also shall be with them My dwelling shall be with them Mishcan signifies Habitaculum a Dwelling place God assures them here that though the Temple should be destroyed yet when Judah and Israel should be united they should have a Temple and Tabernacle not subject to destruction These words receive light from John Rev. 21.1 2 3. that when he saw the new heaven and the new earth and new Jerusalem coming down from God then he heard a voice saying Behold the Tabernacle of God is with men and he will dwell with them What John had in Vision lies yet under expectation for fulfilling Yea I will be their God and they shall be my people The Hebrew is I will be to them for a God and they shall be to me for a People Now I am as no God unto them and they are as no People unto me I have no true worship from them they have no special favour from me But I will be to them for a God eminently and they shall be to me for a People eminently They shall own me for their God in a singular manner and so will I own them for my people From these two verses I shall only give you this Observation That there be great and pretious Promises which concern the Jews yet unperformed The everlasting Covenant of Peace Christs being their King and Temple with many other the Jews expect the fulfilling of and so may we for God is faithful and will make good his word and the performance of them may be nearer at hand than is apprehended by most for Mr. Wall in his Considerations of the Jews conversion one saith understandingly God hath in our dayes arrested the Turks greatness abated the formidableness of the German-Austrian Beast revealed in a good measure the hypocrisie and lies of the false Prophet who hath his seat at Rome and hath brought to light the subtleties of Satan who had shifted himself into several dresses of pretended Reformation He is risen up like a mighty Giant against his enemies amongst us and elsewhere he hath pleaded his peoples cause so signally that all those but whose judgement it is to be wilfully blind will say The Lord is on our side c. Vers 28. And the Heathen shall know that I the Lord do do sanctifie Israel when my Sanctuary shall be in the middest of them for evermore THe end of Gods dealing so with the Jews is here laid down viz. Conviction of the Heathen I the Lord do sanctifie Israel God is said to sanctifie 1. When he separates things from a common to an holy use as time Joel 1.14 and the vessels of the Temple it 's self 2. When he makes persons really holy as Levit. 21.23 I the Lord do sanctifie them that is I do make them holy Both these wayes of Sanctifying may be the sense of this place God would separate them from the Heathens take them to be his people give them the means and make them effectual to their Sanctification When my Sanctuary shall be in the middest of them for evermore The Hebrew is When my Sanctification The Septuagint When my holy things shall be in the middest of them When Christ shall be their King set up His wayes and worship amongst them then they shall be sanctified So Oecolampadius Vbi christus cum suis verbum ejus ibi sanctificabuntur omnes qui Christi sunt When Christ is with his and gives them his word there all are sanctifyed which belong unto him Observe When the two Houses are united and have Christ amongst them with his Word and Worship they shall be holy and so holy that Heathens shall be convinced that God is their Sanctifier that he doth Sanctifie Israel Zech. 14.20 21. Joel 3.17 Rev. 21.27 CHAP. XXXVIII Vers 1 2 3 4 5 6 7. 1. And the Word of the Lord came unto me saying 2. Son of man set thy face against Cog the land of Magog the chief Prince of Meshech and Tubal and prophesie against him 3. And say Thus saith the Lord God Behold I am against thee O Gog the chief Prince of Meshech and Tubal 4. And I will turn thee back and put hooks into thy chawes and I will bring thee forth and all thine army horses and horsemen all of them clothed with all sorts of armour even a great company with bucklers and shields all of them handling swords 5. Persia Ethiopia and Lybia with them all of them with shield and helmet 6. Gomer and all his bands the house of Togarmah of the North quarters and all his bands and many people with thee 7. Be thou prepared and prepare for thy self thou and all thy company that are assembled unto thee and be thou a guard unto them THis Chapter and the next do treat of Gog and Magog who were Nations against the people of God This 38. Ch. is a Prophesie against Gog wherein is set forth 1. What and by whom the people of God were to suffer to the 18. verse 2. Gods dealings with Gog and the event thereof to the end of the Chapter Lest the Jews should presently have looked for the fulfilling of those great Promises in the former Chapter concerning the uniting the two Houses and Messiah to be their King and the great priviledges they should have thereby he tells them here of great Calamities which they must look for of sad times and heavy judgements which should befal their enemies This in general now to things more particular Vers 2. Son of man set thy face against Gog. There be great variety of Opinions concerning Gog and Magog The Jews affirm them to be the Scythians which live near Caucasus and the Caspian Mountains Some understand by them the Roman Emperors and Empire Some the Pope Some the Turks and Saracens Some the Gothes Some Hereticks Some all the Persecutors of the Church Others Antichrist Some Interpreters understand the affliction of the Jewish Nation by the Successors of Alexander which possessed Asia minor and Syria Junius hath laboured to give light here and tells us That Gog is the name of a Nation derived from Gyges or Gog the servant of Candaules King of Lydia whom he kill'd and marryed his Queen naming the Land Gygaea or Gogs Land which saith he is Asia the less and Syria where was a City call'd Gogs-City These Nations should infest the Jews which were held by Antiochus Seleucus Demetrius and Nicanor Bibliander and Bullinger interpret this Prophesie literally of Alexander and his Successors especially of Antiochus Epiphanes King of Syria who as you find in the Macchabees did greatly afflict the Jews and specially of Antichrist and his members A-lapide denies this Prophesie to concern Alexander the Kings of Syria and Egypt because the Jews never conquered them though they had some notable Victories over them and had they had such a destruction as is spoken of in the end of this Chapter Josephus who was an exact observer of Jewish affairs would have mentioned it Neither did
of this Temple and the Saints in Gospel-times being victorious and flourishing are to be the ornament of the Church Rev. 7.9 I beheld and loe a great multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb clothed with white Robes and Palms in their hand Psal 92.12 The righteous shall flourish like the Palm-tree Rev. 3.12 Him that overcometh will I make a Pillar in the Temple of my God and he shall go no more out Vers 19. An hundred cubits East-ward and North-ward The Floor or Pavement of the peoples Court was an 100. cubits square Vers 20. The measures of the North-gate the Chambers Windows and Arches thereof were after the measure of the first Gate vers 21. that is after the measure of the Gate that looketh toward the East vers 22. Vers 23. The Gate of the Inner Court was over against c. There were Gates in the Priests Court and Gates in the Peoples Courts and they were one over against the other and a 100. cubits distant each from another Vers 24. After he brought me toward the South When we are in Temple-work we must move according to the mind of the Master-Builder and not of our own heads Behold a Gate towards the South The measures of this Gate the Posts Windows and Arches vers 25 26. were as the former measures of the Gates they were uniform Vers 26. The South-gate had 7. Steps to go up to it and so had the North-gate vers 22. and the East-gate had it's Stairs See before v. 6. Vers 27 28. The Prophet from the outward Court is brought to the Inner Court and first to the South-gate and the measures from Gate to Gate as before were an 100. cubits and the measures of the little Chambers Posts Arches and Windows belonging to the South-gate vers 19 30 31. to the Eastgate vers 32 33 34. and to the North-gate vers 35 36. were the same and without difference There was neither defect nor excess in these measures but equality Vers 37. The going up to the North-gate of the Inner Court had 8. Steps so had the East-gate vers 34. and the Southgate vers 31. The Gates of the Outward Court had but 7. Steps The people that came thither were to be holy but the Priests who came into the Inner Court were to be more holy They who are nearest God should be most holy They are to be a step at least above others Vers 38. The Burnt-offering was washed Some by this washing of the Burnt-offering do think Baptism to be prefigured which denotes the washing away the filthiness of sin by the bloud Christ It may note out to us the purity of that which is to be presented to the Lord Nothing unclean will be acceptable to hâ—m Vers 39. Of the Table-offerings and Sacrifices From the beginning of the 39. vers to the 44. Ezek. tells you of the Tables seen in this Temple their number situation description and use Their number was 8. some make them 12. Their situation was by the side of the Porches and Gates 4. on one side and 4. on another side For the description of them They were of Hewen stone a Cubit and half long a Cubit and half broad and one Cubit high The use of them was to slay the Burnt-offering the Sin-offering and the Trespasse-offering thereon and to lay their flesh thereon It 's not to be imagined that under the Times of Christ the Jewish worship should be revived These expositions of Tables Offerings and Sacrifices import some other thing viz. the good and plentiful provision should be in the Gospel-church Isa speaks of the same Chap. 25.6 The Lord of Hosts shall make unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined And Isa 55.1 2. Christ hath water wine milk bread and fatness in his house The Gospel is call'd A great supper Luk. 14.16 There was variety of dainties to satisfy the souls of his Ps 22.36 The meek shall eat and be satiâ—fied Christ hath a table well furnished Prov. 9.2 Luk. 22.29 30. I appoint unto you a Kingd me as my Father hath appointed unto me that ye may eat and drink at my table in my Kingdome It 's a Marriage Supper Christ prepares for his Rev. 19.9 In the New Jerusalem is a Tree of Life which bears 12. manner of fruits and yields her fruit every month Of the Singers In the 44. vers and onely there the Singers of this Temple are mentioned There were Chambers of Singers There were Singers in Salomons Temple 1 King 10.12 2 Chron. 5.12 and the number of them was great 1 Chron. 25. and they were to sing praises daily 1 Chron. 