, John satisfies us, Rev. 21.25. where he brings in these words, speaking of the New Jerusalem; The Gates of it shall not be shut. It had 12. Gates, verse. 13. and not one of them should be shut.

Went up the Stairs thereof.

There be Stairs, and Steps spoken of in the 6, 22, 26, 31, 34, 37, 49. verses. The Temple being upon a Mountain, the ascent must needs be by Stairs, and Steps; for the number of them, in the 6. verse. the Septuagint saith they were 7. but the Hebrew mentions not the number in that place. In the 22. and 26. verses, you hear of 7. Steps, and in the 31, 34, and 37. of 8. Steps; but these were in several places, and served for several ascents. For that is the use of Stairs and Steps.

Three things I conceive are bereby held out unto us,

1. That we come to the knowledge of Spiritual things by degrees; they are not known at once, but successively. Temple-Mysteries we come unto by Steps. Christ leads his on from one thing to another, from faith, to faith; from strength, to strength. Those that come to the Temple proceed by degrees, first one step, then another; Ezekiel was carried on in the sight of his Vision, gradatim; he had not the sight of all at once, but one thing after another.

2. The knowledge of Divine things is not attained without labor and difficulty. There be Steps, and Stairs, in this Temple; and those will behold the glory, and understand the Mysteries of it, must go upward, first one step, then another; and it's difficult to go up Stairs, and Steps: it hath cost many hot water who have been going up these Steps, to find out the Secrets comprehended in this Vision.

3. In Temple-work we must make progress. It's not sufficient to go up a Step, a Stair, or two, and then stand still, or descend; we must go forward, go up higher, to the top. It's not enough to go up two or three Rounds in Jacob's ladder, and look about; but if ever men will get into heaven, they must go to the top of the Ladder, Rev. 3.21. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Christ overcame the difficulties, he went up all the Stairs; and persevering to the end, was Crown'd.

And measured the Threshold of the Gate, which was one read broad, and the other Threshold of the Gate which was one read broad.

Here were two Thresholds, the lower, and upper, which the Grecians call 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ; that the foot goeth over, and that the head goeth under; and they were very broad, each a reed or 6. cubits broad, and were to adorn, and strengthen the Gate. Christ is the Gate, and Door of the Church, his human, and divine natures are the ornament and strength thereof.

Vers. 7. Very little chambers.

In this verse. and the 10, 12, 13, 16, 17, 21, 29, 33, 36, 38, 44, 45, 46, verses of this Chapter, you read of Chambers. In middoth, it's said, the Chambers were one above another, and so it's evident they were, Ch. 41.6. OEcolampad. saith, they were Domunculae, vel Mansiunculae, in usum Templi factae; they were little Lodgings, made for the use of those served in the Temple. Their number was great. In some of them, those that either kept the Temple, or ministered, dwelt; in others, were laid up those things pertained to the service of the Temple.

In the Chambers, they laid the Meat-offerings, the Frankincense, and the Vessels, and the Tythes of the Corn, the New Wine, and the Oil, which was commanded to be given to the Levites, and the Singers, and the Porters, and the Offerings of the Priests. Neh. 13.5. the Tythes were laid up in Treasuries, and Store-houses of the Courts, or in the Chambers thereof, Mal. 3.10.

Ezek. 42.13, 14. The use of the Chambers North-ward and Southward, is said to be for the Priests; They be holy Chambers where the Priests who approach unto the Lord, shall eat the most holy things: there, shall they lay the most holy things, and the Meat-offerings, and the Sin-offerings, and the Trespass-offerings, for the place is holy. When the Priests enter therein, then shall they not go out of the holy place, into the outer court, but there shall they lay their garments, wherein they minister: for they are holy, and shall put on other garments, and shall approach to those things which are for the people.

These Chambers may represent unto us. 1. The Mansions which are in heaven, Joh. 14.2. In my Fathers house are many Mansions saith Christ; he showed Ezekiel these Chambers in this Visional-temple, and he told his disciples of those celestial Mansions, which he would prepare for them.

2. That entertainment, rest, and comfort, the Saints enjoy, and shall have in the Church under Christ. If a man come to his friend's house, and he have never a Chamber for his repose, it's poor entertainment, cold comfort, and little ease, if he must lie on the ground; but, if he have variety of Chambers, and Beds for him, his entertainment, rest, and comfort will be good; he shall not need to fear wind or weather: when men come to the New Jerusalem, and are Citizens thereof, they shall have good accommodation, sweet rest, and sound comfort; There shall be no voice of weeping, or crying, Isa. 65.19. There shall be no tears, no death, no sorrow, no crying, no pain, Rev. 21.4. In the world is tribulation, but in Christ is peace, in Zion is peace; under the New Jerusalem, the Devils shall be bound up, and there will be great peace, and spiritual comfort in abundance.

3. These Chambers, less and greater, may note out the several Congregations, or Churches, of the Gospel-times, be they little or great, all which are in the Church of Christ, as these Chambers were in this Visional-temple.

Vers. 8. He measured also the Porch of the Gate within, one reed.

The Thresholds, and the Porch, were all of one measure, viz 6 cubits, and a hands breadth. The word for Porch here is Ulam, and in the 10. v. is rendered Posts, it signifies both. Porches were for the dignity of the house, and commodation of strangers.

Vers. 9. Then measured he the Porch of the Gate eight cubits, and the Posts therein two cubits.

In the verse before, it's said, The Porch was one reed, that is, 6. cubits; and here we find the measure of it 8. cubits: In the former verse. he spake of the breadth, here of the length of it. The Posts, were the Pillars; artificially placed on the one side, and on the other.

The Porch of the Gate was inward.

It was within the Wall, looking towards the house itself.

Vers. 10. And the little Chambers of the Gate East-ward, were three on this side, and three on that side; they three were of one measure: and the Posts had one measure, on this side, and on that side.

The Eastern-gate as it had it's Porch, and Pillars, on each side of it: so it had it's 3. Chambers on each side of it, and they were uniform, as the Posts or Pillars were.

Vers. 11. And he measured the breadth of the Entry of the Gate, 10. Cubits, and the length of the Gate 13. cubits.

The Hebrew word for Entry, is Pethach, and rendered a Door, verse. 13. and so it's mostly taken in Scripture. If by Entry, be meant the Door; how is it said, that its 10. cubits in breadth? when the Door is never wider then the threshold; which in the 6. and 7. verse. is said to be but one reed broad, or 6. cubits; Either it was some other Door, or the Posts to which the Door was fastened, and shut to, were added to the measure. If we hold to the word Entry, it may be the breadth of the space, between the outward Gate, and the inward.

The length of the Gate 13. cubits.

Length here, is the height of the Gate, it was 13. cubits high.

Vers. 12. The space also before the little Chambers was one cubit, and the space one cubit on that side, &c.

There was gebul, a border, or space of a cubit, on each side of the Chambers; and yet before them: and the Chambers on each side were alike, 6. cubits a piece.

Vers. 13. He measured then the Gate from the Roof of the one little Chamber, to the Roof of another: the breadth was 25. cubits, door against door.

These Chambers were not continued, nor contigual, there was the space of 5. cubits between them; and of 25. cubits, in that breadth was between them, as they stood opposite one to another.

Vers. 14. He made also Posts of 60. cubits, even unto the Post of the Court round about the Gate.

Posts of this length some think incredible, and therefore divide these cubits, between the Posts on each side the Porch, which reach up unto the Posts of the outward Court, making them 30. cubits a piece. Some make these Posts of 60. cubits, to be the Cloister, which being supported by Posts, was 60. cubits long.

Vers. 15. From the face of the Gate of the entrance unto, &c.

From one Gate to the other were 50. cubits, and the Porch of the Inner-gate 10. cubits: We are to make progress in the Temple, and not to stand still.

Vers. 16. Of the Windows.

There were several Windows in this Structure which was presented to our Prophet, as appears verse. 16, 22, 25, 29, 33, 36. and Chap. 41.16, 26. These Windows were narrow Windows, that is, narrow without, and broad within, that they might receive, and let in the light more fully. Such Windows were in Solomon's Temple, 1 King. 6.4. skewed Windows.

By these Windows, is signified the Spiritual light should be in the Church of Christ. He is called Mal. 4.2. The Sun. Isa. 9.2. A great Light. Joh. 8.12. The light of the world. And by those Windows, the Apostles, Prophets, Evangelists, Pastors, and Teachers, he bath, and still doth let in light into the Church. The Promise was, that The earth should be full of the knowledge of the Lord, Isa. 11.9. That he would pour out his Spirit upon all flesh, Joel, 2.28, 29. So that their Sons, and Daughters should Prophesy, their Old men dream Dreams, and their Young men see Visions; yea, Servants and Hand-maids should have the Spirit, and be full of light. This is in part fulfilled, and shall be more and more; for when the New Jerusalem comes down from God out of Heaven, as it's Rev. 21.2. then will the light be greater, And the Nations of them which are saved, shall walk in the light of it, verse. 24. Then will the Lamb be the light thereof.

Also, that spiritual joy should be in the Church, Act. 13.52. The Disciples were filled with joy. Act. 9.31. The Churches walked in the comfort of the Holy Ghost.

