Exposition of Ezekiel 30-48

Vers. 1. Then he brought me, &c.

The Prophet having seen the Altar for Burnt, Sin, and Peace-offerings, with the Ordinances thereof, is brought back to the East-gate, or Gate of the outward Sanctuary, that which separated the Priest's Court from the people's, or the outmost Gate of all. We must follow Christ, which way so ever he leads us, be it backward, or forward, he hath something to reveal unto us which will be for our use.

Vers. 1, 2. It was shut.

What Gate so ever this was, it was shut; and therefore shut, because the Lord had entered in by it, and no man might, but the Prince only.

Some take Prince literally for the governor of the people, but the best Expositors take it for the High-priest, who was prefer'd above, and so Prince of all the rest: For in this Chapter he speaks of the orders of the Priests. This Prince, or High-priest, was a type of Christ. The High-priest was to be without blemish, anointed with holy oil, to be covered with clean linen, and clothed gloriously; on him was a plate engraven with holiness to the Lord, he had the Urim, and Thummim, he bare the names of the 12. Tribes of Israel upon his Breast, and Shoulders; as appears, Levite. 22.13 Exod. 29.7. Exod. 28.2. & 42.36. & 30.9. So Christ, our High-priest was without blemish, Heb. 7.26. Anointed with the Spirit, Isa. 61.1. He was holy, glorious, yea, Holiness altogether, Luk. 1.35. Mark. 1.24. He had all perfection, Col, 1.19. Chap. 2.3. He bears all Israel in his Breast, and on his Shoulders, Isa. 40.11. Heb. 7.25.

What is meant by the Gate shut, is necessary to inquire. It was not the Womb of the Virgin which was shut up after the birth of Christ, as Popish Interpreters expound it. Some of the Ancients make it to be Heavenly mysteries, which none know: but 〈…〉 the Father, and the Son: Some make it the Scripture, or Book sealed with seven seals, Rev. 5.1. which none could open but Christ. This Gate shut, rather notes the Gate or Entrance into heaven, which Adam by his fall had shut, so that no man whatsoever being sinful could open it, or enter; only Jesus Christ our High-priest hath opened it, and entered, Heb. 4.14. We have a great High-priest, who is passed into the heavens: He hath broken all the bars, locks, and bolts, which kept it shut, and hath opened the same; so that now sinners may have access to God. The High-priest once in a year entered into the Most Holy place, the door opened to none but him; this typified Christ's opening of heaven, and entrance in thither, as is clearly expressed, Heb. 9 7, 8, 11, 12, 24. The Tabernacle, and Temple, were representations of heaven, and so was this Vision of Ezekiel; and as the Gate here was shut, so was the Gate of heaven, till the Lord Christ, the Arch-bishop of our souls, opened the same, and entered. No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven, Job. 3.13. No man ever by his own virtue, or power, ascended up to heaven, but Christ; Enoch, and Elijah, neither ascended, nor entered by their own strength, grace, or goodness. Christ's merits were the Key which opened heaven for them, and others. Christ is the door, and the way, and no man comes to the father, but by him, Job. 14.6. It's by Christ alone, that we come to the knowledge, and fruition of the Father; he reveals him, and his mysteries, and brings us unto the enjoyment of him.

Quest. If Christ have entered in by this Gate, why is it still shut, why stands it not open? for verse. 2. It's said This Gate shall be shut, it shall not be opened, and no man shall enter in by it: and why? because, the God of Israel hath entered in by it; therefore it shall be shut.

Answ. 1. It is shut In Principis dignitatem, for the honor of the Prince: Great persons, and Princes have their Gates shut, all must not come at, and see them; it was an honor to the Spouse, that she was A Garden enclosed, a Spring shut up, a Fountain sealed, Cant. 4.12.

2. In Principis usum, that he might go in, and out, at his pleasure; that he might let in, and keep out, whom he pleased; the wise Virgins were let in by the Bridgroom, but the foolish were kept out, for the door was shut, Mat. 25.10, 11. In the New Jerusalem, no unclean thing could enter, though the Gates stood open: and out of heaven no clean thing shall be kept, though the Gate be shut. Christ hath the key to open it for Saints: He opened it for Stephen, Act. 7.56. Behold! I see heaven opened, and the Son of Man standing at the right-hand of God. He opened it for Peter, Act. 10.11.

3 It may be said to be shut, in regard of Christ's long continuance there before his return: It's said verse. 3. He shall enter by the way of the Porch of the Gate, and shall go out by the way of the same. Christ will come again, he is entered into heaven, and there he will, and must abide, till the time of restitution of all things. Act. 3.21. Act. 1.11. Heb. 9.28.

Christ who entered by this Gate, was not only Man, but God: he was the Lord God of Israel, Jehovah, that he might open heaven for sinners; and man, that he might enter himself.

This Gate was for the Prince, that he might sit in it to eat bread before the Lord. Aaron the High-priest, was to eat sacred flesh, and bread, in the door of the Tabernacle, Levite. 8.31. Exod. 29.32. This sitting, and eating bread there, and that before the Lord, leads us to a double consideration of Christ.

1. His sitting in heaven at the right-hand of Majesty, Heb. 1.3. Having finished the work was given him to do, he ascended oh high, and had the greatest glory; he sat at God's own right-hand in heavenly places, far above all principalities, and powers, and might, and dominion, and everything that is named, not only in this world, but also in that which is to come, Ephes. 1.20, 21.

2. His communion with, and happiness in the Lord; which is held forth in his eating bread before the Lord. The communion, and happiness the Saints have with, and in Christ, is set out by eating, and drinking, Luk. 22.29, 30. I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat, and drink at my Table, and sit on Thrones, &c. so Mat. 26.29. That is, that ye may have sweet communion with me, and be happy in the fruition of me, as I am in the fruition of my Father, and communion with him.

Vers. 5. And the Lord said unto me, Son of man, mark well, and behold, &c.

In the 40. Chap. verse. 4. we had the substance of this verse, and partly the very words. Here God requires the inward, and outward parts, the heart, and senses. Those words, Mark well, are in the Hebrew, Set thine heart: so that the heart, the ears, and eyes, are to be attentive, and incentive, on what God commands. The heart must not wander, the ear be heavy, nor the eye rove, when God speaks, and Temple-work is in hand. The holy God, and holy things, are exactly to be observed, and heeded by all; but, especially by those are officers in his house, as Ezekiel was; they must attend to all the Ordinances, and Laws of God's house; for they must make them known to others, and walk by them themselves; they must know how to behave themselves in the house of God, and te • ch others so to do. Especially, they must mark well, the en •• ing of the house; that is, they must be careful who they admit to be in it, and to partake of the Ordinances of it, lest both it, and they be defiled; they must mark every going forth of the Sanctuary, so that none go out at the same door they entr • d; that they go forwards, not backwards, that they leave not the house of God, but be looked after.

Vers. 6. And thou shalt say to the rebellious, even to the house, &c.

Ezekiel being prepared, must go, and execute the command of God; which was to reprove the house of Israel, and chiefly the Priests. The sins they are reproved of, be

• 1. Rebellion.
• 2. Abominations.
• 3. Bringing in unworthy persons into the Sanctuary, to pollute it.
• 4. Their sinful Sacrificing.
• 5. Breaking of Covenant.
• 6. Neglecting of their charge, and committing the same to others.

Of the Rebellious house of Israel, and their abominations, formerly hath been spoken. It's said here verse 6. Let it suffice you of all their abominations; that is, they are not few, or light; but many, and grievous: And it's time now, that ye should be ashamed of, and humbled for them, and turn to the Lord from them. Him have you provoked bitterly by them, and he hath made you suffer long, and sharply for them. O sin no more, cease from idolatries, and unjust practices; let what is past suffice: So Peter 1. Epist. 4. Chap. 3. verse. saith, The time past of our life may suffice us to have wrought the will of the Gentiles.

