Reader
Commentary on the Old Testament Volume 2-4 · John Mayer

Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Ezekiel · Chapter 40

CHAP. XL.

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

And first here is an exact computation of the time, The 25. year of our transportation, the beginning of the yeer, the tenth day of the monethmonth, the fourteenth yeer after that V. 1.the City was smitten, So that the prophet still goeth on to reckon as at the beginning from the time of Jehoikims captivity, after whom Zedekiah reigned 11. yeers, for unto these 11. when the City was smitten adde 14. passed since, and we come to the number of 25. now Ezekiel had this vision in the land of Judea, whither he was by the spirit transported, as he had been before, ch. 8. to see the abominations there committed. And being thus brought thither and placed upon an high mountain he saw as it were the frame of a City on the South, which City is further described afterwards, ch. 45. 46. &c. Being here he saw a man like shining V. 2.brass, who stood in the gate of the City with a flaxen line and a reed in his hand to measure withal, as if a master builder being about to build should V. 3.first plot out the ground by measure, whereupon he would build, and therefore the man here appearing must needs be Christ thus before representing the building of his Church, when he should come into the world and preach salvation to all that repent and believe in his name. And he well appeareth in the likeness of a man, because that hereby his being made man in time was prefigured, although he were the eternal Son of God the father, and as shining brass, because that after his resurrection and ascension into heaven he thus appeared unto John, hereby shewing his glory.Revel. 1.

Then Ezekiel being prepared to attend and mark all things that should be shewed him, He saw first a wall about the house of God, and the reed, which the man had in his hand was six cubits long, and an hand breadth, and herewith he measured V. 4.the breadth of the building one reed and the height one reed. By cubits here Juni… understandeth the kings cubit, which was three thumbs or four fingers more then an ordinary cubit, and by the breadth the thickness of the wall. And he observeth in this and the two Chapters following, a description consisting of Junius.five parts of the house and wall about it. First of the whole compass of the wall from v. 5. to v. 17. 2. Of the outward court, v. 17. to v. 28. 3. Of the middle court from v. 28. to 44. 4. Of the inward court from v. 44. to 48. 5. Of the temple ch. 41. and from thence to chap. 42. 15. from whence to the end of that chap. the whole compass of the wall from gate to gate in set forth; thus he for the analysis, but all this is nothing to the understanding of that, which the Lord sets forth hereby. Gregory a most learned Doctor of Gregory.the Church speaking of the mysticalness of this place saith, that it might haply be counted presumption in him to attempt the explanaion hereof, which none ever yet durst attempt to do, neither could, when he studyed in private upon it, but to explaine it publikly being holpen by the prayers of his auditors he saith, that he was enlightened to the understanding hereof. By the wall round about the house he saith, that Christ is meant, who is as a wall about his house the Church, to protect it and every faithful person; for either is called the house of God, the Church, 1 Tim. 3. 15. and the beleever, 1 Cor. 6. 19. The reed of a cubits and an hand breadth, in the cubits setting forth the practical part of the life of the beleever, and in the palme the contemplative, which is much less whilst we live here then our practicall, in the breadth of the house and the height, the one being a reed, and the other a reed is shewed obedience to Gods commandements in the latitude thereof, and knowledge which is as our altitude, to be equall to it, whereby must be meant, that much more time is spent in action, or doing things, that pertaine to this life, then in meditation upon divine things that pertaine to the life to come, and that such as know the will of God and are sanctified, do live in proportionable obedience, otherwise their knowledge is but foolishness, and indeed obedience, or the fear of God, which make… Note. a man live in obedience to Gods laws, is the beginning of wisdom and true knowledge, and therefore the breadth is first spoken of, then the heighth, Pro. 1. 7.and to approve this our Lord saith, if yee obey, yee shall know, dud they that fea… Joh. 7. 17. Ps. 25. 14.the Lord know his secrets, wherefore to attaine the height of knowledge, let us lay a foundation by getting us humble and obedient hearts ready to submit to the doing of any thing by God commanded, as he shall be pleased to shew it unto us. Jerom also using a long preface here of the obscurity of this place, Hieron.saith no more of the reed, and the length thereof six cubits and a hand breadth; and the breadth and heighth of the house being one reed, but that a palm breadth is the sixt part of a cubit, called by the Greeks palaestes, and the reed in the six cubits thereof served to set forth, how all actions done by us in this world which was made in six dayes, are measured by God, and taken exact notice of: and that by the breadth and height of the same measure, practice and contemplation are set forth. For the words, a reed six cubits long and an hand breadth, Hebr. is six cubits in an hand breadth, as Lyra well noteth, Lyra.whereby is meant, that the cubits here spoken of were not ordinary, but each one a common cubit and an hand breadth more, for so much was the cubit of the sanctuary longer then an ordinary cubit. And by the breadth of the house one reed, as the height was; he will not have the thicknesse of the wall about it understood, but the space betwixt the two side wals of a little house, because it the thicknesse and height of the wall were all one, there would be no good proportion in such a building. But forsomuch as it is said, the breadth of the building, not of the house, and I see not, to what end the figure of an house so little should be shewed; I hold rather with others, that it was the thicknesse of the wall, neither was there any disproportion in a wall so thick, and no higher about a Temple; for this was above ten feet high, and so the magnificent frame of the Temple within it might better be seen; and for the thicknesse, it was hereby the stronger and more defensible to keep off from the assaulting of it.

Then came be to the gate, which looketh to the East and went up the stairs, or degrees, V. 7.and measured the threshold of the gate which was one reed broad, and the other threshold which was one reed broad also. He that came to the gate, and the gate Gregor.here saith Gregory was all one, viz. Christ Jesus, who saith I am the door, he that enters by me, &c. If any man shall doubt, how this can be, he answereth, even Joh. 10.as well as the door and the shepheard entring in by the door, as he further saith speaking of himself in the same place. He also saith, the preacher is the door, because by his preaching men enter into the Kingdome of Heaven, having the way thither opened unto them, and the holy Scripture is the door for the same reason, and lastly faith, because hereby as by a door we enter. But I rest in the first, Christ is the gate, and he himself entred into Heaven, as by a gate, when by the merit of his low debasing himself he ascended Phil. 2, 6, 7, &c.above the Heavens, and had a name above all names, &c. The threshold of the gate was double as must needs be yeelded, because he speaks of a threshold and a threshold, each of which was measured in breadth one reed, that is, the outward threshold and the inner, the one served to set forth the most famous of the faithfull progenitors of Christ, Abraham, Isaac, and Jacob, &c. of whom he came according to the flesh, and the other the holy Apostles, who were of equall vertue with them for their propagating of his Gospell into all nations, whereby Christ was formed, Gal. 4. 9.as it were, again through their travell in the hearts of their hearers by faith in his name. For as the holy Patriarchs were like unto a threshold without, by whom it was then ascended unto Christ, when others seeing their faith and other shining vertues were drawn likewise to beleeve, and love vertue, so the Apostles were like a threshold within, whereby beleevers of all countries and nations came up to him since the time of his incarnation, when hearing them preach and seeing their holy conversation and miracles, which they wrought, they were converted unto him, comming thus up to the gate, which is said to stand eastward the more aptly, because our Lord is called the Zach. 6. Mac. 4.East, and sometimes the Sun, which riseth in the East. But what is meant by the degrees, by which this man ascended to this gate? Sol. Christ ascends by degrees, when grace begun by his word and spirit is increased daily more and more, for grace is not at the highest pitch in any man at the first, but this is come to by degrees, as in Peter himself, who had grace at the first, but in much weaknesse, yet afterwards he attained to so high a degree thereof, that he feared not the higher powers, or any thing that they could do unto him, no more did the rest of the Apostles, whereas before they all fled from Christ, and Act. 4.Peters pufillanimity was such, that he durst not stand to the confession of him before a silly maid. But when the faithful are grown to this height of grace and Christian resolution, Christ is ascended up the stairs in them being thus the more glorified. Wherefore the same Peter exhorteth us to desire the sincere milk of the word to grow thereby, and to grow in grace and the knowledge of 1 Pet. 2. 2. 2 Pet. 3. 20.Jesus Christ.

