length of the Temple-courts c. make 100. Cubits as Haffenrefferus exactly demonstrates Of the signification of this Temple Some make the Court belonging to it to represent the World and the Temple to represent Heaven It may be considered whether the Porch do not point out the common Professor the Temple true Saints who are Temples of the Spirit and the Sanctum Sanctorum the Saints in glory the condition of those made perfect The true representation of this Temple I take it is the Body of our Lord Jesus Christ both his Body Natural and his Body Mystical viz. the Church 1. It 's a representation of his Natural Body Solomons Temple and Zorobabells or the 2d Temple was so Joh. 2.19 saith Christ Destroy this Temple and in three days I will raise it up And why Ezekiels Temple should not type out Christ I see no cause There be many things wherein it fitly doth so 1. This Temple was holy vers 3. This is the most holy place hence it 's evident the other part of the Temple was holy The Hecal was holy though not so holy as the Devir and the body of Christ was holy Luk. 1.35 That holy thing c. Act. 13.35 Thou shall not suffer thine Hâ—ly one c. 1 Pet. 2.22 Chap. 1.19 Heb. 7.26 He was holy harmless undâ—filed separate from sinners 2. It was very lightsome and beautiful within it was adorned with Cherubims and Palm-trees vers 18.19 so the Lord Christ was full of light Col. 2.3 In him were hid all the treasures of wisdome and knowledge He was adorned with all the graces of the Spirit He was full of grace and truth Joh. 1.14 Cant. 5.10 Psal 45.2 Thou art fairer then the children of men 3. By the Temple they came to know the mind of God one part of it was call'd Devir the Word or Oracle there God spake so by Christ we come to know the mind of God Joh. 1.1 He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word He brought the mind of God to us and declared it to the world Heb. 1.2 God hath in these last days spoken unto us by his Son Christ was an Embassador sent from God to acquaint us with the mind of the King of Nations and he did it faithfully Joh. 15.15 All things which I have heard of my Father I have made known unto you 4. The Temple was God's delight it 's call'd an House for God dwelt in it and manifested his glory there Ezek. 43.4 5. The glory of the Lord came into the house yea the glory of the Lord filled the house And Psal 29.9 In the Temple doth every one speak of his glory There God's glory is seen Is not Christ such a Temple Did not God come into the Temple of his Body 1 Tim. 3.16 Col. 2.9 There the glory of God was seen fully Joh. 1.14 The Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Fathâ—r full of grace and truth The glory of God never appeared so evidently as in this Temple and God delighted therein Mat 3.17 This is my belâ—ved Son in whom I am well pleased See Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall go no more out And I will write upon him the Name of my God and the Name of the City of my Gâ—d which is New Jerusalem God is establishing and will establish New Jerusalem with Pillars daily more and more and therein is strength to be found not in the World or in Babylon 1 Tim. 3.15 5. There were Cherubims and Palm-trees in the Visional Temple vers 18 19 20 25 26. and in the Church of Christ there are Cherubims and Palm-trees These Cherubims may note the presence of the Angel in the Church 1 Cor. 11.10 There were Angels in the Church of Corinth And so in the Temple John speaks of Rev. 14.15 17. Each Cherubim had two faces one of a Man another of a Young Lion to signifie the wisdome strength and zeal of the Angels which are imploy'd for the good of the Church Or by Cherubims understand those Christians who were wise stout and zealous for the truth and cause of God such as loved not their lives to the death Rev. 12.11 But were beheaded for the Witness of Jesus and for the Word of God Rev. 20.4 These Cherubims looked to the Palm-trees they were patient under all crosses afflictions in hope of certain victory Rom 8.35 36 37. Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword c. Nay in all these things we are more then Conquerors c. Their eyes were upon the Palm-trees And Rev. 9.7 they had Palms in their hands they were certain of victory whereof Palms and Palm-trees are emblems There be several things wherein the Saints do resemble Palm-trees 1. They are always green and growing so are the Saints Psal 92.12 14. The righteous shall flourish like the Palm-tree They shall still bring forth fruit in old age 2 Palm-trees cannot endure dung Magnopere abhorrent à fimo they hate it So the Saints they hate Superstition Idolatry and all sin as dung they will dye rather then worship the Beast or his Image rather then receive his Mark in their foreheads or their hands Rev. 20.4 they watch and keep their garments undefiled 3. The Palm-tree bears up against all weight laid upon it and the Saints do the like in all their troubles and afflictions Paul met with sharp tryal's yet he fainted not but found more strength 2 Cor. 4.16 And Chap. 7.4 He saith I am filled with comfort I am exceeding joyful in all our tribulation And Rom. 5.3 We glory in tribulation 4. These Cherubims and Palm-trees were the ornament of the Temple and Christians who are wise couragious and patient under all tryals are the ornaments of the Church of Christ 5. This Temple with the Porch and Buildings belonging to it was great and large vers 12 13 14 and 15. 