The 3. sin, was the introduction of strangers into the Sanctuary, and they were men uncircumcised in heart, and in flesh. The Gentiles were not circumcised in flesh, they ought not to have entered into the Sanctuary, Lament. 1.10. Paul was accused for bringing Greeks into the Temple, Act. 21.28. The Heathen might come into the outward Court, or profane place, as Ezekiel styles it, Chap 42.20. But into the Temple they might not come, it was a polluting of it. Sanctius thinks, the Priests received Sacrifices, and Oblations from the hands of the Heathen, which they offered to God in the Temple, which was contrary to the Law, Levite. 22.25. The Jews were circumcised in flesh, but many of them were uncircumcised in heart; they were without faith, they followed their own lusts, and imitated the Heathens. Such Priests were admitted into the Sanctuary, as were profane. The Priests, saith God, have violated my law, and have profaned mine holy things, they have put no difference between the holy, and profane, Ezek, 22.26. Eli's sons were wicked, even sons of Belial, 1 Sam. 2.12. Urijah the Priest made an Altar like that of Damascus, and sacrificed on that, according to the command of the King, 2 King. 16.11, 12, 13, 14, 15, 16 but contrary to the command of God. Such should not have had any place in the house of God, because they were abomination unto him; they polluted the Sanctuary, and Sacrifice, by taking the bread, fat, and blood to themselves, which was against the Law, Levite. 39.10, 11, 14, 15, 16, 17. Chap. 21.8. or by offering them with defiled hands, and hearts; they also broke the Covenant, that is, the Laws which God had given them, concerning the way, and manner of sacrificing; they kept not, but violated the same; their own wills were set up, and God's Laws laid aside.

The last sin, is their neglect of their charge, verse. 8. Ye have not kept the charge of my holy things. All things belonging to the Tabernacle, and Temple, were holy; and the charge of such things was committed to the Priests, and Levites, 1. Chron. 9.27, 28, 29, 39, 31, 32. & 1 Chron 23. 28, 29 30, 31, 32. and they ought to have had special care of them themselves, but they have suffered strangers, and uncircumcised ones to be in the Sanctuary, to meddle with the holy vessels, and to offer Sacrifice, and this they did for their own ease, and ends, not for God's glory; for they did the same of their own heads, contrary to the rules, and laws of the Sanctuary; which, by so doing, they made no better then a den of thieves, or wild beasts; which place was only for whom, and what, God himself appointed, and so for his honor, and glory alone.

Observe hence,

That those have the charge of holy things, ought to be exact, ohserving the order, and rules God hath given, and not to deviate from them, doing anything of their own heads.

These men did not keep the charge of the holy things, they should have observed the laws of God's house, which they neglected; themselves should have done all things according to Divine order, they set others about the work. God's work must be done by those he appoints, and in the manner he prescribes. Jeh • iadah observed what was written in the law of Moses, and appointed offices, and officers in the house of God acordingly; he durst not vary from what God had given out by Moses, 2 Chron. 23.18, 19. Timothy was charged to keep the command given him by Paul concerning the house of God, and the holy things thereof, without spot, un-rebukeable▪ until the appearing of our Lord Jesus, 1 Tim. 6.13, 14. He might not spot the same with his inventions, additions, or detraction. It's great presumption in men, to take upon them to alter what the infinite wise God hath prescribed; as if they were wiser then God, and knew what were fitter for his worship, and service, then himself: Men in so doing, do equalize their will-worship, to his Divine worship; they set their Posts by his, Ezek. 43.8. But this provokes, and makes way for judgment; when Nadab, and Abihu brought strange fire, such as God commanded not; Kitchen-fire, not Altar-fire; their own fire, not God's fire: though it were for nature the same, and would have done what the other did; yet, because it was not the appointed fire, God was wroth, and sent out fire which devoured them, Levite. 10.12. When they carted the Ark (which should have been carried upon the Levites shoulders, Num. 4.15.) and Uzzah without warrant from God, staid it up with his hand, did not the Lord's anger kindle to such an heighth, that he smote him dead, 2 Sam 6.6, 7. David acknowledged this evil, 1 Chron. 15.23. saying, The Lord our God, made a breach upon us, for that we sought him not after the due order. Men may seek God, and yet if they seek him not in a due order, even that order he hath prescribed, they may be far from mercy, and near unto judgment.

Come near to my Table.

By Table is meant the Altar, Ezek. 41.22. The Altar of wood is said to be the Table before the Lord, and not only the Altar for Incense was God's Table, but that also which was for Burnt-offerings, Mal. 1.7, 12. that was a Table for God's bread, and meat.

First, Observe,

The Lord takes notice of those serve in his house, who are false, and who are faithful, in corrupt and apostatizing times.

The sons of Zadok, they kept the charge of my Sanctuary, when the children of Israel went astray from me. Those forsook me followed Jeroboam, and the Calves; but the others would not leave my house, my service, they kept their stations, and were constant. This was their honor, that they were steadfast in the way, and work of the Lord; and it was a blot, and reproach to them that fell off: for Lord brands them to be Revolters, Hos. 5.1, 2.

Secondly, Observe,

God takes pleasure in, and honors those are faithful, and constant in his service.

The sons of Zadok were such, and God saith of them They shall enter into my Sanctuary, they shall come near unto me, they shall stand before me, they shall minister to me at my Table, they shall keep my charge. By these expressions they are much honor'd, and God's pleasure in them much manifested: Those Priests, Prophets, Ministers, who are back-sliders, revolters, Apostates, are a dishonor to God, and burden to his Spirit. Of such, though they repented, it's said v 13. They shall not come near unto me, to do the office of a Priest unto me, nor to come near to any of my holy thing, in the Most Holy place: but they shall bear their shame, and their abominations, which they have conmitted. God will neither honor them, nor have any pleasure in them; he honors, and takes pleasure in those have been true to him, and faithful.

Vers. 26. After he is cleansed, &c.

The Lord indulged them so far that they might defile themselves, verse. 25. that is, touch and mourn for their near kindred, but after this they must cleanse themselves according to law, Num. 19, 11, 12, 13. And Num. 6.9, 10, 11. they were to be holy, especially when they came to minister before the Lord.

Vers. 27. He shall offer a Sin-offering.

When we have indulgence from God in anything, especially in matter of our affections we are apt to exceed our bounds, therefore here the Lord provides a remedy.

Ye shall offer an oblation unto the Lord, an holy portion of the land.

The Hebrew is, Ye shall Elevate an Elevation unto the Lord; that is, consecrate, or dedicate a portion of the land unto the Lord, that it may be holy. This portion of land was large, five and twenty thousand reeds in length: not so many Cubits, as some would have it; For the measuring was by a reed of six Cubits, Chap. 40.5. And ten thousand reeds in breadth: And of these, five hundred in length, and five hundred in breadth, were for the Sanctuary, with fifty Cubits round for the Suburbs thereof. This holy portion of land, as it was for the Sanctuary, so for the Priests, and their houses; the Levites, and their Chambers.

Here the first care is for the house-service, and servants of the Lord. It's the duty of Christians to promote the worship of God in the first place, and to provide for those are officers in his house, who are not to be non-resident, but to live in the houses near to their charge.

Some Expositors, as Junius, and Polanus, inform us, that a new form, and state of the Church is here represented unto us, viz. the abrogation of the Jewish, and bringing in of the Christian; which was done by Christ, and his Apostles.

By the portion of land, the holiness, and amplitude of it; we may understand the Church under the Gospel, with the holiness, and largeness thereof.

1. The Church is holy, and an holy Offering unto God, Ye shall offer an oblation unto the Lord. Sanctitatem de terra, Holiness from the earth, that it separate from the same; or, Holiness of earth, that is, holy earth. Such is the Church, holiness from the earth, or holy earth, Ephes. 5.27. It's the most glorious, and pure part of the world, it consists of those are virgins redeemed from the earth, whose mouths are guileless, and persons faultless, before the Throne of God, Rev. 14.4, 5.

2. The largeness of it; under Christ the Church is greatly enlarged, and extends to all parts. The Thessalonians faith spread far, 1 Epist. 1.8. And Paul saith, That in every place they called upon the name of Jesus Christ, 1 Cor. 1 2. Peter brings Pontus, Galatia, Cappadocia, Asia, and Bythinia, within the bounds of the Church, 1 Pet. 1.1. Not only Asia, Europe and Africa, but even America, hath Sanctitatem de terra, some holy ones to be an Offering to the Lord: Rev. 7 9. there were some out of all Nations.

We may also here Observe,

That in the Church of Christ, there is provision, and protection for his.