And every little chamber was one reed long and one reed broad, and between the little V. 7.chambers were five cubits. By these chambers understand particular faithful souls, wherein Christ is joyned thereunto in the greatest love, as a Bridegroom to his spouse or Bride, or the secret communion betwixt Christ and the Christian soul, for the strictnesse found in which love the soul is so dilated towards him, as that now it panteth after nothing so much, as to be with him in heaven, as taking no content or comfort in the things of this world, in comparison of being with Christ, as we may see in Paul desiring to be dissolved and to be with Christ, and for this the latitude of the chambers, or their Phil. 1. 17.breadth is here spoken of. Yet for the love that such have to the Church, and desire to be instruments of the salvation of others, they are held here longer in their desires of promoting so great a good of many souls, for which the length of these chambers shewed was equall to the breadth, the breadth one reed, and the length one. For the communion betwixt Christ and the Christian set forth by a chamber, see Mark 2. 17. Can the children of the bridechamber fast as long as the bridegroom is with them? and of the bridegroom and bride, Joh. 3. 29. and of the bed, wherein the love of Christ is communicated to the Christian, Cantic. 3. 7. But what mean the five cubits between the chambers? Sol. The five senses, by means of which the Christian is too much addicted to the things of this world, not that it may be so, for love not the world, not the things of the world, saith S. John, for he that loves the world, the love of the Father is 1 Job. 2. 15.not in him, but through the infirmity of the flesh, it is often thus even in the faithfull. Yet they are not pleased, when it is thus with them, but they strive against it, and shell in time waxe stronger against being thus led by sense, and to live by faith, having even in the mean season hearts sincerely affected towards God and their poor neighbour for his sake, and actually doing works of charity, although they do not altogether leave the world, as some do, to intend heavenly things only. Yet they are between the chambers, and so parts of this building. And in account before God, as conversing daily with the more perfect, by means of whom they also, are by degrees brought on towards more perfection and heaven lines of minde. And the threshold of the gate by the porch within was one reed: this is nothing else, but a repetition of the same, that was said before v. 6. of the other threshold being as the one spoken of before it, a reed broad, because he had not there said where the one or the other threshold lay, but now by saying, that this was within, he makes it plain, that that threshold was without, as hath been before said.

He measured also the porch of the gate within one reed. This verse in vulg. Lat. is wholly wanting, the words going before in the end of v. 7. being distinguisht V. 8.from it, as v. 8. but it is in the originall, but then a question ariseth, how the porch is said here to be but one reed, and yet v. 9. the porch is said to be eight cubits, that is, two more then the reed, seeing it was but six cubits, as was before shewed? Sol. It was one reed broad according to the breadth V. 9.of the threshold both without and within, but eight cubits long, the measure of one reed being six cubits setting forth the Church militant upon earth, and that of eight cubits the Church triumphant in heaven. For here we live in a world made in six dayes, wherein we must labour and are but as it were in the porch, or way, that leadeth to that blessednesse, yet we have some rest of a seventh day or sabbath, as it were by faith in Christ, to whom whosoever commeth shall finde rest to his soul. But in the world to come we Matth. 11. 28.attain, as it were, to an eighth day, when our joy shall be more inlarged, there being no six dayes of labour, or one in seven of rest, but all our time Note. an eighth day, and that to eternity. We not being wearyed or laden any more, nor hungring nor thirsting, nor weeping, but all tears wiped from our eyes for ever, to set forth which, Christ rose upon the eighth day, by whom we shall have a joyfull resurrection to the same happinesse in the time by him appointed. And that this happy estate in heaven, is hereby set forth, because it is said, the porch within was eight cubits, is intimated by that word, within: and the posts of the gate were two cubits, this is further added to shew, that none are in this gate ready to enter this porch, but such as have in them the love of God and the love of their neighbour, these two are the two cubits, and one alone 1 Joh. 3.sufficeth not, we cannot love God, as S. John teacheth, unlesse we love our neighbour, and if we love our neighbour, but …od, to be carryed with all eagernesse to that, whereby he may be glori… we rob God of his due to give it to a mortall creature; yea we honour man above God, as Eli is 1 Sam. 2. 30.challenged, thou hast honoured thy sons above me.

And the little chambers of the gate Eastward, were three on this side, and three on V. 10.that side. Of the little chambers, what was set forth by them see before, they were faithfull souls, or little Churches; which all make one Catholick Church and spouse, or bride of Christ, in whom he is as in the same chamber, or bed, to communicate his love unto them. Now of these, some are on this side, and some on that: to intimate the faithfull under the old Testament, and the faithfull under the new; and they are said to be three, either because they all beleeved the holy Trinity, or on either side they were of three times, they under the old Testament, first before the giving of the Law; Secondly, in the time of Moses the Law-giver; Thirdly, in the time of the Prophets: they under the New Testament, first the faithfull of the Jewes, who first imbraced the Gospell; Secondly, of the Gentiles, who came next in; Thirdly, of the remnant of the Jewes, which shall be towards the end of the World converted. Or else by these three, are set forth three orders of men in either of these times, the first of preachers; the second, of continent persons; the third, of the marryed, who yet are good and godly; who under the Old Testament were exemplified in Noah, Job, and Daniel, of whom it is spoken, Ezek. 14. Noah a preacher of righteousnesse, Daniel, who led a single life, and Job, who lived holily in the marryed estate. And under the New Testament, in many, who were some of them both Preachers and marryed men, as Peter, and others of 1 Cor. 9.the Apostles; some Preachers, and single men, as Paul, and John: but it is to noted, against the present practise of the Church of Rome, that there were more marryed, then unmarryed: and as of a thing commonly used, to receive the marryed into the ministery, it is prescribeed, Let a Bishop be the 2. Tim. 3.husband of one wife. And they three had one measure on this side, and on that, and the posts had one measure: that is, they were alike accepted of before God and glorified, in what sort of Men soever, the two things before spoken of, were found, the love of God, and the love of their neighbour, and the acknowledgement of the Trinity in unity: and those three of which the Apostle speaketh, Love, Hope, and Charity. But this may seem strange, saith Gregory, seeing of these three sorts, one is much more excellent then another: the preacher that continually Gregor.laboureth in the work of the Lord, then he, that for the kingdome of heaven makes himself chast, being therefore called a labourer together with God, an angell, a light, a builder, a leader, and embassadour, and one set over nations to whom others must be subject. The person living in perpetuall virginity, then the marryed, because he careth not for the things of the world, 1 Cor. 17.as the other doth, but only for the things of the Lord, and how to please him. He answereth, yet they shall all be glorified with the same glory, as we may see in the labourers, who came into the vineyard at divers hours, yet they were all paid alike a penny. Thus he, but although the glory of one Saint, shalbe the same with that of another, yet there shall be degrees of glory to divers orders of men, viz. to preachers and to righteous Christians, they shall shine as the stars, these as the firmament, therefore we read of the reward Dan. 12. Matth. 10. 41, 42. Matth. 19. 28, 29.of a Prophet, and of the reward of a righteous man as different in degree, although the same in substance, and of some, that shall sit upon twelve thrones, and of others of what sort soever, that suffer losse for Christ, that they shall receive everlasting life. But any degree of preference, that virgins shall have above other godly persons that are marryed, we read not, yea it is said, that half of them are wise, and the other half foolish, who shall never come in heaven, and of the wise only, that they were let in with the bridegroom, Matth. 25.Note. which may well startle those votaries of Rome, who attribute much unto this, that they have vowed virginity forever, hoping therefore all of them to follow the Lamb, and to be in greatest favour with him of all others.

