Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 43

Exposition of Ezekiel 30-48 · Commentary on Ezechiel · Chapter 43

p. 341The EXPOSITION continued upon the Remaining Chapters of EZEKIEL. CHAP. XLIII.

Verſ. 1, 2, 3, 4, 5, 6.

1. Afterwards he brought me to the Gate, even the Gate that looketh toward the Eaſt.

2. And behold, the glory of the God of Iſrael came from the way of the Eaſt: and his voice was like a noiſe of many waters, and the earth ſhined with his glory.

3. And it was according to the appearance of the viſion which I ſaw, even according to the viſion that I ſaw, when I came to deſtroy the City: and the viſions were like the viſion that I ſaw by the river Chebar; and I fell upon my face.

4. And the glory of the Lord came into the houſe by the way of the Gate, whoſe proſpect is towards the Eaſt.

5. So the ſpirit took me up, and brought me into the inner Court; and behold, the glory of the Lord filled the houſe.

6. And I heard him ſpeaking unto me out of the houſe, and the man ſtood by me.

THIS Chapter, and the next in general ſpeaks of the Miniſtery, and Sacred Worſhip of the new Temple; p. 342more particularly in this 43. Chapter we have

1. A New Viſion, in the firſt 6. verſes.

2. The ſpeech of the Lord unto the Prophet, from the 7. verſ to the end of the Chapter.

Concerning the New Viſion, things conſiderable are;

1. The time when it was.

2. The place where it was.

3. The object of this Viſion: where we are to note,

1. The place whence it came.

2. The ſign of it.

3. The effects of it.

4. The reſemblance of it.

5. The receptacle of it.

4. The Conſequents of it, which are

1. The Spirit's raiſing up the Prophet.

2. His leading him into the inner Court.

3. The filling of the Temple with glory.

4. The Lord's ſpeaking to the Prophet.

5. The preſence of Chriſt with the Prophet.

For the 1. When it was that Ezekiel had this Viſion. Not at his firſt coming to the Temple, but after he had been led from place to place, ſeen the ſeveral Gates, Courts, Chambers, Parts, Appurtenances, Ornaments of the Temple, and all exactly meaſured within, and without, after thoſe things he had this Viſion. Which inſinuates thus much, that, after men have waited upon Chriſt, followed him, and learned the nature, and condition of the Church inviſible, and viſible; then the Lord affords Viſions of himſelf, and his glory: when men come firſt to Sion, enter into Church-fellowſhip, they muſt not think to ſee the glory of God, till they are acquainted with the inward glory, and outward beauty of the Church, till they underſtand the meaſuring of Chriſt therein. Thoſe that are in the Church, in due time ſee glory. It's good to be there, and to wait being there.

p. 3432. The place was at the Eaſt-gate. He was brought from the Weſt-ſide of the Temple to the Eaſt-gate, where he had this Viſion coming out of the Eaſt. Chriſt is Sol justitiae, the Sun of righteouſneſs; and the Sun's motion is from the Eaſt, Weſtward; So here, this glorious Viſion came out of the Eaſt, and entred by the Eaſt-gate, which led directly to the Sanctum Sanctorum. It's the Lord Chriſt brings us out of darkneſs to light, and ſhews us the way into the Temple, and Moſt Holy place.

3. The object, Glory. Behold! the glory of the God of Iſrael! That was, ſome figure, image, or manifeſtation, repreſenting the glory of God: In Chap. 1.26, 27. Ezek. ſaw the likeneſs of a Throne, of a man of fire. And Chap. 8.4. Chap. 10.18. There were viſions, where he beheld the glory of the God of Iſrael, and the glory departing; that is, ſome repreſentation of his glories, which was leaving the Temple, and them; ſignifying that God was wroth with them, and departing from them. But here the glory was coming to them, importing that God's wrath was laid down, their ſins pardoned, and he gratiouſly reconciled unto them. It was ſin caus'd the glory to depart; mans wickedneſs draws the glory away, but nothing in, or of man, caus'd the glory to return. It's ſaid, the glory came, it came freely, un-deſervedly, un-expectedly; there was cauſe of great mourning, when it departed; and there was as great cauſe of rejoycing, when it returned.

Whence came it? from the way of the Eaſt. Chriſt's ſtar was ſeen in the Eaſt, Mat. 2.2. His coming was from thence, Zechar. 3.8. Chap. 6.12. Chriſt is call'd Tzemach, which the Septuag. render foreign, the Vulg. Oriens, that is, the Eaſt: Becauſe Chriſt ſhould come from heaven, and inlighten the dark world, as the Sun doth, when it riſeth in the Eaſt. Luke in his 1. Chap. verſ. 78. calls Chriſt foreign, which we render the Day-ſpring, and may be rendred the Eaſt, for the day ſprings in the Eaſt firſt; be it Eaſt, or day-ſpring, it's from on High. Chriſt came from heaven to bring light into the blind world. Hence ſaith Chriſt, Joh. 8.12. I am the light of the world, the great light, the Sun p. 344of it; which, r…ſing in the Eaſt, ſhines into the utmoſt parts of the Weſt.

The next thing it, the ſign of the glory. And that was a voice, ſuch a voice, as was like the noiſe of many waters; in the 1 Chap. verſ. 24. When the Cherubims went, the noiſe of their wings, was like the noiſe of great waters. As the voice of the almighty waters, uſe to roar, and make a great noiſe, Jer. 31.35. and 51.55. Such waters are ſtrong, and there is no reſiſtance of them; men cannot row, or ſail againſt them. This voice minds us of the voice of Chriſt, in the Goſpel; The ſound whereof went into all the earth, Rom. 10.18. & Rev. 1.18. Chriſt's voice is ſaid to be as the ſound of many waters; it was ſtrong, and irreſiſtible. He taught them with Majeſty, and Authority, Mat. 7.29. They were not able to anſwer him, Mat. 22.46. Joh. 8.9. not to withſtand the wiſdome, and truths he put into his diſciples, Luk. 21.15. Act. 6.10. Rev. 11.5. Chriſt's voice in the Goſpel, is an efficacious voice.

The Effects of it, were two. Firſt, The earth ſhined with his glory. Before the coming of Chriſt, the world was full of Heatheniſh, and Helliſh darkneſs; and Canaan was full of Types, Ceremonies, and Shadows; there was little light, or luſtre, There. But, when Chriſt came, the Oracles of the Heathen ceas'd, and the Jewiſh ſhadows vaniſhed, and the earth ſhined with the glory of the Goſpel. Mat. 4.16. The people which ſate in darkneſs, ſaw great light: and to them which ſate in the region, and ſhadow of death, light hath ſprung up. When the Jews were under clouds, and darkneſs; then Chriſt came, and brought the glorious Goſpel to them. When Chriſt was born, Luk. 2.9. there was glory ſhone round about the ſhephards; ſignifying, that the glory of the Lord would fill the earth, yea, all the world.

Or, this may refer to the deſtruction of Myſtical Babylon, and coming down of the New Jeruſalem from Heaven: for of the one, it's ſaid, Rev. 18.1, 2. An Angel came down from heaven, having great power, and the earth was lightened with his glory. And he cryed mightily, with a ſtrong voice, Babylon is fallen, &c. And Chap. 21. of New Jeruſalem, it's ſaid v. 23. The p. 345glory of God did lighten it, and the Lamb is the light thereof. When theſe things be, the earth will be fill'd, and ſhine with glory.