There is a portion for the Priests, possessions for the Levites, and the whole house of Israel; there be portions of land for them▪ with Houses, Chambers, and a City. Those who come to Zion shall not be destitute, but meet with maintenance, and safety. Jer. 31.12. They shall come, and sing in the height of Zion, and shall flow together to the goodness of the Lord. He will be their shepherd, and provide for them wheat, wine, and oil; that is, bread, and water of life, with the comforts of the Spirit, and make their souls as a watered garden; green, and growing; fat, and flourishing; fruitful, and very fruiful; and being in that condition, he will defend them from wild beasts, and spoil of any: they are his garden enclosed, and fenced about with his power, see Ezek. 34.26, 27, 28.

Again Observe,

The true Church-state takes not away propriety, neither consists of levelling principles; it preserves men's rights, and the different degrees, and orders that are set amongst men.

Here was a portion of land for the Priests, a portion for the Levites, and a portion for the Citizens, the one might not seize upon the others: here be distinct orders of Men▪ Priests, Levites, People, and Prince. The order of the Gospel is to preserve order, not to bring in confusion, or levelling, Act. 5.4. Chap. 28.30. Philem. 1.8. 1 Cor. 12.28, 29, 30. 1 Tim. 2.2. 1 Pet. 2.13, 14.

Vers. 6. And ye shall appoint the possession of the City.

Provision being made for the Church, and these served in it; the next care here is for the People, they must have their portion, and possession: The Lord's goodness extends to them, as well as those are nearest to him in office.

My Prince shall no more oppress my people.

These Princes (whether, those be chief in the Church of Christ, or those be chi • f in the Civil State) they shall not be covetous, and oppress the people. This was too common before the Captivity, as appears, Mic. 3.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. Zeph. 3.3. Amos. 4.1. Jerem. 6.13. Ezek. 1.22, 23, 24, 25, 26, 27, 28. And after the Captivity, the Nobles, and Rulers exacted upon their brethren, and oppressed them, Nehem. 5.7, 8. But there must be a time for fulfilling this truth, that Princes shall no more oppress the people. Hitherto it can hardly be made out, that ever there were such Princes, or times, wherein the people were not oppressed. But such are promised, as shall be far from oppression, as shall not take away, but give unto, the house of Israel according to her Tribes. The house of Israel is the whole Church of Christ, and the Tribes thereof are the particular Churches therein; and those Princes are the Lord's (for he saith my Princes ) shall give unto Him their Titles, Rights, and Privileges; they shall acknowledge the Lord Christ to be Prince, and submit unto him, Rev. 21.24.

Vers. Let it suffice you, O Prince of Israel.

Ye have been long given to covetous practices, and thereby increased your revenues to the prejudice of others; but now let what is past suffice you, let there be no more such doings amongst you: The Political Estate must be reformed, and with you Princes the reformation must begin. The Princes of Israel were very covetous, Isa. 1.23. Thy Princes are rebelli • us, and companions of thieves, everyone loveth gifts, and followeth after rewards. They were no better then thieves, robbing the people, perverting all justice through their covetousness. This God complained of them, and minds them of it here, saying, Let it suffice; or, thus the words may be taken, Be content with the revenues, legal tributes, and customs; thirst after no more, rest satisfied with what you have, and covet no more; let the portion you have please you.

Remove violence and spoil.

When Princes use violence to fetch in their Revenues, Taxes, Customs, and to satisfy their desires, spoil follows upon it; men suffer in their estates by those who are employ'd by them, and, oft are undone. Naboth loses his Vineyard, and life too, through the violence of Ahab, Jezebel, and the instruments they set on work; but in this new Political estate it must be otherwise, Isa. 60.18. Violence shall no more be heard in thy land; wasting, nor destruction within thy borders.

Execute judgment and justice.

Princes and Magistrates are God's deputies, they ought to be like unto him, and to act for him; they should be men of knowledge, able to judge in controversies, to discern where the right lies, Deut. 1.16, 17. And men of courage to rule for God, executing judgment, and justice impartially. As David did, 2 Sam 8.15. He reigned over all Israel, and executed judgment, and justice, unto all his people, and this was one of his last words, He that ruleth over men must be just, ruling in the fear of God, 2 Sam. 23.3. And when men rule so, there will be no place for injustice, and oppression. Such we have warrant to expect; for the Lord hath said, I will make thine officers peace, and thine exactors righteousness, Isa. 60.17.

Take away the exactions from my people.

The Vulgar reads the words, Separate confinia vestra à populo meo, Separate your confines from my people. When Princes, and great men have fields, and inheritances lying near to their inferiors grounds, as Ahab's did to Naboth's, they covet the same, and find out ways to get the same, and in time eat up their possessions; therefore, to prevent this, the Lord calls upon them to separate their borders from their neighbors. Junius, and Polanus, read the words, Tollite depastiones vestras. They force men out of their houses, and inheritances; as it is Mic. 2.2. They covet fields, and take them by violence; and houses, and take them away: So they oppress a man, and his house; even a man, and his heritage: These were exactions as we read it. And of the great ones exactions, you may see 2 King. 15.20. Ch. 23.35. sometimes under pretence of law, and necessity, they did exact of the people. But these must cease, and when the new heavens, and new earth come, there shall righteousness be in them, no exaction, or oppression, 2 Pet. 3.13.

Vers. 10. Ye shall have just balances.

In this, and the other two verses, Ordinances are given out, about Weights, Measures, and Money.

1. Concerning Weights, the balances must be just: In former days they did pervert, or falsify the balances, by deceit, Amos 8.5. Which was abomination to the Lord, Prov. 20.10. There was a law in Deut. against the same, Chap. 25.13, 14, 15. it was against diverse weights, and diverse measures, tying them to one, and that perfect, and just; so here just balances are required; God wou •• have the people just, and equal in their dealings, not defrauding one another.

A just Ephah, and a just Bath, &c.

The Measures of the Hebrews were of dry, & liquid things, both which are here mentioned. To begin with the Homer, which was the greatest measure they had, and signifies an Heap it held so much. Some make the quantity to be what a Camel, or an Ass could bear, and carry. The Homer is the same with that measure called Cor, or Corus, as the 14. verse shows; each of them containing ten Baths, or ten Ephahs. A-lapide makes the Bath, and Ephah, to contain three Bushels a piece, and so the Homer to be thirty Bushels: But if we make M • dius to be but half a Bushel, then the Ephah, and Bath, contain one Bushel and an half a piece; and the Homer fifteen. But Ainsworsh upon Levite. 27.16. makes the Homer to be ten Ephahs, that is, ten Bushels; so that the Ephah, and the Bath, held the measure of a Bushel.

The Ephah was a measure for dry things Wheat, Barley, Meal, Flower, 1 Sam. 17.17. Judge. 6.19. Num, 5.15. And it was the common-measure, & reliquarum omnium mensurarum, quasi fundamentum.

There is a seeming contradiction, between what you have in Exod. 16.36. where it's written, An Omer is the tenth part of an Ephah; and what you have here in Ezek. who saith, An Ephah is the tenth part of an Homer. For answer; Know, the words Omer, and Homer, in the Hebrew differ: The first, is 〈 in non-Latin alphabet 〉 , Omer with Ain, which signifies an Handful, Levite. 23.10. Ye shall bring a sheaf of the first fruits. The Hebrew is an handful, an Omer. It's conceived the wheat beaten out of that sheaf did fill the Omer, which contained above a pottle, about five points; and so was the tenth part of an Ephah, which contained of our English-measure seven gallons, and an half, which makes our Bushel.

The second word, Homer, is written with 〈 in non-Latin alphabet 〉 Cheth, and is that great-measure containing ten Ephahs, of which is spoken.

The measure called a 〈◊〉 was of liquid things, and contained as much as the Ephah, seven gallons, and an half, the tenth part of an Homer; Wine, and Oil were usually measured by it, as 2 Chron. 2.10. & Ezra 7.22. In Isa. 5.10. we find these words, Ten acres of vineyard shall yield one Bath. God would so blast their vines, that ten acres planted with vines should not yield ten gallons, they should fill but one Bath; and the seed of an Homer, that is, ten Bushels, should yield an Ephah, that is, one Bushel. Here the Bath is the measure of Wine, and the Ephah the measure of Corn.

And the Shekel shall be twenty Gerahs.

Having spoken of the measures, he proceeds to the Money, that it might be of a just value. The Shekel must be twenty Gerahs; a Gerah was to weigh sixteen Barley-corns, so that twenty Gerahs amounted unto three hundred and twenty barley corns, and so much the Shekel was to weigh; of it was spoken Chap. 4. v. 10. & 8.60. Shekels made the Maneh, or pound. Some pieces of their money were twenty Shekels, some twenty five, some fifteen, and these together made their Maneh.