And he measured the brea… of the entring of the gate ten cubits, and the length of the Revel. 14. 4.gate thirteen cubits. By the breadth of the gate here of ten cubits understand the faithfull under the Old Testament; and by the length of the gate those V. 11.under the New, the one being set forth by ten, because both the Law then commanded the paying of the tenth; and all, that the common sort knew of Gregory.the will of God, was the decalogue or ten Commandements only; but under the Gospell, the faithfull servants of Christ instead of having any thing promised them in this world for their service, are prepared to lose and forsake all for riches in heaven, and all commonly now know the Trinity three in one, infinite and everlasting essence, the Father, the Son, and the Holy Ghost, therefore the gate in length, exceedeth the entrance in breadth three cubits. The holy Fathers indeed and Prophets, had then the knowledge of the Trinity also, but they imparted it not unto others of the common sort plainly enough to be by them understood. But to me it seemeth rather, that by three added to ten it was shewed, that the Commandements, which were ten, should be by Christ so set forth, as that they should now be so far from being dissolved, that they should be inlarged at the least in expression of three things more forbidden, unadvised anger, looking upon a woman to lust after her, and swearing in our common talk, as they are Matth. 5. 22. 28. 33. But what means the diversity of measures here, the threshold one reed, the inner porch eight cubits, the entrance of the gate ten cubits, and the length of the gate thirteen? Sol. Hereby was shewed, that the knowledge of God, which the holy Fathers had at the first, should be more in the most eminent of the faithfull in divers ages to come. For God revealed himself not so fully to Abraham, Isaac, and Jacob, as to Moses, as appeareth, where he said, that by the name Jehovah he was not known unto them, but by this name he made himself known to Moses: again he communicated more knowledge to the Exod. 6.Prophets, that lived afterwards, then to Moses, or Abraham, witnesse that saying of the Prophet David, I have more understanding then my teachers, then the ancient; Psal. 119. 99. 100. Luk. 10.lastly the Apostles saw yet more, then all they, for many great Kings and Prophets, saith our Lord unto them, desired to see, that which ye see, and saw it not, for they saw and knew Christ came in the flesh, which none before them did. For this John the Baptist is said to be a Prophet, yea, and greater then a Prophet, Matth. 11. 9. 11.and that there was not any man born of a woman greater then he. And Daniel was according to this, that many should run to and fro, and that knowledge Dan. 12.should increase, whereupon Gregory quanto magis mundus ad extremitatem ducitur, tanto nobis aeternae scientiae aditus largius aperitur. And the space before the little chambers was one cubit on this side, and one cubit on that side, and the little chambers were six cubits on this side, and six on that: vulg. And the border before the chambers of one cubit, and one cubit the end on both sides. Hebr. And the border before the chamber one cubit, and one cubit the border on this side and on that. The meaning being best expressed in our translation. By this space or border of one cubit understand Faith in Christ, which is placed before the Chambers setting forth the souls love to Christ, and his mutually to her, because faith goeth before love: and we cannot have that love to him, nor he to us, till faith commeth into our hearts, and this is said to be of one cubit, because of the unity thereof in all the faithfull, they hold not divers, but one and the same faith, for the upholding of which the Apostles Creed was first compiled; and when divers faiths began to be held by the Arrians, the Nicene Creed; and finally the Athanasian; still to keep up the unity of the same faith in all things, and this is said to be the border before these chambers on this side and on that▪ to shew, that although the times were divers, wherein beleevers lived under the Old Testament, and under the New, yet the faith was one and the same at all times, for which it is said Jesus Christ, yesterday, and to day, and the same for ever: only they beleeved in him, that was to come, we in him already come: as is Heb. 13. 8.at large declared Hebr. 11. And the same was prefigured in the Arke, which was finished in the top in a cubit, although downward many cubits in all the dimensions thereof; all parts yet in the finishing met in one, and so doth the Church in one, Christ being joyned and coupled together, till it groweth Eph. 2 20.to a perfect Temple in the Lord, as the members of the body are joyned all together to one head: hitherto the border before the chambers. But what meaneth this that the chambers are now said to be of six cubits, whereas before they were said to be a reed, which was six cubits and an hand breadth? To this Gregory answereth, that the hand breadth is here left out, which setteth Gregor.forth contemplation, and six cubits only named shewing practice, because most of those of whom congregations do consist, attain not to the knowledge of divine mysteries, as being too high for their understanding to reach unto, that is, the more sublime and difficult passages of the Word, of which, or some of which the Apostle discourseth, Heb. 7. but tels the beleeving Hebrews, that they were not capable of these no more then little children, Heb 5. 15.whose food is milk, of strong meat. Yet they attain to the practicall part, obeying and doing good, and being inflamed with the love of God out of that knowledge which they have. And if the little chambers, the measure whereof is here set down six cubits, be thus understood, then they are two wayes offered to our consideration, before as having their name from the more heavenly and lightsome part, here from the greater part of them, that were not of so deep understanding, yet godly and accordingly practicall.

He measured then the gate from the roof of one little chamber, to the roof of another; V. 13.the breadth was twenty five cubits, door against door. By the gate as was before shewed, Christ is to be understood, or the holy Scripture, because hereby it is opened into the kingdome of heaven, by the little chambers the mutuall love betwixt Christ and the faithfull soul; the roof of the gate then, if hereby we understand knowledge attained by the holy Scriptures, is a covering put hereupon, by the obscure setting forth of things therein contained, by means whereof many never come to the knowledge hereof in this world, although all they, that shall be saved, are such as read, hear, and study the Scriptures; and by these means from places, that be easie to be understood, Joh. 17. 3.come to some competent knowledge of God, and of his Son Jesus Christ, which is life everlasting. And from the most intelligent, many things are hidden touching the kingdome of heaven, till they come thither, for which the Apostle saith, here we know but in part, even as a man, that is told much of 1 Cor. 13.a noble city, whilest he is in the way unto it, understandeth not all yet, which he shall know, when he cometh thither; so we in our pilgrimage being told many things touching heaven, to which we are travelling, understand somewhat indeed touching this most happy estate; but when we come there, we shall see and know much more, even the greatest things, that are yet hidden from us, as under a roof or covering, for so the word foreign here used, signifieth either roof or covering. Whereas the little chambers have also their roof, from which to this it is now measured: the like is to be held touching the intire love of Christ hereby set forth. Whether ours to him, or his to us, that beleeve in him: his is covered and not so revealed, till we shall come where he is to abide alwaies with him, as then it shall be, and the Christians love to him, is covered from they eyes of men, because there are many, who shew much love, but it is only fained, so that it is hidden from us, and we cannot now certainly know, who love him in sincerity. But the most difficult thing to be understood in this place is, what the twenty five cubits mean from the roof of the gate to the roof of the chambers in breadth? Jerom having Hierom.wearyed himself in opening this by the five senses multiplyed by five in five, saith, that this may seem childish, neither was he himself satisfied in it, and therefore leaveth it unresolved, confessing his ignorance herein. But Gregory, Gregor.who wrote after him taketh much more pains in going the same way, by multiplying the five senses, by the five works of mercy, spoken of Matth. 25. Feeding the hungry, giving drink to the thirsty, clothing the naked, visiting the sick, and the imprisoned. For whoso for the love of Christ doth thus, may well be said in breadth or latitude to be going the large space of twenty five cubits from the knowledge of God and Christ, whereat he began, to the chambers of divine love; there to have his fill of joy and comfort in Christ, as being now ready and prepared to be taken into those chambers or mansions in heaven by Christ prepared for his beloved. For there is a straightnesse, in which he is, that will not give to the poor, because he feareth that thus he himself may want before he dyeth, but a breadth or spacious place to him that trusting in God giveth liberally, which, he having gone through to the twenty fift cushall come to the foresaid chambers of joy and comfort. But in coming to determin, why twenty five cubits are put here rather then any other number, I can neither subscribe to Jerom or Gregory after his great pains taken hereabout, and resolving that either they have reference to the five senses, multiplyed by the five works of mercy before spoken of, or to the number of six, being the number of perfection multiplyed by the four Evangelists thus making twenty four, and then adding one, as God is one, to whom all good doing must be referred. For I see no sense in all this. Wherefore do thou (O Lord and Father of lights) inlighten me to understand aright, what is meant by this number, that I may shew it to others for further instruction and comfort. The latitude or breadth wherein the Christian walketh after knowledge attained, till he commeth to enter under the roof of the chambers before spoken of, is said to be of twenty five cubits, because he doth not only five, but twenty five acts of love to his neighbour, five of which are those before spoken of, the 6. is to love his enemies, the 7. against cursing to blesse, 8. to do good Matth. 5. 45. Rom. 12. v. 15 Luk. 6. 28. 35.against evill, 9. to be like affected one to another, 10. not to revenge ourselves, 11. to lend freely, looking for nothing again, 12. to give good instruction, whereby our lips may feed many, 13. to restore those that are faln, 14. in love to forgive such as offend us, 15. to restore the pledge, or Gal. 6. 1. Phil. 4.any thing lost, 16. to help against any casualty comming to his brother, the oxe or asse from under his burthen, the robbed and wounded, as the good Samaritan did &c. 17. To do good to all men, especially to those of the Luk. 10.houshold of faith. 18. To be meek and courteous in our behaviour. 19. In Matth. 11. 28.love to bury the dead, as very nature teacheth. 20. As the case may require, to dye for the brethren. 21. To help the fatherlesse and weak to right from Joh. 3. 12. Esa. 1. 16. Revel. 14. 13.suffering wrong. 22. To do good as in life so at our death, that we may have works to follow us. 23. To do good works not only openly, that men may see and glorifie our Father in heaven, but also in secret. 24. To Matth. 5. Matth. 6.turn home cattell going astray. 25. To refrain as much as may be from going to law, and when he doth to proceed in moderation, not maliciously seeking 1. Cor. 6.to put the adversary to the greatest charge, that he can: in which latitude the Lord grant, that we may all walk, that we may not dye Note. being come to the gate of knowledge only, being never brought into these desirable chambers. Lastly, for the addition here: Door against door. Hebr. Opening before opening: Whereby is meant, that first we must have the gave of knowledge opened unto us, before we can enter the door of those mansions, in which we shall have perfect blessednesse. But being entred in here and passing the bredth of 25. cubits before spoken of, we may look and see that door set open to enter into, whensoever we depart hence to our unspeakable comfort.