To the little Chambers.

The least Churches, and least Saints, shall not be without Windows; they shall have light and joy, teaching, and comfort.

In the 17. verse. and 18. of this Chap. and 3. verse. of the 42. mention is made of the Pavement of the outward Court. The Hebrew word for Pavement, is ritzpah, which signifieth a burning-coal. Isa. 6.6. The Seraphim had a live-coal, ritzpath, in his hand; the Pavement was of stones that seemed like burning-coals. If the Pavement of this Temple were so glorious, what was the Temple itself? Solomon's Chariot was pav'd with love; this Temple with love, and zeal. These Stones which made the Pavement, may show what the meanest, and lowest in the Christian Church should be, viz. shining, living, and lively stones; humbly submitting to the cross, and content to be under, as a Pavement.

Of the outward and inward Court.

Thirty five times the terms of Court, outward and inward Court are repeated, in the 40, 41, 42, 43, 44, 45, and 46. Chapters.

The outward Court was for the People, the inward Court was for Priests, and was holy; Ezek. 42.14. it's called the holy place. There was another Court, it's observed by some, viz. the Court of the Gentiles; which it may be Ezekiel points at, when he distinguisheth the Sanctuary from the profane place, Chap. 42.20. But it's evident from the Scripture, that Solomon's Temple had an outward and inward Court, and so had This. The outward Court there, was great, 2 Chron. 4.4. and the compass of this Temple, and City which Ezekiel saw, was eighteen thousand measures, Chap. 48.35.

The Courts of Solomon's Temple were very large, which comprehended most of the people of Israel, who came thrice a year into them to worship. 2 Chron. 23.5. All the people shall be in the Courts of the house of the Lord. This Court, called also the great Court, 2 Chron. 4.9. was between the Court of the Gentiles the outward Court, and the Court of the Priests the inward Court, and that great Court or Court of Israel, was the Court of Aid; so the word Haazerah signifies. Thither they came, there they prayed for Aid; and had it from the Lord, 2 Chron. 20.4.

There seems to be another Court, belonging to the Temple of Solomon; for 2 Chron. 20 5. mention is made of a new Court. Some think this, the Priests Court; so called, because of the Altar renewed therein by Asa, 2 Chron. 15.8. But others make it to be the Court of the women: the great Court of the people being divided into two; one for the men, and th' other for the women. It was not so from the beginning.

In the outward Court, the people stood; and it represented the Nations, which are out of the Church. In the inward Court, where was the Candlestick, the Shew-bread, and Altar of perfumes, were the Levites, and Priests; and this Court represented the Church, where the Word of God doth enlighten, and nourish us, and Christ is our Altar of perfumes. The Sanctum Sanctorum represented Heaven, into i • the High Priest only entered; typifying our High Priest, the Lord Christ, his entrance in there alone by his own power, to bring us thither. So that the 1. signified the state of nature. The 2. the state of grace. The 3. the state of glory.

Hereby, the greatness of the Church in the time of the Gospel, and especially in time of the New Jerusalem, is pointed out. These Courts were of great Compass, and had Gates looking to the several parts of the world. In Peters time, many thousands were added to the Church; there were Grecians as well as Jews, Act. 6.1. The extent and largeness of the Church, is set out fully by Isa. in his 60. Chap. So Rev. 7. from the 4. to the 10. and Chap. 21.24, 25, 26. The Nations of them that be saved, shall walk in the light of it: and the Kings of the earth do bring their glory, and honor into it. And the Gates of it shall not be shut at all, &c. This Church must needs be great; For, from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts, Mal. 1.11.

In Solomon's time many Gentiles came to the Jewish Church, 153600. were found there at once, 2 Chron. 2.17. Which shadowed out the great access should come to the Christian Church.

Of the Palm-trees.

There were many Palm-trees seen by Ezekiel in this Temple, verse. 16, 22, 26, 31, 34, 37.

Palm-trees are Trees of great height, and sink not with the weight of burdens; but feruntur sursum, they are carried upwards; and being cut down, grow up again from the root. The branches are fair, and always green: Philo saith, It is Arborum praestantissima, quae aspectu pulcherrima fructum quoque fert optimum, & vitalem vim habet non in radicibus defossam, ut caeterae; sed in summum, quasi cor, sitam in ramorum medio, à quibus circumquaque stipatur, ceu Princeps à suis satellitibus. vid. Philo. l. 1. de vita Mosis. Plut. saith, Palmam esse 〈 in non-Latin alphabet 〉 : Folia habere firma. & perpetuo durantia, That the leaves of it are firm, and always lasting. It was sigum Victoriae. When Theseus instituted games in Delos, he gave the Conquerors Palms. The Proverb among the Latins Palmam reportare, or obtinere, was used pro Vincere, to Overcome. It notes out a flourishing condition.

These Palm-trees, were for ornament of this Temple, and the Saints in Gospel-times being victorious, and flourishing, are to be the ornament of the Church. Rev. 7.9. I beheld, and loe, a great multitude, which no man could number, of all Nations, and Kindreds, and People, and Tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hand. Psal. 92.12. The righteous shall flourish like the Palm-tree. Rev. 3.12. Him that overcometh, will I make a Pillar in the Temple of my God, and he shall go no more out.

Vers. 19. An hundred cubits East-ward and North-ward.

The Floor, or Pavement, of the people's Court, was an 100. cubits square.

Vers. 20. The measures of the North-gate, the Chambers, Windows, and Arches thereof, were after the measure of the first Gate. verse. 21. that is, after the measure of the Gate that looketh toward the East. verse. 22.

Vers. 23. The Gate of the Inner Court, was over against, &c.

There were Gates in the Priests Court, and Gates in the Peoples Courts; and they were one over against the other; and a 100. cubits distant, each from another.

Vers. 24. After he brought me toward the South.

When we are in Temple-work, we must move according to the mind of the Master-Builder, and not of our own heads.

Behold a Gate towards the South.

The measures of this Gate, the Posts, Windows, and Arches, verse. 25, 26. were as the former measures of the Gates; they were uniform.

Verse. 26. The South-gate had 7. Steps to go up to it, and so had the North-gate, verse. 22. and the East-gate, had it's Stairs. See before, v. 6.

Vers. 27, 28. The Prophet from the outward Court, is brought to the Inner Court, and first to the South-gate; and the measures from Gate to Gate, as before, were an 100. cubits, and the measures of the little Chambers, Posts, Arches, and Windows belonging to the South-gate, verse. 19, 30, 31. to the Eastgate, verse. 32, 33, 34. and to the North-gate, verse. 35, 36. were the same, and without difference. There was neither defect, nor excess in these measures, but equality.

Vers. 37. The going up to the North-gate of the Inner Court had 8. Steps, so had the East-gate, verse. 34. and the Southgate, verse, 31. The Gates of the Outward Court had but 7. Steps.

The people that came thither were to be holy; but the Priests who came into the Inner Court, were to be more holy. They who are nearest God, should be most holy. They are to be a step, at least, above others.

Vers. 38. The Burnt-offering was washed.

Some by this washing of the Burnt-offering, do think Baptism to be prefigured; which denotes the washing away the filthiness of sin, by the blood Christ. It may note out to us the purity of that which is to be presented to the Lord: Nothing unclean will be acceptable to h • m.

Vers. 39. Of the Table-offerings, and Sacrifices.

From the beginning of the 39. verse. to the 44. Ezek. tells you of the Tables seen in this Temple; their number, situation, description, and use. Their number was 8. some make them 12. Their situation was, by the side of the Porches and Gates, 4. on one side, and 4. on another side. For the description of them, They were of Hewen stone, a Cubit and half long, a Cubit and half broad, and one Cubit high. The use of them was, to slay the Burnt-offering, the Sin-offering, and the Trespass-offering thereon, and to lay their flesh thereon.

It's not to be imagined, that under the Times of Christ, the Jewish worship should be revived. These expositions of Tables, Offerings, and Sacrifices, import some other thing, viz. the good, and plentiful provision should be in the Gospel-church. Isa. speaks of the same, Chap. 25.6. The Lord of Hosts shall make unto all people, a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined. And Isa. 55.1, 2. Christ hath water, wine, milk, bread, and fatness in his house. The Gospel is called A great supper, Luk. 14.16. There was variety of dainties to satisfy the souls of his. Ps. 22.36. The meek shall eat and be sati • fied: Christ hath a table well furnished, Prov. 9.2. Luk. 22.29, 30. I appoint unto you a Kingd me, as my Father hath appointed unto me; that ye may eat, and drink at my table, in my Kingdom. It's a Marriage Supper Christ prepares for his. Rev. 19.9. In the New Jerusalem is a Tree of Life, which bears 12. manner of fruits, and yields her fruit every month.

Of the Singers.

In the 44. verse. and only there, the Singers of this Temple are mentioned. There were Chambers of Singers.

There were Singers in Solomon's Temple, 1 King. 10.12. 2 Chron. 5.12. and the number of them was great, 1 Chron. 25. and they were to sing praises daily, 1 Chron. 23.30.