23.30 Some play'd on Instruments some sang with Voices Some conceive the Israelites had a part in the Instrumental-musick but none in the Vocal that was performed by the Levites onely Less then 12 their number was not at any time Lightfoot on the Temple but they might be as many as they would above 12. These set out the Spiritual Joy and Songs should be in the Church of Christ Isa 65.14 17 18. Behold my servants shall sing for joy of heart For behold I create new heavens and a new earth Be you glad and rejoyce for ever in that which I create For behold I create Jerusalem a rejoycing and her people a joy Her walls shall be salvation and her gates praise Isa 60.18 In this Jerusalem will be an Holy Priest-hood to offer up Spiritual praise 1 Pet. 2.5 The Revelations speaks of Singers Chap. 14.1 3. There were 144000 stood on Mount Sion singing as it were a new song And Chap. 15.2 3. Those that had gotten the victory over the beast and over his image and over his mark and over the number of his name sung the song of Moses and of the Lamb. Conquerors are full of joy and much in singing praises especially Spiritual Conquerors Such are they who the Apostle John saith shall reign with Christ 10â—0 years for they shall be Priests of God and of Christ Rev 20.6 And wherefore Priests but to offer up Spiritual Sacrifices to sing forth the praises of God and Christ who hath advanced them to a reigning condition Vers 45 46. Of the Priests This Temple had it's Priests who were The keepers of the charge of the house vers 45. And keepers of the charge of the Altar vers 46. In time of the Tabernacle there were men appointed to take charge of it and the things pertaining to it Numb 3.25 There were 8600. to keep the charge of the Sanctuary vers 28. And what many of them did you may see 1 Chron. 9.27 28 29 30 31 32. Chap. 23. 27 28 29 30 31 32. So in the Temple of Solomon the Priests had the charge of the things thereof 2 Chro. 13.10 11. When Vzziah went into the Temple
Institutions of Christ shall we Symbolize with them in the Superstitions of Antichrist Fidel bus fas 〈◊〉 est uâ—â—â—oâ—ymâ—â—o ostendere sibi cumsuâ—e stitioâ—s esse con sensum in Ps 16. Judicious Calvin saith it is unlawful for Beleevers to manifest by any Rite that they Symbolize with superstitious ones Mr. Paget tels us that Temples wherein Idols and Idolatrous Service are still retained and dayly practiced cannot lawfully be frequented nor walked in In his arrow against separat pag. 319. because of of the wo incurred by reason of scandal Mat. 18.7 Marcus Bishop of Arethusa having pul'd down an Idolatrous Temple at the command of Constantine and being put upon it by Julian Theâ—dor l. 3. câ—p 6. juxta 〈◊〉 either to build it up again or pay for building of it he denied both a small summe was demanded his answer was it is as great wickedness to give a half-penny towards such a work as to give the whole he suffered great tortures rather then he would contribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one half-penny to promote Idolatry Arrow against seperat pag. 253. and the forenamed Paget holds it to be the dutie of a Christian man rather to die then give any thing for the furtherance of Idolatry though it were but a half-penny De cerona militis Tertullian defends and commends the Christian Souldiers that would not wear a Crown of Laurel like the Heathens and Rhenanus in his argument before that Booke of Tertul. saith curandum fuit Christianis ne profanis Ethnicorum ritibus subscribere viderentur Mor. same quam Idolâ—thritist esci August de â—ono conjugâ—l c. 16. It concerned the Christians to take heed of complying with their Rites Another of the Fathers saith it were better to be starved to death than to eat things offered to Idols Those take part in the ceremonies of Idolaters offer to Devils and joyn themselves to the service of Idols 1 Cor. 10. Reader it is dangerous to Symbolize with the Superstitions Rites and inventions of men Do not Judaize do not Gentilize do not Romanize but see you Christianize Nothing in Worship pleaseth God but what is his own what man brings is spurious pollutes his Ordinances and frustrates his commands Math. 15.6 That comes from God is set up by him carries to him is pure and approved of by him False Worship and mixtures with the pure Ordinances of God are as smoak to his eyes Vineger to his teeth Ezek. 8.6 an abomination to his spirit and when they come into his Sanctuary he goeth out of it and far from it God had chosen Sion to dwell in Psal 132.13.14 Ezek. 9.3.11.23 There was the glory but when the people grew prophane the Princes and Priests corrupted his worship then the Glorious Lord and Glory of the Lord left them Gods Worship is his Name and that is so dear unto him that he will not endure any humane mixtures therewith but shew vehement Indignation against them Hos 4.15 Ier 23.16 Per ministeristerium verbale saith Boderianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh in critica sacr service of the word id in Rom. 12.1 if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the milke of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it the service of the Word and had rather mens souls and bodies should perish then his Name be polluted go ye serve every man his Idols but pollute ye my holy Name no more c. Ezek. 20.39 Keep off therefore from false Worship and mixtures of men you are not to come there you are not to hear those teach such things but to decline them as Serpents in the way and as poyson in your meats you are to feed on nothing but the sincere milk of the Word and to Worship God only with * Word-service Rom. 12.1 Such as is appointed and ordered by the Word not contrarie to or besides it The jealousie of the Lord about matters of his worship appeared eminently in Ezekiels Temple which represented the Church under the Gospel where nothing was to be of the Priests devising but the Rule was they shall keep my Laws and my Statutes in all my Assemblies and they shall hallow my Sabbaths Ezek. 44.24 The Assembiles are the Lords in them must be not mens but his Lawes and Statutes otherwise his Assemblies are robbed and wronged his Sabbaths polluted and profaned Some say Imperium sequitur Ecclesia the false Church may but the True Church sequitur Christum It follows Christ His sheep hear his voice and not Strangers They say Christ we know and Paul we know but who are you They will not comply with false wayes and mixtures but stand for pure worship and pure Ordinances Vt caelâ—m tâ—rrae m scerâ— contingu merito tatâ—m pluâ—â—s esse nobis debet sincâ—rus Dei cultas sacâ—o sancta eâ—us veritas in quo nobis repoâ—ta est 〈◊〉 â—â—â—u quam ceâ—tam â—undi Câ—lv Epist Com. in Tot. Col. 2 â—â— saying Let heaven and earth be confounded yet the sincere worship of God and his holy Truth in which eternal life is laid up for us deservedly ought to be and shall be more dear unto us then an hundred worlds Happie be the souls are so resolved they will buy the Truth what ever it cost them and it will be no Symonie they shall find in Gods pure wayes where nothing of man is Gods gracious presence large discoveries of himself transformation into his Image intimate communion with him sensation of his goodness strong consolations and increasments with the increases of God which will make all losses and sufferings and fit men for the New heavens new earth wherein shall dwell righteousness which the Lord hasten and for which let us beleevingly and patiently wait giving diligence that we may be found of him in peace without spot and blameless Reader if thou hast found any benefit by the four former parts uppon Ezekiel or shalt gain any by this give God all the Glory who hath led me through the difficulties and depths of this Prophet and vouchsafe him an interest in thy prayers who hath spent his strength for thee and be at some pains to read what he hath taken much and long paines to write The faithful God who makes good his promises put his spirit into thee and cause thee to walk in his Statutes to keep his Judgements and do them So prayeth He that affactoinately desireth the spiritual and eternall good of souls W. G. The 1th of the 3d. Month. 1662. ERRATA PAge 5 in marg r. Junium p 6 l 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 6 l 24 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10 l 18 dele are p 13 l 32 r. Psal 90.11 p 23 l 29 r Taphanehes p 24 l 2 r. this l 21 put the comma after nigra p 30 l 26 r. brake 32 l 23 r Noak p 50 l 21 r. bejad l 27 r. Oecolampadius p 56 l 19 r. Akdir
14.20 21. There shall be no Canaanites then in the house of the Lord of hosts Then shall be the new Heavens and new Earth wherein shall dwell righteousness 2 Pet. 3.13 that is Righteous persons such as shall do righteous things for there shall be no exacting no violence no destruction but salvation and praise Isa 60.17 18. There shall the righteous flourish Psal 72.7 Fourthly Observe We ought to think and speak honourably of the Patriarchs Prophets Apostles and Saints of God God thought and spoke honourably of David of Jacob He calls them His servants that is an honourable Title which he gives them Fifthly Observe The Jews and their Posterity shall inherit their Land again become a Kingdom and continue so under Christ for ever They and their children and their childrens children shall dwell in the Land and my servant David shall be their Prince for ever All other Kingdoms have been shaken broken but this shall abide Daniel speaks of it in his 2. Chap. ver 44. The God of heaven shall set up a Kingdom which shall never be destroyed and the Kingdom shall not be left to other people but it shall break in pieces and consume all these Kingdoms and it shall stand for ever Revel 11.15 The Kingdoms of this World must become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever Vers 26 27. 26. Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them and I will place them and multiply them and will set my Sanctuary in the middest of them for evermore 27. My Tabernacle also shall be with them yea I will be their God and they shall be my people HEre are more Promises given forth to the houses of Judah and Joseph being gathered out of the Nations and united into one house As 1. Of a Covenant of Peace 2. Of placing or disposing them 3. Of multiplying of them 4. Of God's dwelling amongst them Vers 26. Moreover I will make a Covenant of peace with them The Hebrew is I will strike or cut a Covenant with them Caratti lahem berith shalom Carath signifies to cut and to cut off by death 1 Sam. 31.9 the Philistines cut off Sauls head And 1 Sam. 28.9 Saul cut off those had Familiar-spirits and the Wisards out of the Land also to cut off from place and power as 1 Sam. 2.33 But when it 's joyned with Berith it alwayes signifies to strike or make a Covenant because it was a custom when they made Covenants to kill some beast or other cut it in the midst and pass between the parts thereof manifesting by so doing that if they brake Covenant they deserved to be cut in pieces Gen. 15.9 10 18. Jerem. 