2. Ezekiel fell upon his face. The luſtre of Divine glory, ſenſe of his own frailty, and weakneſs, cauſed him to fall upon his face; here I might inlarge, but of this falling on his face, was ſpoken Chap. 1.28. and the Obſervations riſing thence are there to be ſeen.

The 4. thing concerning this glory, is the reſemblance of it, verſ. 3. And it was according to the appearance of the Viſion which I ſaw, even according to the Viſion that I ſaw, when I came to destroy the City, &c. The Prophet being ſent of God to propheſie the deſtruction of Jeruſalem, ſaith here, when I came to deſtroy the City. The Chaldee is, when I propheſied, then had he ſuch a viſion as this was, Chap. 1. That which he declared to be done, he ſaith he d…d. The Prophet was in Babylon, when the City was deſtroyed, he did not put forth a finger towards deſtruction of it, he onelyonly propheſied againſt it. So Jeremie was ſet over Nations, and Kingdomes, to root out, to pull down, and to deſtroy; this he did by propheſying againſt them, not otherwiſe.

The ſame Viſion, which at firſt appeared to the Prophet in a way of judgment, appears now to him in a way of merit; before, it prefigured the deſtruction, here the reſtauration of the Temple, City, and Land. The Viſion for outward appearance, was like what he ſaw in the 1, 8, 9, 10. Chapters; but in the end, and uſe, totally differing from, yea, contrary unto, the ſame. There he ſaw God angry, the glory departing from the Temple, and going out at the Eaſt-gate: Here he ſees God ſmiling, and the glory returning the ſame way it went out; Here he beholds ſweet reconciliation between God, and the Church, made up by Chriſt.

The 5. thing is the Receptacle of this glory, and that was the Temple, or Houſe which had been meaſured, verſ. 4. And the glory of the Lord came into the Houſe. This Houſe, or Temple, as hath been ſhew'd before, ſignified both the Body, and Church of Chriſt; for his Body-natural, p. 346that was the Receptacle of glory, Col. 2.9. Joh. 1.14. 1 Tim. 3.16.

For the Church, his Myſtical body; that is a Receptacle of Glory alſo. Iſa. 60.1. The glory of the Lord is riſen upon thee. And verſ. 19. The Lord ſhall be unto thee an everlaſting light, and thy God, thy glory. There is an eſtate of the Church to come, wherein it ſhall be very glorious In Solomon's Temple there was glory, but glory in a cloud, 1 King. 8.10, 11. But in Ezekiel's Temple, there was glory without a cloud, a greater glory, even ſuch a glory as made the earth to ſhine. This is the glory which the Saints look for, and ſhall ſee in due time: Rev. 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.

What is ſaid of the Church, is to be underſtood alſo of every believer, who is a Receptacle of glory, a Temple of the ſpirit of Chriſt, and God, 1 Cor. 6.19. 1 Cor. 3.16. 2 Cor. 13.5. Who ever Chriſt hath meaſured out to be a Temple, ſhall receive glory. 2 Cor. 4.6. God who commanded the light to ſhine …ut of darkneſs, hath ſhined in our hearts, ſaith Paul, to give the light of the knowledge of the glory of God, in the face of Jeſus Christ. The Goſpel is a Glaſs; in it we ſee the face of Chriſt, and in his face the glory of the Lord: and are changed into the ſame image, from glory to glory, 2 Cor. 3.18. It's obſervable here, that when the glory of God departs from a Church, or people, it's not for perpetuity, but for a ſeaſon. The glory went out of the Temple, and City, at the beginning of Ezek. propheſie; but he ſaw the ſame returning, before the end of his propheſie. The Arke, when taken by the Philiſtines, cauſed Phinehas wife to name her Son Ichabod, ſaying, The glory of departed from Iſrael, 1 Sam. 4.21. But after ſeven Moneths, the glory return'd again to Iſrael, Chap. 6. The Arke was ſent home, God caus'd it to return again. Long have the Jews now been without an Arke, and without glory: but in due time the glory of the God of Iſrael will return unto them, for Rom. 11.26. There ſhall come out of Sion the Deliverer, and ſhall turn away ungodlineſs from Jacob. And when the ſcaling of the 144000. p. 347out of all the Tribes ſhall be, Rev. 7. then ſhall they ſtand on Mount Sion with the Lamb, and ſo the glory will be in the midſt of them, Rev. 14.1.

The conſequents of this Viſion, or Glory returning, come next to be conſidered: and the firſt is, the Prophets raiſing, verſ. 5. So the ſpirit took me up. He was fallen upon his face, as not able to behold the brightneſs of that glory appeared; and being in that poſture, the ſpirit took him up, In Chap 2.1, 2. the Spirit ſpake to Ezekiel, being down upon his face, entred into him, and ſet him upon his feet. But here he took him up, he dealt with him, as a man doth with his friend fallen: Hence ſprings this conſideration, that thoſe are humbled, and humble, with ſenſe of their own vileneſs, and weakneſs, through apprehenſion of glory, and greatneſs; ſhall ſoon be raiſed, and comforted. Sight of glory is an humbling thing. Ezek. Chap. 1.28. And here again, he was humbled upon that account; he ſaw ſo much luſtre in that glory, ſo much greatneſs in the Lord, that, convinc'd of his own vileneſs, and nothingneſs, he falls down upon his face, as being wholly unworthy to behold ſuch a ſight, to partake of ſuch mercy; but preſently the ſpirit being full of love, bowels, and compaſſion, ſteps to him, and takes him up. He ſuffers him not to lye affrighted with glory, or affected with miſery, but is a ſpeedy comforter unto him. The humble find mercy, and are raiſed; when the proud meet with judgment, and are thrown down.

The 2. conſequent is, The Spirit leading of him, and that was into the inner Court. He had led him into ſeveral places, and now leads him into the inner Court; whereby he came to underſtand the myſteries of, and behold the glory in the Temple, which none are able to do, without the leading of the Spirit. None, deſtitute of the Spirit, can enter into the Church, to underſtand the things thereof, and behold the glory thercin. 1 Cor. 2.14, 15. 2 Cor. 3.18. It's the Spirit makes men diſcern ſpiritual things, it's the Spirit that leads us from knowledge to knowledge, from myſtery to myſtery, and from glory to glory; he leads into the Temple, and into the p. 348inner Court, he reveals the deep, and glorious things of God unto the Saints.

The 3. is the filling of the houſe, and that with glory, verſ. 3. Behold, the glory of the Lord filled the houſe. There was aboundance of glory in it, the Temple, and Sanctum Sanctorum, were full of it. This leads us to conſider, not onelyonly the Temple, re-built after the Babyloniſh Captivity, which the Lord ſaid by Haggai, Chap. 2.7. that he would fill it with glory: And that the glory of it ſh uld be greater then of the former houſe, verſ. 9. which was fulfilled in Chriſt's bodily preſence there; but it leads us alſo unto Chriſt, who was fil…'d with the glory of the Spirit, and fullneſs of the Deity, Col. 2.9 and unto the Church of Chriſt, which is fill'd with the glory of the Goſpel; (for it is glorious, and hath ſhining light in it, 2 Cor. 4.4.) but chiefly unto the New Jeruſalem, wherein a greater glory is expected to be ſeen, then hath ever yet been; there will be aboundance of grace, and glorious effuſions of the ſpirit. See how glor…ous the New Jeruſalem is, Rev. 21.