Some played on Instruments, some sang with Voices. Some conceive the Israelites had a part in the Instrumental-music; but none in the Vocal, that was performed by the Levites only. Less then 12, their number was not at any time, but they might be as many as they would above 12.

These set out the Spiritual Joy, and Songs should be in the Church of Christ, Isa. 65.14, 17, 18. Behold, my servants shall sing for joy of heart: For behold, I create new heavens, and a new earth: Be you glad, and rejoice forever in that which I create; For behold, I create Jerusalem a rejoicing, and her people a joy. Her walls shall be salvation, and her gates praise, Isa. 60.18. In this Jerusalem will be an Holy Priest-hood, to offer up Spiritual praise, 1 Pet. 2.5. The Revelations speaks of Singers, Chap. 14.1, 3. There were 144000 stood on Mount Zion, singing as it were a new song. And Chap. 15.2, 3. Those that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name; sung the song of Moses, and of the Lamb. Conquerors are full of joy, and much in singing praises; especially, Spiritual Conquerors: Such are they, who, the Apostle John saith, shall reign with Christ 10 • 0. years, for they shall be Priests of God and of Christ, Rev, 20.6. And wherefore Priests? but to offer up Spiritual Sacrifices, to sing forth the praises of God and Christ, who hath advanced them to a reigning condition.

Vers. 45, 46. Of the Priests.

This Temple had it's Priests, who were The keepers of the charge of the house, verse. 45. And keepers of the charge of the Altar, verse 46. In time of the Tabernacle, there were men appointed to take charge of it, and the things pertaining to it, Numb. 3.25. There were 8600. to keep the charge of the Sanctuary, verse. 28. And what many of them did, you may see 1 Chron. 9.27, 28, 29, 30, 31, 32. Chap. 23. 27, 28, 29, 30, 31, 32. So, in the Temple of Solomon, the Priests had the charge of the things thereof, 2 Chro. 13.10, 11. When Uzziah went into the Temple to burnt Incense, the Priests who had the charge of things, thrust him our, 2 Chron. 26. These are said to be the Sons of Zadok. Zadok was the first High Priest, who served in Temple of Solomon, 1 King. 2.35. And of such worth was he among the Priests, and of such esteem with God, ut ex eo omnes posteri nominarentur. All in this Temple are called the sons of Zadok; both Priests and Levites, Ezek. 44 15.

By these Priests, may be understood the Ministers of the Gospel, who have the charge of the holy things, and persons. 1 Tim. 6.13, 14. I give thee charge in the sight of God, that thou keep this Commandment without spot. All the rules he had given him, concerning the House of God, the Offices, Officers, and Inhabitants thereof, he calls a Commandment; and lays upon them the charge of keeping of it: So in Act. 20. Paul calls for the Elders of the Church of Ephesus. verse. 17. and charges them to take heed to all the flock, v. 28. They are the watch-men, the charge of souls is committed to them, and they must be accountants for them, Heb. 13.17.

Or by these Priests all the godly ( Isa. 61.6. Ye shall be named, The Priests of the Lord ) may be pointed out, who are the Sons of Zadok, that is, of the Just one. Christ our High Priest, is Zadok, the just one, Act. 7.52. Chap. 22.14. And he hath not only made us Sons, Joh. 1.12. But Priests also, Rev. 16. Chap. 5.10. So that true Christians are Priests in this Temple, and have some charge of the Holy things, and persons therein.

Vers. 45, and 46. The Chambers towards the South, and North, were for the Priests, they were peculiar to them; they had their Garments, and Anointing Oil, which others might not meddle with; and so their Chambers.

46. This coming near of these Priests unto the Lord, to minister unto Him, points out the Priestly Office of Christ; who drew near to the Father, to make atonement, and to intercede for us.

Vers. 47. So be measured the Court, &c.

The Lord Christ lets nothing pass without measuring, he doth all things exactly in his House, and his Servants should imitate him.

Vers. 48. He brought me to the Porch of the House.

This Porch joined to the Doors of the Temple, into which none might enter but the Priests; saith Alapide, it was covered, ut tutiessent àpluvia, grandine aestu, &c. Christ is a Porch to his, Isa. 32.2.

It's Jerome 's judgment, that whilst we are in this life we are in a Porch-state; for Videmur Jeronymo in porticu agere, donec in corpore degimus, saith OEcolampad. Here we have a body of death, see all things imperfectly; but when we enter into the Heavenly Temple, we shall be free, and know as we are known.

Vers. 1. He brought me to the Temple.

The Gates, Courts, and Porch, hitherto had taken up the Prophet; but now he is at the Temple: from lower things he is carried to more sublime.

The Posts six Cubits broad.

The Posts themselves could not be so broad, but the Posts together with the Cloisters, which they supported, were so.

The word Temple, is chiefly used in this Chapter, once it's mentioned in the 42. Chap. verse. 8. here seven times in the 1, 4, 15, 20, 23, 25. verses. It's convenient therefore to speak in this place of the Temple.

There be three considerable parts of the Temple. 1. The Porch. 2. the Body, or Temple itself. 3. The Sanctum Sanctorum.

1. For the Porch, of that Ezekiel speaks in the two last verses of the 40. Chap. And he brought me to the Porch of the House, &c. This Porch was twenty Cubits in length, and eleaven in breadth; of the same length was the Porch of Solomon's Temple; and Ezekiel 's exceeded it in the breadth thereof one Cubit, 1 King. 6.5. For the breadth of Solomon's Temple was but ten Cubits. Nothing is spoken of the height of this Porch; Solomon 's was 120. Cubits, 1 Chron. 3.4. and doubtless this was not short of it. The Hebrew calls the Porch 〈 in non-Latin alphabet 〉 Ulam.

2. The Body, House, or Temple, itself (it's in the 1. verse. ) was that part which stood between the Porch, and the Sanctum Sanctorum. The length of this was 40. Cubits, and the breadth 20. Cubits. Solomon 's was 60. Cubits long, 20. Cubits broad, and 30. Cubits high, 1 King. 6.2. But when it's said, Solomon's was 60. Cubits long, the length of the Sanctum Sanctorum is reckoned in, for that was 20. Cubits long, and so upon that account Ezekiel 's Temple was 60. Cubits long. They call the Temple 〈 in non-Latin alphabet 〉 Hecal.

3. The Sanctum Sanctorum: Then went he inward, and measured the most Holy Place, verse. 3. so it's called, and it was 20. Cubits in length, and 10. Cubits in breadth; so that the Temple being as long again as broad, was quadrangulum; and this being as broad as long, was quadratum, a perfect square. This they call 〈 in non-Latin alphabet 〉 Oraculum.

As the Court before the Temple was four-square, 100. Cubits long, and 100. Cubits broad, Chap. 40.47. So the Temple itself, taken with all the appendices of it, was so; the breadth of the Temple-courts, and thickness of the Walls, &c. make 100. Cubits: and likewise the length of the Temple-courts, &c. make 100. Cubits, as Haffenrefferus exactly demonstrates.

Of the signification of this Temple.

Some make the Court belonging to it, to represent the World; and the Temple, to represent Heaven. It may be considered, whether the Porch do not point out the common Professor; the Temple true Saints, who are Temples of the Spirit, and the Sanctum Sanctorum, the Saints in glory, the condition of those made perfect.

The true representation of this Temple, I take it, is the Body of our Lord Jesus Christ; both his Body Natural, and his Body Mystical, viz. the Church.

1. It's a representation of his Natural Body, Solomon's Temple, and Zorobabells, or the 2d. Temple was so. Joh. 2.19. saith Christ, Destroy this Temple, and in three days I will raise it up: And why Ezekiel's Temple, should not type out Christ, I see no cause. There be many things wherein it fitly doth so.

1. This Temple was holy, verse. 3. This is the most holy place; hence it's evident, the other part of the Temple was holy. The Hecal was holy, though not so holy as the Devir; and the body of Christ was holy, Luk. 1.35. That holy thing, &c. Act. 13.35. Thou shall not suffer thine H • lie one, &c. 1 Pet. 2.22. Chap. 1.19. Heb. 7.26. He was holy, harmless, und • filed, separate from sinners.

2. It was very lightsome and beautiful within; it was adorned with Cherubims, and Palm-trees, verse. 18.19. so the Lord Christ was full of light: Col. 2.3. In him were hid all the treasures of wisdom, and knowledge: He was adorned with all the graces of the Spirit; He was full of grace, and truth. Joh. 1.14. Cant. 5.10. Psal. 45.2. Thou art fairer then the children of men.

3. By the Temple, they came to know the mind of God; one part of it was called Devir, the Word, or Oracle; there God spake: so by Christ, we come to know the mind of God. Joh. 1.1. He is 〈 in non-Latin alphabet 〉 the Word. He brought the mind of God to us, and declared it to the world, Heb. 1.2. God hath in these last days spoken unto us by his Son. Christ was an Embassador sent from God, to acquaint us with the mind of the King of Nations: and he did it faithfully, Joh. 15.15. All things which I have heard of my Father, I have made known unto you.