34.18 This practise was among the Heathens who cut a Swine in pieces Stabant caesâ firmabant faedera porcâ Virg. Aeneiad lib. 8. pass'd between them and so made Covenants The Covenant here which God would make with the two houses was a Covenant of Peace The word for Peace is Shalom by which the Hebrews understand not only outward quietness but all kind of outward happiness Hac voce appellant quicquid in bonorum censu habetur hoc est quicquid expeti aut optari potest Grot. Whatsoever they count in the number of good things and desirable that they comprehend under the name of Peace and when they wish all happiness to a man they wish him Peace Maldonate tells us that the Covenant of Peace here is the Gospel wherein we see Christ hath pacified all things by the bloud of his Cross Coloss 1.20 And Lavater saith it 's call'd a Covenant of Peace Quia Christi merito pax inter Deum nos constituta est not only outward but inward Peace The Jews had some Peace at their return out of Babylon but in the time of the Macchabees they had long bitter and bloudy Wars When Christ came there was Peace for a time but not long after his death they and their Nation were destroyed by the Romans The Covenant of Peace here is promised to the two houses who were not then but still are to be united and when they shall be united God will make good his promise He will strike a Covenant of Peace with them which shall not be for a few years but as it follows It shall be an everlasting Covenant with them God will not make a Truce with them for dayes months and years but a Covenant for ever The Jews opposed Christ when he came first and had little outward or inward Peace but when he shall reign over both Houses they shall have everlasting Peace And I will place them In the Original it is Vnethattim Et dabo eos I will give them Piscator confesses he doth not ken the sense of these words Ghappe he saith this is it I will place them in the holy Land Vatablus is of the same mind interpreting them thus I will place them in my Land The Chaldee is Benedicam eis I will bless them And Mariana to that purpose saith Dabo eis sc Benedictionem I will give them a blessing The Vulgar is Fundabo eos which Pinus expounds thus I will place them in a firm Land where they shall have a solid foundation Oecolampadius more fully Dabo eos tali conciliatori qui est mea benedictio in gentes I will give them to Christ whom I have promised to be a blessing to the Nations which sense I conceive the best for he spake in the verse before of dwelling in the Land where their Fathers dwelt In that Land God would give them to Christ And multiply them This multiplication is not only in a Natural sense to be taken but in a Spiritual also Non tam secundum carnem quà m secundum spiritum promittit augendum Israelem saith Lavater Their increase will be great and they shall be Believers Sutable to which is that in Isa 54.13 All thy children shall be taught of the Lord and great shall be the peace of thy children And will set my Sanctuary in the middest of them for evermore The word for my Sanctuary is Mickdashi which Montanus renders Sanctificationem meam My Sanctification The Chaldee and others call it Sanctuarium meum My Sanctuary The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My holy things Mariana saith Ecclesiam My Church After the return of Judah and Benjamin from Captivity they had the Temple rebuilt which in process of time was utterly destroyed but here the Lord speaks of setting his Sanctuary in the middest of the two houses being united God will have his Church and Worship eminently amongst them Oecolampadius saith Non aberit Templum divinitatis Christus Jesus They shall not be without a divine Temple viz. Christ Jesus He shall be the Temple amongst them Rev. 21.22 And as he shall be their Prince for ever so shall he be their Temple and Sanctuary for ever Vers 27. My Tabernacle
professes that neither by his own study aid of Ministers or by his own reading he attain'd any help in Aedificio hco intelligendo but only what he had from Heaven and of himself he saith Chap. 45. Hoc loco praecipuè pauperem meum intelligentiam profiteor Hujus loci mysteria tacitus vereor c. It is good to tremble at the Word of God both what we understand and what we understand not for all is of equal authority and to him that trembles thereat the Lord looketh and will let in light The Vision is dark but God dwells in darkness the Temple and City are dark but Jehovah-Shammah The Lord is there whom we most humbly desire to let out some beams of light whereby we may come to understand something of the incredible sweetness of these dark and deep things It 's not to be expected that I should proceed here as in the former Chapters by speaking to every verse Some I shall pass over Oecol in c 42. and say with Jerome Scio quod nescio Some would have this Temple represented to Ezekiel to be that built by Zorobabel and the Jews after the Captivity but there is much to be said to prove it not to be so 1. That Temple was built in Jerusalem in the place where Solomon's Temple stood but this Temple Ezekiel saw was to be without the City as Interpreters observe from the 45. and 48. Chapters 2. That Temple was for the two Tribes of Judah and Benjamin This of Ezekiel is for the whole body of the Jews all the Tribes are mentioned Chap. 47 48. And strangers had Inheritance here amongst the Israelites Ch. 47.22 Which was not so in Moses Solomon's or Zorobable's time 3. In Zorobabel's Temple there was no such River nor Trees yielding new fruit every moneth as is spoken of Ezekiel's Ch. 47.12 4. God promised Ch. 43.7 to dwell among the Israelites of this Temple for ever which cannot be verified of Zorobabel's Temple and City for the Lord forsook both and delivered them up to the Romans who destroy'd them 5. The Temple our Prophet speaks of was not to be defiled nor the holy Name of God by the House of Israel which should then be Chap. 43.7 8. But Zorobabel's Temple was defiled as you may read in the Macchabees and the Jâ—ws who returned from Babylon defiled the Name of God by their Iniquities as appears Neh. 13. 6. The twenty five thousand Reeds being the length of the holy Portion offered to the Lord and the breadth ten thousand Reeds Ezek. 45.1 cannot be understood of any City or Temple which the Jews should build after their captivity for the twenty five thousand Reeds make forty five miles in length say some fifty and upwards say others and the ten thousand sixteen or eighteen miles in breadth never was any such City built There be many other things differing from what was in Moses Joshuah and Solomon's dayes The measures differ much from those of the Tabernacle and Temple The Land was not divided in Joshuah's time as here it is to the Tribes The Priests and Levites had no portion of Land as here they have There was no such Portion or Oblation for the Prince Their Sacrifices and Oblations are not after the same manner The Altar Chap. 41.22 differs from the Altar of Incense Exod. 30 2. The cleansing of the Sanctuary and putting the bloud of the young Bullock upon the posts and corners of the settle of the Altar Chap. 45.18 19. is a new Ordinance not to be found in Moses Law In Ezekiels division of the Land were no Cities of refuge appointed there would be no need of them Ezek. 44.25 This Vision therefore points out the Introduction of a better hope viz. the Church of Christ under the Gospel Alapide tells us that many Rabbins and Jews referr this Temple and City to the Messiâ—h expecting that he should build them and because this third Temple and new City are not yet built they think the Messiah is not yet come Quod Messias nondum venerit quia tertium Templum nondum est aedificatum In Apocal. 12. Sect. 33. This argument was objected by the Jews to Galatinus who answers it in his 5. Book Ch. 10. and concludes thus Jerusalem Templum de quibus loquitur Ezekiel mysticè intelligenda esse Of that mind is Viega who saith This Vision of Ezekiel's Temple and City nullo pacto ad materialem illam Hierosolymorum Vrbem Templumque illud à Salomone aedificatum sed ad Ecclesiam à Christo in terris fundatam pertinere atque adeo non mysticè sed secundum litteram omnia quae de ejusmodi aedificiis à Propheta describuntur de Ecclesia esse intelligenda quamvis in multis ad Civitatem illam materialem Templumque Salomonis fiat allusio It 's conceived therefore that in this Vision is represented the restitution of the Jewish Church their Temple City and Worship after the captivity not simply but as they were Types of the Church under the Gospel for as we must not exclude these so we must know this is not the principal thing intended That which the Vision doth chiefly hold out unto us is the building of the Christian Temple with the worship thereof under Jewish expressions which began to be accomplished in the Apostles days Act. 15.16 And that the spiritual Temple consisting of believing Jews and Gentiles is chiefly intended we may see from that correspondency between Ezekiel and John in his Gospel and Revelation There be many parallel places in them as Ezek. 37.22 Compared with Joh. 10.16 37.27 Rev. 21.3 Ezek. 38.2 Rev. 20.8 39.1 40.2 Rev. 21.10 40.35 Rev. 11.1.21.15 43.2 Rev. 1.15.14.2 47.1 2.12 Rev. 22.1 2. 48.1 2 3 4 5 6 7. Rev. 7.4 5 6 7 8. 48.31 32 33 34. Rev. 21.12 13 16. There is one thing more also intended viz. the restoring of the Christian Church after its Apostasie and suffering in Spiritual Babylon under Antichrist Many are the breaches rents and ruines of the Christian Church to this day and we may see the Tabernacle of Christ is fallen But it is expected that he Whose appearance was like the appearance of brass with a measuring line in his hand Ezek. 40.3 should come and raise it up and build the ruines thereof bringing in the fulness of Jew and Gentile that so the state of the Church may answer those Prophesies made of it Isa 60.17 18. Ezek. 45.8 There shall be no violence no oppression by Princes or others Hitherto there hath been little else but oppression in all lands and the new Heaven and new Earth wherein dwells Righteousness have not yet been created but are to be expected as things intended in this Vision Vers 1 2 3 4. 1. In the five and twentieth year of our Captivity in the beginning of the year in the tenth day of the moneth in the fourteenth year after the City was smitten in the self same day the hand of the Lord was
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 glory 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 dâ—d The Prophet was in Babylon when the City was destroyed he did not put forth a finger towards destruction of it he onely 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 that 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 â—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. out 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