First, Observe,

Princes, and Magistrates commonly are covetous, and cruel.

The Princes of Israel used violence, and spoil; they exacted upon the people. Zeph. 3.3. Jerusalem 's Princes were roaring lions, her Judges evening wolves, they were greedy of the prey. Nero was a lyon to the people of God, 2 Tim. 4.17. Nebuchadnezzar was both a lyon, a bear, and a dragon, Jerem. 51.34. saith Jerusalem, He hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he filled his belly with my delicates, he hath cast me out. His belly was so bigg, his desires so enlarged, that he eat up Cities, Kingdoms, and Nations.— As it was said of Pompey, Nostra miseria, tu es Magnus; so of most Princes in the world may the peo • le say, By our miseries ye are become great.

Secondly, Observe,

Christianity doth not overthrow, but establish Magistracy.

The Lord here speaking what reformation should be under the Messiah, doth not take Magistrates away, but corrects their exorbitances, saying Remove violence, and spoil, take away exactions. He abridges them not of just power, but decrys their Tyranny; Paul approov's of Magistrates, Rom. 13. & 1 Tim. 2.1, 2. and tells us, They are the Ministers of God for good, they are appointed for public good, to be a terror to the wicked, a shield to the godly, a husband to the widow, a father to the orphan, a patron to the poor, and a refuge to the oppressed. Such Magistrates we expect, and pray for.

Thirdly, Observe,

The great thing required of them, is to do justice, execute judgment and justice, do wrong to none, neither suffer wrong to be done.

They should see, there be no false weights, measures, or monies, to deceive the people withal. Magistrates are in God's stead, and they should be righteous as God is; He rules so, that he makes appeal to his people, saying, What have I done to thee, wherewith have I wearied thee, testify against me, Mic. 6.3. So did Samuel, Behold! here I am witness against me, before the Lord, and before his Anointed, Whose ox have I taken? or whose asse have I taken? or whom have I defrauded? whom have I oppressed! or of whose hand have I received any bribe, to blind mine eyes therewith, and I will restore it, 1 Sam. 12.4. Here was a righteous judge, a man of integrity. Such an one was Nehemiah, Chap. 5.14, 15. When Magistrates are righteous, and do righteous things; respecting every man's cause, and no man's person: they are the glory of heaven, the ornament of the earth, the joy of the just, the desire of all, and blessed themselves, Psal. 106.3.

Fourthly, Observe.

Princes are not to rule by prerogative in an arbitrary way, but they themselves are tied to the laws of God, and bound up by them.

The Lord, who is the great law-giver, saith, Let it suffice you, O Princes of Israel, remove violence, &c. He gives them Laws here, and his Word; which are binding, and ought not to depart from them. If they proceed by their own wills, and lusts, they become Tyrants, and shall have their reward, Psal. 55.22. Prov. 28.17. & 14.11. Job. 18.15. Therefore Kings are commanded to be wise, Judges to be instructed, to serve the Lord, kiss the son, Psal. 2.10, 11, 12. and to keep to the law of God, Deut. 17.18.

Vers. 25. In the seventh month, in the fifteenth day of the month, shall he do the like in the feast of the seven days, according to the Sin-offering, according to the Burnt-offering, and according to the Meat-offering, and according to the Oil.

Passing over the feast of Pentecost, without any mention thereof, he comes to the feast of Tabernacles, which was to begin The fifteenth day of the seventh month, Levite. 23.34. And as it was in the feast of the Passover, so it must be here; but it was not so in the time of Moses, Levite. 23.39, 40.

This feast of Tabernacles, or Booths, cannot be understood literally, for there is a Prophesy in Zach. 14.16. That those left of the Nations which came against Jerusalem, should come to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles; which in the literal sense was peculiar to the Jews, It figures out therefore the gathering of the elect into particular Churches in this world, into which they should come, and in which they should have fellowship with the Saints, and partake of the grace of God.

By these feasts, and sacrifices also, we are minded of the spiritual joy the Saints have in their communion together under the Gospel, and spiritual-sacrifices they offer up to God by Christ The primitive Christians continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart, praising God, Act. 2.46, 47.

He shall worship at the threshold of the gate:

Let Princes be never so great, rich, learned, wise, yet they must fall down at God's footstool, serve him with fear, and kiss the Son; they must observe the times of God's Worship, bow to him, and not leave all to their inferiors.

4. They must not impede the Worship of God: The Prince shall go forth, but the gate shall not be shut where he hath worshipped, he must not hinder oth • rs. It was a vile practice in those who shut up the doors of the Lord's house, and would not let the people or Priests come there to worship, 2 Chron. 28.24. Princes should see to it, that the door be open for public Worship, not only at the appointed times, but upon special occasions.

If we take the Prince here to be Christ, as Oecolampad. and Polanus do, then his coming to, and standing by the post of the gate, his sacrificing and worshipping, do prefigure his coming in the flesh, and his standing at the gate of Heaven for us, offering up Prayers and Supplications for us, with strong cries and tears, Heb. 5.7. Luke 22.44. and whereas it is said, The Priests shall prepare his burnt-offering, and his peace-offering; this presignified the Priests delivering up Christ to be crucified for us, Luke 24. • 0. The chief Priest and Rulers delivered him to be condemned to death, and crucified him who was the Prince of life, Acts 3.15. yet he laid down his life freely, Joh. 10.17, 18. And for his worshipping at the threshold of the gate, it may point out that time when Christ being on the Cross, said, It is finished, and so bowed his head, and gave up the Ghost, John 19.30. Now was he at the threshold of the gate; for he said to the Thief immediately before, This day shalt thou be with me in Paradise, Luke 23.43. Then his soul went forth of its earthly tabernacle; and shortly after reassuming that, he left the world, and went to his Father, John 16.28.

The gates standing open until evening, that so the people might come and worship at the door of the gate before the Lord; this some interpret of the door of Mercy and Reconciliation which Christ hath set open for sinners, during this life; and if they come not thither before death and worship God, then its shut forever against them. On Sabbath days men should draw near to God, seek Reconciliation with him; for on such days the gate is widest open for Grace and Mercy: On the six days its shut, that is, comparatively shut. Christians do celebrate Sabbaths and New-Moons, when they have inward spiritual rest in their souls, through faith in Christ, and do receive light from him to see what is evil, and so to avoid it; and what is good, and so to practice it.

In Vers. 4, 5, 6, 7. the Offerings, Oblations and Sacrifices of the Prince, for the Sabbath days and New-moons are mentioned: The Ola • , or Burnt-Offering for the Sabbath was to be six complete Lambs without blemish, and one Ram, which differs much from the appointment in Moses days, Numb. 28.9. then there were but two Lambs, here six are appointed: And so the Meat-Offering is larger here then there; but for the Offering in the day of the New-Moon, it was short of that in Moses time; for then two Bullocks, seven Lambs, and one Ram were appointed; and here one Bullock, six Lambs, and one Ram are nominated for the Offering; which shows, the Levitical Worship was to be changed.

And taking the Prince for one of the Princes of the earth, it tells us, he ought to provide for the Worship of God; But if we take this Prince to be Christ, then it imports that Christ hath ordained more spiritual, pure, and efficacious Worship on Sabbaths under the Gospel, then was under the Law, and more extensive then was before; also, that Jewish shadows are fled away by the coming in of the glorious light of the Gospel; that old things are past away, and all things become new, Neomen •• nostra est spiritualis, est novum in Christo seculum, saith Polanus.

These Sacrifices do point out Christ; he was instar omnium; he was the Lambs, the Rams, the Bullock, the Meal, the Flowre, and the Oil: This Prince sacrificing of himself, did more by that one and once Sacrifice, then all the Sacrifices from the first to the last, Hebr. 10.14.

Verse 5. As he shall be able to give.

The Hebrew is, the gift of his hand, and so its in the Margent; in Verse 7. it is thus, as his hand shall attain unto; and in the eleventh, as he is able, that is, as God hath blessed him: God in that dispensed with men's disabilities in Moses Law, Lev. 5.11. and 14.21. if they were poor, and not able to bring Lambs, or two Turtle Doves, they must bring one Lamb, or the tenth part of an Ephah of flower; something he would have, and to such a proportion: But here its left to man's liberty, to give according to his ability, no proportion is prescribed; so men give freely, what ever it be, it shall be accepted. God looks not for much where little is: The grace and favor of God under the Gospel, exceeds what was under the Law.