The 4. thing, is the Lord ſpeaking unto Ezekiel verſ. 6. And I heard him ſpeaking unto me. The Hebrew is, I heard a Saying to me from the houſe, a ſaying from the glory, or from the Lord; being in that Glory which fill'd the houſe. The Temple ſaith Vatablus, the Sanctum Sanctorum ſaith Maldonate; but we underſtand it of both. As the glory was in the Temple, ſo the voice came from the Temple. The Lord ſpake not of the Temple, as Lyra would have it; but from, or out of, the TempIe.

The thing pointed out hereby, is this; That God reveals, and makes known his mind in his houſe, in the Church; he ſpeakes from the Temple unto his, Iſa. 66.6. A Voice from the Temple, a voice of the Lord. There God diſcover'd his diſpleaſure towards his enemies, and his good will towards his ſervants. In Judah is God known, Pſal. 76. There his mind is known, The law goes forth out of Zion, and the word of the Lord from Jeruſalem, Iſa. 2.3. Where his Church is, there is his preſence, there he utters his voice, there he opens his mind. Why did David deſire to dwell in the houſe p. 349of the Lord, all days of his life; but to behold the beauty of the Lord, which appeared there eminently; and to inquire in his Temple, becauſe the Lord there ſpake, and anſwered the deſires of his ſervants, Pſal. 27.4. When he was troubled at the proſperity of the wicked, what did he then? but, enter into the Sanctuary of God, and there he was reſolved, he underſtood their end, Pſal. 73.17. The Spirit, and Chriſt, ſpake in the Churches, and to the Churches, Rev. 2. and 3 Chap. And in the 16. Chap. verſ. 1. A great voice was heard out of the Temple.

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, incourage, 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 imployed therein.

When the Temple was firſt built, many were imploy'd therein, but they were not left to their own wiſdom, and skill. Solomon was princip…l therein; he was preſent, counſelled, 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 counſelled, 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 ſhew'd their unfaithfulneſs; Notwithſtanding the Lord ſtood with me, and p. 350ſtrengthened 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, incourage, and bleſs him, and his labors. Chriſt walkes 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, Zorobabel, 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 choiſe 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 ſhin'd with the glory of his transfiguration, Peter, and John ſaw it, whch was a favour unto them, to ſee ſuch glory, and the greater, p. 351becauſe none of the other Apoſtles did ſee the ſame.

The 4. Step, is the Lords 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 wiſdome, and knowledge, Col. 2.3. So then here was the whole Trinity imploy'd at once about Ezekiel; which was tranſcendent, and ſuperlative mercy. Thoſe are call'd 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 humane, 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 inabled 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.

Verſ. 7, 8, 9.

7. And he ſaid unto me, Son of man, the place of my throne, and the place of the ſoles of my feet, where I will dwell in the midſt of the children of Iſrael for ever; and my holy name ſhall the houſe Iſrael no more defile, neither they nor their Kings by their whoredome, nor by the carkeiſes of their Kings in their high places.

8. In their ſetting of their threſhold by my threſholds, and their post by my poſts, and the wall between me, and them, they have even defiled my holy name p. 352by their abominations, that they have committed: wherefore I have conſumed them in mine anger.

9. Now let them put away their whoredome, and the carkeiſes of their Kings far from me, and I will dwell in the midſt of them for ever.

The 2. part of this Chap. being the ſpeech of God to the Prophet, begins at the words read: and in them we have,

1. A promiſe of Gods abiding with his people, and the effect thereof, viz. Sanctification.

2. A declaration of the cauſe why God formerly departed from them.

3. A duty, or charge laid upon them, verſ. 9.

The promiſe of Divine preſence, and continuance, is partly in the 7. verſe, viz. in theſe words, The place of my Throne, and the place of the ſoles of my feet, where I will dwell in the midſt of the children of Iſrael for ever; and partly in the 9. verſe, the laſt words of it, viz. I will dwell in the midſt of them for ever.

By the place of God's throne, and of the ſoles of his feet, is meant the Temple, and City of Jeruſalem, where God had formerly dwelt. Jer. 17.12. A glorious high Throne, from the beginning is the place of thy Sanctuary; it was God's Throne, and it was the footstool of God, 1 Chron. 28.2. It's granted by all, that Jeruſalem having the Temple in it, repreſented the Church of God under the Goſpel, in which the promiſe here is, that God will dwell for ever. The Chriſtian Church ſhall have the preſence of God in it, and abiding with it for ever: Mat. 28.20. I am with you always, even unto the end of the world. John fixes this preſence of God in the New Jeruſalem, Rev. 21.2, 3. When New Jeruſalem came down from heaven, then he heard a voice, ſaying, 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. So Chap. 22.3. The Throne of God, and of the Lamb, p. 353ſhall be in it: There both God, and Chriſt will be, and dwell.

This ſets out the great eſteem God had of, and the great complacency he had in, Jeruſalem; he eſteem'd it as his Throne, and took delight in it, as in his chiefeſt dwelling. Iſa 69.1. God ſaith, Heaven is his Throne, and earth his Footſtool; this is the honour he puts upon heaven, and earth, and the ſame he puts upon Jeruſalem, and now puts upon the Chriſtian Church; It's his Throne, his Footſtool, the place he eſteems above all others, the place he takes more complacency in then all others. Such ſhall be the preſence of the Lord in it, that it ſhall be call'd Jehovah-Shammah, that is, The Lord is there, Ezek. 48.1. And ſuch ſhall be his content, and delight therein, that Jeremy tells you, it ſhall be call'd the Throne of the Lord, Jer. 3.17. At that time they ſhall call Jeruſalem the Throne of the Lord, and all the Nations ſhall be gathered unto it.

The effect of God's preſence, viz. ſanctification, is comprehended in theſe words, My holy name ſhall the houſe of Iſrael no more defile, neither they, nor their Kings by their whoredome, &c.

Of prophaning, and defiling God's holy name, was ſpoken Chap. 36.20. To let that paſs, the ſenſe here is, they ſhall avoid all things which do defile; and ſanctifie God's holy name, they ſhould keep the worſh p of God, keep from idolatry, and all arbitrary inventions of men, which Jerome, and Maldonate refer to the ſtate of heaven, ad Templum Coeleſte, and not to the Temple built after the Babylonian captivity, becauſe that was oft defiled by Antiochus, Pompey, and Titus, and deſerted by the Lord. Others refer it, as is here ſaid, to that Temple; becauſe, the Jews after their captivity, did for ever hate idolatry, and ſerve the true God, though not in a right manner. If theſe words do in part refer to the ſtate of the Church after the captivity, yet principally they refer to the ſtate of it after Chriſt, and that time too when New Jeruſalem ſhall be extant; for Anti-chriſt hath greatly defiled the holy name of God with his idols, and will-worſhip; but then, nothing that defileth ſhall enter, Rev. 21. p. 35427. then ſhall be made good that in Zech. 14.21. In that day there ſhall be no more the Canaanite in the houſe of the Lord; they ſhall be all true Iſraelites.

Nor their Kings by their whoredome.

By whoredome, the Prophet underſtands Idolatry, which is ſpiritual whoredome, of which hath often been ſpoken. Not onelyonly 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 honour 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, ſloathful; ſo Carkeiſes are deprived of all ſtrength, and move not; they lye where they are fallen; cadaver à cadendo. The Rabbies tell us, that the Kings of Judah had an houſe near to the Temple, yea, joyning to it, and that they were wont to bury their dead in a Garden belonging to it. There they ſay, Manaſſes 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 doe not ſay, it was in the Garden of the Houſe of the Lord, they ſay it was in the Garden of Ʋzzah; neither do they affirm that this Garden joyn'd to the Temple.