of Ahab Jezabel and the instruments they set on work but in this new Political estate it must be otherwise Isa 60.18 Violence shall no more be heard in thy land wasting nor destruction within thy borders Execute judgment and justice Princes and Magistrates are God's deputies they ought to be like unto him and to act for him they should be men of knowledge able to judge in controversies to discern where the right lies Deut. 1.16 17. And men of courage to rule for God executing judgment and justice impartially As David did 2 Sam 8.15 He raigned over all Israel and executed judgment and justice unto all his people and this was one of his last words He that ruleth over men must be just ruling in the fear of God 2 Sam. 23.3 And when men rule so there will be no place for injustice and oppression Such we have warrant to expect for the Lord hath said I will make thine officers peace and thine exactors righteousness Isa 60.17 Take away the exactions from my people The Vulgar reads the words Separate confinia vestra à populo meo Separate your confines from my people When Princes and great men have fields and inheritances lying near to their inferiors grounds as Ahabs did to Naboths they covet the same and find out ways to get the same and in time eat up their possessions therefore to prevent this the Lord calls upon them to separate their borders from their neighbours Junius and Polanus read the words Tollite depastiones vestras They force men out of their houses and inheritances as it is Mic. 2.2 They covet fields and take them by violence and houses and take them away So they oppress a man and his house even a man and his heritage These were exactions as we read it And of the great ones exactions you may see 2 King 15.20 Ch. 23.35 sometimes under pretence of law and necessity they did exact of the people But these must cease and when the new heavens and new earth come there shall righteousness be in them no exaction or oppression 2 Pet. 3.13 Vers 10. Ye shall have just ballances In this and the other two verses Ordinances are given out about Weights Measures and Money 1. Concerning Weights the ballances must be just In former days they did pervert or falsifie the ballances by deceit Amos 8.5 Which was abomination to the Lord Prov. 20.10 There was a law in Deut. against the same Chap. 25.13 14 15. it was against diverse weights and diverse measures tying them to one and that perfect and just so here just ballances are required God wouâ—â— have the people just and equal in their dealings not defrauding one another A just Ephah and a just Bath c. The Measures of the Hebrews were of dry liquid things both which are here mention'd To begin with the Homer which was the greatest measure they had and signifies an Heap it held so much Some make the quantity to be what a Camel or an Asse could bear and carry The Homer is the same with that measure call'd Cor or Corus as the 14. verse shews each of them containing ten Baths or ten Ephahs A-lapide makes the Bath and Ephah to contain three Bushels a piece and so the Homer to be thirty Bushels But if we make Mâ—dius to be but half a Bushel then the Ephah and Bath contain one Bushel and an half a piece and the Homer fifteen But Ainsworsh upon Levit. 27.16 makes the Homer to be ten Ephahs that is ten Bushels so that the Ephah and the Bath held the measure of a Bushel The Ephah was a measure for dry things Wheat Barley Meal Flower 1 Sam. 17.17 Judg. 6.19 Num 5.15 And it was the common-measure reliquarum omnium mensurarum quasi fundamentum There is a seeming contradiction between what you have in Exod. 16.36 where it 's written An Omer is the tenth part of an Ephah and what you have here in Ezek. who saith An Ephah is the tenth part of an Homer For answer Know the words Omer and Homer in the Hebrew differ The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer with Ain which signifies an Handful Levit. 23.10 Ye shall bring a sheafe of the first fruits The Hebrew is an handful an Omer It 's conceiv'd the wheat beaten out of that sheafe did fill the Omer which contain'd above a pottle about five points and so was the tenth part of an Ephah which contain'd of our English-measure seven gallons and an half which makes our Bushel The second word Homer is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth and is that great-measure containing ten Ephahs of which is spoken The measure call'd a 〈◊〉 was of liquid things and contain'd as much as the Ephah seven gallons and an half the tenth part of an Homer Wine and Oyl were usually measured by it as 2 Chron. 2.10 Ezra 7.22 In Isa 5.10 we find these words Ten acres of vineyard shall yield one Bath God would so blast their vines that ten acres planted with vines should not yield ten gallons they should fill but one Bath and the seed of an Homer that is ten Bushels should yield an Ephah that is one Bushel Here the Bath is the measure of Wine and the Ephah the measure of Corn. And the Shekel shall be twenty Gerahs Having spoken of the measures he proceeds to the Money that it might be of a just value The Shekel must be twenty Gerahs a Gerah was to weigh sixteen Barley-corns so that twenty Gerahs amounted unto three hundred and twenty barley corns and so much the Shekel was to weigh of it was spoken Chap. 4. v. 10. 8.60 Shekels made the Maneh or pound Some pieces of their money were twenty Shekels some twenty five some fifteen and these together made their Maneh First Observe Princes and Magistrates commonly are covetous and cruel The Princes of Israel used violence and spoil they exacted upon the people Zeph. 3.3 Jerusalem's Princes were roaring lyons her Judges evening wolves they were greedy of the prey Nero was a lyon to the people of God 2 Tim. 4.17 Nebuchadnezzar was both a lyon a bear and a dragon Jerem. 51.34 saith Jerusalem He hath devoured me he hath crushed me he hath made me an empty vessel he hath swallowed me up like a dragon he filled his belly with my delicates he hath cast me out His belly was so bigg his desires so inlarged that he eat up Citties Kingdomes and Nations As it was said of Pompey Nostra miseria tu es Magnus so of most Princes in the world may the peoâ—le say By our miseries ye are become great Secondly Observe Christianity doth not overthrow but establish Magistracy The Lord here speaking what reformation should be under the Messiah doth not take Magistrates away but corrects their exorbitances saying Remove violence and spoyle take away exactions He abridges them not of just power but decrys their Tyranny Paul approov's of Magistrates Rom. 13. 1 Tim. 2.1
a prey and my flock became meat to every beast of the field because there was no shepherd neither did my shepherds search for my flock but the shepherds fed themselves and fed not my flock Therefore O ye shepherds hear the word of the Lord Thus saith the Lord God Behold I am against the shepherds and I will require my flock at their hand and cause them to cease from feeding the flock neither shall the Shepherds feed themselves any more for I will deliver my flock from their mouth that they may not be meat for them THese verses set out the judgments threatned against the shepherds of Israel for their prementioned sins In the words take 1. Gods particular Application of himself to the shepherds vers 7 9. 2. The certainty of their punishment vers 8. As I live c. 3. A Repetition of their former sins vers 8. 4. A Specification of their judgements or punishments vers 10. Vers 7. Therefore ye shepherds hear the word of the Lord. These words are again in the 9. ver and shew the great indignation was in the breast of God against these shepherds O ye Princes Priests and Prophets seeing ye have done such things and neglected what you should have done hear the word of the Lord he is vehemently displeased with you and can hold no longer Vers 8. As I live saith the Lord God surely The Hebrew is I living if not the sense whereof is this Let me not be the living God but be laid aside as some idol or false god if I do not punish these Shepherds which have dealt so with my flock Because my flock became a prey The word for prey is Baz which signifies spoyling and such spoyling as is cum conculcatione despectu direpti Kirker with treading down and despising the thing spoiled they vilified the flock of God and spoyled them of what they had And my flock became meat to every beast of the field Wicked men are here call'd beasts and beasts of the field for that they range up and down to get a prey and when they have gotten it tear and rend it in pieces as a Lyon or Bear doth a Lamb or sheep There was no Shepherd Not simply no shepherd but no shepherd that did his duty as the next words shew Neither did my shepherds search for the flock he saith My shepherds because they were in Gods stead to look after his flock but they fed themselves not the flock they made Laws imposed burthens and found out wayes to enrich themselves and impoverish the people Vers 10. Behold I am against the shepherds In this verse the punishments of these shepherds are enumerated and this is the first viz Gods enmity against them they being great Princes Priests and Prophets kept all in such awe that none durst appear in word or action against them if any did they were soon crushed Wherefore saith the Lord Behold I am against the shepherds I that am the Governour of Nations the Lord of Heaven and Earth and so the Dread Soveraigne of Princes Priests and Prophets even I that am Jehovah that gave being to all creatures and can take away all again am against them The Hebrew is Behold I to the shepherds that is I come to set my self against them the Vulgar is Behold I am above them others have the words thus Ecce ego contra istos Pastores Behold I am against these shepherds I will require my flock at their hand Not only will I have account of them what is become of my flock but I will have recompence for every one that is wounded weak lost or slain I will require at your hand limb for limb blood for blood and life for life This is the second punishment mentioned And cause them to cease from feeding the flock Here is a third punishment and it s no less then displacing of them some were cut off by the hand of justice Jer 52.10 11 24 25 26 27. Lamen 5.12 Others were carryed away captive and held in chains and bonds as Zedekiah Jechoniah and many besides Neither shall the shepherds feed themselves any more Here is a fourth punishment they should be depriv'd of those opportunities they had to enrich themselves they made a prey of the flock eating the fat cloathing themselves with the wool and killing those that were fed they made advantage of the flock only seeking themselves not the good of it but they should not do so any longer For I will deliver my flock from their mouth They have been feeding upon and devouring my flock a long time but now I will do by them as a shepherd doth by a Lamb in a Lyons or Bears mouth Amos 3.12 1 Sam 17.34 35. David delivered the Lamb so God would pull his flock out of these Lyons and Bears mouths which is a gracious promise of the deliverance of his people That they may not be meat for them Being once delivered they shall no more be spoiled and devoured by such Tyrants as they were but shall enjoy liberty and safety First Observe When there are no faithfull shepherds the flock is a prey to all sorts of beasts My flock became meat to every beast of the field because there was no shepherd The Princes Nobles Priests Prophets and all their under Officers made a prey of the flock The flock was amongst wild beasts of all sorts and they did eat the Milk sheer the Fleece and devour the flesh of the Flock No State-Officers no Church-Officers were faithfull unto the Flock but all in place and power made a prey of it it s the nature of Dogs Foxes Wolves Bears Lyons and such Beasts to suck the bloud crush the bones and devoure the flesh of the Lambs and Sheep Kings in Daniel 7.17 are call'd beasts Rev 13.1 there is mention made of a Beast which rose up out of the Sea having seven heads and ten horns and of a beast rose up out of the earth which had two horns like a Lamb but spake like a Dragon these two Beasts denote the Ecclesiastical and Political powers and how they dealt with the people you may read in that Chapter When Gods Flock is without faithful shepherds they are a spoil to Sea-Beasts and Land-Beasts to all Beasts whatsoever Secondly Observe That the sins of Magistrates and Ministers in seeking themselves neglecting and wronging the flock do greatly provoke God bring certain and severe judgements upon themselves Behold I am against the shepherds I that am higher stronger greater then them all even I and all my attributes are against them I will call them to account and have satisfaction for all the wrong and violence they have done I will deprive them of their sweet Morsels and throw them with shame out of their places These are severe judgements which God swears by no less thâ—n his own life that he will bring upon them God commits great trust unto them and when they are unfaithful God visits severely for it