4. The Temple was God's delight: it's called an House, for God dwelt in it, and manifested his glory there; Ezek. 43.4, 5. The glory of the Lord came into the house: yea, the glory of the Lord filled the house. And Psal. 29.9. In the Temple doth everyone speak of his glory. There God's glory is seen: Is not Christ such a Temple? Did not God come into the Temple of his Body. 1 Tim. 3.16. Col. 2.9. There the glory of God was seen fully. Joh. 1.14. The Word was made flesh, and dwelt among us, and we beheld his glory, the glory, as of the only begotten of the Fath • r, full of grace and truth. The glory of God never appeared so evidently, as in this Temple; and God delighted therein. Mat 3.17. This is my bel • ved Son, in whom I am well pleased. See Rev. 3.12. Him that overcometh will I make a pillar in the Temple of my God, and he shall go no more out: And I will write upon him the Name of my God, and the Name of the City of my G • d, which is New Jerusalem. God is establishing, and will establish New Jerusalem, with Pillars daily, more, and more; and therein is strength to be found: not in the World, or in Babylon, 1 Tim. 3.15.

5. There were Cherubims, and Palm-trees in the Visional Temple, verse. 18, 19, 20, 25, 26. and in the Church of Christ there are Cherubims, and Palm-trees. These Cherubims, may note the presence of the Angel in the Church, 1 Cor. 11.10. There were Angels in the Church of Corinth. And so in the Temple John speaks of, Rev. 14.15, 17. Each Cherubim had two faces, one of a Man, another of a Young Lion; to signify the wisdom, strength, and zeal of the Angels, which are employ'd for the good of the Church. Or, by Cherubims, understand those Christians, who were wise, stout, and zealous for the truth, and cause of God; such as loved not their lives to the death, Rev. 12.11. But were beheaded for the Witness of Jesus, and for the Word of God, Rev. 20.4. These Cherubims looked to the Palm-trees, they were patient under all crosses, afflictions, in hope of certain victory, Rom 8.35, 36, 37. Who shall separate us from the love of Christ; shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, &c. Nay, in all these things, we are more then Conquerors, &c. Their eyes were upon the Palm-trees. And Rev. 9.7. they had Palms in their hands, they were certain of victory, whereof Palms, and Palm-trees are emblems.

There be several things, wherein the Saints do resemble Palm-trees.

1. They are always green, and growing; so are the Saints, Psal. 92.12, 14. The righteous shall flourish like the Palm-tree: They shall still bring forth fruit in old age.

2▪ Palm-trees cannot endure dung: Magnopere abhorrent à fimo, they hate it: So the Saints, they hate Superstition, Idolatry, and all sin, as dung; they will die rather then worship the Beast, or his Image; rather then receive his Mark in their foreheads, or their hands. Rev. 20.4. they watch and keep their garments undefiled.

3. The Palm-tree bears up against all weight laid upon it; and the Saints do the like in all their troubles, and afflictions: Paul met with sharp trial's, yet he fainted not, but found more strength, 2 Cor. 4.16. And Chap. 7.4. He saith, I am filled with comfort, I am exceeding joyful in all our tribulation: And Rom. 5.3. We glory in tribulation.

4. These Cherubims, and Palm-trees were the ornament of the Temple; and Christians, who are wise, courageous, and patient under all trials, are the ornaments of the Church of Christ.

5. This Temple, with the Porch, and Buildings belonging to it, was great, and large, verse. 12, 13, 14, and 15. 100. Cubits in breadth, 100. Cubits in length. So the Church of Christ is great, and large. In the Apostles times, there were thousands of the Jews believed, Act. 21.20. It was Prophesied in Isays days, that all Nations should flow unto the Mountain of the Lord, that is, the Church, Isa. 2.2. And in Daniel's days, Chap. 7.14. That all people, languages, and nations, should serve Christ. And John in the vision saw it made good, Rev. 7.9. I beheld a great multitude, which no man could number, of all nations, kindred, people, and tongues which stood before the Throne, and the Lamb.

2. It's the representation of Christ's Body Mystical, and that in several things.

1. All things in this Temple were measured, as in the 40. also the 41, 42, 43, and 47. Chapters appears: So in the Church, the Mystical Body of Christ, Ephes. 2.21. Paul tells the Ephesians, that the Saints are a Building; and such a building, as is fi • lie framed together: and so framed together, as to make a Temple; all which could not be done without measuring. Psal. 45.10, 11. Hearken (O Daughter) and consider, and incline thine ear: forget also thine own people, and the Fathers house. So shall the King greatly desire thy beauty; for he is the Lord, and worship thou him. Here was measuring of the Church and fitting of her, for her beloved: So Rev. 11.1. John must measure the Temple of God, and the Altar, and them that worship therein: All in the Church must be measured by the Word.

2. Christ was in this Temple, and did all therein, and showed all to the Prophet, (as in reading the former, this, and subsequent Chapters, is clear.) So in the Church, Christ is there, and doth all, Col. 1.18. He is the Head of the Body, the Church, and the Head doth all. All influence, all dominion, all direction, is from him. Christ is in the midst of the Golden Candlestieks, and walks up, and down, doing, and declaring, what he pleases there, Rev. 2.1. Chap. 21.3. Behold the Tabernacle of God is with Men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

3. In this Temple were Chambers, Galleries, and Stories, no above another, as verse. 6, and 16. of this Chap. and verse. 3, and 6. of the 42. Chap. So in the Church, there are several ranks, and degrees of Officers, and Members, 1 Cor. 12.28. Ephes. 4.11. There be Apostles, Prophets, Evangelists, Pastors, Teachers, Elders. 1 Tim. 5.17. Deacons. 1 Tim. 3.8. So for Membes, some are Babes, 1 Cor. 3.1. some are little Children some Young men, some Fathers, 1 Joh. 2.12, 13. In the Church of Christ, foam are higher then others, in gifts and graces.

4. In this Temple were Posts and Pillars, strong and great; Chap. 40.9, 10, 14, 16, 21, 24, 26, 29, 〈◊〉 , 33, 34, 35, 37, 48, 49. and Chap. 41.1, 3, 21. Chap. 43.8. Chap. 45.19. Chap. 46.2. In Solomon's Temple there were Pillars, Jachin, and Boaz, by which was noted God's establishment of the Temple, and the strength that was in it, 1 King. 7.21. 2 Chron. 3.17. And in the Church of Christ are Posts, and Pillars. James, Cephas, and John, were Pillars, Gal. 2.9 And was not Paul a great, and strong Pillar, who had the Care of all the Churches upon him, 2 Cor. 11.28. Are there not many Posts, and Pillars in the Church of Christ?

Of the Most Holy place.

In the 4 verse. it's described to be 20. Cubits long, and 20. Cubits broad; parallel to the Sanctum Sanctorum in Solomon's Temple, 2 Chron. 3.8. Which was 20. Cubits broad, and 20. Cubits long, and 20. Cubits high, 1 King. 6.20. And though there be no mention of the height of this Most Holy place, it's propable it was of the same height with Solomon 's, as well as of the same breadth, and length. This was called the inward, or inward house, or house within, 1 King. 6.15. Ezek. 41.3. The Oracle, 1 King 6.20. And the Most Holy place, 1 King. 7.5. the inner house, the Most Holy place.

This place leads us to the consideration of Heaven, which is the Most Holy Place. Psal. 20.6. Deut. 26.15. Heaven is Holy, and God 's Holy habitation, and our happiness is there. Into this place the High Priest entered once a year, and made intercession for the people, Heb. 9.7. And Christ is passed into the Heavens, and there intercedes for his, Heb. 9.24. Chap. 7.25. From the Most Holy place was the mind of God revealed. Psal. 60.6. God hath spoken in his Holiness, in his Sanctuary, or Most Holy place. Some render it, There God dwelt, between the Cherubims, and opened himself unto them, Psal. 99.1. Num. 7.49. Moses heard the voice of one speaking to him, from off the Mercy Seat, that was upon the Ark of Testimony, from between the two Cherubims. So from Heaven, the Most Holy place, God makes known his mind. Nehem. 9.13. Thou spakest with them from Heaven. Dan. 4.31. There fell a voice from Heaven. So Mat. 3.17. Loe, a voice from Heaven. From thence came both Law and Gospel, which is called the Word of God. Rev. 20.4.

In the Most Holy place the Glory of God appeared most, between the Cherubims, and in the Highest and Most Holy Heavens. There the Glory of the Lord is most conspicuous, most eminent among the Angels, and glorified Saints.

Again they used to pray, and lift up their hands towards the Most Holy place. Psal. 28.2 David prayed, and lifted up his hands towards the Holy Oracle, that was, the Most Holy place; as is clear from 1 King. 8.6. And do not the Saints in their Worship, especially in prayer, lift up their hands, and eyes unto Heaven, that Holy place. Psal. 141.2. Let my prayer be set forth before thee as Incense, and the lifting up of my hands, as the Evening Sacrifice.