The Vulgar reads the words in ruinis Regum, in the ruins of p. 355the 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 builded 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, verſ. 14. Theſe Altars, and H…gh Places which Ahaz, Manaſſeh, and Solomon made, were utterly deſtroy'd by Joſiah, and thereupon call'd, 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 call'd 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 call'd Mol…ch, Milcom, and Malchum, 1 King. 11.7. 2 King. 23.13 Zeph. 1.5. which ſignifies a King. Moſes calls Idols Carkeiſes, Levit. 26.30. and ſuch they are becauſe liveleſs, 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 deifie their dead Kings, and kept their bodies for adoration, but p. 356as 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, Manaſſes 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 jealouſie, 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, verſ. 6.

The precepts, and traditions of men, with their inventions, and additions to the worſhip of God, are ſtyl'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 injoyment of Temple-priviledges, 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 any thing like the inſtitutions, and appointments of God, is prohibited, Exod. 30.32, 33, 37, 38. None might make anointing oyle, like the holy anointing Oyle, 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 p. 357Threſholds, and Poſts; much leſs ſet them up with the Lord's impoſe them upon the conſcience, as the Lord's, giving them equal honour, 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 humane invention, added to the worſhip of God; there ſhall be no hereſie, 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 p. 358ſevere 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 whoredome, and the carkeiſes of their Kings, &c.

Junius reads the words in the future tenſe, Nunc longè amovebunt ſcortationem ſuam, Now they ſhall remove their whoredome 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 for ever, 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 for ever. This is his promiſe, and it's a great, and pretious 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.

Verſ. 10, 11, 12.

19. Thou ſon of man, ſhew the Houſe to the houſe of Iſrael, that they may be aſhamed of their iniquity, and let them meaſure the pattern.

11. And if they be aſhamed of all that they have done, ſhew them the form of the houſe, and the faſhion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and p. 359all the laws thereof: and write i… in their ſight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.

12. This is the law of the houſe, upon the top of the mountain; the whole limit thereof round about ſhall be moſt holy: behold! this is the law of the houſe.

In theſe verſes we have given out,

1. The Prophet's duty, which is to ſhew the Iſraelites the houſe, with the adjuncts, and appurtenances of it.

2. The houſe of Iſrael's duties; which are,

1. Humiliation for their ſins.

2. Meaſuring of the pattern.

3. Keeping, and obſerving the forms, and ordinances of the houſe.

3. The law of the houſe, which is holineſs, v. 12.

Verſ. 10. Thou ſon of man, ſhew the houſe to the &c.

The Lord commands Ezekiel to ſhew the houſe to the houſe of Iſrael; he had ſeen the houſe, with all the forms, ordinances, and adjuncts of it; he had ſeen the meaſuring of it, within, and without; he well underſtood both the frame, and the houſe, and the things belonging to it, and ſo muſt ſhew it to the Jews. The Prophets muſt firſt ſee themſelves, before they ſhew to others; they muſt firſt be taught of Chriſt, before they teach others; they muſt be well acquainted with Temple-work, know the inſide and outſide, the forms, and laws thereof, firſt themſelves, and then make the ſame known to others. John firſt ſaw New Jeruſalem, and the meaſurings of it, and after that revealed it to others, Rev. 21. And what they have ſeen, that they reveal, that they ſhew, and nothing of their own. Ezekiel muſt ſhew the houſe he had ſeen, and onelyonly that. Miniſters under the Goſpel ſhould p. 360know the form, and ordinances of Chriſt's houſe, and ſhew them, and them onelyonly to the people.

That they may be aſhamed of all their iniquities.

This Viſion was to be ſhown unto the Jews in captivity, to let them know that there ſhould be a reſtauration of the Temple, and Church-ſtate, again; and under it, the ſtate of the Church under Chriſt was typed out, and this was done to bring them to repentance. The word for Shame is Calam, which notes, ſhame for things in themſelves ſhameful, filthy, and loathſome: The words may be read, And they ſhall be aſhamed; or thus, And let them be aſhamed.

Obſerve,

When God reveals mercy, and ſhews kindneſs to a ſinful people, they ought to be aſhamed, and repent of all their former iniquities. See Ezek. 16.60, 61, 63. Chap. 36.25, 26, 27, 28, 29, 30, 31. And here they muſt be inform'd of this Viſion, and the mercy held out in it towards them, that they might conſider their idolatries, ſuperſtitions, and other iniquities, and ſo be aſham'd, and confounded in themſelves. The houſe of Iſrael, all Iſrael, were to be aſhamed of their iniquities, of all they had done amiſs in Church, and State. And ſo ſhould the Houſe of England be aſham'd of all done amiſs in Church, and State; of all corruptions, abominations, and oppreſſions, which are in the ſame, we ſhould be aſham'd of them,

1. As acts of filthineſs.

2. As acts of folly.

3. As acts of unkindneſs, and ingratitude.

4. As fearing a juſt reproof.

5. As fearing, God's ſervants, cauſe, and name, will ſuffer by them.

p. 361When our ſhame is of this nature, it's right; if upon other grounds, and conſiderations, it's worthleſs.

Let them meaſure the pattern.

uJnius reads the words, Ʋt metiantur universè, that they may meaſure univerſally. Others, let them meaſure: Fabricam, ſaith the Vulgar; Exemplar, ſaith Montanus. The ſhewing of them the houſe, was that they might meaſure it; that is, that they might endeavour to underſtand the meaſures of it, and ſo have the knowledge of it, and the Chriſtian Church, exactly in their minds. It was a ſpiritual meaſuring, which Ezekiel had; and ſuch a meaſuring they were to make, to look at the true marks of the Church, which are eſſential, and ſpiritual; not external, and accidental.

Obſerve,

Thoſe have humbled themſelves for their former ſins, are fit to be ſpiritual Mathematicians.

The houſe of Iſrael muſt firſt be aſham'd of her iniquities, and then meaſure the pattern. When we reflect upon our ſinful ways, and are broken-hearted, that we have diſpleaſed the Lord; then are we fitteſt for the knowledge, and underſtanding of ſpiritual things. Daniel 9.13. It's clear, that humbling of the ſoul for ſin,Vetus homo exundus eſt, ut nova ſint omnia, & rationem hujus Templi poſſimus aſſequi. Vatab. and turning from it, makes way for underſtanding of the truth: The old man is to be put off, that all things may be new, and ſo we may attain to the knowledge of this Temple. Men of corrupt minds, and practices, are unfit for Temple-work, and the meaſurings thereof, which muſt be according to the Word.

p. 362Verſ. 11. And if they be aſhamed of all that they have done, ſhew them the form of the houſe, and the faſhion thereof, &c.

Theſe words ſeem to contradict what is in the former, ver. where it's ſaid, Shew them the houſe, that they may be aſhamed of their iniquities; And here it's, If they be aſhamed of all that they have done, ſhew them the form of the houſe. In the firſt; ſight of the houſe is required, as precedaneous to humiliation; and here, humiliation is required as precedaneous to ſight of the houſe. The anſwer to this ſeeming contradiction is eaſie: The ſight of the houſe firſt, was mercy, and that made way for humiliation; and then their humiliation upon that, made way for further mercy. Firſt, they had a general ſight of the houſe, which cauſed ſhame; and being throughly aſhamed, they had a more diſtinct and particular knowledge of the ſame.

The forms, and faſhions of the houſe.