100. Cubits in breadth 100. Cubits in length So the Church of Christ is great and large In the Apostles times there were thousands of the Jews believed Act. 21.20 It was Prophesied in Isays days that all Nations should flow unto the Mountain of the Lord that is the Church Isa 2.2 And in Daniels days Chap. 7.14 That all people languages and nations should serve Christ And John in the vision saw it made good Rev. 7.9 I beheld a great multitude which no man could number of all nations kindred people and tongues which stood before the Throne and the Lamb. 2. It 's the representation of Christs Body Mystical and that in several things 1. All things in this Temple were measured as in the 40. also the 41 42 43 and 47. Chapters appears So in the Church the Mystical Body of Christ Ephes 2.21 Paul tells the Ephesians that the Saints are a
is likelyest to make way for the message they bring of what kind soever Here the Prophet was to warn them to tell them of their sins and the danger of them and who would not receive an admonition from God when it comes in his name backed with his authority when God in it seeks our good the freedom of us from death and damnation the bringing of us unto glory and salvation and especially when the soul of the watchman lyeth at stake for the sinner if he do not admonish the sinner Can any sinner be so obstinate as not to consider relent and return when God shall send one in his name unto him and the Prophet shall say Sir I come from God unto you and my life is at stake for you if I tell you not of your sins I am a lost man give me leave therefore to deal plainly with you you are covetous unclean proud froward ignorant unbelieving having a form of Godl nesse without the power and unlesse you take another course and serve the living God otherwise the you do you will perish soul and body eternally but if yâ—u will hearken I will shew you the good and right way the way everlasting which will make you blessed for ever When a watchman comes and deals thus with a sinner hath he cause to be angry No he hath cause to fall down and say Of a truth God is in you and with you I thank you for your counsell and seasonable admonitions and through the grace of God I will improve them and turn to that God who is so gracious and would have sinners come to the knowledge of the truth and be saved Ninthly Observe The Lord knowes who are wicked When I say to the wicked man The world calls them wicked who are righteous and those righteous who are wicked but it is not so with the Lord he knows who is an hypocrite who is covetous who is a lyar a formalist an enemy to grace and holinesse Known unto the Lord are all his works Acts 15.18 And he knoweth who are his 2 Tim 2.19 and who are not his there is not one Goat in the world but the Lord knows him not a Wolfe or Lyon but he takes notice of them he knew the house of Israel better then Ezekiel who dwelt amongst them whom he said was wicked was so indeed It matters not much what the world saith of men it call'd Paul a Babler Acts 17.18 An Heretick Acts 24.14 A Pestilent Fellow vers 5. But what said God of him Acts 9.15 He is a chosen Vessel unto me to bear my name before the Gentiles and Kings and the children of Israel Jobs friends and the Devil said Job was an hypocrite but God said He was a perfect man fearing God and eschewing evill Job 1.1 That men are what God who cannot lye who cannot be deceived pronounces them to be if he in his word do call a â—an for an hypocrite an unbeliever covetous proud c. he is so Tenthly Observe The Power of life and death is in the hand of the Lord. When I say unto the wicked O wicked man thou shalt surely dye God hath authority over the lives of men and can pronounce a sentence of death upon them at his pleasure He Commission'd Saul to smite Amalek to slay man and woman infant and suckling Oxe and Sheep Camel and Asse 1 Sam. 15.3 Whâ—n Ahab let Benhadad go a man that God had appointed to destruction therefore saith he Thy life shall go for his and thy people for his people 1 Kings 20.42 The power of life and death God challengeth to himself Deut. 32.39 I kill and I make alive I wound I heal neither is there any that can deliver out of mine hand By this argument he proves himself to be God and it s none but God that kills or gives life Psal 68.20 Vnto God the Lord belong the issues from death The Hebrew is Lammaneth Totzaoth Exitus ad mortem the goings out to death its God that turns the key and le ts out the breath it s he puts a period to the life of the Creature would any live let them fear the Lord and depart from evill for The fear of the Lord prolongeth dayes Prov 10.27 Moses uses this argument to perswade them to love obey and cleave to the Lord He is thy life and length of thy dayes Deut. 30.20 Men have their lives from God and he draws the thread of them out to what length he please and therefore men should love fear obey and cleave to that God if they do not he will cut the thread of their lives asunder Prov. 10.27 The years of the wicked shall be shortned by one sicknesse judgement or other their dayes and years