He made also posts of 60. cubits, even unto the post of the court round about the gate. V. 14.Vulg. He made fronts by 60. cubits, and at the front, the court of the gate every where round about. The word foreign signifieth either posts or frontispices, for, to 60. cubits, it is foreign to or at. The meaning is, whereas he spake before of a wall about the house, now this wall inclosed a court, into which there were g…tes leading; and the frontispices hereof were 60. cubits. And it seemeth to me, that these were two posts or frontispices before the gate of the house for ornament, as there were of old, two pillars at the gate of Solomons Temple, the one called Jachin, the other Boaz, of brasse, with chapiters upon them curiously wrought, the pillars being 18. cubits high and the chapiters 5. cubits, but the frontispices or posts here 60. in height, to shew, that the house of God under the New Testament, should be far more eminent, then that under the Old, because consisting of the faithfull of all nations. For the number of cubits 1 King. 7. 15.being 60. Gregory saith, that 6. is the number of perfection, because in 6. dayes God perfected all his works, and the 10. Commandements are the rule of perfection, Gregor.so that all our works being done according to those there ariseth a frame, as it were, of 60. by the multiplying of 6. by 10. And to the fronts thus erected the court is apposed round about, to shew that there is a dilatation by love in those that stand up as glorious fronts in this building. For they that do good, or patiently suffer evill unworthily, that abhorre from injustice and wrong, and are remarkable for piety and righteousnesse, are goodly Note. frontispices of the Spirit: building, if they have a spacious court before them of love, out of which they are stirred up thus to live and do, but if in vain glory such do good seeking their own praise, and flee evill and wrong doing for fear, they are but fronts without a court, making indeed a glorious shew, but no true parts of this spirituall building, and therefore have only a temporary reward, credit, and estimation amongst men; which soon vanisheth, as a comet or blazing starre, and shall hereafter have no reward.

Obj. But how doth this that is said of a large place before those frontispices, agree with that which is said of the way that leadeth to life, which is straight and narrow?Matth. 7. 4.

Sol. As this way is said to be narrow, so it is also said, that Gods Commandements are not grievous, and thy Commandements are exceeding large, and 1 Job. Psal. 119. Matth. 11.again, my yoke is easie and my burthen light. The way is straight indeed at the first entrance, but whoso is once entred, shall finde it through the delight that he takes therein exceeding large and pleasant. Thus we see how a count, that is, latitude is before the front of Gods enecting, into which, yet the entrance is narrow. And this is said to be round about, not only in doing good, but also in setting forth that by preaching, which conduceth to the good of the soul, and bearing patiently wrongs offered. For as was said before of doing good, and abhorring from evill, if it be for praise amongst men, or for fear, here is a front without a court, so it is for preaching, if it be not in love, and patiently bearing with him that wrongs thee, if thou dost not inwardly hate him. For to tolerate the wrong doer, but to hate him, is not the vertue of meeknesse, but the covering of madnesse. And it is to be Tolerasse sed odisse non est virtus mansuetudinis, sed velamen suroris.noted, that he calleth the court, the court of the gate, for hereby it is shewed, that he who hath his heart inlarged by love, as hath been said, hath it extended to the very gate of heaven, although he cannot yet come thither, yet in desire he is there already, and looking at the recompence of reward there to be received, he is thus inlarged and not in any worldly respect, as Paul in fighting the good fight, and running the good race, and holding the faith looked 2 Tim. 4. 7. 8.at the crown of righteousnesse to be bestowed upon him. And our Lord seeks hereby to stir up to almes-deeds in secret, Matth. 6.

And from the face of the gate of the entrance, to the face of the porch of the inner gate, V. 15.were 50. cubits. Hereby it appeareth that the court hitherto spoken of was the inner court, the cutward being left to be spoken of, v. 17. Now from the gate with the fronts before spoken of, he returneth again to shew the space of this court to the entrance of the house, and saith it was 50. cubits, whereby is denoted the eternall rest, that they come unto, who passe through this court of love, being herein inlarged, as was before said. For that fifty setteth forth rest and joy to come may be gathered, because every fiftieth yeer Levit. 25.was to the ancient people of God a Jubilee, so that hereby it is shewed, that he, who passeth through the gate of faith, and hath his heart inlarged to love as hath been said, is now come to the entrance of Gods heavenly kingdom there to enjoy everlasting rest and comfort.

And there were narrow windows in the little chambers, and to their posts within the gate round about, and to the arches, and windows were round about unward, and upon V. 16.each post were palm trees. Vulg. for windows in the arches, hath windows in the thresholds round about, but the word foreign signifieth properly fasciculi, bunches or things bound together, and because a wall is bound together with morter, a wall, windows narrow without are said to be in the little chambers, to shew some light of knowledge and comfort in respect of the happiness to come, that they have, to whom Christ communicateth his love in secret, whilst they live yet in this world, it is but little in comparison of that which it shall be in the world to come, and therefore windows narrow without appeared. And there is light and comfort also to the posts or fronts, that is, to such as are conspicuous for the unblamableness of their lives, and good deeds, that have the court before them, although not so wholly given to divine contemplations, as some are. Lastly to the wals round about, that is, some of the common sort of whom no such notice is taken, yet this light is imparted also, and upon the post were palmes ingraven, to shew, that such have gotten the victory over the world, who by Gods grace have brought themselves to this that they can have patience and love in case of being wronged, and hearts, without fear of wanting afterwards, to give alms of that, which they have with a liberal hand. For of the faithful souls in long white robes washed in the blood of the lamb we read, that had palmes in their hands, when they were now come out of and had overcome great tribulations, Revel. 7.V. 17.