In an houſe, there be ſeveral parts, as Walls, Windows. Doors, Poſts, Lintels, Galleries, Stairs, Chambers, &c. And theſe are of ſeveral forms, and faſhions, which he muſt ſhew to the houſe of Iſrael, even all the forms; which is twice mentioned: and notes the outward, and inward forms, of the Church.

The outward, lies in profeſſion, in the union, and harmony of the parts; in the greatneſs, and extent of the whole; in the diſcipline, and government of it.

The inward forms conſiſt in thoſe gratious principles; and qualifications are in thoſe profeſſors, make up the houſe, and body of Chriſt, in the power of godlineſs, and the cordial cloſing one with another, in the life, ſpirit, purity, and power of Ordinances. There is beauty, and glory in the outward forms, but moſt in the inward. Pſal. 45.13. The King's daughter is all glorious within, and her cloathing is of wrought gold: The Church ſhines without, but is very p. 363glorious within, all-glorious. The Kingdome of God is within men, Luke 17.21. and that is, in righteouſneſs, peace, and joy. Paul had an eye to both forms, when he told the Coloſſians, He rejoyced to ſee their order, and faith, Col. 2.5.

And the goings out thereof, and the comings in thereof.

There were ſeveral Gates in this Temple, and they were to come in at one, and go out at another. Thoſe came in at the North-gate, muſt go out at the South-gate; and they came in at the South-gate, muſt go out at the North-gate, and not at the Gates they come in by, Ezek. 46.9. In this Temple there was no turning back, but going forward; when the Tabernacle was up, there was looking, and turning back to Egypt: When Solomon's Temple ſtood, there was of them who went backward, and not forward, Jer. 7.21. Iſa. 1.4. Jer, 15.6. But in this Temple they were to go forward, and not backward. Iſaiah Propheſied that the People of this Temple ſhould be all righteous, Iſa. 60.21. And the righteous hold on their way, Job 17.9.

All the ordinances, and all the laws thereof.

The Hebrew word for Ordinances, is Choak, from Chakak, to ingrave upon Wood, or Stone, and that for Law, is Torah, from Jarah, to inſtruct, or teach; ſo that this latter imports the inſtruction of the mind, the former the impreſſion of truth upon the hearts, and affections. Suarez ſaith,De legib. lib. 1. c. 5. that a Law, properly ſo call'd, is illuminative; reforming, and directing the judgement; and impulſive, moving the heart, and will to action. Some by theſe Ordinances, and Laws, underſtand the rites, and rules they were to obſerve in re ſacrificali; for it's probable being 70. years in captivity, they had forgotten them in part, if not wholly: but not onelyonly theſe are here intended, for then the ſcope of the viſion would extend no further then Zorobabel's Temple, whereas it refers chiefly to the Temple, and worſhip of p. 364Chriſt under the Goſpel, as hath been ſhewed. The Ordinances, and Laws thereof are here likewiſe included, and what the worſhipers are to do; when, and how, and which, belong to the Temple.

Firſt, Obſerve.

That to repentant men aſham'd of all their evil doings, the ways of God's houſe are to be made known by the Prophets, and Miniſters.

If they be aſham'd, ſhew them the form, and faſhion of the houſe, &c. If they were not humbled for, and aſhamed of, their abominations, which cauſed the deſtruction of the firſt Temple; they muſt not be informed in the myſteries of this Temple, either by word, or writing. Impenitency excludes from Temple-mercies; but ſhame, and hearty ſorrow for ſin, makes way for ſuch mercies. To them ſo affected, muſt the forms, and faſhions, the comings in, and goings out of the houſe; all the outward and inward forms, all the ordinances, and laws thereof, be made known, by word, or writing, or both; they are to be admitted to the myſteries, and ſecrets of the Temple: As for dogs, holy things are not to be communicated unto them.

Secondly, Obſerve.

Temple, and Church-work, muſt not be according to mens phanſies, but according to the mind of God, and that pattern He gives forth.

God ſet a pattern before Ezekiel, he muſt ſet it before the houſe of Iſrael, and they muſt build, and order the Temple anſwerably; they muſt keep the whole form thereof, and all the ordinances thereof; they might not adde to, nor detract from, what God had preſcribed. Moſes in the Tabernacle-work, muſt do all after the pattern given him, Exod. 25.40. Chap. 39.42, 43. Noah, in his Ark-work, muſt keep to what God appointed, Gen. 6.14, 15, 16. 1 Chron. 28.11, 12. 13. Solomon, in his Temple-work, was tied to the pattern given out by the Spirit to David. In the Goſpel-Church p. 365it is ſo, Mat. 28.20. Teaching them to obſerve all things which I have commanded you. Nothing is left to their liberty, God's appointments onelyonly muſt be in his houſe, neither antiquity, nor cuſtome, nor convenience, nor prudential conſiderations, nor ſhew of holineſs, nor any pretext whatſoever, will warrant any humane invention, brought into the Church, and Worſhip of God.

Thirdly, Obſerve,

That the Temple, and Church of Chriſt, hath diſtinct, and peculiar laws of it's own.

Ezekiel muſt ſhew them the Laws, and O…dinances of the houſe; not thoſe of nature, or nations. Aliae ſunt leges Caeſarum, aliae Chriſti; Caeſars, and Chriſt's laws do differ; his are Civil, and Chriſt's are Sacred; He rules in Sion, and man's laws have no place there.

Fourthly, Obſerve

The Church in due time ſhall be ſuch a Temple as here it's repreſented by this Viſio….

It ſhall be one large, ſtrong, and full of glory, as this viſional Temple was. When God gives forth viſions, it's in the thoughts of his heart to make them good. How ſhall the houſe of Iſrael, the true Chriſtians, keep the laws, and ordinances of his houſe, if it never be built? God hath not onelyonly purpoſed, but promiſed to build it, Ezek. 37.26, 27. I will ſet my Sanctuary in the midſt of them for evermore: My Tabernacle alſo ſhall be with them; yea, I will be their God, and they ſhall be my people. And John ſaw it accompliſhed in viſion, hearing God uttering parallel words, Rev 21.2, 3. And doubtleſs the time is drawing near for the building of it. Now, men ſee a difference between the ſtones of Babylon, (which muſt neither be corner, foundation, or wall-ſtones, Jem. 51.26.) and the ſtones of Sion, which are pretious, and living; they begin to creep out of the duſt of contempt, and to appear like the ſtars of the morning; now, there is a ſpirit of prayer more then formerly, and more then ordinary, p. 366for the accompliſhment of this viſion, and great expectation raiſed in many to ſee ſuch a ſpiritual Temple.

Fifthly, Obſerve,

The end of making known the laws, and ways of God's houſe is, that they may be obſerved, and practiſed.

Ezekiel muſt ſhew them, and write, in their ſight, the forms, laws, and ord…nances of the houſe, that they may keep, and do them. God propounds not divine things onelyonly to be known, but chiefly to be done. It's not enough to know virtue, but men muſt endeavour to have it, and to do virtuouſly. Did a man know all the forms, comings in, and goings out of God's houſe, all the laws, and ordinances thereof, and not obſerve them, it would not advantage him at all, but make his condemnation the greater. The end of humane laws, and ordinances is obſervation, elſe they are no better then cyphers: So the end of God's laws is keeping, and doing of them; it's not knowing, nor hearing, nor praiſing, but practiſe which commends them. Diſobedience is a diſhonour to God, to his houſe, to his laws; Let us hearken to James in this caſe Chap. 1.22. his counſel is good, Be ye doers of the word, and not hearers only, deceiving your own ſelves.