shall be shortned of what they might have been Eleventhly Observe Those watchmen that are unfaithfull in their places and do not tell the people of their sins and danger their account will be dreadful If thou doe not speak to warn the wicked from his way his bloud will I require at thy hand If a politicall watchman be unfaithful so that a man perish by the sword without warning his bloud lyeth upon the watchmans head and if the Ecclesiastical watchman be unfaithful and do not warn the wicked upon what pretence soever the bloud of that wicked man dying in his sins will be required of the watchman it lyes upon his head and he must answer for it the case of this latter watchman will be more dangerous then of the former because the one is to answer for the life of a man the other for the soul of a man which is of great price Let lazy sleepy perfidious watchmen look to it they suffer men to perish through their default and their bloud lives souls stand ingaged for the sâ—me Twelfthly Observe The failing of the watchman will not excuse or priviledge the wicked man If thou dost not speak to warn the wicked from his way that wicked man shall dye in his iniquity Though he be not told that he is in a wrong way though he pretend ignorance that will not serve turn he shall dye in his iniquity warn'd or unwarn'd the watchman hath not done his duty what then must this exempt the wicked man from punishment No he hath not done his duty he should have minded studyed the Law of God walked according to that and have made it a Lamp unto his feet and a light unto his paths Psal 119.105 But his neglect of his duty and ignorance rather will aggravate then extenuate his fault the Law was near unto him and he might have known what was forbidden and so have avoided the same Thirteenthly Observe Those that regard not the warning of the watchmen they bring certain destruction upon themselves Whosoever hears the sound of the Trumpet and takes not warning his bloud shall be upon his own head If the enemy cut off that man he himself is guilty of his own death not the political
a great burden A stone saith Solomon Prov 27.3 is heavy and the sand weighty but a fools wrath is heavier then them both and guilt is heavier then them all A wounded spirit who can bear Prov. 18.14 What is guilt then with punishment but a consuming a devouring thing When David had sinned and Gods hand was upon him what saith he Psal 38.3 There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin Mine iniquities are gone over my head◠as an heavy burden they are too heavy for me v. 4. I am feeble and soar broken I have roared by reason of the disquietnesse of my heart v. 8. Gods hand and his own guilt did eat up his spirit and bring him to the gates of death this made him to say Psal 39.11 When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The word for beauty notes that is desireable in man whatever is desireable that melts away when God doth visit man for sin A little touch of a mans hand crusheth the wings and hazards the life of the moth a little touch of Gods hand where guilt is marrs the beauty strength and desireables of man Secondly Observe Sinners under sad judgements are apt to despond yea to despair If our transgressions and our sins be upon us and we pine away in them how should we then live They had greatly sinned against God stood it out against his Prophets threatning judgements and now the judgments were come upon them their hearts sunk within them and they conclude there is no mercy for them our sins are great Gods judgments heavy upon us he is resolved now upon our destruction and what course soever we shall take all is in vain What these said in Judaea the like said they in Babylon Ezek. 37.11 Our bones are dryed and our hope is lost we are cut off for our parts We are like the bones in a Grave that have all the marrow dryed out of them or like a branch of a Tree cut off and all the sap dryed out of it there is no hope we should ever live go to Jerusalem and grow there again into a Church or State Not only the wicked but even a Godly man may be in a desponding yea a desparing condition as David himself Psal 31.22 I said in my hast I am cut off from before thine eyes Thou wilt never look upon or favour me more So Asaph Psal 77.7 Will the Lord cast off for ever will he be favourable no more is his mercy clean gone for ever doth his promise fail for evermore hath he forgotten to be gracious c. What sad expostulations were these of a good man Thirdly Observe The cavills objections and unbelief of sinners put God unto his oath As I live saith the Lord it s not so as you fancy I have told you that if you turn from your evill ways you shall live that I have no pleasure in the death of a sinner Ezek 18.21 22 23 27 28 31 32. But ye believe not my word ye cavill against it and say ye shall pine away in your sins that what course soever ye take ye shall not live Men are backward to believe the word of God and deal worse with God then with man they will give credit to an honest man upon his word but not to God yea how many do believe the Devils suggestions and delusions who is the father of lyes and will not believe the word of God and what a harsh thing is it that men will not attribute so much to God as to the Devil