Verse 6. And in the day of the New moon.

New-moon days were holy, and had special Sacrifices, as in this, ver. 8. Numb. 28.11. on those days they might not buy or sell, or do worldly work, Amos 8.5. but they were to look unto Christ, of whom those days were shadows, Col. 2.16, 17. and to meditate of that light, grace and comfort comes by him. The gate of the inner Court was to stand open on these days, as well as on Sabbaths, ver. 1. And Isaiah prophesied, Isa. 66.23. That all flesh should come to worship before the Lord, from one New-moon to another, and from one Sabbath to another; intimating thereby, that God in times of the Gospel, would accept of true and spiritual Worship, performed in the name of Christ, in all places, and at all times, as he did the Jewish Worship at Jerusalem, and on the Solemn Feast days.

Or these New-moon days and Sacrifices, may point out the renewing of the Church, and the joy thereupon. The Church after Christ's time, was oft in the wane, in a suffering and declining condition; but when it hath rest, edification, comfort, and multiplication, Acts 9.31. then its New-moon with it, and in a short time it becomes fair as the Moon, Cant. 6.10. and shall be filled with light and joy, as saith Isaiah, Chap. 60.20.

The eighth Verse is an Ordinance about the Princes going in by the porch of the gate, and going out by the same way. There were divers gates to enter into the inner Court, by the North-gate, the South-gate, as well as the East-gate; and this gate was both for the Prince and the Priests to go in and out at.

Hence two things are observable:

1. That Princes are to walk according to Divine Appointment, especially in matters of Worship; they must look unto God, who hath prescribed the way they should walk in; it had been sinful for them to have gone to the North-gate, or South-gate and worshipped; their Princes must not do ought of their own wills in the things of God: It might seem a bondage to be tied up to the East-gate only, and never to have ingress and egress at the other; but however, Princes themselves must be subject to the Ordinances of Heaven.

2. That Princes and Priests, Magistrates and Ministers, should mutually mind and care for the things of God; countenance and encourage one another therein, and each put to their helping hand to preserve the purity and power of Religion: When the Pavers go one way, and the true Ministers of God another way, Religion doth not shine; when Josiah and the Priests went together hand in hand one way, then there was great Reformation in Israel, the Worship of God was pure, and Religion did flourish.

Supposing this Prince to be the Lord Christ, whose ingress and egress was at the same gate, then it notes his coming from Heaven, and returning thither again, according to that of John 6.62. and 3.31. and 16.28. Acts 1.11.

When the people of the land shall come before the Lord in the solemn Feasts.

God looks not for great ones, learned ones, rich ones, but all sorts, and all of all sorts to come before him, to acknowledge him to be their God, Cre • tor, and Law-giver; he is honored by the worship of the meaner, if sincere, as well as by the worship of •• e Prince or Priest; he is no respecter of persons.

2. That the way of God's servants is a strait and right-forth way: There is no crookedness in it, Isa. 26.7. the way of the just is uprightness; there is no turning aside to the temptation of Satan, to the beggarly elements of the world, to the enticing delights of the flesh, or any vanity whatsoever: That soul that is in God's way, must not look back to Sodom, as Lots wife did, and suffer for it, but it must go forward: Matthew being called from the receipt of Custom, into the way of Christ, Mat. 9.9. might not return, but follow Christ; For whosoever puts his hand to the plough, and looks back, is not fit for the Kingdom of God, Luke 9.62. Such an one must not look back to his old courses, customs, company, principles or errors; but leaving them, must go strait on in the way of God, from darkness to light, from imperfection to perfection: Those that come to be the Lord's servants, must continue in his service, and perfect holiness in his fear, 2 Cor. 7.1. Heb. 12.1, 2, 3. Phil. 3.13, 14.

3. The shortness of man's life is here represented unto us; he enters into the world, goes on a little way, and then goes out of it again: So that man's life is quasi transitus quidam a porta una ad alteram; they came in at a North-gate, went on a little while, and a little way, and then went out at a South-gate, &c. its no long passage from the doors of the womb, to the gates of death, Psal. 103.15, 16, Job 14.1, 2.

The tenth Verse is an Ordinance for the Prince, showing when he is to come to the public Worship, and when he is to depart from it: When the people go in at the gate appointed for them, then must he go in at the gate appointed for him; and so when they go out, he must go out. Those words, In the midst of them, are not to be taken as if the Prince went in the midst of the people to the Sanctuary; but they denote, that he went at that time, and when come thither, he was there with them, or among them, or at the East-gate, which is between the Nort • and South.

1. Here we may see Princes are bound to be present at the public Worship of God; and not only to be present, but to be present at the beginning, and to stay till the end thereof: They may not come and go at their own pleasure, but at God's appointment. The presence of great persons at the Worship of God, is of much concernment, and hath great influence into the people; it encourages them to come to hear, to stay, when greater then themselves do so; people are led much by example of Superiors; therefore Kings and Judges are commanded to serve the Lord with fear, and to kiss the Son, Psal. 2.

2. Here we are informed, taking the Prince for Christ, that he is in the Assemblies of his people; when the Saints meet together to worship the Lord, he is in the midst of them. He made a precious promise when he was here on earth, and makes it good daily, though he be in Heaven; its that Mat. 18.20. Where two or three are gathered together in my name, I am there in the midst of them; to observe, to reward and punish. The Church is called Christ, 1 Cor. 12.12. and Christ is said to sing praise unto God in the midst of the Church, Heb. 2.12. He being King of Saints, loves to be with and among them, he was in the midst of the 144000, Rev. 14.1.

The eleventh Verse treateth of the Meat-offering, which was to be at Feasts and Solemnities, directing the particulars and quantities. In Moses time the tenth part of an Ephah of flower, and the fourth part of an hin of oil was required, Numb. 28.5. Exod. 29.40. but here its otherwise, an whole Ephah of meal or flower is appointed to a Bullock, an whole Ephah to a Ram, and an whole hin of oil to each, only the Lambs, flewer or oil to be offered, was left to liberty or ability.

This may teach us, that seeing our light and mercies are greater under the Gospel, then theirs was under the Law, therefore our obedience and service to the Lord should exceed theirs; if they gave him but the tenth part of an Ephah, we ought to give him an whole Ephah; if they gave him the fourth part of an hin, we must give him an whole hin: The more God communicates to us, the greater returns should be to him.

The twelfth Verse minds us of the Princes Freewil-offerings: Besides what was enjoined, he might voluntarily prepare a Burnt-offering, or a Peace-offering at his pleasure; and at his coming one was to open the East-gate unto him, and at his going forth one was to shut the gate. God looks for more from Princes and great ones, then what is ordinary, then what is commanded; he looks for voluntary Sacrifices, Freewil-offerings at their hands. Its said of Josiah, that he gave three thousand Bullocks, three thousand Lambs and Kids for Passover-offerings, and all of the Kings substance; and that the Princes gave willingly, 2 Chron. 35.7, 8. so free and bountiful they were, that the Lord took notice of it, and hath recorded it in his Word, that there was no Passover like to that kept in Israel, from the days of Samuel the Prophet, neither did all the Kings of Israel keep such a Passover as Josiah, Vers. 18.

We may interpret this Verse of Christ, and so it presents to us not only that Christ hath freely and voluntarily offered up himself a Sacrifice to God for us, Hebr. 9.14. and 10.9, 10. but that he is the substance and quintessence of all Sacrifices; and that the Father hath opened the gate of Heaven unto him; and that by virtue of his merits and intercession, the door of Reconciliation stands open unto us continually; but should he leave Heaven, that door should be shut. No Patriarch, no Prophet, no Apostle, no Martyr, no Saint, no Angel, ever had this honor, to have the door of Mercy and Grace opened and shut at their pleasure: This is an honor peculiar to Christ.

The thirteenth, fourteenth and fifteenth Verses, declare what the daily Sacrifices should be every morning, viz. A Lamb of the first year without blemish for a Burnt-offering, and a Meat-offering with it, the sixth part of an Ephah, and the third part of an hin of oil. The daily Sacrifice here, differs from that in Numb. 28.3, 4, 5, 6. Moses requires two Lambs, the tenth part of an Ephah of flower, and the fourth part of an hin of oil: Ezekiel speaks but of one Lamb, the sixth part of an Ephah of flower, and the third part of an hin of oil: And here is no mention of the evening, which alterations imports that Mosaical Rites and Sacrifices should expire; and that notwithstanding, God would have a daily Sacrifice in the days of Christ; that he would be worshipped, not only on the Christian Sabbath, but other days also, as was fore-prophesied, Psal. 72.15. Prayer shall be made unto him continually, and daily shall he be praised.