Or, this Most Holy place, may prefigure the New Jerusalem; which was to be so Holy, that nothing, staind corrupt and defiled, might come there. Ren. 21, 27. There shall in no wise enter into it, anything that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lambs Book of Life. When Aaron entered into the Holy place he must be washed with water, and be clad with Holy garments, Levite. 16. And all those that enter into the New Jerusalem, must be cleansed from their sin, and clothed with righteousness. Rev. 14.4. Those that stood with the Lamb, were not defiled ones, but such as were clothed with white robes, Rev. 7.9.

Vers. 5, 6, 7. The side Chambers were in three ranks, one above another, and the breadth of the house increased upward; there were winding-stairs, and the higher they ascended, the wider was the house. Those in the Church are not all of one rank, whether Officers, or others; some are of the lower rank, some in the middle, and some uppermost: There be children, young men, and old men; and the higher any get, the more enlargement, and greater breadth do they see in the things of God, and this Temple; and notwithstanding this difference among them, there is a sweet harmony between them, and they serve one another.

Vers. 8. The foundations of the side-chambers were a full reed of six great cubits.

Of the great Cubit, see before, Chap. 40.5. Here was good measure. In things belonging to the Temple, the Lord should have not common cubit measure, but the great-cubit measure.

Vers. 9. The thickness of the Wall was five cubits.

The breadth, or thickness of the Wall, say some, was so many cubits from the Wall of the House, not so thick in itself. But the Hebrew is, The thickn • ss of the Wall was five cubits. It was substantial, and so should Temple-work be.

That which was left.

Quod derelictum domus, saith Montanus; the empty, or void place, locus derelictionis. There will be some void, and empty rooms, in the Church of God.

Vers. 10. Between the chambers, was the widness of twenty cubits.

Not between the side-chambers themselves, but between them, and those over against them. Some had better entertainment then others; some were to be in the chambers, others in the widness, or empty place.

Vers. 11. Toward the place that was left.

See before, verse. 9. It was five cubits round about.

Vers. 12. The building that was before the separate place.

Piscator makes the separate place to be, Spatium resectum. The Hebrew is ante faciem segmenti, before the face of the Partition; for it was particula respecta e suo atrio.

Toward the West.

Hebrew i, s the Sea, that is, the Mediterranean-sea, which lay Westward.

Vers. 13 14, 15. Containing the measures of the house, the building before the separate place, the Walks, Galleries, and Porches of the Court, and they were 100. cubits in length, and 100. cubits in breadth. Every thing here was measured, and nothing neglected; so exact was the Lord in Temple-work.

Vers. 16. The Windows were covered.

Solomon made for the Temple, Windows of narrow lights, but not covered. Sanctius saith, they were covered, Quia in retis modum erant fabricatae cancellato ordine, aut in pertuso ligno frequentibus perfossae foraminibus. They might be covered with lettises, shuttings, or curtains, which might be removed at pleasure.

Vers. 17. Within and without by measure.

Hebrew is measures. Not only the outside, but inside also is measured, the heighth, breadth, and length. The Lord Christ will measure Christians of what heighth, breadth, and depth they are. Their actions, affections, and graces, will be measured, Rev. 11.1.

Vers. 18. And it was made with Cherub • ms.

The Cherubims import the presence of the Angels in the Church, 1 Cor. 11.10. Their Communion with the Saints in worship, 1 Cor. 10.20. Rev. 5.11. & 7.11, 12. Their Ministration unto, or for them, Heb 1.14. They are for the Lord of the Temple, and those wait upon him there. They look towards the Palm-trees, and their wisdom, and strength is laid out for their good.

Vers. 19. So that the Face of a Man was toward the Palm-tree on the one side, and the Face of a Lion, &c.

Of the Cherubims faces, see Chap. 1.10. what is said there. In the 18, 19, 20, 25, 26. the Palm-trees are mentioned again, which are ever green, growing, tending •• wards though pressed down with weight, and signs of victory, and great joy, being carried in the hand, or worn on the head; and are ornaments to the place where they are, figuring what the persons in this Temple should be, Psal. 92. 12, 13, 14. Joh. 12.13. Rev. 7.9. by sufferings, and pressures they mount upwards, overcome, are filled with joy, 2 Cor. 1.5. Acts 5.41. and so are great ornaments to the Church of God.

Of the Altar.

In the 22. verse. it's said, The Altar of wood was three Cubits high, and the ength thereof two Cubits; and the corners thereof, and the length thereof, and the walls thereof were of wood: and he said unto me, This is the Table that is before the Lord.

This Altar, was the Altar of Incense, and stood before the Oracle, or Sanctum Sanctorum. Such an Altar was in Moses days made for the Tabernacle, Exod. 37.25. He made the Incense Altar. In the Temple of Solomon also, there was an Altar of Incense, 2 Chron. 26.16. Uzziah went into the Temple of the Lord, to burn Incense upon the Incense-Altar.

This Altar was a representation, or Type, of Christ, who is said to be our Altar, Heb. 13.10 and in many things it did represent him.

1. Though it were of wood, yet it was Of Shitten wood, Exod. 30.1. which the Septuagint's render 〈 in non-Latin alphabet 〉 , of incorruptible wood. So Christ his human nature was incorruptible, 〈 in non-Latin alphabet 〉 , it saw no corruption, Act. 13.35.

2. This Altar of Incense which Ezek. saw, was larger then that under the Law, it was two Cubits in length, that but one; it was three Cubits in height, that but two; as appears Exod. 37.25. This held out that the worship of God in Christ's time should be enlarged, it was among the Jews only before, but then it should be among the Gentiles also. Mal. 1.11. From the rising of the sun, unto the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered to my name. 1 Tim. 2.8. I will that men pray everywhere; Under Christ, the Incense-Altar was to be everywhere.

3. Sweet Incense was offered up to God, pure Incense Exod. 37.29. upon this Altar, Exod. 30.7, 8. where the people prayed, the Priest offered Incense, Luk. 1.9, 10. and when we pray, Christ offers up our prayers, with the Incense, and perfume of his merits, Rev. 8.3, 4. The prayers of the Saints, ascend up before God, out of the Angel 's hand, who was Christ. The Golden Altar, for so the Altar of Incense is called, Num. 4.11. Christ perfumes the prayers, and services of his Saints, with his merits, and so presents them unto his Father. It's said Eph. 5.2. Christ hath given himself for us, an offering, and a sacrifice to God, for a sweet smelling savor. So that what ever he presents to the Father, or is presented in his Name from the Saints, is pleasing, and acceptable to him. All the imperfections, and impurities of them, are done away by him.

4. Upon this Altar was incense, morning and evening; it was a perpetual Incense, Exod. 30.7, 8. So Christ, our Altar, offers up prayers perpetually for us, Heb. 7.25. He ever liveth to make intercessiom for his.

5. This Altar of Incense had horns, Exod. 30.2, 3. At every corner thereof was an horn, which sets out the strength, and power of Christ. Rev. 9.13. I heard a voice from the four horns of the Golden Altar, which was Christ, whose power is in all the quarters of the World. Christ's intercession with the Father, is powerful to descry the enemies of his people, and to deliver them.

This Altar is said to be the Table that is before the Lord. There is something in this expression worthy consideration.

1. That poor, sinful, weak, unworthy creatures, may come to Christ, not only as an Altar, to have their prayers presented unto God, but as a Table, to have refreshing for their souls. There the hungry may have meat▪ and the thirsty drink: He is the bread, and water of life, His flesh is meat indeed, his blood is drink indeed, Joh. 6 35.55. He hath a Kingdom, and a Table for his, Luk. 22.30. He feeds them, and leads them to living fountains of water, Rev. 7.17. He hath hidden Manna for his, and a Tree of Life to refresh them with, Rev. 2.7, 17.

2. That the Lord himself is delighted, and satisfied in, and with Christ; as we are with a Table full of dainties, having the choicest meats, and choicest drinks. Mat 3.17. This is my beloved Son, in wh • m I am well pleased; with his person, with his graces, with his offices, with his actions, with his sufferings, with his meri s and with the prayers of the Saints he presents unto me, I am well pleased: Christ is the Altar, the Table, the Sacrifice, and the meat and drink upon the same. So is the Lord taken with the intercession, and merits of Christ, that his soul delights in him, Isa. 42.1. If any of the children of God sin, and thirst for pardon, and peace; we have an Altar, a Table before the Lord. 1 Joh. 2.1. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. The Father is so pleased with him, that for his sake presently he grants us pardon, and peace.

Of the doors of the Temple.

Vers 23. The Temple, and the Sanctuary had two doors, which are described in the 24. and 25. verse.

These doors were to open, and shut at pleasure; and by them the entrance was into the Temple, and Sanctuary, or Most Holy place. What else do these suggest unto us, but the Media salutis, the means whereby we come to be in, and of, the Church of God? The Gospel, and it's ordinances, faith, repentance, and baptism, are the means to salvation; by them we obtain entrance into the communion of Saints, the Favor of God, and the Kingdom of Heaven. Christ is said to be the way, Joh. 14 6. and the door, Joh. 10.7. because he hath given us the means, which are the way, and door to the Church, and unto life. These doors are to be open for the sheep, and to be shut against the goats: We may also understand by these doors, the Ministers dispensing the Gospel. and the ordinances thereof; who are to be holy, vigilant, and zealous, as the Cherubims; and constantly green, growing, and flourishing, as the Palm-trees, verse. 25.