Then he brought me to the outward court, and loe there were chambers, and a pavement Part. 2.round about, and upon the pavement thirty Chambers. Hitherto the Lord hath been shewing Ezekiel the inner court, and the chambers, gates, porches, and fronts there; now he sheweth the outward court with the appurtenances thereof to v. 28. For chambers here the Vulg. hath gazophylacia, treasuries, and the word foreign signifieth either. And what can we better understand, saith Gregory, by Gregor.treasuries, then the Ministers of Christ, who are treasurers of divine learning and knowledge? wherein he speaks well, for every Scribe, saith our Lord, instructed to the kingdom of heaven is like unto an housholder, that out of his treasury bringeth forth things both new and old. But why are treasuries placed in the outer court, when as the common manner is to place them more inwardly, where they may be safest from theeves, and if the treasure of a Minister be knowledge, it is chiefly within? Sol. This is not done to shew their inward knowledge, which is in their breasts, but that, which they bring forth by preaching outwardly to the enriching of their auditors with knowledge and understanding Note. also. O that men would thus make account of knowledge, then would they Prov. 3.digg and search for it, as for gold, as is commanded, and such earthen vessels, as bring this treasure, should be highly accepted of amongst them for their preaching and writing, especially, that bend their studies to the inriching of their souls most in that knowledge, which of themselves by reading the holy Scriptures or hearing, preaching upon places plaine and easie they cannot attain unto, their feet surely should be beautiful upon the mountaines, whereby they go not only into particular congregations, as when they preach thus, but into all parts of the kingdom to make a more universal distribution of his treasure, as when they write. But for want of this consideration. Oh how lightly are the labors of such teachers esteemed of by most men, and therefore their books lye stil neglected as superfluous things.

To provesurther that divine knowledge is riches, the Apostle saith, Yee were enriched in word and in knowledge, and touching this of understanding things 1 Cor. 1.most mystical in the word as a degree beyond the knowledge of that which every man can attaine by reading, he saith, to one is given the spirit of wisdom, and 1 Cor. 12.to another of knowledge, wisdom being the treasure, of which we are speaking, viz. of understanding of these mysteries attained to by study and the illumination of Gods spirit, knowledge the understanding of these things by reading or hearing others, that open them.

To come now to the pavement round about, and the treasuries upon the pavement round about. By the pavement faithful hearers are set forth, who are firme as a pavement by faith and low by humility under their teachers, as being ready to be ruled by them, for so it is said, Obey them, that have the rule over you, and Heb. 3. 17. 1 Pet. 1.submit your selves, and of the faith it is said, To whom yee come as living stones and pretious, and of the pavement of the temple with Saphirs, see Esa. 54. And it is to be noted, that he saith pavements round about and treasuries round about, for it implyeth a treasury and a pavement, a treasury and a pavement between in the whole circuit, which is so ordered to shew, that the teacher should look at the lives of his auditors to direct his instructions and reproofes accordingly, being gentle and comfortable to his auditors wherein he seeth cause, but sharpe and terrible to the contrary. Againe it is thus ordered, that the preacher seeing, to what pretiousness through faith, humility, patience, and brotherly love he hath brought his hearers▪ or some of them by his teaching, if pride beginneth to arise in him for his gifts, he may speedily Note. suppress, if he be stirred to wrath he may keep it down by patience, if any other vice, be ready to break out in his life he may presently stop the course thereof, as being much ashamed to see those good things in others by means of his instructions, but the contrary in any kind in himself. For as it is a shame for an hearer after much good instruction not to be brought from the darkness of sin to be a childe of the light, so and much more the hearer being Turpe est doctori cum culpa redarguit ipsum.reformed, for the teacher to be deformed, the hearer by reproof amended, but the teacher depraved, for which it is commonly said, It is a filthy thing in a teacher, when the fault, which he reproveth in another, reproveth himself. For the number of the treasuryes 30. Gregory understands also hereby the ten commandements multiplyed by the Trinity, in the knowledge whereof all treasuries of wisdom and knowledge do consist.

And the pavement by the side of the gates over against the length of the gates was the V. 18.lower pavement, Or as the words will better bear, the pavement underneath, by which pavements understand, as before, godly hearers, by the gates preachers Eastward, Northward, Southward and Eastward, being compared to whom the hearers lye low in respect of their eminency, especially by preachers the Apostles so admirable in vertue being understood, as the twelve gates, Rev. 21. having upon them the names of the twelve Apostles to shew this. And they may aptly be represented by gates, because by them teaching in all Nations the Gentiles entred into the kingdom of heaven, and do daily enter, even all that by their teaching are converted.

Then the measured the breadth from the fore front of the lower gate to the front of the inner V. 19.court without 100 cubits eastward and northward. The breadth here spoken of being 100. cubits setteth forth perfection, so much as can be attained to in this life. For an hundreth is the number of perfection, as we may see where it is said, He that forsakes father and mother, wife and children, &c. shall receive a hundred fold in this life, For he cannot mean hereby, as the words sound, a hundred Matth, 19.wives for one, but the gift of perfection in his mind, whereby he despiseth the world, and having nothing wanteth nothing, but is as if he had all things through inward joy and contentation, looking at the happiness, in the way whereunto he now is, when his love towards Christ so greatly exceedeth his love of any earthly thing. The front of the lower gate, from whence this breadth extendeth to the inner courts front without, setteth forth faith, which is the beginning of perfection, and the other front without contemplation, both declaring themselves by outward signes, so that they are known to men, amongst whom such converse, faith by good works done without looking for the praise of men, and likewise contemplation, by sighs and groans, and signes of spiritual joy, outwardly expressed: for as good fruit shew a good tree, so these and other like external signes a perfect heart. And therefore both fronts are spoken of, because men can see no further, then to outward expressions, and when such are made and nothing but humility in those that make them, so far as man can see, here is the breadth of perfection. For the next words, towards the East and North, the East setteth forth the faithful ones of the Jews who are thus perfect, because Judea stood Eastward, the North those of the Gentiles, because they lived before, as it were in a frigid zone being farre from the Sunshine of grace and without all spirituall heate.

And the gate of the outward Court towards the North he measured the length thereof V. 20. V. 21.and the breadth, &c. the length fifty cubits, and the breadth twenty five. For the Chambers, three on this side, and three on that, he referreth us to the measures of those by the first gate, of which v. 6. whereby is intimated, that the same things were set forth by these, that were by those. But coming to speak of this gate he proceedeth not, as he did in speaking of the East gate there, for of that he only saw him measure the breadth of the threshold on either side, but here is the breadth of the gate and length thereof, the length, that is the heighth fifty cubits, and the br…dth twenty five, very large dimensions for a gate to enter by, but the South gate hath also the like, v. 25. whereby as well as by the North, yea by all the parts of the heaven the Gentiles, that were to enter, are set forth, Luc. 13. 29. and although Gregory, according to whom I spake before, will have the Jews set forth by the East gate, yet more probably all these gates of the outward court set forth the Gentiles coming to the faith from all parts.

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

And they went up unto it by seven steps. Of the stairs and degrees by which it was V. 22.ascended to the East gate of the inmost court, it was spoken before, v. 6. but the number is not set down, as here it is, and v. 34. speaking of the inner that is the middle court, the number of the staires are eight. By the seven steps or stairs, whereby we must ascend to come into the kingdom of heaven, the sevenfold grace of the spirit of God is set forth, which are said to be in Christ. 1. The spirit of wisdom. 2. Of understanding. 3. Of counsel. 4. Of fertitude. 5. Of knowledge. 6. Of truth. 7. Of the fear of the Lord. But herein, Esa. 11.as Gregory noteth, he numbreth by descending, for the fear of the Lord is the beginning of wisdom, although in Christ all these were together. But for us, we must come to them by ascending. 1. To the fear of God. 2. Because there is a false fear of God as well as a true, to that fear, upon which we are put by his truth. 3. Because this is not known by all men, we must have knowledge. 4. Because knowledge is of none availe in the pusillanimous and such as want courage to stand to the truth known, we must have fortitude. 5. Because we may in stead of fortitude without due advice and consideration fall into rashness, we must have counsel. 6. Because counsel is not, but in such as understand and can judge aright what is to be done in every case occurring, we must have a good understanding. 7. Because the perfection of all these lyeth in wisdom, which is an heart inlarged after inlightening to the love and desire of doing all things right, that God may be glorified, and we sanctified unto his kingdom we must have wisdom. For the eight steps, v. 34. it hath been shewed before, that eight is a number setting V. 34.forth everlasting life, and of our rising againe unto it, as Christ rose upon the eight day, as in this world the people of God rested of old upon the seventh, or as Gregory hath it, eight steps are said to be up to the gate of the inner Gregory.court, because he that having gone through the seven degrees before spoken of, which indeed will bring to heaven, aspires yet to higher wisdome, of which S. Paul saith, We speak wisdome amongst the wise, that is, the knowledge of more inward and mysticall things of God and of Christ, and attaineth 1 Cor. 2. 6.thereunto; whereas others, who are but babes, rest in milk, that is, the knowledge of things more easie, howbeit some blame is laid upon any that are such, where the Apostle speaking of mysticall things, saith, but ye are such as have Heb. 5. 12.need of milk, and not of strong meat, when as by reason of the time, ye might have been teachers of others.