5.16 And to love those that are regenerate 1 John 5.1 and these doing so God their Father hath a special care of them and love unto them Matth. 6.26.32 Luke 11.13 Chap 12.32 Will I give you will I put within you The new heart and new spirit comes from God he that to the Authour of every good and perfect gift is the Author of the same Now in the working of this new heart and new spirit there be several Attributes of God set on work As First His infinite mercy That he should mind sinners who have old rotten filthy hard dead hearts within them so at enmity with God that they would pull him out of Heaven had they power to do it for God to mind such hearts and spirits and make them new so as to affect him and his wayes argues unspeakable mercy loving kindness superabundant It was a time of love when God saw Jerusalem in her bloud and said unto her live Ezek 10. It was infinite love infinite mercy for him to pity Jerusalem in such a case and to say so unto her the same it is when God makes of an old heart a new heart of an old spirit a new spirit Secondly Gods infinite power is imployed in this work The making of a dead heart to live a blind heart to see an old heart and spirit to become new requires an omnipotent arm By the preaching of the word men have great convictions strong resolutions and are perswaded almost to be Christians but those convictions and resolutions dye away and they never come altogether to be Christians altogether to be new hearted and new spirited till the Lord put forth his allmighty power and create new hearts and spirits in them it s a work of creation Psal 51.10 2 Cor. 4.6 Eph. 2.10 And such hearts and spirits are call'd new creatures Gal 6.15 2 Cor 5.17 Thirdly Infinite wisdome The heart of man is deceitfull above all things and desperately wicked who can know it Jer 17.9 It s beyond the knowledge of man it hath so many windings turnings pretences shifts arguments wiles depths methods as that none but God knows it he being infinitely wise can answer all the objections arguments and subtle distinctions of the heart so that it shall be silent Mans heart whilest its old hath the cunning of the old Serpent in it and pleads hard to keep its old principles its old ungodly lusts its old ignorance its old darkness its old formal wayes of worship its old fleshly confidences its old delights and pleasures its old company its old customes its old aims and ends which were selfe it musters up many arguments to defend these and who can convince the heart of the evill of these and take it off from them but God by his infinite wisdome To make an heart or spirit which hath so many oldnesses in it new argues more skill and wisdome then dwels in any creature Fourthly His Infinite holinesse and purity When God takes an old heart which is as dark as hell as stinking as any Sepulchre Math 23.27 an old spirit which is as unclean and loathsome as the Devils are when he takes these and makes them new he scatters darkness abolisheth death separating filthinesse and instead thereof brings in marveilous light 1 Pet. 2.9 A glorious life Ephes 4.18 And true holinesse vers 24. which import that God is light without darknesse life without possibility of dying holinesse without any spot or imperfection When the wind cleanseth the aire infected pestilential and stinking it argues the wind is pure when a vessel or house is noysome and one cleanses and sweetens them as not enduring them in that condition it argues their cleanlinesse and if they could make them new it would argue it much more so here God makes them new He puts them into the fire that they may be refined and partake of his holinesse Heb 12.10 Its Gods holy arme which makes an unholy heart to become holy and glorious in holinesse The dignity and excellency of this new heart and new spirit is worthy the notice First It s that doth discriminate and difference a man from all others They that have old hearts old spirits and new hearts new spirits differ as much from them as light from darknesse life from death holinesse from filthinesse a man with a new heart a new spirit is a living man whereas others be dead Ephes 2.1 He is a seeing man whereas others be blind 1 Jok 5.20 1 Cor 2.14 He is pure whereas others are filthy 1 Pet. 2.9 Tit 1.15 Hereby a man is differenced from all profane civill and moral men from all gifted men from all hypocrites what specious forms of religion and holinesse soever they have whoever hath a new spirit is distinguished from all other spirits yea from the Devils who are but unclean spirits Secondly It doth ennoble a man A new heart and new spirit doth not only distinguish from others but makes more excellent then others Prov 12.26 The righteous is more excellent then his neighbour Righteousnesse is one of the qualities in the new heart in the new spirit Eph 4.23 24. and that Nobilitates a man such a one is born not of blood that is not of the Princes and Nobles of the world who stand upon their blood and greatnesse nor of the will of the flesh that is not in the ordinary way nor of the will of man viz not by education and School principles but of God John 1.13 He is descended from the highest the King of Kings he is of the most Royal blood even the blood of God Acts 20.28 Others are vile but he is precious Jerem 15.19 2 Pet. 1.1 He is partaker of the Divine Nature and lives the life of God 2 Pet. 1.4 Ephes 4.18 Thirdly It fills them where it is with new joyes New things affect much when the Apostles had new tongues given them they were greatly affected therewith and when men have new hearts new spirits they abound in joy the greater the mercy the more full the joy If when a sinner is converted there be joy in Heaven what joy is in the sinners heart then When Christ came to Zacheus and gave him a new heart a new spirit he was fill'd with joy Luke 19. and new joyes Before his joy was to get money by any means and treasure it up now his joy was to disperse make satisfaction and to give away vers 8 9. His new heart begat in him new joyes and inabled him to joy in that he could not do not think of before without sadness So Paul when he had a new heart and spirit he had new joyes fullnesse of them in those things he could not rejoyce in before 2 Cor. 7.4 I am filled with comfort I am exceeding joyfull in all our tribulations Chap 12.10 He took pleasure in infirmities in reproaches in necessities in persecutions in distresses Here 's the excellency of a new heart and a new spirit it fills with
new joyes in God in Christ in the Promises in the Saints and inables us to rejoyce and glory in tribulations Rom 5.3 Fourthly It intitles us to diverse new and excellent things As First To the New Covenant When a man hath a new heart and a new spirit he hath an interest in the New Covenant Jer 31.31 33. The law of sin and principles of Satan and the woâ—ld were writ in the old heart and old spirit and so the party was under the Covenant with death and hell Isa 28.15 but in the new heart is written the Law of God the Law of faith Rom 3.27 Heb 8.10 and so they are under the New Covenant which is call'd Grace Rom 6.14 Secondly To New Names Where there is newness of heart and spirit there they are sealed in their fore-heads with new Names their Title is New Creatures 2 Cor. 5.17 The Seed of Abraham Isa 41.8 Servants of Righteousnesse Rom. 6.18 Children of Light John 12.36 Conquerours Rom 8.37 Gods workmanship Ephes 2.10 Kings and Priests Rev 1.6 Temples of God 1 Cor 3.16 The glory of God Isa 4.5 New born Babes 1 Pet 2.2 His Saints Psal 149.9 Vessels of Gold and Silver 2 Tim. 2.20 Wise Virgins Matth 25. Heirs of Salvation Heb 1.14 Thirdly To a New Lord and Master When their hearts were old Satan was their Soveraign They walked according to the Prince of the aire Ephes 2.2 2 Tim 2.26 His lusts they did execute John 8.44 But having new hearts they have a new Lord a new Master and that is the Lord Christ Phil 1.1 Paul a servant of Christ He had a new heart and now he had a new Master which was Christ he would serve Satan no longer but Christ who dyed for sinners that they might live unto him 2 Cor. 5.15 When the hearts and spirits of men are new they are dead to their old Masters and have new Rom 7.4 Christ is the Husband and Head of every one renewed by his grace he is Lord and Master of all such 1 Cor. 7.22 Matth 23.8 Fourthly To a New Guard Such have a Guard of Angels about them before as they were without God so without the protection of his Angels exposed to all dangers but having new hearts and new spirits being new creatures they have a multitude of the Heavenly Host not only to praise God for their new-birth as they did at Christs birth Luke 2.13 but to attend and protect them Heb 1.14 Are not the Angels ministring spirits sent forth to minister for them who shall be heirs of salvation and none shall be such but those that have new hearts and new spirits for flesh and bloud cannot inherit the Kingdome of God 1 Cor 15.50 Fifthly To New Alliance this change is wrought in them Blasphemers Idolaters Adulterers Drunkards Murtherers Lyars Vnbelievers Hypocrites and all profane ones they the very Devils themselves John 8.44 But when they have new hearts and new spirits then they have new kindred as a man that marries a woman all her kindred becomes his so here all that have new hearts and spirits are his kindred who hath a new heart he is allied unto them all Math 23.8 All ye are brethren All the Saints throughout the earth how great how learned how rich how gifted or gracious soever they be are all brethren yea the Angels are brethren unto those that have new hearts Rev. 19.10.22.9 and that which is beyond all Christ himself is their Brother and Father Math. 12.49 50. Heb 2.12 13. Sixthly To the