Vers. 26. On the Windows, Posts, Chambers, and thick Placks, were Palm-trees, on the one side, and on the other.

They had Palm-trees wrought, or engraven on them on both sides; implying that the materials of Christ's Temple must not be common, but curious, and carved work; if all the Walls of Solomon's house, were carved round about with carved figures, of Cherubims, and Palm-trees, and open flowers, within, and without, 1 King. 6.9. much more must the house of Christ, and everything in it, have carved work upon it, viz. the ingravings of God's Spirit, Psal. 45.13. Rev. 21.18, 19.

Vers. 1. Then he brought me forth into the outer Court.

Difference there is amongst Expositors, what Court this was; whether the utmost Court of all, which w • s the Court of the people, or the next Court to that which was the Priests Court, or the Court the Temple stood in, where the separate building was; called the outer Court, in respect of the Temple, into which he was brought out of the Temple: The 7, 8 9, 14. verses speak of outer Court, and this outward Court was that where the Temple stood, as Sanctius, and others, observe.

Formerly hath been spoken of the outward Court, representing the amplitude of the Church; here it's conceived to hold forth the visibility of the Church; that which is outward is visible. The Church whilst it's in this world, is the outward Court. It's not the outward Court which is the profane place: It's not the world, but the outward Court; which is a place separate from the world, yet visible in the world. The Church of Christ is prefigured in Scripture, and set out by visible things. Sometimes by the Ark of Noah, as 1 Pet. 3.20. sometimes by a Mount • in, as Is. 2.2. sometimes by a Vineyard, and Vine, Isa. 5.1. Psal. 80.8, 9. sometimes by a City, Psal. 122.3. Rev. 21.2. sometimes by a Ship, Luke 5.3. sometimes by a Candlestick, Rev. 1.20. sometimes by a Dove-house, Isa. 60.8. sometimes by a Garden, and by a Spring, Cant. 4.12. sometimes by a Bird, Ezek 16.8. sometimes by a Flock, and a Fold, Psal. 78.52. Joh. 10.16. sometimes by a Temple, 2 Cor. 6.15. All these are visible things, and set out the visibility of the Church eminently.

Vers. 3. For the inner Court.

As the Church visible, is by the outward Court represented; so the Church invisible, the Mystical Body of Christ, is by the inner Court.

Vers. 4. Before the Chambers, was a Walk of ten Cubits breadth inward, a Way of one Cubit.

There is a broad way, and a narrow way; a ten Cubit-way, and an one Cubit-way. The Church in this world is under various dispensations: at one time it hath prosperity, and freedom; it's in a Walk of ten Cubits br • adth. It's not straitened at all, as in Solomon's, Hezekiah's, and Josiah's days; So in part of the Apostles days, the Church had rest throughout all Judea, Galalaea, and Samaria, and were edified, and, walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied, Act. 4.31. At that time the Churches had liberty, and prosperity, they had ten Cubits breadth; and the time will come, when the Church shall have greater latitude, liberty, and prosperity, than ever she yet had.

At another time, the Church is in straits, afflictions, darkness, temptations, persecutions, &c. it's in a Way of one Cubit, verse. 4. Such a way is narrow, and straight, and that is the way the Church is oft, if not most, in. Was not the Church in the way of a Cubit, when Elijah could see none but himself in that way?

The Lord Christ told his Disciples of such a way. Mat. 7.14 Narrow is the way which leadeth unto life. it's a way of one Cubit, and few do find it; there be sharp afflictions Fiery Serpents. Wild Beasts, Thorns, Briars, Pits, Stones, Rocks, Thieves, and Robbers, in this way; all which the Church of God meets with sooner or later. Rev. 7.14. These are they came out of great tribulation, these suffered heavy, and many things for Christ's sake; they were in the one-Cubit-way.

Vers. 5. The Galleries were higher then these.

The Hebrew is, did eat up, or prevaill; that is, as Montanus renders the word, Capiebant angulos ex ipsis, they took away some room from the uppermost Chambers. There is difference between particular Churches; some are higher, some are larger then others.

Vers. 6. Had not Pillars.

The strength of this Temple was not everywhere a like, some parts had Pillars, some had none, or not equal to others; the Chambers had not Pillars, as the Pillars of the Court. So in the Church of Christ, some parts of it have strong Pillars, eminent Teachers, whereas other parts are destitute, wholly, or have such as are weak; the Church at Jerusalem had strong Pillars in it, all the Apostles who were full of the Spirit, and taugh infallibility. Other Churches had not such Pillars. Those in Macedonia wanted help, and therefore Paul had a vision of a Macedonian in the night, begging of him to come thither, and help them, Act. 16.9. The Primitive Churches had able, gracious, and wise Officers, such as were Pillars of a truth; in them and sometimes since have been strong Pillars in some parts of the Church, Pillars of Marble, Brass, yea, Gold; but in others, none, or weak ones.

The Building was straitened more then the lowest, and the middlemost from the ground.

Some Buildings are broadest at the top, this was not so, but more strait upwrtds. It's harder with some parts of the Church then others. Those are highest in the Church, meet with more storms, troubles, temptations, then those are lower; the upper parts of the house are more obnoxious to winds, and weather. Paul was high in the Church, and what hardships, what tempests did he meet with? See 1 Cor. 4.11, 12, 13. 2 Cor. 4.8, 9. Chap. 11.23, 24, 25, 26, 27.

These Chambers were some greater, some lesser, verse. 5, 6. plainly intimating that in the Church of Christ, from what part soever men came, there should be entertainment, and suitable accommodation for them. If the Kings of the East come in, Rev. 16.12. there shall be Chambers for them. Let men come from North, South, or West, there be Gates to let them in, and Chambers to receive them when they are in. Isa. 60 8. Men shall come flying from all parts, as Doves to a Dove-house, in which are many Lookers, Holes, or Chambers, for all the Doves: So in the Church of Christ when men come thither, they shall find Chambers, good accommodation.

Vers. 7. The Wall over against the Chambers, the length thereof was fifty Cubits.

This Wall was answerable to the Chambers, which were fifty Cubits in length, verse. 8. The Wall of God's protection extends as far as the Church doth, or any part thereof.

Vers. 8. Before the Temple were an hundred Cubits.

Fifty Cubits in the inner Court, and fifty in the outer Court, saith Junius.

Vers. 9. The entry on the East-side.

Some read the words thus, When he that brought me from the East. The Prophet was led by a Divine hand, from one place to another, Chap. 40.3.

Vers. 10, 11, 12. There, Chambers towards the East, North, and South are mentioned. These Chambers were some greater, &c.

Of the Chambers, and the Priests, in the 13, & 14. verses.

The Chambers, and the Priests, are the two principal things in these verses.

1. For the Chambers, they are described,

• 1. From their situation, they were North, South, and before the separate place.
• 2. From their Holiness, they were Holy Chambers.
• 3. From their use, which was,
  • 1. For eating of Holy things.
  • 2. For custody of Holy things,

2. For the Priests, here is

• 1. Their duty, which is,
  • 1. To approach unto God.
  • 2. To lay up the Holy things
• 2. A direction what garments they are to Minister in, how to dispose of them, and what they must use at other times.

The building, where these Chambers were, was very large, as appeareth from Chap. 41.12. it was seventy Cubits broad, and the Wall of the Building five Cubits thick round about, and the length thereof ninety Cubits, and it was before the separate place. Some make the separate place the Temple, but it's better understood of the space of ground at the West-end of the Temple; and lay next to the Chambers joined to the Temple, or between those Chambers, and the Priests-chambers.

In time of the Gospel, great numbers in the Western parts, from Jerusalem, have come in to Christ, and embraced the Gospel; which was prefigured by the great Building, and the separate place, which were at the West-end of Ezek. Temple, and ever since the Gospel came into these Western parts; and Christ hath had a Church here: there hath been a thick wall of protection about it, so that neither Heathenish, nor Anti-Christian Powers could destroy it.

Here be many things considerable about the Ministers of the Gospel, who are represented by the Priests, what they did, and had.

The Priests did approach unto the Lord: it was their office to do so, and to minister unto him, Ezek. 43.19. Aaron and his Sons ministered unto God in the Priests office, Exod. 28.1, 41, 43. And it's the office of the Ministers under the Gospel to approach unto the Lord, to offer up prayers unto him for the people, 1 Tim. 2.1. They are so near unto God, that they are called his Stewards, Tit. 1.7. H s Servants, Act. 16.17. They approach unto God as Stewards and Servants, to their Lord's and Masters. The Elders were near the Lamb, and had golden vials full of odors, which are the prayers of the Saints, Rev. 5.8. they presented the requests of the Saints unto the Lord: In all administrations of the Gospel, the Ministers appro • ch near unto God; and in all their approaches, he looks to be sanctified by them.