Verſ. 12. This is the law of the houſe, upon the top of the mountain, the whole limit thereof round about ſhall be moſt holy, &c.

Sanctius reads the words thus, This is the law of the houſe, upon the top of the mountain and there makes the diſtinction from the following words. Others make it before, and refer the words upon the top of the mountain, to the latter words, not the former. There is no conſiderable difference, whether the note of diſtinction be in the one, or the other place, For the houſe was upon the top of a mountain, Chap. 40.2, 6.

The law of this houſe, viz. the fabrick, mountain, and whole compaſs thereof was holineſs; It's here ſaid to be moſt holy. p. 367The Hebrew is Sanctitas ſanctorum, The holineſs of holineſs. The Hebrews do double the word when they intend a ſuperlative, as a Servant of Servants, Gen. 9.25. that is, moſt ſervile; a King of Kings, Ezra 7.12. that is, the moſt eminent, and greateſt of Kings; and here the holineſs of holineſs, that is, the moſt holy. Such was this houſe, and the mountain whereon it ſtood, and the compaſs of it round about, which was by a wall of 500. reeds long, and ſo many broad, or, thereby was the ſeparation made, between the Sanctuary, and the prophane place, Chap. 42.20. This houſe was to be the habitation of God his Throne; a repreſentation of New Jeruſalem, and Heaven it ſelf; therefore it is ſtyl'd not onelyonly hold, but moſt holy.

Firſt, Obſerve.

The Church of God hath a good Foundation.

It's an houſe upon a mountain, and that is ſtrong, Job. 39.28. Rocks, and mountains are ſtrong places, they ſtand immovable. The rock, or mountain, on which the Church is founded, and built, is the Lord Chriſt himſelf, 1 Cor. 3.11. call'd a mountain, Dan. 2.35. A precious corner ſtone, a ſure foundation, Iſa. 28.16. A rock, 1 Cor. 10. 4. The ſtrength of Iſrael, 1 Sam. 15.29. The root of David, Rev. 22.16. and upholder of all things, Heb. 1.3. He upholds the world, and the Church.

Secondly, Obſerve,

The Church of God is eminent, and conſpicuous.

It's on the top of a mountain, and that mountain was very high, Chap. 40.2. where he ſaw this Temple: which holds forth the viſibility, and eminency of the Church under the Goſpel. Iſa. 2.2. It ſhall come to paſs in the last days, that the mountain of the Lord's houſe ſhall be eſtabliſhed in the top of the mountains, and ſhall be exalted above the hills, and all nations ſhall flow unto it. When one mountain is laid upon another, the uppermoſt muſt be very eminent; the Church here is call'd a mountain, and this mountain is ſeated upon the top p. 368of another mountain, even that mountain that fills all the earth, Dan. 2.35. It muſt therefore of neceſſity be high, and be ſeen of the nations; for it's Propheſied that all nations ſhall flow unto it. This ſuits with that, Rev. 21.24.

Thirdly, Obſerve.

The whole Church of God is to be made up of holy materials.

The houſe upon the top of the mountain, the whole circuit thereof round about, ſhall be m…ſt holy. There muſt not be one part of the houſe profane, another part holy; but the whole houſe, and every part thereof muſt be holy. Iſa. 35.8. There ſhall be the way of holineſs, the unclean ſhall not paſs over it; the purity of that way will be ſuch, as wicked ones will not dare to tread in it. Joel 3.16, 17. The Lord ſhall roar out of Sion, and utter his voice from Jeruſalem, and the heavens, and the earth ſhall ſhake: terrible doings there ſhall be, but the Lord will be the hope of his people, and the ſtrength of the children of Iſrael. So ſhall ye know that I am the Lord your God, dwelling in Zion, my holy mountain: then ſhal… Jeruſalem be holy, that is, all Jeruſalem ſhall then be holy, and there ſhall no ſtrangers paſs thorow her any more, to pollute and defile her. Then ſhall every pot in Jeruſalem, and Judah be holineſs unto the Lord, as Zech. ſpeaks Chap. 14.21. Then ſhall be ſhut out all dogs, ſorcerers, whoremongers, mu…derers, Idolaters, and lovers with makers of lies, as John ſaith Rev. 22.15. and whatever defileth, Rev. 21.27. Peter calls them of this Temple lively ſtones, 1 Pet. 2.5. John calls them ſeal'd ones, Rev. 7.4. Such as had the Fathers name written in their foreheads, Rev. 14.1. Precious ſtones, Rev. 21.19. Epheſ. 2.19, 20, 21.22.

Fourthly, Obſerve,

The law of this houſe which is holineſs, is ſpecially to be obſerved.

The verſe begins, and ends alike. This is the law of the houſe, bebold! This is the law of this houſe. Hujus domus, ſo Vatablus. Istius domus, ſo Junius. As the houſe is emphatical, ſo is the law of it ſet out with an Ecce, Behold! This is the law of it, holineſs of holineſs. All in this houſe hath a p. 369law of holineſs writ in it, or upon it. If any thing, or perſon could come in here without holineſs; ſuch things, and perſons would be caſt out as unclean, as the man was who came into the Marriage-Supper without a Wedding Garment, Mat. 22.12, 13. They violate the law of holineſs, and muſt ſuffer for it: but ſuch ſhall not be ſuffered to enter, Rev. 21.27. There ſhall in no wiſe enter into it any thing that defileth; no falſe doctrine, no humane inventions, or will-worſhip ſhall be there, no profane perſon, no formaliſt, or hypocrite ſhall get in there, but they who are written in the Lambs book of life, verſ. 12. there is an Angel at every gate to keep out the unworthy, Iſa. 52.11.

Verſ. 13, 14, 15, 16, 17.

13. And theſe are the meaſures of the Altar after the Cubits; the Cubite is a Cubite, and an hands breadth; even the bottome ſhall be a Cubite, and the breadth a Cubite, and the border thereof by the edge thereof round about ſhall be a ſpan, and this ſhall be the higher place of the Altar.

14. And from the bottome upon the ground, even to the lower ſettle, ſhall be two Cubites, and the breadth one Cubite; and from the leſſer ſettle, even to the greater ſettle, ſhall be four Cubites, and the breadth one Cubite.

15. So the Altar ſhall be four Cubites, and from the Altar and upwards ſhall be four horns.

16. And the Altar ſhall be twelve Cubites long, twelve broad, ſquare in the four ſquares thereof.

17. And the Settle ſhall be fourteen Cubites long, and fourteen broad in the four ſquares thereof, and the border about it ſhall be half a Cubite, and the p. 370bottome thereof ſhall be a Cubite about, and his ſtairs ſhall look towards the Eaſt.

IN the 41. Chapt. 22. verſ mention was made of an Altar, which was of the Altar of Incenſe: Here another Altar is preſented to the Prophet, which is, Altare Holocauſti, the Altar of Burnt-offering, which with the appurtenances of it is deſcribed, and meaſured by the Cubit; not the common Cubit, which conſiſted of twenty four fingers breadth; but the large, or Royal Cubit, which was an hands breadth more, and is here ſaid to be the Cubit that is a Cubit and a hands breadth, by ſome call'd palmae Cubitus. This Altar was a perfect ſquare, in length and breadth equal, each was twelve Cubits; the bottome, breadth, and border, with the leſſer, and greater Settles, have their ſeveral meaſures, and diſtances; it had Horns, and Stairs.