New Mansions in the City made without hands John 14.2 saith Christ In my Fathers house are many Mansions and I go to prepare a place for you You have right and title to them ye have new hearts ye believe in God vers 1. and I go to prepare and fit places for you in those Mansions Fifthly The excellency of a new heart is this That it sets an high price upon the things of God and a low price upon the things of the world how goodly soever they appear whereas before the things of the world were magnified and the things of God slighted When Paul had another heart and another spirit then before then he had no confidence in the flesh then he did not value his great priviledges he counted them and all things but losse for Christ they did damnifie him rather then advantage him and therefore lookt upon them as dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of no worth chaffe dirt excrements in respect of Christ his righteousnesse and knowledge of him Phil. 3.7 8 9. all which had an excellency and were so prized by Paul that he was willing to lay down his life for them Acts 21.13 When Simon Magus offered the Apostles money for to have power to give the Holy Spirit by laying on of hands Peter in his own name and in the name of the rest said Thy money perish with thee we value not bags of gold and silver but the things of God Acts 8.19 20. When the Conjurers had the Devils cast out of them and new hearts given them they brought forth their books which they had highly valued and burnt them before all men and so many they burnt as came to fifty thousand pieces of silver Acts 19.19 and instead of these they prized the books of Moses the Prophets and Apostles A new heart sees excellency in spiritual things and saith It cannot over value them but for other things it puts them under its feet Sixthly It s excellent in that it doth really make God its end and aims at his glory in its operations before self was all now God is all Acts 20.23 24. Paul was told by the Spirit of God that bonds and afflictions did abide him every where that his life was in danger now had not Paul been a man of a new heart and spirit he would have shifted for himself and let the preaching of the Gospel have fallen but being such an one what saith he None of these things move me neither count I my life dear unto my selfe so I may finish my course with joy and the Ministry I have received of the Lord Jesus to testifie the Gospel of the Grace of God That was Pauls end to make known the grace of God in the Gospel towards poor sinners that so they partaking of that grace might give glory to God and God be glorified by him God and his glory were so in his eye that he gave out a rule for all Christians to eye and mind God and his glory in all things 1 Cor. 10.31 Seventhly It s the principle of eternal life and happinesse When God puts life light and grace into the heart and so makes it new he hath begun our admission into Heaven and happinesse this new heart and spirit are the water springs up into everlasting life John 4.14 They are the Eagles wings will carry you not only up to Heaven but into Heaven Concerning this new heart and new spirit there be divers mistakes
Israel EZekiel having begun a Prophesie concerning Gog and Magog in the former Chapter he proceeds in this also therein and tells you 1. Of the severe dealings of God with Gog to the 25. ver 2. Of his gratious favour and goodness to his people from the 25. to the end In these Verses we have 1. The great enemy of Gog and author of his overthrow ver 1. 2. The manner of it ver 2 3 6. 3. The place where it should be ver 4 5. 4. The greatness of it ver 4. 5. The certainty thereof ver 5. 6. The end of God in so doing ver 7. Vers 1. Behold I am against thee O Gog the chief prince of Meshech and Tubal These very words we had in the former Chap. ver 2. 3. He was a great Prince had great Command many Confederates to take his part yet being wicked and an enemy to Gods people God declares himself to be an enemy to him Vers 2. I will turn thee back and leave but the sixt part of thee These words and leave but a sixt part of thee are variously Interpreted Some say I will kill five parts of thine Army and leave but a sixt Some I will seduce thee Others I will judge thee with six Judgements viz. the Plague Bloud Rain Hailstones Fire and Bimstone as it 's in the former Chapter ver 22. The Hebrew Shis shethica Montanus renders sextabo te I will sixt thee For the meaning whereof consider what has be said Ch. 38.4 I will turn thee back and put hooks into thy chaws the sense whereof was this I will not turn thee back but bring thee out and because of Objections Difficulties and Remoraes I will draw thee forth I will put hooks in thy chaws and deal by thee as men do by fish in the Seas or things fallen into wells draw thee out by hooks The reason it s conceived of this expression is for that they used irons with six hooks upon them to catch hold of things fallen into waters and to draw them out thereby Hence it is that the Lord saith I will sixt thee as the word signifies or draw thee out with hooks as the sense is And will cause thee to come up from the North parts and will bring thee upon the mountains of Israel Of Gog's coming from the North parts we heard Chap. 38.15 God would cause him to come out of those parts unto the Mountains of Israel which we may take Literally though some doe take them Metaphorically for the places where the Church of God should be Vers 3. And I will smite thy bow out of thy left hand and cause thine arrows to fall out of thy right hand Bows and Arrows were much used in former dayes both amongst the Jews and Heathens also as Isa 66.19 Jer. 46.9 1 Chr. 5.18 and when they handled them they held the Bows in their left hands and Arrows in their right ones Now when these Goggites should attempt to shoot and do execution by shooting God would disappoint them causing a fear and faintness to fall upon them so that not only their Bows and Arrows but all their Military Instruments should be useless for by these mentioned are meant all the rest To smite or break the Bow imports the weakning of Forces or making of warlike Instruments inefficacious as Psal 37.15 Psal 46.9 Hos 1.5 Jer. 49.35 In these places Breaking of the Bow notes Blasting of their power and making frustrare all Military instruments Vers 4. Thou shalt fall upon the mountains of Israel thou and all thy bands and the people that is with thee Not in places conspicuous to the whole Church as some would have it but in the Land and on the Mountains of Israel which Antiochus Epiphanes did not as I shewed formerly And this verse gives warrant to depart from our Translation of those words in the 2. verse And leave but the sixt part of thee For Gog and all his Bands and Confederates were to fall upon the Mountains of Israel no sixt part of them were left I will give thee unto the ravenous birds of every sort and to the beasts of the field to be devoured When great Armies are overthrown sometimes their Carkasses lie unburyed and so are exposed to the fowls of heaven and beasts of the field which pray upon them so should it be with Gog and his for a season after they had layen a season they had burial as appears v. 11 The word for Ravenous bird is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aiil which signifies a bird of prey and differs from Tzippor which is a small bird Vers 5. Thou shalt fall upon the open field The Hebrew saith Thou shalt fall upon the faces of the field that is the superficies and so lie in open view We had the same words in Chap. 16.5 32.4 Vers 6. And I will send a fire on Magog Some by Magog understand the Land of Gog when Others a distinct person and Prince from Gog. Let Magog denote a Place or Person God would send a fire not Metaphorical fire only but Material fire and so it s said Rev. 20.9 And them that dwell carelesly in the Isles Pliny saith there be many Islands in the Scythian Sea and it 's likely such people as dwell therein are careless secure fearing no dangers yet God would visit them with fire But there be Islands nearer then those upon the Egaeâ—n and Mediterranean Seas which dwell confidently as the word is Vers 7. So will I make my holy Name known in the midst of my people Israel When great men go forth to Warr and obtain some eminent victory thereby they become famous so God by smiting Magog and all his Forces would make his holy Name known that his people should confess him to be a holy God and his Name a Name of holiness for so it is in the Original And will not let them pollute my holy Name any more When men say those things which are derogatory to the Name of God as that he sees not he hath forsaken the Earth that he is unfaithful unjust c. or do such things as cause others to blaspheme and speak dishonourable of Himself his Word Worship and Providences then are they said to pollute his holy Name After the destruction of Gog and Magog God would order things so that his Name should not suffer First Observe Those are Enemies unto the Church God is an Enemy unto them Gog's thought and design was to invade the Land of Israel and what saith the Lord Behold I am against thee O Gog Hadst thou been a friend to my Church I would have been a friend to thee but seeing thou art malitious and intendest mischief against the Saints loe I even I the Lord of Hosts that can shake Heaven and Earth and destroy the most puissant and politick Army in a moment am against thee When thou touchest my people thou touchest the Apple of mine Eye and I neither can nor will bear it