And in the four corners thereof, there were four Courts.

According to the Hebrew thus, A Court in a corner of a Court, a Court in a corner of a Court; and these little Courts were for the Levites, where was a building with boiling places, and there the appointed Officers boiled the Sacrifices of the people.

That they bear them not out to sanctify the people.

In Chap. 44. ver. 19. They shall not sanctify the people with their garments, was laid down: What may serve here, unless by sanctifying we understand defiling, as Sanctum doth? for the Hebrew word Kadash signifies sometimes to pollute, as Deut. 22.9. Thou shalt not sow thy vineyard with divers seeds, lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard be defiled.

The holy Chambers here spoken of, and the four Courts in the four corners of the Court, do seem to hold out the particular Churches which are in all parts of the World; and that these being committed to the Ministers of the Gospel, they ought to preach Christ unto them, and especially Christ crucified, who is the Trespass-offering, the Sin-offering, and Meat-offering: They must be careful to whom they give holy things; they might not • ear out the Offerings into the utter Court, where all sorts of people were; they would have thought themselves holy, by touching holy things, though they had defiled them: As many now by having the Supper of the Lord, think themselves holy, whenal they have defiled the Ordinance and themselves the more, by their unworthy receiving. The Ministers of the Gospel therefore should be very circumspect and careful to whom they give holy things; the profane, ignorant hypocrites should not share in them; those who are true Repentants, and true Believers, are meet to partake of them: Holy things must be kept intra limites sanctitatis, and not extended further then God hath appointed.

Again, its the Ministers who must boil and bake; they are spiritual Cooks, and must prepare wholesome food for the people: The people might bring Sacrifices, but not prepare those themselves were in part to feed upon, that was the work of the Priests and Levites: And now under the Gospel, it's the work of Pastors and Teachers to prepare boiled and baked meat, boiled in the furnace of Meditation, and back'd in the oven of the heart by spiritual heat. Such meat will nourish and strengthen, make fat and flourishing.

And behold waters issued out from under, &c.

Vilalpandus makes these waters to be those subterraneal waters which were carried in pipes under ground, and issued forth into the Priests Court, to wash the Sacrifices, and purge away the blood, excrements and filth, occasioned by the slaying so many Sacrifices; for certainly had there not been aquaeducts about Solomon's Temple, to have cleansed the places where the Sacrifices were slain and prepared, it would have been an unsavory and unhealthful place. These waters issued forth, some from the threshold, some from the South-side of the Altar, and so ran away. From these waters, the Lord takes occasion to speak of spiritual waters.

The Water came down from under, from the right side of, &c.

The Temple was upon an high Mountain, Ezek. 40.2. therefore the waters are said to come down; and they came from the right side of the House, that was the South-side; for the front of the House standing towards the East, when a man stood and looked East-ward, his right hand or side was towards the South.

The Altar for Burnt-offering was before the porch of the Temple, and at the South-side thereof did these waters run.

Our Prophet having seen the spring and rice of the waters, is led out of the inner Court, by the way of the North-gate, and brought to the uttermost East-gate, where he first entered; and it was to behold how the waters ran out there on the right side also: The words in Hebrew are, Maiim mepaccim, aquae phialantes; peccah, signifies to flow, but lente tanquam e phiala manando, he saw the waters run there gently and pleasingly; they run not fiercely as a torrent, but gently, as oil poured out of a vial.

These waters, though they run gently, yet increased mightily; for upon Christ's measuring out a thousand cubits, they became waters of the ankles; upon his measuring out the two thousand cubits, they rose to be waters of the knees; upon his measuring out the third thousand of cubits, they ascended to be waters of the loins; and upon measuring the fourth thousand, they became waters for swimming, they could not be waded through, they were so deep, even a great River impassible.

What these waters do signify is worthy enquiry: Some make these wate s to signify the prosperity of the Church, that great happiness which the Jews had after their return from Babylon. This was an outward mercy, and but for a little season, for they suffered great and grievous things by Antiochus and others, in the Maccabees times: But here some spiritual mercy is intended by the waters; others therefore understand by them, the waters of Baptism, which Christ instituted, and so came from the Altar, viz. the side of Christ; but these waters are too shallow to be Ezekiel's waters. A third sort make them to be the Spirit, and gifts of the Spirit: Its true, the Spirit is said to be poured out, Joel. 2.28. but its not to be understood of the person of the Spirit, which is infinite, indivisible and immovable; but of the gifts and graces of the Spirit, with such, with him who saith, Per aquas istas gratiae, & benedictiones divinae quibus in Ecclesia dei frumitur, designantur. A fourth sort interpret these Waters of the Gospel, the glad tidings touching man's salvation by Christ, which is compared to water frequently in Scripture, Isa. 11.9. The earth shall be full of the knowledge of the Lord, as the waters cover the Sea: The knowledge of the Lord Jesus shall abound, as the waters of the Sea; see Joel. 3.18. Zech. 14.8. We may take the Gospel, with the gifts and graces of the Spirit to be these waters; for the Gospel is veliculum Spiritus, the ministration of the Spirit, as the Apostle saith, 2 Cor. 3.8. And the Spirit, with the graces and gifts, are oft compared to water as well as the Gospel; See Ezek. 36.2. Isa. 44.3. and 41.18. Acts 2.17. John 4.14. and 7.37, 38, 39. Now it remains to show wherein they are like unto water.

1. Water cleanseth, it purges away the filth of the body, and other things: So doth the Gospel, with the gifts and graces of the Spirit, cleanse the souls of men, and purge their hearts from sin and filthiness, John 15.3. Now ye are clean through the word which I have spoken unto you. Christ spoke unto them the Gospel, and that was the word, together with the Spirit, which made them clean from their unbelief, disobedience, and other sins, 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth through the Spirit: The Spirit accompanying the Gospel, purified their souls, and made them obedient to the truth, Ezek. 10.36.25.

2. Water moistens and softens the earth, which before was dry and hard, so that there was no entrance for the plow; but being well watered with the rain of Heaven, its soft, and fit for the plow: So the Gospel, the Doctrine of Christ, moistens and mollifies hard and heavy hearts. Those that put Christ to death, were hard-hearted sinners; but when they heard Peter preach the Gospel, and some of that water fell upon their hearts, they were softened, and became sensible of what they had done; They were pricked in their hearts, and said, Men and Brethren, what shall we do? Acts 2.37. So Paul was a stout and stubborn fellow, but the water of the Gospel did so supple him, that it made him yield and say, Lord, what wilt thou have me to do? Acts 9.6.

3. Water cools heat; the heat of the earth and air in Summer, and heat of the body in hot weather: Many bathe themselves in the water, to cool them: Dives beg'd a little water to cool his tongue, Luke 16.24. The waters of the Gospel have a cooling virtue in them, they cool the heat of persecution, Mat. 5.11, 12. they cool the heat of our passions▪ James 3.20. Mat. 5.22. they cool the heat of temptations, Rom. 16.20. 1 Cor. 10.13. James 12.12. they cool the heat of our lusts, 1 Pet. 2.11. Rom. 8.13. 1 Tim. 6.9, 10. they cool the scorchings of a guilty Conscience, and fire of Hell, Matth. 12.31. and 11.28. 1 John 1.7.

4. Water makes the earth fruitful: When they wanted rain, there was barrenness and famine, Jer. 14. but when they had the former and latter rain, all things flourished and abounded, Ezek. 34.26, 27. I will cause the shower to come down in his season, there shall be showers of blessings; and the tree of the field shall yield her fruit, &c. Litterally these words are true, and spiritually also, and set out the fruitfulness of those who were to live under the sweet showers of Gospel Doctrine. They should be like a watered garden, Jer. 31.12. The doctrine of the Lord is as the rain and dew, which falling upon the tender herbs and grass, causes them to grow, Deut. 32.1. When Zacchaeus was watered with this water, he became very fruitful, and gave half of his goods to the poor, Luke 19.8. others sold all, and laid the money down at the Apostles feet, Acts 4.35. They were abundant in love, and in good works.