Eve took the Devils bare word in Paradice she put not him to his oath when he said ye shall not dye your eyes shall be opened and ye shall be as gods knowing good and evill She believed him presently But men will not take Gods bare word they put him to his oath As I live saith the Lord. It s a great thing for God to speak but more for him to swear he that made the world with a word is not believed upon his word he must take his oath upon it so that it stands God in more to be believed in the world then it did to make the world his single word sufficed for the one his oath was required for the other O beatos nos quorum causa Deus jurat O miserr imos si nec juranti Domino credimus Tertul Si non credimus promittenti Deo credamus juranti Deo Jerom And here appears the great goodnesse of God that for the good of man will please to take an oath O happy we for whose sake God swears O most unhappy we if we believe not God swearing Having therefore Gods word and oath let us believe firmly and stagger no more Fourthly Observe Sinners in what condition soever they be have no cause to despond or despaire of mercy so that they turn from their evill wayes Let them be great sinners old sinners sinners under judgements ready to be destroyed and cut off by the hands of enemies as these were yet if they turn from their sins there is hope of mercy for them For First God takes pleasure rather in their conversion and salvation then in their death and destruction I have no pleasure in the death of the wicked but that the wicked-turn from his way and live If a State say to a company of its Subjects who are Traytors and upon trayterous designs I have no pleasure in your wayes which lead unto death but my pleasure is that you turn from them and live is not here a large door of hope opened unto them whatever their Treasons be Secondly Least men being deeply guilty should suspect the reallity of God herein for guilt is full of jealousies the Lord sweares to it and that by his life which is the most unquestionable thing of all for none doubts whether he be the living God As I live saith the Lord I have no pleasure c. So that here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods word and oath two sufficient bonds to secure it Thirdly Here is Gods command and earnest desire of their turning Turn ye turn ye from your evill wayes When a mans servant is abroad in some dangerous design and his Master commands him again and again to leave it off and come home to him or if the servant be in a deep water and the Master sees he will be drown'd if he come not back again he calls to him and commands him to return is not this an argument that he seeks his good and would have him safe Fourthly God sets the strongest arguments before them that can be thought of life and death If ye go on there is no hope of mercy you must dye if you will turn here is life ye shall live here is great mercy They are not left unto uncertainties whether they shall
executed upon him As the righteousness of the righteous shall not deliver him when he sins so the wickedness of the wicked shall not damnifie him when he turns Here is a Nominative Case put absolute the wickednesse of the wicked Neither shall the righteous be able to live for his righteousnesse in the day that he sinneth His righteousness shall not uphold him do him any good when he falls into sin his sin will be the death of him and his righteousness he cannot live in it or for it Vers 13. When I shall say to the righteous that he shall surely live if he trust to his own righteousnesse Here the case of the righteous man is further amplified and exâ—ounded let me make him a promise of life and say That in living he shall live so the Hebrew is yet if he trust to his righteousness and commit sin he shall not live When men have a Legall righteousness they are apt to trust in it to think it makes them acceptable to God that it will answer Justice for their sins divert wrath procure favour and so presume to take liberty and please the flesh in many things but their righteousness will not stand them in stead And commit iniquity Of this see Chap. 3.20 Chap. 18.24 where much hath been said of this expressions The will affections and heart are in committing iniquity it 's making a trade of sin such men are workers of iniquity Pharisees had a legall righteousness but they devoured widows houses made Proselytes and them twofold more the children of the Devill then themselves Matth. 23.14 15. These committed iniquity All his righteousnesse shall not be remembred That is none of his righteous deeds shall be so had in remembrance as to have any acceptance or reward they shall be laid by and forgotten instead thereof he shall have judgement for his wickedness that shall be remembred and rewarded But for his iniquity that he hath committed he shall dye for it The reward of his iniquity is death either he shall pine away under some stroak of God which is Mors minor a lesser kind of death or he shall be cut off by some judgement which is a death indeed a death with a witness Vers 14. Again when I say unto the wicked thou shalt surely dye if he turn from his sin c. In this vers and the two following the case of the wicked man is further explained as the promise to the righteous was with