that robbed them It 's incident to all People and Nations to spoil and rob the People of God and so these Goggites and their Confederates they compassed the Camp of the Saints and the beloved City saith John Rev 20.9 In all ages the Church hath been made a prey of by one or other but the time shall be when it shall spoyl her spoylers and rob her robbers First Observe God will give Victories to his Church and People which seem incredible Here is pointed out such a Victory as is full of wonders and matters incredible Their number is as the Sand of the Sea and all of them Horsemen and cloth'd with all sorts of Arms Chap 38.4 yet conquer'd Their weapons serve for seven years firing and their bodies are seven moneths in burying as it follows in vers 12. Will not this be a wonderful Victory Do not these things seem incredible God of old gâ—ve great and strange V ctories to his People as the drowning of Pharaoh in the Red Sea the slaying of Senacherib's vast Army in a night by an Angel Great Victories since Christ his time have been The Christians have had signal Victories against the Turk And Sanctius tells you of a wonderful Victory which the Spaniards had against the Saracens when at one Battail they slew two hundred thousand of them and lost but twenty five men but when ever this overthrow of Gog shall be it will exceed all former Victories Secondly Observe The Lord makes that advantageous to his People which their Enemies intended to damnifie and ruine them by The Bows Arrows Hand-staves and Spears shall serve the Saints for fuel with which the Goggites thought to destroy them The Sword of Goliah with which he thought to have slain David and many Israelites was afterwards given into the hand of David and serviceable unto him 1 Sam. 21 9. The wise and wonderful Providence of God so over-rules and orders things that it makes Instruments of death the comforts of life The Chariots of Sisera that came for destruction were to the Jews for use and recreation Thirdly Observe After the over-throw of Gog and Mâ—gog Antichrist and his Adherents the Church of God shall have great peace All their weapons of warr shall be burnt they shall make head no more against the Saints After the devouring of Gog and Magog by fire from Heaven Rev. 20.9 The gates of the New Jerusalem were never shut Rev. 21.25 They feared no Enemies they had great peace Fourthly Observe The People of God shall have a day of recompence for the wrongs and injuries they have sustained They shall spoil those that spoiled them and rob those that robbed them The Goggites of the world do fleece the Servants of God eat their flesh suck their bloud and gnaw their bones but the day is coming when the wicked shall be a spoil and prey unto them which sets out the righteousness of God in his wayes and judgements What can be more equal then that he who spoils should be spoyled See Isa 33.1 Woe to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoyled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Vers 11 12 13 14 15 16. 11. And it shall come to pass at that day that I will give unto Gog a place there of graves in Israel the Valley of the passengers on the East of the Sea and it shall stop the Noses of the Passengers and there shall they bury Gog and all his multitude and they shall call it The Valley of Hamon-Gog 12. And seven months shall the House of Israel be burying of them that they may cleanse the Land 13. Yea all the people of the Land shall bury them and it shall be to them a Renown the day that I shall be glorified saith the Lord God 14. And they shall sever out men of continual imployment passing through the Land to bury with the passengers those that remain upon the face of the Earth to cleanse it after the end of seven moneths shall they search 15. And the passengers that pass through the Land when any seeth a mans bone then shall he set up a sign by it till the Buryers have buryed it in the Valley of Hamon-Gog 16. And also the name of the City shall be Hamonah thus shall they cleanse the Land HAving spoken of the great over-throw which Gog and his should have and the great spoil the Israelites should get thereby Now the buryal of the dead carkasses and their bones comes under consideration where we have the place of the buryal the time how long they shall be burying the persons by whom the name of the place Vers 11. And it shall come to pass at that day that I will give unto Gog a place there of Graves in Israel When Gog and his Forces shall be slain lye exposed to the Fowls of Heaven and Beasts of the Field for a season then will the Lord give unto them a burying place they shall not alwayes lye putrifying above ground but they shall be laid in graves so that they shall neither be a prey to Fowls and Beasts nor offensive to Man alwayes This was favour that God should give his Enemies Sepulchres in Israel The Vulgar and Septuagint have it A place of Name or Renown putting Shem for Sham. It was honour enough for them to have graves there in Israel This honour had not Antiochus The Valley of the Passengers on the East of the Sea What Valley this was is not agreed upon by Interpreters Some affirm it to be a Valley near unto the Lake of Gennezareth or Sea of Tiberias others inform us it 's about Jordan some say it 's on this side Jordan some say on that side It 's most probable to be a Valley near the Salt or Dead-Sea where the five Cities Admah Zeboim Segor Sodom and Gomorrah were consumed by Fire and Brimstone now call'd Lacus Asphaltites There as Junius notes men passed from Syria Mesopotamia Babylon and other Countries into Arabia foelix and Egypt whereupon it was call'd the Valley of Passengers and lay Eastward from Jerusalem as the next words shew on the East of the Sea that is on the Eastern Sea The Sea of Tyberias lay Northward but Mare Mâ—â—tuum lay Eastward And it shall stop the Noses of the Passengers Such a stink shall be in that Valley as shall cause the Passengers to stop their Noses or Mouths or both The Spirit of God may have some respect unto the Lake Asphaltites which sent forth poysonous and suffocating vapors so should the dead bodies of Gog and his send out such a loathsome infecting savour as Travailers should stop their Noses as not being able to indure the same There shall they bury Gog and all his multitude Though Gog had a buryal in the Land of Israel yet it was not in the
Building and such a building as is fiâ—ly framed together and so framed together as to make a Temple all which could not be done without measuring Psal 45.10 11. Hearken O Daughter and consider and incline thine ear forget also thine own people and the Fathers house So shall the King greatly desire thy beauty for he is the Lord and worship thou him Here was measuring of the Church and fitting of her for her beloved So Rev. 11.1 John must measure the Temple of God and the Altar and them that worship therein All in the Church must be measured by the Word 2. Christ was in this Temple and did all therein and shew'd all to the Prophet as in reading the former this and subsequent Chapters is clear So in the Church Christ is there and doth all Col. 1.18 He is the Head of the Body the Church and the Head doth all All influence all dominion all direction is from him Christ is in the midst of the Golden Candlestieks and walks up and down doing and declaring what he pleases there Rev. 2.1 Chap. 21.3 Behold the Tabernacle of God is with Men and he will dwell with them and they shall be his people and God himself shall be with them and be their God 3. In this Temple were Chambers Galleries and Stories noe above another as vers 6 and 16. of this Chap. and vers 3 and 6. of the 42. Chap. So in the Church there are several ranks and degrees of Officers and Members 1 Cor. 12.28 Ephes 4.11 There be Apostles Prophets Evangelists Pastors Teachers Elders 1 Tim. 5.17 Deacons 1 Tim. 3.8 So for Membes some are Babes 1 Cor. 3.1 some are little Children some Young men some Fathers 1 Joh. 2.12 13. In the Church of Christ fome are higher then others in gifts and graces 4. In this Temple were Posts and Pillars strong and great Chap. 40.9 10 14 16 21 24 26 29 〈◊〉 33 34 35 37 48 49. and Chap. 41.1 3 21. Chap. 43.8 Chap. 45.19 Chap. 46.2 In Solomons Temple there were Pillars Jachin and Boaz by which was noted God's establishment of the Temple and the strength that was in it 1 King 7.21 2 Chron. 3.17 And in the Church of Christ are Posts and Pillars James Cephas and John were Pillars Gal. 2.9 And was not Paul a great and strong Pillar who had the Care of all the Churches upon him 2 Cor. 11.28 Are there not many Posts and Pillars in the Church of Christ Of it also Chap. 44.13 45. Of the Most Holy place In the 4 vers it 's described to be 20. Cubits long and 20. Cubits broad parallel to the Sanctum Sanctorum in Solomons Temple 2 Chron. 3.8 Which was 20. Cubits broad and 20. Cubits long and 20. Cubits high 1 King 6.20 And though there be no mention of the height of this Most Holy place it 's propable it was of the same height with Solomon's as well as of the same breadth and length This was call'd the inward or inward house or house within 1 King 6.15 Ezek. 41.3 The Oracle 1 King 6.20 And the Most Holy place 1 King 7.5 the inner house the Most Holy place This place leads us to the consideration of Heaven which is the Most Holy Place Psal 20.6 Deut. 26.15 Heaven is Holy and God's Holy habitation and our happiness is there Into this place the High Priest entred once a year and made intercession for the people Heb. 9.7 And Christ is passed into the Heavens and there intercedes for his Heb. 9.24 Chap. 7.25 From the Most Holy place was the mind of God revealed Psal 60.6 God hath spoken in his Holiness in his Sanctuary or Most Holy place Some render it There God dwelt between the Cherubims and opened himself unto them Psal 99.1 Num. 7.49 Moses heard the voice of one speaking to him from off the Mercy Seat that was upon the Arke of Testimony from between the two Cherubims So from Heaven the Most Holy place God makes known his mind Nehem. 9.13 Thou spakest with them from Heaven Dan. 4.31 There fell a voice from Heaven So Mat. 3.17 Loe a voice from Heaven From thence came both Law and Gospel which is call'd the Word of God Rev. 20.4 In the Most Holy place the Glory of God appeared most between the Cherubims and in the Highest and Most Holy Heavens There the Glory of the Lord is most conspicuous most eminent among the Angels and glorified Saints Again they used to pray and lift up their hands towards the Most Holy place Psal 28.2 David pray'd and lifted up his hands towards the Holy Oracle that was the Most Holy place as is clear from 1 King 8.6 And do not the Saints in their Worship especially in prayer lift up their hands and eyes unto Heaven that Holy place Psal 141.2 Let my prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice Or this Most Holy place may prefigure the New Jerusalem which was to be so Holy that nothing staind corrupt and defiled might come there Ren. 21 27. There shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of Life When Aaron entred into the Holy place he must be wash'd with water and be clad with Holy garments Levit. 16. And all those that enter into the New Jerusalem must be cleansed from their sin and clothed with righteousness Rev. 14.4 Those that stood with the Lamb were not defiled ones but such as were clothed with white robes Rev. 7.9 Vers 5 6 7. The side Chambers were in three ranks one above another and the breadth of the house increased upward there were winding-stairs and the higher they ascended the wider was the house Those in the Church are not all of one rank whether Officers or others some are of the lower rank some in the middle and some uppermost There be children young men and old men and the higher any get the more inlargement and greater breadth do they see in the things of God and this Temple and notwithstanding this difference among them there is a sweet harmony between them and they serve one another Vers 8. The foundations of the side-chambers were a full reed of six great cubits Of the great Cubit see before Chap. 40.5 Here was good measure In things belonging to the Temple the Lord should have not common cubit measure but the great-cubit measure Vers 9. The thickness of the Wall was five cubits The breadth or thickness of the Wall say some was so many cubits from the Wall of the House not so thick in it self But the Hebrew is The thicknâ—ss of the Wall was five cubits It was substantial and so should Temple-work be That which was left Quod derelictum domus saith Montanus the empty or void place locus derelictionis There will be some void and empty rooms in the Church of God Vers 10.