5. Water quencheth thirst, satisfies and revives the thirsty soul: It was their drink in the infancy of the World, and is still in some hot Countries. Sampson, when like to perish for thirst, having some water out of the jaw-bone of an Ass, he revived, and was satisfied, Judge. 15.18, 19. The waters of the Gospel have this property also, when the soul is a thirst, there is no water quenceth that thirst, but the water of life, which the Gospel showeth and conveyeth unto us. The Gospel hath this water of life in it: Christ and the Spirit, which it makes men partakers of. The great and precious promises are satisfying things; the righteousness and Spirit of Christ are satisfying and reviving things. Peter found it so, when he said to Christ, Lord, to whom should we go? thou hast the words of eternal life: Let others go to what Brooks, Pits, or Cisterns they will, to quench their thirst, we will never go from thee, who hast the words of eternal life; who art the Fountain of living Waters, and canst satisfy us forever, John 6.68. This Water quencheth unlawful desires, and satisfieth Spiritual desires.

6. Some waters have a curing and healing virtue: The Pool of Bethesdah healed all manner of diseases, Joh. 5.4. There be waters in our Land which have healing virtue in them: Such be the waters here mentioned, for they healed other waters, v. 8. Gospel waters will heal sick souls and bodies. The Centurion said to Christ, Lord, speak thou but the w • rd only, and my servant shall be healed, and it was so, Mat. Mat. 8.8, 13. Christ cast out Devils with his word, and healed all that were sick, ver. 16. The Gospel is not only a pattern of wholesome words, but of healing words; also there is no spiritual disease in the soul, but the Gospel hath healing virtue to cure it, therefore it is called the Gospel of Salvation, Ephes. 1.13. and the power of God unto Salvation, Rom. 1.16.

7. Some waters are very cordial, and do greatly comfort the spirits of man: None more then the waters of the Gospel, by which the Spirit, the true, solid & eternal Comforter flows into the heart. The Gospel, and good things of it, are set out by Water, Milk and Wine, Isa. 55.1. all which are comforting things: The Gospel is glad-tidings, and affords strong and everlasting consolation to the soul, 2 Thess. 2.16. 2 Cor. 3.5. Jeremiah saith, the Word of God was the joy and rejoicing of his soul, chap. 15.16. David professes, he had perished in his affliction, had he not drunk of these Cordial Waters, Psalm 119.92.

To come to those Observations which we may pick out of these Verses.

Observ. 1. That as it is Christ who makes known the things of the Temple; so he doth the same not all at once, but he makes known some at one time, some at another.

Formerly Christ had revealed much to the Prophet, and here he brings him again to the door of the House, and shows him waters he had not seen before. We are not capable of much at once; like children, we must have line upon line, precept upon precept, here a little, and there a little. Ezekiel is instructed a little in one place, and a little in another place, as he was capable: So Christ the wise and chief Builder of the Temple, deals with him, and revealed one thing after another unto him; and so he dealt with his Disciples, John 16.12.

Observ. 2. The waters of the Gospel, the gifts and graces of the Spirit, do fl • w from Zion, from Jerusalem, where Ezekiel had his vision, Chap. 40.2.

The bitter waters of the Law flowed from Mount Sinai, but the sweet waters of the Gospel flowed from Mount Zion. Isaiah long before prophesied whence these waters should come, Isa. 2.3. Out of Zion shall go forth the Law; that is, the Law of Faith, not of Works, and the Word of the Lord from Jerusalem. So in Zach. 14.8. And it shall be in that day, that living waters shall go out from Jerusalem; half of them towards the former sea, that is East-ward; and half of them towards the hinder sea, that is West-ward: In Summer, and in Winter shall it be, there shall be no time wherein these Jerusalem -waters shall cease flowing. It is not Rome, or any other City in the World, which hath the honor to send out these waters, but Jerusalem only, where was the true Church of God.

Observ. 3. These spiritual waters, although they flowed from Zion and Jerusalem, yet Christ himself was the Fountain and Original of them; they came from the door and threshold of the house.

Christ tells us, He is the the door, John 10.7. All spiritual water is in him, all Heavenly Doctrine, all gifts and graces: When the Spirit moved holy men to speak, as it is 2 Pet. 1.21. it received of Christ, and shown unto them, John 16.14. and all the waters which flowed from the Apostles, they received from Christ: The Spirit was given them to fill their vessels, and fitted them to carry these living waters from Jerusalem to all parts, Acts 2.8. and Christ sent them forth to preach the Gospel; all the treasures of wisdom and knowledge are in him, Col. 2.3. and he that believes in him, receives living waters from him; all gifts, graces and divine truths, are from him: The waters of the Sanctuary, flow from the Lord of the Sanctuary.

Observ. 4. God would not have his Worshippers to conform to, and comply with the Worlds Worshippers.

They worshipped with their faces towards the East, that was the Nations practice. The Heathen Idolaters had their backs to the West; but here the front of the House stood East-ward, that when they came to worship the true God, their backs might be toward the East, and their faces towards the Sanctum Sanctorum, which was West-ward. When some Jews, degenerated into Heathenish customs, did worship with their faces towards the East, Ezek. 8.16. and their backs towards the Temple, God counted it an abomination, it did greatly provoke him, causing him to deal in fury with them, and to show them no pity, Ezek. 8.17, 18. God must be worshipped according to his own order, and not after the rites and customs of others.

Observ. 5. The Gospel spread first into the Eastern and Southern parts of the World; it is said, the waters issued out Eastward, and came down from the South-side: They were dry and hot Countries, and God took special care of them, that they should be first watered. In Galilee did Christ first preach the Gospel, Mat. 4.23. and so all Judea over; and after from Jerusalem, these Gospel-waters flowed into all Nations, Mat. 28.19. Go and teach all Nations, Mark 16.15. Go ye into all the world, and preach the Gospel to every creature: The Apostles were spiritual clouds, and they were to water, not only Jerusalem and Samaria, but the uttermost parts of the earth, Acts 1.8.

Observ. 6. Those who are Preachers of the Gospel, must look for hardship, for travel and trouble, for much heat, much cold, for many storms and tempests.

They that carry these waters, must travel into all quarters, East, South, North, where be fierce winds, parching heats, terrible storms: Preachers must expect temptations, persecutions, reproaches, accusations, imprisonments, &c. And notwithstanding these, they must go on and carry Sanctuary-waters to all places. Endure hardness, saith Paul to Timothy, as a good Soldier of Jesus Christ: Gospel Preachers must not be dismayed at Northern or Eastern blasts, nor faint at Southern heats.

Observ. 7. Sanctuary-waters, are no common, but choice Mercies, they are Right-side Mercies, South-side Blessings.

The Gospel is a right-hand mercy: Some mercies are left-hand, and left-side mercies, they are those of an inferior nature: Others are right-hand mercies, and such are those of the highest nature, amongst which is the Gospel, Rev. 5.1. I saw in the right-hand of him who sat upon the Throne, a book written within, and on the back-side sealed with seven seals; and ver. 7. Christ, who was the Lamb, took this Book out of the right-hand of God, and so handed it over to us, acquainting us with the mysteries and mercies in it.

Observ. 8. The glorious and blessed truths of the Gospel, do come from Christ Jesus, as Mediator, and making Reconciliation for us with God the Father.

These waters are said to flow from the Altar, which was a type of Christ: The Sacrifices offered upon the Altar, were for Reconciliation; and Christ being both Altar and Sacrifice, hath reconciled man to God; and as he doth this, so the Waters flow from him, so Gospel-truths are given out by him. The Gospel is the purchase of the death of Christ, sealed with his blood, and holds out strong arguments of our being reconciled to God; and therefore it is called The Gospel of peace, Ephes. 6.15.

These are the Observations from the two first Verses: Now for those that flow from the other three Verses.

Observ. 1. The Lord Christ, as he is the Ahchitector of the Church, so the Measurer of all things belonging unto it.

He is the Man in this Vision with the line in his hand, nothing is to be done in his spiritual Temple, but according to his will and direction. Moses measured out all in the Tabernacle, David and Solomon all in the Temple, but Christ is the only Measurer in this House. Gospel-measurings are committed to the Son, Heb. 1.2. God hath in these last days spoken unto us by his Son; and he is over his own House, Heb. 3.6. to order and dispose all things as himself pleaseth.

Observ. 2. The motion of Sanctuary-waters is not accidental, or Human, but according to Divine Appointment.