And he measured from gate to gate 100. cubits. That is, from the north gate to V. 23.the east, and so much was it from the forefront of the lower gate, v. 19. to the forefront of the inner court without, upon which number enough hath been said there, which way soever the measure went in this court, it was 100. cubits from gate to gate a perfect quadangle, implying perfection in the true Christian, who loveth Christ above all worldly things.

And the chambers and entries thereof were by the posts of the gates, where they V. 38.washed the burnt-offering: vulg. and in the severall treasuries, there was a doors in the fronts of the gates: Hebr. and there was a chamber or treasury, and opening, on doors by the frontispices, or in the frontispices of the gates. By the treasury here understand, as before, the teacher, by the door in him, his mouth speaking and uttering the treasures of wisdome, which he hath within him, but this door is in the frontispices of the gates; the wisdome that he bringeth forth is out of the dictates of the Apostles, who are as gates, and their dictates set forth in their writings as fronts. Such teachers then as bring not proofs from the holy Apostles of that which they teach, are no treasuries indeed, neither to be so accompted, for they have no mouths in these frontispices, as all true Note. teachers have, thus Gregory; but what Pope or Papisticall teacher, that now is, is not condemned hereby to be no true teacher, &c. For instead of the Apostles dictates for the inriching of the souls of the hearers, they bring forth some apocryphals, some traditions of men, and some legends of lies, to the keeping of them poor and miserable in respect of true saving knowledge, or at the least corrupt glosses upon them; thus turning their sincere milk into poyson, and their silver into drosse, and mixing their wine with water, where they washed the burnt offerings, that is faithfull and true teachers, opening their mouthes to teach out of the Apostles, and other holy pen-men of the Word of God; and so laying open what perfection is required in the people of God: the godly hearers have tears hereby wrung from their eyes, to think, how short they come of that they should be, and the saints of God anciently have attained, they being so impatient in sufferings, when those were so patient, they so addicted to the world when those despised it, and they spending so little time in duties of devotion, when those spent so much. For the burnt-offerings were to be wholly offered, and the inwards to be washed; and such offerings Christians should be, as the Apostle exhorteth, saying▪ I beseech Rom. 12. 1.you that ye offer up your selves as a living sacrifice, but because they cannot, they wash with the tears of contrition, which come largely from them, or in their turning by repentance for their sinnes past, as the women that was a sinner, wept abundantly, so that with her tears she washed the feet of Christ, that soveraign Holocaust or burnt-offering for sin, by whom all the congregation of penitentiaries have remission, as was promised Levit. 4. 13. and was by that penitent sinfull woman performed, when the Lord said, many sins are forgiven her, for she hath loved much.

And in the porch of the gate were two tables on this side, and two on that to slay thereon V. 39. V. 40.the burnt-offering, the sin-offering and trespasse-offering, v. 40. and at the side without, as one goeth up to the entry of the north gate were 2 tables, and on the other side at the porch of the gate 2. tables. 41. Four tables on this side, and 4. on that, &c. What is V. 41.meant by the gate, hath been before shewed; when it is spoken of the divers gates about the courts, as here it is of the north gate in particular, viz. The holy Apostles by whom beleevers entred in to Christ, and the porch distinguished into two, the inner and the outer, is the word of God distinguished into two, the Old and New Testament, or the faithfull in the time of either, the two tables on this side set forth faith and a life led accordingly, two on that side, patience and benignity, as it is said, Love is long suffering and benigne. 1 Cor. 13.The tables in the porch without on this side, doctrine and prophesie, those on that side circumcision and sacrifice, for such are the tables, that are sit to slay sacrifices upon, under the Old Testament, such as imbraced the doctrines and prophesies therein propounded into their hearts, and outwardly conformed thereunto by circumcising and sacrificing; and under the New Testament, they that beleeve by a faith, wherein is life, and not by a dead faith, Jam. 2.and are not only patient of wrongs, but also benigne, doing good to those Rom. 12.that wrong them. The sacrifices slain upon these tables are burnt-offerings, those for sins and for trespasses, that is, those of the porch within for burnt-offerings, which were Holocausis, and these were whole bullocks burnt by fire, no part being reserved, the sacrifices for sins were for commissions of evill, and for trespasse, for omissions of good, called in Latine delicta quasi derelicta, left undone. These last were slain upon the tables in the outer porch, the other upon those in the inner, to shew, that more is required of the faithfull under the New Testament then of the faithfull under the Old, they were commanded only to give tithes and offerings, all the rest of their goods being reserved to themselves, and to give and send somewhat to the poor; but under the New Testament, He that will be my disciple must forsake all, saith Christ, and take up his crosse, & then an whole burnt-offering is slain, there being at the least a readiness and resolution so to do in the Christian, when he is thereunto called. Lastly, the tables are summed up together to be 8. for sacrifices of all sorts, 9. on one side in both porches, and 4. on the other. And this putting in five of all together, sheweth that even under the Old Testament as well as under the New the faithfull offered whole burnt-offerings, as well as other sacrifices; also by having in them the 4. and 4. that is, the eight things before spoken of, doctrine, prophesie, circumcision, and sacrifice, faith and a good life, patience and benignity, for all these must be, that there may be tables enough to slay sacrifices upon of all sorts. And an holocaust is not Note. only in leaving all, but being mortified to the world so, as that a man is dead to all sin, and offereth the tears of contrition to God for his sins both of omission and commission, of deed and thought, which also be set forth by sinnes and trespasses, as not only the faithfull under the New Testament, but also under the Old were bound to do. As one goeth up to the entry of the north gate; hereby the law being meant which causeth cold fear, as the north is cold.

And the four tables were of hewen stone for the burnt-offerings of a cubit and half V. 42.long, and as much broad, and a cubit high, whereupon they also laid the instruments, with which they slew the burnt-offerings. Having spoken of 8. tables by four and four, v. 41. 4. in the inner porch, and 4. in the outer, here to shew, that those within were for burnt-offerings, as the principall sacrifices, and most acceptable of all others; now for the dignity of these he resumes his discourse about them again, telling of what they were made, viz. of square stones, for so the vulg. Lat. renders it, although the word foreign signifieth, hewed, but the word hewed and squared, are so promiscuously used, that we may understand it of stones hewed on four sides, so that which way soever they beturned they stand and cannot fall, whereby is shewed the setled continuing of the faithfull in the way of righteousnesse, whether they be in prosperity or adversity, terrified by threatenings or allured by promises, for they have the four vertues before spoken of to stand upon, faith, a good life, patience and benignity. Of which Gregory bringeth Paul for an example, which shewed, Gregory.1. His faith, when he said, to me Christ in life and death is gain. 2. His patience, when he said, we hunger and thirst, and being cursed we blesse. 3. His life, in 1 Cor. 4. Gal. 6.saying, I am crucified to the world, and the world unto me. 4. His benignity, in saying, I shall most willingly bestow my self, and be bestowed in the service of your faith: 2 Cor. 12.for such a man stands firm, being neither puft up by prosperity, nor broaken by adversity, nor by perswasion drawn to evill, nor by threatning to forbear the doing of any good. For the length and breadth of such a table, it is said to be one cubit and half, the heighth one cubit, because the length setting forth long suffering, and the breadth, love, shew vertues, which are in a greater measure in the saints in this life, then the knowledge of heavenly things, set forth by the heighth which was of one cubit, as it was in Paul; for he speaking of himself and others abounding in love and patience, saith, so many of us, as …e perfect, let us be thus minded: but for knowledge, not as if I had Phil. 3. 15. V. 8, 9.attained it, or were perfect, &c. Loe one in length and breadth a perfect square, as long as broad, but not so high, the attaining to perfection in this being left, till another life. For the laying of the instruments, to slay the sacrifices, upon these tables, hereby can be nothing else so aptly set forth, as the Words of God, for the Word is said to be the sword of the Spirit, and sharper then any two Eph. 6. Heb. 4. 12.edged sword, and collations being made out of this, as slaying instruments lye upon these tables, when the faithfull have this word ready at all times to cut off temptations, as they be suggested, as Christ had when he was tempted by Matth. 4.the devill, and so prevailed against him.