The Priests who were in God's service, had good accommodations; they had Chambers, and were to eat of the most holy things: this signified, the care God would have of the Ministers in the days of Christ, and the good provision he would make for them, they should not be without accommodations, and means; Gal. 6.6. Let him that is taught in the word, communicate unto him that teacheth, in all good things. Here is large Provision made for the Gospel Ministers, Whatever good things people possess, they ought to communicate a part thereof to their Teachers; something is due to the Teachers, and it's duty in the Taught, to pay it. The Ministers are to have Meat; and Chambers, accommodations to eat their Me • t in. 1 Cor. 9 13, 14. Do ye not know, that they which Minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even so hath the Lord ordained, that they which Preach the Gospel, should live of the Gospel. Here is a Divine Ordinance for Minister's maintenance. It's also here hinted to us, that the Priests were to eat of the best of the most holy things; that it, the Tythes, and Offerings, which were to be of the best, Mal. 1.8, 14. And certainly, under the Gospel, the Ministers of it, are not to be turned off with the meanest, and worst of things; if you have choice spirituals from them, is it not equal they should have answerable temporals from you?

Holy things were to be laid in holy places; holy offerings, and holy garments, were not to be laid anywhere, but in the holy place. Under the Law, some places were holy; but under the Gospel, holiness of places is taken away, according to what was Prophesied, Mal. 1.11. From the rising of the sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every place Incense shall be offered unto my name, and a pure offering: And according to that Paul gave out, 1 Tim. 2.8. I will that men pray everywhere, lifting up holy hands; he makes all places alike, for the outward Celebration of Worship; yet the Truths, and things of the Gospel, are to be laid up in holy places, that is, in holy Hearts. James 4.8. Draw nigh to God, and he will draw nigh to you, cleanse your hands ye sinners, and purify your hearts, ye double minded. Holy hearts are fit places for God, Christ, Spirit, Gospel, and all the Ordinances of it, James 1.21. 1 Pet. 2.1, 2. 1 Cor. 11.28. Heb. 10.22. These pl • ces show that holy hearts are requisite for holy things. So, that of Christ, Mat. 7.6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine; their hearts are foul, and so uncapable of holy things; they are not fit repositories for such things.

Here is, in the 13. verse, mention made of three Offerings, The Meat-offe • ing, the Sin offering, and the Trespass-offering.

1. The Meat-offering, it was of fine Flower, Oil, and Frankincense, or only of fi • e Flower, and Oil; and then it was to be B • ked, Fryed, or Sodden; no Leaven, or Honey was to be used therewith; but every Meat-offering was to be seasoned with salt, see Levite. 2. per totum. Or it was of Ears of Corn, the first-fruits, Ears dried by the fire, even Corn beaten out of full Ears, verse. 14. Part of this Meat-offering the Priests were to burn upon the Altar, for a sweet savor; and the rest they were to eat in the holy place, Levite. 6.15, 16.

2. The Sin-offering, whether a Bullock, or any other beast, was most holy, yea, whatsoever touched the flesh thereof, was holy. Some of the blood of it, was to be brought into the Tabernacle of the Congregation, to reconcile withal, in the most holy place, which was not to be eaten, but burnt. The Priests, and all the Males among the Priests, were to eat of this sacrifice, &c. Levite. 6.25, 26, 27, 28, 29, 30.

3. The Trespass-offering. There was one and the same Law for this, and the Sin-offering; it was to be killed where the Burnt-offering was, and the blood to be sprinkled round about upon the Altar; what was to be burnt, and what to be eaten by the Priests, you may see Levite. 7.1, 2, 3, 4, 5▪ 6, 7.

These Offerings were types of Christ, who is our true Meat-offering, the bread of life, the nourishment of every hungry, and thirsty soul. His flesh, and his blood, are meat and drink indeed; at his Table we feed upon him crucified, and so our Meat-offering; he is our Sin-offering, and Trespass-offering, 2 Cor. 5.21. He was made sin for us, that is, a Sin offering, that we might be made the righteousness of God in him. See, Heb. 10.12, 14.

In the 14. verse. it's said, The Priests must not go out of the holy place, into the outward Court, which comprehends this mystery in it, viz. That the Ministers of the Gospel, those have given up themselves to Christ, and the Church, ought not go out from their spiritual employment unto the world, and worldly affairs, but to mind that great work they are called unto. For, who is suffici • nt for such things, 2 Cor. 2.16. Paul instructed Timothy, and in him, all others in this truth, 2 Tim. 2.4. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a Soldier. When men are called to be Soldiers, they must mind their Soldiery, not other things; it will not please their Captains, and Comm • nders, they cannot discharge their trust: So Ministers, having a great Captain, and Commander, the Lord Christ who hath chosen them to be his Soldiers; they must mind their spiritual Soldiery, they must not trouble, or distract themselves with the cares, or affairs of the world; if they do, they can neither be faithful to their interest, nor please their Lord, and Master. Rom. 12.7. Those that Minister, must wait on their Ministring, and those that teach, on their teaching; they must not wait upon, or meddle with other things, Col. 4.17. Publicis insudare debent, qui nomen dedêre militiae, Soldiers might not entangle themselves about Husbandry, Cattle, Merchandising, or other affairs, but they were to mind the public.

The Priests when they approached to God, had other garments on, then at other times; they had holy garments on them; they might not come nigh God, but in holy garments: afterwards they changed their garments, when they were to deal with the people. Which informs us, that the Ministers of the Gospel ought to have other frames of Spirit in them, when they are nearer unto God in the duties of his worship, then at other times; then they are to put on holy garments, they should be clothed with zeal, fear, and other holy affections. They are to discharge their office with gravity, and authority, that their Ministry be not despised. God will be s • nct • fied in them, that come near unto him; they must not come in their old garments, with old ordinary spirits: but with holy garments, holy spirits, s • nctifying God in their hearts, making him their fear, and dread, and car • y themselves as Ambassadors of God, standing, and pleading for him. But when they are out of public administrations, they may put on other garments; they must be clothed with humility, love, bowels of mercy, meekness, longsuffering, as 2 Tim. 2.24, 25. In common conversation, and converse with the people, they ought not to be high, and haughty, lording it over God's heritage, 1 Pet. 5.3. but to be ensamples to the flock, of wisdom, charity, patience, faith, and holiness They are to become all things to all men, that they may win some to Christ.

And the Man stood by me.

The Hebrew is, And a Man was standing by me. Some make this Man, to be an Angel; but it was he, mentioned Chap. 40.3. The Man whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring-reed. This was Christ, the Master-builder. Zech. 6.12. Behold the Man whose name is the Branch, he shall grow up out of this place, and he shall build the Temple of the Lord. This Man stood by Ezek. to assist, encourage, and interpret things unto him.

Whence cometh this Observation,

That the Lord Christ, who is the chief Architech in Temple-work, stands by his Prophets, and Servants who are employed therein.

When the Temple was first built, many were employ'd therein, but they were not left to their own wisdom, and skill. Solomon was princip • l therein; he was present, counseled, directed, and assisted; therefore it's said, he built the house of the Lord, 1 King. 6.2. So in Ezekiel 's Temple, a Type of the Gospel-Temple, Christ was present, he counseled, directed, assisted; he stood by the Prophet, he stood by the Apostles. Mat. 28.20. Lo, I am with you always, even unto the end of the world. He stood by Paul, Acts 18.10. I am with thee, so Chap. 23.11. And Paul doth acknowledge it, 2 Tim. 4.16, 17. All men forsook me, they showed their unfaithfulness; Notwithstanding the Lord stood with me, and strengthened me; he was about Temple-work, for it follows, that by me the Preaching might be fully known, and that all the Gentiles might fully hear. Christ was with him, to instruct, encourage, and bless him, and his labors. Christ walks in the midst of the Churches, and holds the stars thereof in his right hand, Rev. 2.1. And Chap. 5.6. it's said, In the midst of the Elders sto • d a Lamb.

There be two things worthy notice, from the 5, and 6. verses considered together.

The 1. Is the distinction of Subsistences, in the Divine Nature, and Essence. Here are 3. distinct Ones named. 1. The Spirit which took up Ezekiel. 2. The glory of the Lord, whom he heard speaking out of the house, which was the Father. 3. The Man standing by him, which was Christ. Here is the Spirit, Father, and Son, who as they have distinct personalities, so distinct operations. The Spirits work, is raising up; the Fathers, speaking; and the Sons, assisting, or standing by.

The 2. thing, is the gradual proceedings of God, in carrying on his, from mercy to mercy. Here be 5. steps of mercy.

The 1. Is the Spirit taking up the Prophet, being fallen upon his face. Had any one come, and raised the Prophet, being down; it had been kindness. Especially, if Daniel, Zerubbabel, or some Elder of Israel had done it; but one greater, and better then them all did it, viz. the Spirit of God. This was great mercy.

The 2. Is the Spirit leading of him into the inner Court. He did not raise him, and then leave him, but led him. And whither? not into the outward Court, but into the inner Court. This was a further mercy, a choice mercy, to be brought so near the Temple.

The 3. Step, was a sight of glory, he saw the glory of the Lord filling the house; this was a grand mercy, which none of the Jews besides himself saw: As when Christ was transfigured, and the Mountain shined with the glory of his transfiguration, Peter, and John saw it, which was a favor unto them, to see such glory, and the greater, because none of the other Apostles did see the same.