The 15. verſe in Hebrew is thus, And the mount of God, four Cubits, and from the Lion of God and upwards four Horns, ſo it is in the Margent Hareel, the Mountain of God. Some underſtand Focus Altaris, the ſpace where they put the wood which burn'd the Sacrifice: Others make it the body of the Altar, which being between two Settles, or Benches; was ſo tearm'd, appearing like a little Mountain. Haariel, the Lion of God, or of the ſtrong God, it's conceiv'd was the Grate upon which the Holocauſt was laid; and this Grate was of the form of a Lion, as Villalpandus ſaith; but rather it was ſo call'd, becauſe, as a Lion tears, and devours the prey, ſo the fire of this Altar did eat up the Sacrifices laid upon this Grate. Whether the Apoſtle hath not ſome reſpect unto this, or Solomon's Altar for Burnt-offerings, when he ſaith, Our God is a conſuming fire, Heb. 12.29. is conſiderable.

This Altar had Stairs to go up unto it, yet God had forbid Steps, or Stairs to be make unto his Altar, and gives a reaſon for it, Exod. 20.26. which was to be obſerved of men when they made Altars unto God; but when the Lord preſcribed the form of an Altar for himſelf, he might according p. 371to his own good pleaſure, have it with Steps, or without. It's probable Solomon's Altar had Steps, being ten Cubits high, as Sanctius, and the Annotators obſerve: the Prieſts alſo were to wear linnen breeches when they were ſacrificing.

Theſe Stairs looked toward the Eaſt. That ſo when they ſacrificed, and worſhipped God, their backs might be towards the Eaſt, and their faces Weſtward, which the wiſe God ordered ſo, that he might keep his people from conforming to, and ſymbolizing with, the Idolatrous Nations, who with their faces Eaſtward worſhipped the Sun-riſing.

This Altar for Burnt-offerings was a type of Chriſt, as thoſe of Moſes, and Solomon were, Exod. 27.1. 2 Chron. 4.1.

1. This Altar was but one, ſo Chriſt is our Altar, and our onelyonly Altar, Heb. 13.10. The Chriſtian Church knoweth no other.

2. It had a Grate, whereon the Sacrifice was laid; and fire put to it, whereby it was burnt. So Chriſt had a croſs, whereto he was faſtened; and there the fire of God's anger did fall upon him, which was due to us for our ſins, Iſa. 53.5. Mat. 27.46.

3. It had four Horns at the four corners thereof, which ſignified the ſtrength, and ſufficiency of Chriſt, for all who ſhould come unto him from the four corners of the earth. When men were in danger of their lives, they fled to the Altar, and took hold on the Horns thereof, 1 King. 2.28. Exod. 21.14. and if they were not willful, and preſumptuous ſinners, they were ſafe. What ſinners ſoever ſhall come from any part of the world unto Chriſt, and take hold of him by the hand of faith, he ſhall be ſafe. The four corners of his Altar are his wiſdome, righteouſneſs, ſanctification, and redemption, 1 Cor. 1.30. and He is able to ſave them take hold of him to the uttermost, Heb. 7.25.

4. This Altar was to be ſeven days cleanſed, and purified, verſ. 26. of this Chapt. and Exod. 29.37. and ſo it was holy, and whatſoever touched it was holy. Herein is figured the perfect holineſs of Chriſt, who was moſt holy, Dan. 9.24. and ſanctified himſelf for the ſervice of the Church, p. 372and whoever toucheth him by faith is made holy, and whatever is offered up to God upon his Altar likewiſe is holy. This Altar ſanctifieth the gift, Mat. 23.19. Heb. 13.15.

5. It was glorious, and durable, being of Shittim-wood, and Braſs, Exod. 27.12. Of Cedar, and pure Gold, 1 King. 6.20. And herein it repreſented the Diety of Chriſt, which is moſt glorious, and eternal, Heb. 1.3. Chap. 9.14.

6. It was call'd the mountain of God, being on Mount Sion; he did as it were dwell there, and took pleaſure in the ſacrifices offered on it: And is not Chriſt Hariel, the mountain of God, is not he the Altar in the mountain of the Lord's Houſe, Mat. 10 11. Heb. 13.10. Iſa. 2.2. Doth not God dwell in him, Col. 2.9. Was he not a Sacrifice well pleaſing to God, Epheſ. 5.2. Are not we the righteouſneſs of God in him, 2 Cor. 5.21. Epheſ. 5.20.

And not onelyonly ſo, but the Lion of the ſtrong God: And is not Chriſt Haariel the Lion of the mighty God, He is the Lion of the Tribe of Judah, Rev. 5.5. The Lion of God, to whom God hath given all power in heaven, and earth, Mat. 28.19. This Lion hath reſcued us out of the mouth of that roaring Lion, who intended, and endeavoured to make a prey of all mankind, 1 Pet. 5.8. Heb. 2.14. This Lion hath ſpoiled principalities, and powers, Col. 2.15. Purged away ſin, Heb. 1.3. Made reconciliation to God, Dan 9.24. Aboliſhed death, and brought life, and immortality to light, 2 Tim. 1.10.

The exact meaſuring of this Altar dictates this, that Miniſters ſhould have, and hold forth the full knowledge of Chriſt, and eſpecially of him crucified, as an offering for ſin; for therein lieth the benefit of ſinners to know Chriſt crucified. Hence Paul 1 Cor. 2.2. profeſſeth he determined not to know any thing among the Corinthians, (that is, to make known any thing, to preach any thing) ſave Jeſus Chriſt, and him crucified. That ſhould be his work to meaſure out Chriſt to them: So Philip preached Chriſt to the Samaritans, Act. 8.5. And Peter preached Chriſt unto the Jews, and others, Act. 2. The virtue of Chriſt crucified is to be made known fully.

p. 373Verſ. 18, 19, 20, 21, 22, 23, 24, 25, 26, 27.

10. And he ſaid unto me, Son of man, thus ſaith the Lord God: Theſe are the ordinances of the Altar, in the day when they ſhall make it to offer Burnt-offerings thereon, and to ſprinkle blood thereon.

19. And thou ſhalt give to the Prieſts, the Levites that be of the ſeed of Zadock, which approach unto me, to miniſter unto me, ſaith the Lord God, a young Bullock for a Sin-offering.

20. And thou ſhalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the ſettle, and upon the border round about: Thus ſhalt thou cleanſe, and purge it.

21. Thou ſhalt take the Bullock alſo of the Sin-offering, and he ſhall burn it in the appointed place of the houſe without the Sanctuary.

22. And on the ſecond day, thou ſhalt offer a Kid of the Goats without blem…ſh for a Sin-ffering, and they ſhall cleanſe the Altar, as they did cleanſe it with the Bullock.

23. When thou haſt made an end of cleanſing it, thou ſhalt offer a young Bullock without blemiſh, a Ram out of the flock without blemiſh.

24. And thou ſhalt offer them before the Lord, and the Prieſts ſhall cast ſalt upon them, and they ſhall offer them up for a Burnt-offering unto the Lord.

25. Seven days ſhalt thou prepare every day a Goat for a Sin-offering, they ſhall alſo prepare a young Bullock, and a Ram out of the flock without blemiſh.

26. Seven days ſhall they purge the Altar, and purifie p. 374it, and they ſhall conſecrate themſelves.

27. And when theſe days are expired, it ſhall be that upon the eighth day, and ſo forward, the Prieſt ſhall make the Burnt-offerings upon the Altar, and the Peace-offerings, and I will accept you, ſaith the Lord God.