And within were hooks an hand broad fastened round about, and upon the tables the V. 43.flesh of the offering. Vulg. Their lips were an hand broad, bent back inwardly round about. The Hebr. agreeth best with the New Translation, as not signifying a lip, but an hook of iron to hang flesh upon, for it is foreign with a prick in the right horn, not foreign with a prick in the left, which signifieth a lip. But for what reason the vulg. renders it so I know not, but for the rendring of it hooks turning inwardly round about the porch, where the tables were, there is good reason. For the flesh being cut out upon the tables, was most probably hanged off, as soon as it was cut out, till the last cut, the flesh whereof, lay still upon the tables, till it was taken from thence to be laid upon the Altar, and the parts hanged up upon the hooks most probably were the Priests parts, and if any others, that were for the sacrifice were to make room upon the table, hanged up also, they were taken down again and laid upon the table. By the hooks turned inward one palm, or span, as Gregory understands Gregor.it, which is the breadth of the hand extended from the end of the thumb to the end of the little finger; we may, saith he, understand the doctrine of the preacher stirring up to good works, which are done with the hand reflected to himself, which is, when he applyeth it so home to himself, that in doing good, he becometh as an hook to draw on others, and not by doctrine only, and that by doing all good things from the greatest to the least, from judgement, righteousnesse and mercy to the tithing of very mint and cummin, as our Lord teacheth. For the flesh of the offering, being upon the tables, this shewed, how that the flesh appeared to be mortified by the instruments to slay with before spoken of, that is, the word of God, they into whose hearts this word pierceth, being hereby made as square tables of stone standing firm in the state of godlinesse upon all occurrences.

And without the inner gate were the chambers of the singers in the inner court, which V. 44.was at the side of the north gate, and their prospect was towards the south, one at the side of the east gate, the prospect toward the north. By singers here we may understand the faithfull rejoycing in the grace of God in Jesus Christ, which makes them sing of mercy, according to that of David, I will sing of mercy and judgement, to Psal. 101.thee (O Lord) will I sing. But what is it that he saith the chambers of these singers were without, and yet in the inner court? were they without and yet within, how could this be? Sol. The faithfull, that have joy for the happinesse to come, which is their musick, are in the outer court, that is, the Church militant in person, but in desire and faith in the inner, that is, the Church triumphant in heaven, and therefore they are said both to be without and within. See this verified in Paul, saying, I have fought a good fight, I 2 Tim. 4. 41.have run a good race: now remaineth nothing for me but the crown of righteousnesse. He was without fighting and running, but within knowing by faith, that he had a crown there, of which he had now so great joy. For the situation of these chambers, or treasuries, as the vulg. renders it, they are said to be by the side of the north gate, their faces, or doors, whereby men entred into them being towards the south, yet one was by the east gate, the face thereof being towards the north. For the better understanding whereof, saith Lyra, it is Lyra.to be known, that these treasuries were four; two for the singers, and two for the priests, of which it is spoken, v. 45. 46. Where yet it is spoken of thus, one towards the south for the Priests, who kept the charge of the house, and of V. 45. V. 46.one towards the north for the Priests, the keepers of the charge of the Altar. Whereby it appears, that although it be said v. 44. One looking towards the north, it is not meant that this one chamber was of the singers also, for their chambers were by the north gate only looking to the south; this by the east looking to the north, of which it is again spoken, v. 46. and one chamber more is intimated to have stood by the north gate towards the south, v. 45. for some Priests, besides the chambers of the singers there here were then 2. chambers, and a chamber by the north gate, the face to the south, and one onelyonly looking north. It is not by any means to be yeelded, as Lyra yeeldeth, that there is any corruption in the Text, the word one, by the incurie or ignorance of the scribe, being put for two, seeing that in every copy it is one, and in every translation Greek and Latine, and for the Hebrew, Gods providence hath alwayes been such, that there was never any corruption herein, in the least word, such care hath been alwaies used in the writing of it out amongst the Jewes, who were the keepers of these holy Oracles, that if one letter were written wrong, the whole book was laid aside, as uselesse, unlesse for the teaching of children to read thereby. For the chambers then here spoken of with their faces towards the south for the singers, they were two, and they were placed right over against the south, as the south is opposite to the north, to shew further the comfortable estate of the faithfull in this life, for their looking towards God, and the happinesse to come, set forth by the south, from whence the warm gleams of the sun come comfortably upon those, that are in the north of this life, wherein there is sharp and nipping cold by many adversities and miseries. The other two are by the east gate, and look out towards the south, and the other towards the north, and were the one for the Priests of the house, the other for those of the Altar by the east gate, the one was to signifie the ministers nearnesse to Christ under the Gospell, even so near, that he makes account of them as of himself, witnesse that saying of his, He that heareth you, heareth me, and he that despiseth you, despiseth me, and again, whatsoever ye binde upon earth shall be bound in heaven: as he had power to forgive sinne, so communicating it unto them; and of his being set forth, as the east, enough hath been said before. But why doth this chamber or treasury look, or the faces stand towards the north? Sol. Because, as hath been before shewed, the north setteth forth the Gentiles in whom there was nothing but a chilly coldnesse, as of the dead, but they were sent forth from Christ, Eph. 2. 2.as the east where the Sun ariseth bringing heat and warmth. When he said, Goe ye, teach all nations, &c. for then they that were before dead in sinnes and trespasses, were by the grace of faith revived. And these Priests or Ministers be of two sorts, some keepers of the House; and some of the Altar, wherein it is alluded to the distinction of the Priests of old, some of whom were such as kept the watch of the Lords house in their course, and some offered the sacrifices, and these that offered, are said to be the sons of Zadok of Levi, because that Abiathar being by Solomon put from the Priests office, Zadok was set up in his stead to be Highpriest, and therefore his sons as the superiour priests served at the Altar, the other priests kept the house, that no unclean persons might enter. But hereby it was shewed, that under the Gospell the ministers of Christ should have a double work to do, one to preach and pray, which was as an offering of sacrifice unto God, according to that, Offer to Psal. 50. 2 Cor. 2. 15.God the sacrifice of praise, and to that of the Apostle, We are every where a sweet smelling savour unto God: and well may this be compared to that which was done upon the Altar, viz. burning and consuming flesh by fire, because by the Spirit going along with their preaching that which is carnall and fleshly in their auditours is consumed: the other of ruling by censuring grosse offenders, and absolving the penitent, and suppressing and stopping the mouthes of Hercticks, for thus the Church of God, which is his house, is kept, as it were with watch and ward. It may seem indeed, and so some conjecture, that two sorts of ministers are here represented, one of majores or greater, the other of minores or lesser ministers, the formen being over the house or Church to rule herein for the keeping out of hereticks, and grosse sinners, the latter for preaching. But this is improbable, both because preaching is the greater and more honourable work, as appears 1 Tim. 5. 17. and the first ministers of the Gospell had authority given them alike both to preach and rule, and Paul who was one of them, that had such authority, saith the dispensation is committed unto me, and woe is to me, if I preach not the Gospell; wherefore no minister is so to 1 Cor: 9.apply himself to ruling, as not to preach also, neither are any set up to preach, that may be denyed to bear a part in the government, seeing he who hath power in the thing, that is greater, doubtlesse hath power in the lesser pertaining to the same calling. And here it is to be noted, that they are all Priests both that govern and preach, that keep the House and serve at the Altar; to which also preaching is compared, 1. Cor. 9. They then that are Note. of another calling who take upon them to share in this government under the name of lay Elders, are intruders, and have no calling from God to this Office, whatsoever they have by men, which I would to God our civill rulers, or higher powers would seriously consider, and so I doubt not, but that they would be so far from being the authors hereof, as that they would rather put to their hands to pull down this mungrell government wheresoever it is set up, that the rulers of the Church might be wholly Church-men. Whereas it is added, these are the sons of Zadok of Levi, which come near the Lord to minister unto him; hereby is shewed, that all the ministers of Christ, who preach the Word, should be as Zadok, patternes of righteousnesse, as the word signifieth, for foreign of which it commeth, is righteousnesse; and to shew, that righteous ministers by preaching come to stand by the East gate, that is, Christ, and so to be nearest to him, and not so much by ruling, although this being well done is commendable also, as appeareth by his saying, that those of the sons of Levi came near to minister to the Lord, whereas the other priests had their chamber by the north gate near the singers looking to the south.