condition so the threatning of the wicked is with exception He shall surely dye unlesse he repent and turn and testifie the reallity of the same by doing that which is lawfull and right Or as it is in the Hebrew By doing judgement and justice by giving unto God and man what is prescribed of these words see Chap. 18.5 Vers 15. If the wicked restore the pledge Pignus est quod propter rem credi tam datur cujus possessionem solum ad tempus consequitor creditor sed dominium penes debitorem est A Pledge is something pawned for a thing borrowed the possession whereof for the present is in the hand of the Lender but the right is belonging to the Borrower Chabol is from Chabal to bind because Pledges are strong Bonds and Obligations Poor people were often necessitated to pawn their garments Beds Cattle Utensils which wicked men would keep and make their advantage of which they ought not to have done Deut 24.10 11 12 13. Therefore it s said here If the wicked restore the pledge if he be mercifull to those that be poor and afflicted Give again that he had robbed Robbers seldome make restitution of what they get by violence The word Gazal signifies to spoil a man of what is his Vi aperte as High-way Robbers do and also any violent wresting and forcing mens right out of their hands Now if the wicked did make restitution of what he had so gotten and Walk in the statutes of life without committing iniquity The statutes of life are the statutes of God which being exactly kept afford life to the keepers of them Ezek 20.13 They walked not in my statutes and they despised my judgements which if a man do he shall even live in them or live by them as it s Levit 18.5 If a man walk in these from day to day and keep them perfectly committing no iniquity what then He shall surely live he shall not dye This and the like promises are legall and made to legall righteousness and clearly evince that the Prophet speaks of a legall righteous man The Gospel saith not that a just man shall live by doing but that the just shall live by faith and that the law is not of faith If men could keep the Law do what it requires they should live by it but except Christ none ever did and so none was ever justified by the Law Gal 3.10 11 12. If a man could be found that walked in the Statutes of life without sinning he should surely live and live as comfortably as Adam did in Paradice and should not dye Vers 16. None of his sins that he hath committed shall be mentioned unto him The Hebrew is all his sins which he hath committed shall n t be mentioned unto him that is None of his sins shall be imputed or charged upon him Vid. Chap 18.22 He hath done that which is lawful and right he shall surely live The Life here spoken of cannot be eternal life because 1. A mans turning from his former wicked wayes and making restitution to men for wrongs done is no satisfaction to the justice of God for the breach of his Laws And 2. No man can so keep the law or statutes of life as thereby to obtain life eternal Here is no mention of Christ or faith in him without which eternall life cannot be had I conceive it s meant of a temporal life he that ceases from his wicked wayes that lives honestly doing lawfull and right things he shall not have cause to complain as the Jews did That they pined away under their iniquities but he should live in living as the Hebrew is and that is he should live a very comfortable life First Observe There is a righteousnesse will not profit a man when he hath most need When a man sins then he hath most need of righteousness to cover his sin to prevent judgement but then his own righteousness a legal righteousness a duty righteousness will stand him in no stead The righteousnesse of the righteous shall not deliver him in the day of his transgression he shall not be able to live in the day that he sinneth Let us therefore look after an Evangelicall righteousness for Christ hath told us That except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees we shall in no case enter into the Kingdom of Heaven Matth 5.20 They had a legal a duty an own-righteousnesse but they had not the righteousness of Christ the
Gate which was one read broad Here were two Thresholds the lower and upper which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the foot goeth over and that the head goeth under and they were very broad each a reed or 6. cubits broad and were to adorn and strengthen the Gate Christ is the Gate and Door of the Church his humane and divine natures are the ornament and strength thereof Vers 7. Very little chambers In this vers and the 10 12 13 16 17 21 29 33 36 38 44 45 46 verses of this Chapter you read of Chambers In middoth it 's said the Chambers were one above another and so it 's evident they were Ch. 41.6 OEcolampad saith they were Domunculae vel Mansiunculae in usum Templi factae they were little Lodgings made for the use of those served in the Temple Their number was great In some of them those that either kept the Temple or ministred dwelt in others were laid up those things pertained to the service of the Temple In the Chambers they laid the Meat-offerings the Frankincense and the Vessels and the Tythes of the Corne the New Wine and the Oyle which was commanded to be given to the Levites