HAving preſcribed the form of the Altar, the L…rd gives out to Ezekiel, the Ordinances thereof, the L…ws, and Rites which concern'd the Sacrifices, and Prieſts, ſhewing him what Prieſts he would have imployed in the ſervice of this Altar, as alſo what Sacrifices, and how the Altar is to be purified, which things extend to the 27. verſ. and therein the daily work, and worſhip of the Altar is appointed.

Although the chief ſcope of this Viſion be to ſet out the glory, and greatneſs of the Church under the Goſpel, and among the Gentiles; yet, becauſe the Jews at this time being in Babylon were to return unto Jeruſalem, therefore the Lord alludes to Ordinances▪ Rites, and Ceremonies which were well known among the Jews holding out under them the ſpiritual worſhip of the Goſpel.

The Prieſts to be in the ſervice of this Altar, and to draw near to God, were to be of the ſeed of Zadock. David being on his death-bed, Abiathar the High-prieſt ſided with Adonijah the eldeſt Son, to make him King, but Zadock was for Solomon; whereupon after the death of David, Solomon obtaining the Kingdome, Abiathar was put out of his place, and Zadock made High-prieſt, 1 King. 2.36. Zadock was conſtant and faithful, a juſt and upright man, as his name ſignifies; and ſuch men were to ſerve at this Altar, ſuch as are conſtant to Chriſt, faithful, juſt, ſincere, ought to be in Goſpel adminiſtration, and to draw near to God in theſe Ordinances which belong to the Goſpel, which differ from the Judaical.

Here are three ſorts of Sacrifices mentioned, the Burnt-offering, the Sin-offering, and the Peace-offering, verſ. 18, p. 37519, 27. of which, and their different Rites you may read, Levit. 1. per totum, Levit. 6. from the 24. to the end, Levit. 3. per totum, with Chapt. 7. from the 11. to the 22. Theſe Sacrificee were not ſufficient to expiate ſin, but they were media cultus, leading them unto Chriſt. So Baptiſme, and the Supper are not of great validity, as to purge away ſin, but they are means of worſhip leading unto Chriſt, who onelyonly is the expiatory Sacrifice for ſin, Heb. 7.27. Chap. 10.10, 11, 12, 14.

Concerning the Bullock for the Sin-offering, two things are propoſed,

1. That the blood thereof be taken, and put upon the four Horns of the Altar, and upon the f ur Corners of the Settle, and upon the Border round about, v…rſ. 20. And the like w…s to be done with the Kid of the Goats, verſ. 22. This preſignified the abundant ſhedding of the blood of Chriſt, which cleanſeth from all ſin, 1 Joh. 1.7. Rev. 1.5. …nd that Chriſt crucified ſhould be preached to the four corners of the earth, Mat. 28.19. 1 Cor. 1.23.

2. This Bullock was to be burnt in the appointed place of the houſe without the Sanctuary, which ſhadowed out the place of Chriſt's ſuffering, as it's written Heb. 13.11, 12. The Sin-offering was burnt without the Camp. Wherefore Jeſus alſo that he might ſanctifie the pe ple with his own blood, ſuffered without the Gate, even in the place appointed, Luk. 23.33.

As for the Burnt-offering of a young Bullock, and a Ram out of the flock, both without blemiſh, the Prieſts were to caſt ſalt upon them, verſ. 23, 24. In Leviticus they were commanded with all their Offerings to offer ſalt, Chap. 2.13. Salt makes all things ſavory, and preſerveth from corruption, by the heat, and ſh…rpneſs of it; and therefore ſalt was accounted an embleme of duration, and eternity, 2 Chron. 13.5. Num. 18.19. We read of a covenant of ſalt which notes an inviolable, incorruptible, and perpetual covenant. Sanctius thinks ſalt was uſed in Sacrifices, becauſe it notes prudence, and wiſdome; without which, Sacrifices are unſavory. Without queſtion it notes the wholeſome doctrine of the Goſpel, gratious words, and ſeaſonable reproofs, p. 376Col. 4 6. Eph. 4.29 which are ſavory to God, and Man. This ſalting the Sacrifices by the Prieſts, types out the office of Goſpel Miniſters, who are ſtyled by the Lord Chriſt, The ſalt of the earth, Mat. 9.13. and are to ſeaſon others with wholſome doctrine, and ſharp reproofs. Titus muſt rebuke the Cretians ſharply, that they may be ſound in the faith, Tit. 1.13. The ſalt of the Goſpel will eat out thoſe ill humors are in men. Chriſt ſaith Mark. 9.49. Every …ne ſhall be ſalted with fire, that is, with the fire of the Spirit, the fire of affl…ctions, or the fire of hell; and every Sacrifice ſhall be ſalted with ſalt, that is, with grace, and eſpecially the grace of mortification, which will eat out, and conſume thoſe luſts which are offenſive to God, to themſelves, and others; and the grace of zeal which will make the affections mount up to the Lord. True Chriſtians are ſacrifices well ſeaſon'd, uncorrupt doctrines will make uncorrupt ſouls, and bodies, the ſalt makes both immortal: men ſoundly ſalted with Goſpel-truths ſhall never periſh.

Vreſ. 26. They ſhall conſecrate themſelves.

The Hebrew is, They ſhall fill their hands. Some by hands underſtand the ſides of the Altar, becauſe Jad ſignifies both a hand, and a ſide; others take hands for the hands of the Prieſts, which ſhould be fill'd with Sacrifices, that is, with ſacrificing-work, and ſo prefigured the full imployments the Goſpel-Miniſters ſhould have. But the Hebrew word foreign ſometimes ſignifies to conſecrate, as learn'd Hebricians obſerve, Exod. 28.41. Thou ſhalt anoint them, and conſecrate them; the Hebrew is, thou ſhalt fill their hand, ſo Exod. 29.9. Nu…. 3.3. 1 King. 13.33. Judg. 17.5. In theſe places the Hebrew is, fill'd the hand, which notes conſecration according to the Hebrew dialect, and ſo it imports the Miniſters conſecrating, and dedicating themſelves unto the work of Chriſt, under the Goſpel.

The 27. verſe ſpeaks of the daily ſacrifices, and work of the Altar. One Sacrifice, or other, was to be offered daily. Two Lambs, one in the morning, another in the evening, p. 377were to be offered daily, Exod. 29.38, 39. theſe were for the Burnt-offering, verſ. 42. Beſides which, here is mention of a Peace-offering, of which they were neither to eat the fat, nor the bloud, Levit. 3.17. ſignifying, that thoſe who are at peace with God through Chriſt, ought neither to be carnal, nor cruel; but to mortifie their carnal luſts, and to be meek as Chriſt was. The daily ſacrificing of the Prieſts here, ſhew'd the daily, and conſtant work of the Miniſters under the Goſpel; Preaching, Adminiſtring of Sacraments, Praying, and Prayſing of God, is to be their daily work; which being done according to rule, and in the name of Chriſt, makes them, and the people accepted.

Verſ. 28.It ſhall be upon the eighth day.

Here is foretold, ſaith Maſter Shepheard, the continuance of the Sabbath in Goſpel-days. The eighth day from the Creation being the firſt of our Redemption, Noah is call'd the eighth, 2 Pet. 2.5. who was the firſt in regard of his years, and dignity of perſon, and firſt entred into the Ark, Gen. 7.7. And ſo the Lord's day may be the eighth in one ſenſe, and the firſt in another.