So be measured the court 100. cubits long and 100. broad foursquare, and the Altar V. 47.was before the house. This was the inner court, otherwise called the priests court, wherein under the open heaven they offered sacrifices upon the great brazen Altar, which it is here said, stood before the house, as there was another within the house of gold to burn incense upon. This court, as the house it self represented the Church under the Gospell, 100. cubies long, and 100. broad, intimating the long suffering and perfect patience of the faithfull in the length, and their perfect love and charity in the breadth, as being extended not only to friends, who are nearer, but also to strangers and enemies, as further off, for when our Lord commended unto us the love of our enemies after the example of God, he concluded, Be therefore perfect, as your Father Matth. 5.which is in heaven is perfect; and as hath been before shewed, 100. is the number of perfection. Whereas it is added, foursquare, this is not superfluously done, as it may seem, because that which is as long as broad is foursquare, as all men know, but to intimate besides the two graces already spoken of, patience and love, two more, faith and practice, and that then we are truly of this court, when we have all these proportionable one to another, according to the perfectest measure, a perfect faith first, and annexed hereunto as Note. much love, and to love as much patience, and to patience as much beneficence. For no man hath more true faith then he hath love, and no more love then patience in suffering wrongs and patiently suffering persecution, and no more patience then practice, fleeing the sins forbidden and doing the good commanded and acts of mercy towards the distressed and poor. For the Altar before the house, that is, the Brazen Altar, where on beasts were offered in sacrifice, hereby was shewed the consuming of the flesh & carnality in us by the fire of the Spirit, that we may enter into the kingdome of heaven, into which none shall enter, that are still flesh and bloud, although by the professing and preaching of the faith, they come to be of the inner court, for many, saith Christ, shall say, we have prophesied in thy name, and cast out devils; but Matth. 7. 21 Cor. 15.I will say unto them, Depart ye workers of iniquity, and it is expresly said, flesh and bloud shall not inherit the kingdome of heaven.

And he brought me to the porch, and measured each post, 5. cubits on this side, and 5. on that; and the breadth of the gate was 3. cubits on this side, and 3. on that. Vulg. V. 48.He measured the porch, so likewise Hebr. not post, and it is meant so much of the porch, as was on one side of the gate thereof, and so much as was on the other, the gate between the sides having two leaves, one 3. cubits and the other 3. By porta yet, saith Lyra, we are to understand postes portarum the posts on each side of the gate, but hereof he yeeldeth no reason, although I grant it may be conceived, that it was so, because otherwise we have not the full length of the porch, which was 20. cubits, there being in the measures here spoken of only sixteen cubits, for that the length of the porch was 20. is shewed v. 49. as the breadth of the Temple was, and there were posts, although V. 49.not here expressed, is shewed there also, and steps whereby to go up to the porch, as standing upon the top of mount Zion. For the measures of this side and that 5. cubits each of them, they together making ten, hereby the 10. Commandements may not unaptly be understood, and by the 3. and 3. cubits of the gates, the one the faith of the blessed Trinity, the Father, Son, and Holy Ghost, the other the three applications of the commandement against murther, against adultery, and against swearing. For whoso will enter into Matth. 5life must keep the Commandements both of the Old Testament and of the New, and he that beleeveth shall be saved, and true beleeving is in the Father, in the Son, and in the Holy Ghost, as in the form of baptizing, Mar. 16. For the length of the porch 20. cubits, and the breadth 11. Jerom will have Hieron.corruption hereby set forth in the best of Gods Saints in this life, yea even in those that carry a treasure in earthen vessels, the ministers of Christ, because 20. is two tens, and the number of two is never put to expresse good, but of one or three, and the number of 11. comes one short of 12. a perfect number, and therefore the Apostle Paul accordingly speaketh of himself, as is common to the least; In me, that is, in my flesh dwelleth no good: and, miserable Rom. 7.man that I am, who shall deliver me from the body of this death? But forasmuch as 10. is a number of perfection and in the number of twenty 20. ten is doubled and 11. includes 10. in it, and one more, and in him that had two talents we finde, that the number of two setteth forth good, in those also, that were called the 11. hour of the day, the number of 11. is commended unto us, I cannot subscribe to him, but rather conceive, that double perfection is hereby set forth to be in those, that are in the porch for a double righteousnesse. 1. Of imputation through faith in Christ. 2. Of sanctification, which is righteousnesse inherent by vertue of our regeneration, because of such as be regenerate, it is said, He that is born of God sinneth not, neither can he. And by the number of 11. perfect righteousnesse with the author 1 Joh. 3. 9thereof one God, unity in Trinity, of whom we have it, and not of our selves, Who cannot of our selves think a good thought. And there were steps, whereby 2 Cor. 3. 5.he brought me upto it. The vulg. because 8. steps or stairs were spoken of before, renders it also 8. in this place, but Heb. no number is set down. Hereby then is only intimated, that no man being converted commeth to the highest pitch of perfection at the first, but ascendeth towards this by degrees; first beleeving, but having some unbelief, for help against which he hath need to cry, as did the man in the Gospell, and being sanctified so, as that he hath need still with Paul, to beat down his body and to bring it into subjection, and 1 Cor. 9.to acknowledge, how short he yet comes of perfection, but constantly intendeth one thing, for getting that which is behind and pressing on to that, which is Phil. 3. 8.before, as the same Paul did. And there were pillars by the posts or fronts on this side and on that. According to this we read, that James, and John, and Peter were Gal. 2. 9.pillars, and the Church of Philadelphia was a pillar in the house of God, to stand Rev. 3. 12.without being removed any more. As the Temple built by Salomon had two pillars, Jachin and Boaz. so the Church or Congregation under the Gospell hath, Peter and Paul, James and John, yea all the Apostles in regard of whom the Church is called the ground and pillar of truth, standing fast and unmovable 1 Tim. 3. 15. Eph. 2. 20.in the truth for ever, for so did they, and so doe all, that are built upon them, whether particular Churches or persons imbracing the truth for them set forth, which should teach us, how to make sure to stand in the truth, and not Note. to be carryed away to errour, viz. By taking heed of those, that under pretence of S. Peters successours, and the Catholick Church draw away millions to damnable heresies, and trying them by the writings of the Apostles, as the Church of Philadelphia did these, that said they were Jewes, and found them Revel. 3. 9.lyers. For whoso doth thus, shall not be deceived, but easily finde them to be most dangerous deceivers, and blesse himself from comming in to have any part with them, as Jacob did from Simeon and Levi, because they are most Gen. 49.apparently degenerated from that which the Apostles and first Pastours of the Church were, who are commended to us by the name of the pillar of truth.