Christ goeth forth Eastward, measures a thousand cubits, and then the waters flow that way; and then he measures a thousand cubits more, and so they flow another way: That way Christ went with his line measuring, the waters still flowed; which imports, that the preaching of the Gospel in one place, and not in another, is not casual, or as man will, but the Appointment of Christ: He forbad his Disciples to go into the way of the Gentiles, and into the Cities of the Samaritans, but rather go to the lost sheep of the house of Israel, Mat. 10.5, 6. Christ here measured out the cubits, where these Gospel waters should flow. Paul and those with him, being forbidden to carry these waters into Asia, and not suffered to go with them into Bythinia, whither their wills were bent, at length by a Vision they are directed into Macedonia, assuredly gathering, that the Lord had called them to preach the Gospel there, Acts 16.6, 7, 8, 9, 10. Christ had measured out a thousand cubits there, for these spiritual Waters to flow. It is at the Appointment of Christ what Countries, what Cities, what Towns, and what Families shall have these waters.

Observ. 3. That as it is at Christ's Appointment to what places these waters shall flow, so likewise how far therein they shall flow.

So many cubits as Chr ••• measures out, so far they shall flow, and not further: If he measure out a thousand cubits, they shall extend so far; if he measure out but five hundred cubits, or one hundred only, the waters shall run to the borders thereof, and not one cubit beyond, nor one short: So far as Christ's line is stretched over any place, so far the waters of the Sanctuary will and must flow.

Observ. 4. The Doctrine of the Gospel is never rightly understood, unless we be taught it by Christ.

He led Ezekiel into the waters of the Sanctuary; so is the Hebrew bammaiim, and we read it, through them: He instructed him in the nature and qualities of them. Whosoever understands the Gospel savingly, is led into that knowledge by the Spirit of Christ: The Apostles themselves had not understood the Gospel, had not Christ sent them his Spirit, John 16.13. When he the Spirit of truth is come, he will guide you into all truth; that is, he will make you know all truth savingly. The truths of Christ are spiritual, and without the Spirit they are not discerned, 1 Cor. 2.14, 15. Many wade into these spiritual waters without Christ and his Spirit, and they are of those who are said to be ever learning, and never able to come to the knowledge of the truth, 2 Tim. 3.7.

Observ. 5. The Doctrine of the Gospel, conversion of sinners, and graces of the Spirit, proceedeth gradually.

1. For the Doctrine of the Gospel, that went out gradually, like water out of a fountain, which may be covered with ones hand, or a dish, but running a little way increases; the waters hereafter a little time and motion, were up to the ankles, after to the knees, and then to the loins: The Gospel was not given out all at once, but one truth thereof after another: Christ himself first preached one part of the Gospel, and then another; he was four years and upwards in letting that sacred water run out of his lips, it came from him by degrees: And so the Apostles, who were Co •• uits of this Fountain, let out that water little by little; they went up and down preaching here and there, writing an Epistle to one place, and an Epistle to another place, till they filled the World with these waters. If you read the Book of The Acts of the Apostles, you may see how the Gospel spread from place to place, and what great progress it had in the world. Paul saith, Rom. 10.18. their sound went into all the earth, and their words unto the ends of the world; and to the Colossians, Chap. 1. v. 6. he declares, the Gospel was come unto them, and to all the world; from small beginnings here was great increase.

2. The conversion of sinners is a gradual work: Now one is converted, then another, afterward a third, not all at once. Though the Waters of the Sanctuary be living waters, yet they do not beget life in all who taste of them: Many Scribes, and Pharisees, and others, heard Christ preach the glad tidings of the Gospel, and speak as never man spake, yet were not converted; some few were wrought upon in Christ's time, in Judea and Jerusalem; some by the Apostles in several places where they came, as at Rome, Corinth, Galatia, Ephesus, Philippi, and other places; but the most part remained unconverted, even in Jerusalem itself; which made Christ weep over it, Luke 19.41. and say, O Jerusalem, Jerusalem, how oft would I have gathered thy children together, even as an Hen gathereth her chickens under her wings, and ye would not! Mat. 23. Conversion-work went out slowly in Christ's days; it was quicker in Peters time then ever since, three thousand souls converted at a Sermon; now three thousand Sermons hardly convert one soul. Paul gat at one time a Lydia, at another a Jailor, at a third time a Fugitive servant; and so by degrees the waters of the Sanctuary did good.

3. The graces of the Spirit have a gradualness in them: Their knowledge, their faith, their hope, their love, are little at first; but in time they increase, they grow from knowledge to knowledge, from faith to faith, from hope to hope, and from love to love: None are filled with Sanctuary-water at first, they come into us little by little, drop by drop: Apollos was more perfectly instructed in the way of God by Aquila and Priscilla, Act. 18.26. There be several ages in Christianity, Babes, Children, Young Men, Fathers: Babes are only sprinkled with these waters; in Children, they are come to their ankles; in young men, to their knees; and in Fathers, they are up to their loins, and drawing near to their chins, they are almost come to perfection; but they and the others must still grow in grace, and in the knowledge of our Lord and Savior Jesus Christ, till they all come to a Perfect Man, unto the measure of the Stature of the fullness of Christ, Epes. 4.14.

Observ. 6. The Gospel hath such depths and mysteries in it, as no Human understanding can sound or comprehend.

The waters of the Sanctuary did rise so high, become so deep, that they could not be passed over: Swim in them Ezekiel might, but he could neither find the bottom of them, nor get over them. The Gospel is among the deep things of God, 1 Cor. 2.10. it is the richest box of the knowledge and wisdom of God, and there is a depth in those riches, Rom. 11.33. it is the unsearchable riches of Christ, Ephes. 3 8. it is wisdom from above, Jam. 3.17. it is a Doctrine of heavenly things, John 3.12. Heb. 8.5. it is not known without the Spirit of Wisdom and Revelation, Eph. 1.17. neither Christ nor his Doctrine are known without Revelation, Mat. 16.17. Gal. 1.16. The flesh taught the Pharisees to call Christ Samaritan, and to say, he had a Devil, John 8.48. but it is the Spirit which teaches men to own and acknowledge Christ for a Lord, 1 Cor. 12.3. Are not these mysteries and depths in the Gospel, that three should be one, 1 John 5.7. that two should be one, and yet continue two still! that the Maker should be one with the thing made! that he who blesseth all, should himself be a curse! that the Prince of life should die! that the debt should be paid, and yet pardoned; the fault be punished, and yet remitted! that the Head and Members of the same Body should be in Heaven, and on Earth, and in the several quarters of the World, at the same time! that God who is infinite, should dwell in man! These, and such like deeps are in the Gospel. Is not the Revelation alone a great River, which none of our spiritual Mariners can sound or sail over! That one place, Rev. 13.18. hath put the skillfullest of them to it: Let him that hath understanding count the number of the Beast, for it is the number of a man, and his number is 666. In Daniel there be depths; and Peter saith, That in the Epistles of Paul, there be 〈 in non-Latin alphabet 〉 , things hard to be understood, 2 Pet. 3.16.

Observ. 7. The Doctrine of the Gospel is pure, and sufficient of itself, it needs no tradition or invention of men.

The waters of the Sanctuary are holy waters, and a River great and deep, which none can pass over: No waters are like these for purity and perfection; they are not like the muddy waters of Egypt, or puddle waters of Rome; they are pure, without all mixture, and sufficient for all that belong to the Sanctuary: So that men need not run to pits or cisterns of their own, or others. The Doctrines of men are muddy waters, compared to these, and not sufficient to quench the thirst of any thirsting soul; but these Gospel-waters are most pure, sufficient and satisfying.

Observ. 8. From this Vision of the waters, That Sanctuary-waters afford comfort unto the Saints in their afflictions, yea in their deepest distresses.

Ezekiel had this Vision in the time of his captivity, and it was to comfort him and the Captives in Babylon with him; and so to presignifie to us, that the waters of the Gospel would yield choice comfort to the Saints in their sad, yea saddest conditions: they are living waters, and do refresh dying souls; the promises are bottles of this water; and when those that are in the greatest afflictions, drink the cordial water contained in them, they forget their misery, and are like Giants refreshed with wine. The comfort of the Scriptures, is choice comfort, Rom. 15.4. That in Psal. 46.4. is verified in these Gospel-waters; There is a River, the streams whereof shall make glad the City of God: Let the City of God be in never so great straights or distresses, the River of the Sanctuary, Gospel-waters, will make it glad.