and the Singers and the Porters and the Offerings of the Priests Neh. 13.5 the Tythes were laid up in Treasuries and Store-houses of the Courts or in the Chambers thereof Mal. 3.10 Ezek. 42.13 14. The use of the Chambers North-ward and Southward is said to be for the Priests They be holy Chambers where the Priests who approach unto the Lord shall eat the most holy things there shall they lay the most holy things and the Meat-offerings and the Sin-offerings and the Trespass-offerings for the place is holy When the Priests enter therein then shall they not go out of the holy place into the outer court but there shall they lay their garments wherein they minister for they are holy and shall put on other garments and shall approach to those things which are for the people These Chambers may represent unto us 1. The Mansions which are in heaven Joh. 14.2 In my Fathers house are many Mansions saith Christ he shew'd Ezekiel these Chambers in this Visional-temple and he told his disciples of those caelestial Mansions which he would prepare for them 2. That intertainment rest and comfort the Saints injoy and shall have in the Church under Christ If a man come to his friend's house and he have never a Chamber for his repose it 's poor intertainment cold comfort and little ease if he must lye on the ground but if he have variety of Chambers and Beds for him his intertainment rest and comfort will be good he shall not need to fear wind or weather when men come to the New Jerusalem and are Citizens thereof they shall have good accommodation sweet rest and sound comfort There shall be no voice of weeping or crying Isa 65.19 There shall be no tears no death no sorrow no crying no pain Rev. 21.4 In the world is tribulation but in Christ is peace in Sion is peace under the New Jerusalem the Divels shall be bound up and there will be great peace and spiritual comfort in aboundance 3. These Chambers less and greater may note out the several Congregations or Churches of the Gospel-times be they little or great all which are in the Church of Christ as these Chambers were in this Visional-temple Vers 8. He measured also the Porch of the Gate within one reed The Thresholds and the Porch were all of one measure viz 6 cubits and a hands breadth The word for Porch here is Vlam and in the 10. v. is rendred Posts it signifies both Porches were for the dignity of the house and commodation of strangers Vers 9. Then measured he the Porch of the Gate eight cubits and the Posts therein two cubits In the verse before it 's said The Porch was one reed that is 6. cubits and here we find the measure of it 8. cubits In the former vers he spake of the bredth here of the length of it The Posts were the Pillars artificially placed on the one side and on the other The Porch of the Gate was inward It was within the Wall looking towards the house it self Vers 10. And the little Chambers of the Gate East-ward were three on this side and three on that side they three were of one measure and the Posts had one measure on this side and on that side The Eastern-gate as it had it's Porch and Pillars on each side of it so it had it 's 3. Chambers on each side of it and they were uniform as the Posts or Pillars were Vers 11. And he measured the breadth of the Entry of the Gate 10. Cubits and the length of the Gate 13. cubits The Hebrew word for Entry is Pethach and rendred a Door vers 13. and so it 's mostly taken in Scripture If by Entry be meant the Door how is it said that its 10. cubits in breadth when the Door is never wider then the threshold which in the 6. and 7. vers is said to be but one reed broad or 6. cubits Either it was some other Door or the Posts to which the Door was fasten'd and shut to were added to the measure If we hold to the word Entry it may be the breadth of the space between the outward Gate and the inward The length of the Gate 13. cubits Length here is the height of the Gate it was 13. cubits high Vers 12. The space also before the little Chambers was one cubit and the space one cubit on that side c. There was gebul a border or space of a cubit on each side of the Chambers and yet before them and the Chambers on each side were alike 6. cubits a piece Vers 13. He measured then the Gate from the Roof of the one little Chamber to the Roof of another the breadth was 25. cubits door against door These Chambers were not continued nor contigual there was the space of 5. cubits between them and of 25. cubits in that breadth was between them as they stood opposite one to another Vers 14. He made also Posts of 60. cubits even unto the Post of the Court round about the Gate Posts of this length some think incredible and therefore divide these cubits between the Posts on each side the Porch which reach up unto the Posts of the outward Court making them 30. cubits a piece Some make these Posts of 60. cubits to be the Cloister which being supported by Posts was 60. cubits long Vers 15. From the face of the Gate of the entrance unto c. From one Gate to the other were 50. cubits and the Porch of the Inner-gate 10. cubits We are to make progress in the Temple and not to stand still Vers 16. Of the Windows There were several Windows in this Structure which was presented to our Prophet as appears vers 16 22 25 29 33