it still shut why stands it not open for vers 2. It 's said This Gate shall be shut it shall not be opened and no man shall enter in by it and why because the God of Israel hath entred in by it therefore it shall be shut Answ 1. It is shut In Principis dignitatem for the honour of the Prince Great persons and Princes have their Gates shut all must not come at and see them it was an honour to the Spouse that she was A Garden inclosed a Spring shut up a Fountain sealed Cant. 4.12 2. In Principis usum that he might go in and out at his pleasure that he might let in and keep out whom he pleased the wise Virgins were let in by the Bridgroom but the foolish were kept out for the door was shut Mat. 25.10 11. In the New Jerusalem no unclean thing could enter though the Gates stood open and out of heaven no clean thing shall be kept though the Gate be shut Christ hath the key to open it for Saints He opened it for Stephen Act. 7.56 Behold I see heaven opened and the Son of Man standing at the right-hand of God He opened it for Peter Act. 10.11 3 It may be said to be shut in regard of Christ's long continuance there before his return It 's said vers 3. He shall enter by the way of the Porch of the Gate and shall go out by the way of the same Christ will come again he is entred into heaven and there he will and must abide till the time of restitution of all things Act. 3.21 Act. 1.11 Heb. 9.28 Christ who entred by this Gate was not onely Man but God he was the Lord God of Israel Jehovah that he might open heaven for sinners and man that he might enter himself This Gate was for the Prince that he might sit in it to eat bread before the Lord. Aaron the High-priest was to eat sacred flesh and bread in the door of the Tabernacle Levit. 8.31 Exod. 29.32 This sitting and eating bread there and that before the Lord leads us to a double consideration of Christ 1. His sitting in heaven at the right-hand of Majesty Heb. 1.3 Having finished the work was given him to do he ascended oh high and had the greatest glory he sat at God's own right-hand in heavenly places far above all principalities and powers and might and dominion and every thing that is named not onely in this world but also in that which is to come Ephes 1.20 21. 2. His communion with and happiness in the Lord which is held forth in his eating bread before the Lord. The communion and happiness the Saints have with and in Christ is set out by eating and drinking Luk. 22.29 30. I appoint unto you a kingdome as my Father hath appointed unto me that ye may eat and drink at my Table and sit on Thrones c. so Mat. 26.29 That is that ye may have sweet communion with me and be happy in the fruition of me as I am in the fruition of my Father and communion with him Vers 4 5 6 7 8 4. Then brought he we the way of the North gate before the house and I looked and behold the glory of the Lord filled the house of the Lord and I fell upon my face 5. And the Lord said unto me Son of man mark well and behold with thine eyes and hear with thine ears all that I shall say unto thee concerning all the Ordinances of the house of the Lord and all the Laws thereof and mark well the entring in of the house with every going forth of the Sanctuary 6. And thou shalt say to the rebellious even to the house of Israel Thus saith the Lord God O ye house of Israel Let it suffice you of all your abominations 7. In that ye have brought into my Sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my Sanctuary to pollute it even my house when ye offer my bread the fat and the bloud and they have broken my covenant because of all your abomination 8. And ye have not kept the charge of my holy things but ye have set keepers of my charge in my Sanctuary for your selves BEfore the reproof of the Priests the 2d thing considerable in the Chapter Here be 3. things to be minded concerning Ezekiel 1. His sight of glory 2. The effects of that sight 3. The command laid upon him 1. For the sight of Glory being brought to the North-gate he saw the glory of the Lord fill'd the house that was some visible sight of his glorious presence touching this was spoken in the 43. Chap. vers 5. The effect was He fell upon his face as before the sight of glory humbles and prepares to receive the commands of the Lord. When the glory and Mâ—jesty of God is seen and apprehended the heart is stricken with awe and reverence of God and the party so affected is humbled before God and so made fit for impression of Divine commands As here it follows Vers 5. And the Lord said unto me Son of man mark well and behold c. In the 40. Chap. vers 4. we had the substance of this verse and partly the very words Here God requires the inward and outward parts the heart and senses Those words Mark well are in the Hebrew Set thine heart so that the heart the ears and eyes are to be attentive and incentive on what God commands The heart must not wander the ear be heavy nor the eye rove when God speaks and Temple-work is in hand The holy God and holy things are exactly to be observed and heeded by all but especially by those are officers in his house as Ezekiel was they must attend to all the Ordinances and Laws of God's house for they must make them known to others and walk by them themselves they must know how to behave themselves in the house of God and teâ—ch others so to do Especially they must mark well the enâ—â—ing of the house that is they must be careful who they admit to be in it and to partake of the Ordinances of it lest both it and they be defiled they must mark every going forth of the Sanctuary so that none go out at the same door they entrâ—d that they go forwards not backwards that they leave not the house of God but be looked after Vers 6. And thou shalt say to the rebellious even to the house c. Ezekiel being prepared must go and execute the command of God which was to reprove the house of Israel and chiefly the Priests The sins they are reproved of be 1. Rebellion 2. Abominations 3. Bringing in unworthy persons into the Sanctuary to pollute it 4. Their sinful Sacrificing 5. Breaking of Covenant 6. Neglecting of their charge and committing the same to others Of the Rebellious house of Israel and their abominations formerly hath been spoken It 's said here vers 6. Let it suffice you of all
the Gentiles are in and of the Church of God The Gentiles had repentance granted to them unto life Acts 11.18 6. The tenders of mercy and invitations to Sion were first to the Jews and after to the Gentiles The Land of Canaan was first for Israelites and then for Sojourners Christ first tendred himself and all Gospel means unto the Jews John 1.11 Mat. 23.37 he sent his Disciples first to them Matth. 10.5 6 7. afterwards to the Gentiles Mat. 28.19 Hence said Paul and Barnabas Acts 13.46 It was necessary that the Word of God should first be spoken unto you but seeing ye put it from you lo we turn to the Gentiles The Jews were the seed of Abraham the friend of God Isa 41.8 They were his first-born Exod. 4.22 They were the children of the Prophets and of the Covenant and to them God first sent his Son to bless them Acts 3.25 26. 7. That one and the same inheritance belongs to the beleiving Jew and Gentile the same land was both the Jews and the strangers to inherit which prefigured their being in one and the same Church their having the same priviledges the same interest in Christ there is one and the same inheritance to both Col. 1.12 Give thanks to the Father who hath made us meet to be partakers of the inheritance of the Saints in light All the Saints have but one inheritance and that is reserved in heaven 1 Pet. 1.4 This inheritance was typified by the â— and of Canaan So then the partition wall is broken down between Jews and Gentiles all former differences are taken away and they are no more two but one they are both one one new man one body Ephes 2.14 15 16. Jew and Gentile are so united as if there had been no distinction between them Col. 3.11 There is neither Greek nor Jew circumcision nor uncircumcision Barbarian Scythian bond nor free but Christ is all and in all The Lord Christ by his death and sufferings hath reconciled those who were at the greatest enmity CHAP. XLVIII Verse 1. Now these are the names of the Tribes from the north end to the coast of the way of Hethlon as one goeth to Hamath Hazar-enan that border on Damascus northward to the coast of Hamath for these are his sides east and west a portion for Dan. 2. And by the border of Dan from the east side to the west a portion for Asher 3. And by the border of Asher from the east-side even unto the west a portion for Naphtali 4. And by the border of Naphtali from the east-side unto the west-side a portion for Manasseh 5. And by the border of Manasseh from the east-side unto the west-side a portion for Ephrahim 6. And by the border of Ephrahim from the east-side unto the west-side a portion for Reuben 7. And by the border of Reuben from the east-side unto the west-side a portion for Judah BEing come through the assistance of God to open the last Chapter of Ezekiels prophesie we have in it three parts 1. An assignation or destribution of particular portions to each Tribe in the first seven verses and in 23 24 25 26 27 28.29 verses 2. A description of the offering or holy portion of Land as it it is called chapter 45.1 with the bounds and parts allotted 1. To the Sanctuary ver 8 9. 2. To the Priests ver 10 11 12. 3. To the Levites ver 13 14. 4. To the City and suburbs v. 15 16 17 18 19. 5. To the Prince ver 21 22. Thirdly A description of the City 1. From the dimension of it on each side v. 30. 2. From the gates of it v. 31 32 33 34. 3. From the compass of it v. 35. 4. From the name of it ibid. Concerning the destributions of the Land to particular Tribes they differ much from those were made in Joshuahs days then the Tribe of Benjamins lot was between Judah and Joseph as it is Josh 18.11 but in this Chapter Benjamins lot is between Judah and Simeon vers 22 23 24. Then the Tribe of Simeon had its lot within Judah Josh 19.19 Here it is out of Judah and next to Benjamin v. 24. And so of other Tribes their lot is otherwise in this visional destribution of Ezekiel then it was formerly and many things he had concerning the Temple Sacrifices the lot of the Prince Priests and Levites which Solomon never had and never were had under the second Temple and therefore pointed out the change of Mosaical and Levitical ways and led to a new state of the Church Vers 1. These are the names of the Tribes from the North end c. Of the Twelve Tribes seven were in the North and five in the South as they are set down in this Chapter and the portion of the Sanctuary Priests Levites Cities and Prince lay between the Tribes thus divided Dan is the first Tribe mentioned in Ezekiels division it was not so in Joshua's then Dan was the last Tribe which had his portion as is evident Josh 19.40 49. and because it was too little for them the men of Dan took Leshem or Laish named it Dan and so enlarged their borders This Tribe first fell from God and imbraced Idols for after they had gotten Laish they set up a graven image Judg. 18.29 30 31. and therefore this Tribe is left out of the catalogue when the other Tribes are mentioned 1 Chron. 7. and Rev. 7. In the prophetical blessings of Jacob Dan and Issachar were in the midst Gen. 49.14 16. Here Dan is in the front which gives us to consider 1. The truth of what our Lord Christ hath given out Matth. 19.30 The last shall be first Dan was the last and here he is the first he hath the honor and preheminence above the rest David was the youngest and last of Jesses sons and he was made the first being anointed to be King by Samuel 1 Sam. 16.11 12 13 14. Those workers in the vineyard the Lord ordered that his Steward should pay the last first and the first last Matth. 20.8 16. Mark 10.31 Luk. 13.30 There are last which shall be first the Gentiles were last in the Jews account but God made them first and there are first which shall be last the Jews were first in their own eyes but they were made last and of no esteem in the eyes of God Luk. 18.14 The publican who was last in the account of the Pharisee was first in the account of God 2. Those that have deserted God and his ways gone far and long from him may find mercy repent and be received to favour These Danites met with mercy from God repented them of their Idolatry and returned to him again else they had never been honored so far as to be set in the first place When great sinners come unto God who were looked upon as the last and worst of men God doth not onely pardon them but oft-times honors them and makes them the first as Paul Acts