The 4. Step, is the Lord's speaking unto him, being compassed about with glory. To have heard the voice of an Angel had been mercy; but to hear the voice of the great, and glorious God, out of the Temple; this was a height of mercy, such as Moses had, Exod. 33.11.

The 5. and last Step, is the presence of Christ; he stood by him. Here was another mercy, and no mean one; Christ In whom were hid all treasures of wisdom, and knowledge, Col. 2.3. So then here was the whole Trinity employ'd at once about Ezekiel; which was transcendent, and superlative mercy. Those are called to be agents in Temple-work, have need of the whole Trinity: help of the Spirit to raise, or led them; of a sight of glory, to darken all human, and mundane glory before their eyes; of hearing God speak, that they may be taught of him; and of having Christ present with them, that they may be enabled to go through their work. John in the Revel. was led from mercy to mercy, from vision to vision, as appears throughout that book, and especially in the 21. Chap. 1, 2.3 &c. The time will come when the Spirit will lead the Saints into the inner Court, where they shall see the glory of God, hear his voice, and find Christ standing by them.

Nor their Kings by their whoredom.

By whoredom, the Prophet understands Idolatry, which is spiritual whoredom, of which hath often been spoken. Not only the people, but even Kings, and Princes were given much to idolatry in Israel, and in Judah: they caused idols, and altars to be set up in most places and countenanced them; they imitated the very heathens, and became like, yea worse then them, Ezek. 5.6, 7. Chap. 16.47. 2 King. 21.2, 3, 4, 5, 6, 7, 9. It's said of Jehoahaz or Jehoiakim, and Jehoiakim, that they did evil in the sight of the Lord, according to all that their Fathers had done, they defiled Jerusalem what lay in them: But of the New Jerusalem, it's written, Kings shall bring their glory, and honor into it, Rev. 21.24.

Nor by the Carkeises of their Kings in their high places.

The word for Carkeises is Pegerim, from Pigger, which signifies to be without strength, slothful; so Carkeises are deprived of all strength, and move not; they lie where they are fallen; cadaver à cadendo. The Rabbies tell us, that the Kings of Judah had an house near to the Temple, yea, joining to it, and that they were wont to bury their dead in a Garden belonging to it. There they say, Manasseh and Amon were buried, which they gather from 2 King. 21.18, 26. and that by their Carkeises being so nigh the Temple, it was defiled. But the places cited do not say, it was in the Garden of the House of the Lord, they say it was in the Garden of Uzzah; neither do they affirm that this Garden join'd to the Temple.

The Vulgar reads the words in ruinis Regum, in the ruins of the Kings; and so some Expositors refer it to what we find done by J • siah, 2 King. 23.12, 13. The Altars which were on the top of the upper chamber of Ahaz, which the Kings of Judah had made, and the Altars which Manasseh had made in the two Courts of the house of the Lord, did the King beat down, and broke them down from thence, and cast the dust of them into the brook Kidron: And the High Places, which were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the King of Israel had built for Ashtoreh the abomination of the Z • donians, and for Chemosh the abomination of the Moabites, and for Milchom the abomination of the children of Ammon, d • d the King d file: And he brake in pieces the images, and cut down the groves, and filled their places with the bones of men, verse. 14. These Altars, and H • gh Places which Ahaz, Manasseh, and Solomon made, were utterly destroyed by Josiah, and thereupon called, The ruins of Kings.

Another exposition of these words, is to understand them of the Children which were sacrificed to Idols, and passing through the fire: Both K • ngs, and others, did so by their children, 2 King. 16.3. Chap. 17.17. Chap. 21.6. Jerem. 19.5. Chap. 32.35. Ezek. 16.20, 21. This p •• ctise of theirs greatly provoked God, and therefo • e he saith Jerem. 16.18. I will recompense their iniquity and the r sin double, because they have defiled my land, they have 〈◊〉 • ine inheritance with Carkeises of their detestable, and • b • minable things. They are called Carkeises of their Kings, either from the example of Kings, who offered their children; or from their authority, commanding it; or from the names of their Idols, which were called Mol • ch, Milcom, and Malchum, 1 King. 11.7. 2 King. 23.13 Zeph. 1.5. which signifies a King. Moses calls Idols Carkeises, Levite. 26.30. and such they are because lifeless, Psal. 115.5, 6, 7. and loathsome Gillubin, Ezek. 22.3. dunghill-gods, and Ehikkutzim, 2 Chron. 15.8. abominations in the abstract. The Carkeises therefore of their Kings, it's not amiss to expound of those Idols, they caused to be set up, and countenanced.

The Annotations on this place, say, The Jews did defy their dead Kings, and kept their bodies for adoration, but as Sanctius saith, Nullum, quod ego viderim, extat in Scriptura, tam impiae atque insanae adorationis vestigium. That place they cite Psal. 106.28. is impertinent, They ate the sacrifices of the dead, that is, things offered to Baal Peor, a dead God.

Vers. 8. In their setting of their Threshold by my Thresholds, and their Post by my Posts.

The latter part of the former verse, Neither they, nor their Kings, &c. together with this verse, declare the cause of God's former departing from them; God did not account the Temple defiled, because the Kings had houses near unto it, in which they did wickedly, whereas they should have been more holy, for their proximity to the Temple. This sense some fasten upon the words. But that hath more weight in it, is, Manasseh built Altars in the house of the Lord, and set a graven image of the grove there, 2 King. 21.4, 7. In, or near the house of God, there was the image of jealousy, Tammuz, and other abominations, Ezek. 8.5, 10, 14, 18. so 2 King 16.11, 12, 14. Ezek. 23.39 These were the Threshold by God's Thresholds, and the Post by God 's Posts; these things caused God to go far off from his Sanctuary, verse. 6.

The precepts, and traditions of men, with their inventions, and additions to the worship of God, are still'd Posts, and thresholds. The Authors of them, do lean, and stand much upon them, and set them in the way, to hinder others from enjoyment of Temple-privileges, unless they will own, and comply with them; but such Posts, and Thresholds are rotten, and faulty. The Lord's institutions, and appointments, are sound and good; they bear up his name, and worship; they are strong, and standing things; and by them we have entrance into his presence.

To make anything like the institutions, and appointments of God, is prohibited, Exod. 30.32, 33, 37, 38. None might make anointing oil, like the holy anointing Oil, which God had appointed; if they did, they were to be cut off: And men may not make Thresholds, and Posts, like the Lord's Thresholds, and Posts; much less set them up with the Lord's impose them upon the conscience, as the Lord's, giving them equal honor, and authority with them. This is defiling the worship, and holy name of God, which he will avenge; for he will admit no rival, or proprietorie in the things of his worship; he saith, My Thresholds, My Posts; he will have no adding to, or diminishing from what is his, Deut. 12.32.

The scope of God in these words is this, that the worshippers in the new Temple, shall do nothing of their own private spirits, of their own heads; there shall be no superstition, idolatry, or human invention, added to the worship of God; there shall be no heresy, no false doctrines, no traditions, or devices of men. Such Thresholds, and Posts, shall not be set up by the Lord's, they are defiling things, and such things must not enter into the New Jerusalem, Rev. 21.27. neither shall they by their sins cause God to depart from them; but shall do all things according to the line of his word, and apply themselves wholly to do his good pleasure.

And the wall between me and them.

There is but the wall between my Sanctuary, and their houses, I am but a little distanced from them, and yet they have done these things; they have forgotten me, and defiled my holy name; or, their Altars, Idols, Traditions, Inventions are a wall between me and them, so that they neither come at me, nor I at them. Isa. 59.2. Your iniquities have separated between you, and your God; they are a partition-wall, so thick, and high, that there is no seeing, or hearing one another.

Wherefore I have consumed them in my anger.

By their will-worship, and idolatry, they so displeased the Lord, that he departed from them, was wroth with them; and so wroth, that he consumed them by sad, and severe judgments: but under the new Temple, or Gospel-Church it should not be so; being reconciled to his people therein by the Lord Jesus, he will not leave them, be wroth with them, or consume them. Sin causes separation, wrath, and consumption.

Vers. 9. Now let them put away their whoredom, and the carkeises of their Kings, &c.

Junius reads the words in the future tense, Nunc longe amovebunt scortationem suam, Now they shall remove their whoredom far off. The Lord tells Ezekiel what converted Jews, and others, under the Gospel should do, They should put all superstition, idolatry, and will-worship away, and serve the Lord in all purity, and so he would dwell amongst them forever, Rev. 14.1, 4, 5. Rev. 7.14, 15. God is holy, and he will dwell amongst holy ones. 2 Cor. 6.16, 17, 18. God will not leave this Temple as he left the former, but be in it, and dwell in it forever. This is his promise, and it's a great, and precious one. The Sun's presence in the day is a great mercy, but it's gone in the night, and then all is dark, and doleful. In the Church of Christ, the New Jerusalem, there will be no night, Rev. 21.25. There the sun will always shine, God will be present, and perpetually present in it, everlasting light, and glory unto it, Isa. 60.19.