teacheth in all good things Here is large Provision made for the Gospel Ministers Whatever good things people possess they ought to communicate a part thereof to their Teachers something is due to the Teachers and it's duty in the Taught to pay it The Ministers are to have Meat and Chambers accommodations to eat their Meâ—t in 1 Cor. 9 13 14. Do ye not know that they which Minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordained that they which Preach the Gospel should live of the Gospel Here is a Divine Ordinance for Minister's maintenance It 's also here hinted to us that the Priests were to eat of the best of the most holy things that it the Tythes and Offerings which were to be of the best Mal. 1.8 14. And certainly under the Gospel the Ministers of it are not to be turn'd off with the meanest and worst of things if you have choise spirituals from them is it not equal they should have answerable temporals from you Holy things were to be laid in holy places holy offerings and holy garments were not to be laid any where but in the holy place Under the Law some places were holy but under the Gospel holiness of places is taken away according to what was Prophesied Mal. 1.11 From the rising of the sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my name and a pure offering And according to that Paul gave out 1 Tim. 2.8 I will that men pray every where lifting up holy hands he makes all places alike for the outward Celebration of Worship yet the Truths and things of the Gospel are to be laid up in holy places that is in holy Hearts James 4.8 Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purify your hearts ye double minded Holy hearts are fit places for God Christ Spirit Gospel and all the Ordinances of it James 1.21 1 Pet. 2.1 2. 1 Cor. 11.28 Heb. 10.22 These plâ—ces shew that holy hearts are requisite for holy things So that of Christ Mat. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine their hearts are foul and so uncapable of holy things they are not fit repositories for such things Here is in the 13. verse mention made of three Offerings The Meat-offeâ—ing the Sin offering and the Trespass-offering 1. The Meat-offering it was of fine Flower Oyle and Frankincense or onely of fiâ—e Flower and Oyle and then it was to be Bâ—ked Fryed or Sodden no Leaven or Honey was to be used therewith but every Meat-offering was to be seasoned with salt see Levit. 2. per totum Or it was of Ears of Corn the first-fruits Ears dryed by the fire even Corn beaten out of full Ears vers 14. Part of this Meat-offering the Priests were to burn upon the Altar for a sweet savour and the rest they were to eat in the holy place Levit. 6.15 16. 2. The Sin-offering whether a Bullock or any other beast was most holy yea whatsoever touched the flesh thereof was holy Some of the blood of it was to be brought into the Tabernacle of the Congregation to reconcile withall in the most holy place which was not to be eaten but burnt The Priests and all the Males among the Priests were to eat of this sacrifice c. Levit. 6.25 26 27 28 29 30. 3. The Trespass-offering There was one and the same Law for this and the Sin-offering it was to be kill'd where the Burnt-offering was and the blood to be sprinkled round about upon the Altar what was to be burnt and what to be eaten by the Priests you may see Levit. 7.1 2 3 4 5 6 7. These Offerings were types of Christ who is our true Meat-offering the bread of life the nourishment of every hungry and thirsty soul His flesh and his blood are meat and drink indeed at his Table we feed upon him crucified and so our Meat-offering he is our Sin-offering and Trespass-offering 2 Cor. 5.21 He was made sin for us that is a Sin offering that we might be made the righteousness of God in him See Heb. 10.12 14. In the 14. vers it 's said The Priests must not go out of the holy place into the outward Court which comprehends this mystery in it viz. That the Ministers of the Gospel those have given up themselves to Christ and the Church ought not go out from their spirituall imployment unto the world and worldly affaires but to mind that great work they are call'd unto For who is sufficiâ—nt for such things 2 Cor. 2.16 Paul instructed Timothy and in him all others in this truth 2 Tim. 2.4 No man that warreth intangleth himself with the affairs of this life that he may please him who hath chosen him to be a Souldier When men are call'd to be Souldiers they must mind their Souldiery not other things it will not please their Captains and Commâ—nders they cannot discharge their trust So Ministers having a great Captain and Commander the Lord Christ who hath chosen them to be his Souldiers they must mind their spiritual Souldiery they must not trouble or distract themselves with the cares or affairs of the world if they do they can neither be faithful to their interest nor please their Lord and Master Rom. 12.7 Those that Minister must wait on their Ministring and those that teach on their teaching they must not wait upon or meddle with other things Col. 4.17 Publicis insudare debent qui nomen dedêre militiae Souldiers might not intangle themselves about Husbandry Cattle Merchandising or other affairs but they were to mind the publick The Priests when they approached to God had other garments on then at other times they had holy garments on them they might not come nigh God but in holy garments afterwards they changed their garments when they were to deal with the people Which informs us that the Ministers of the Gospel ought to have other frames of Spirit in them when they are nearer unto God in the duties of his worship then at other times then they are to put on holy garments they should be cloath'd with zeal fear and other holy affections They are to discharge their office with gravity and authority that their Ministery be not despised God will be sâ—nctâ—fied in them that come near unto him they must not come in their old garments with old ordinary spirits but with holy garments holy spirits sâ—nctifying God in their hearts making him their fear and dread and carâ—y themselves as Ambassadors of God standing and pleading for him But when they are out of publique administrations they may put on other garments they must be cloathed with humility love bowels of mercy meekness long-suffering as 2 Tim. 2.24 25. In
far differing from theirs and Ezekiel must declare the Lords not his own thoughts unto them And 1. He charges them with their sinfull practices 2. Denyes them the possession of the Land Ye eat with the bloud It was commanded before the Law was given That they should not eat bloud Gen 9.4 Levit 19.26 That is neither bloud let out from the flesh nor bloud with the flesh one reason is given Levit. 17.14 Ye shall eat the bloud of no manner of flesh for the life of all flesh is the bloud thereof The Hebrew is Nephesh the soul of all flesh is the bloud thereof Nephesh is put sometime for the whole man as Gen 46.26 All the souls of the house of Jacob that is all the persons sometimes for the more noble part of man viz the reasonable soul Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Sometimes for the affections as Deut 6.5 Thou shalt love the Lord with all thy heart and with all thy soul Sometimes for the life as Isa 53.12 He hath poured out his soul unto death that was his life John 10.15 and so it s rendred and to be taken in the place cited the life of all flesh is the bloud thereof bloud properly is not the life or soul of flesh but the life or soul is said to be in the bloud or bloud Propter spiritus vitales animales qui animae organa virtutis ejus vehicula sunt sanguine evaporant Another reason why they might not eat bloud Duet in Gen cap. 9.4 is in the 11. vers of that Chap. I have given it to you upon the Altar to make an atonement for your souls for it is the bloud that maketh an atonement for the soul The bloud being to be offered upon the Altar represented the bloud of Christ which was to be shed for the remission of sins Matth. 26.28 and therefore not to be eaten A third reason was that they might not be cruell and bloudy minded but might in a special manner take heed of shedding mans bloud which is the ground of the prohibition Gen 9.4 5. But they minded neither the prohibition it self nor the reasons of it they did eat with the bloud that is they did eat the flesh with the bloud in it or they did eat the bloud drawn out from the flesh Some make question in these dayes whether they may eat bloud and the ground of it is from Acts 15.29 where it s ordered that Christians should abstain from bloud and things strangled But those that scruple eating of bloud do not scruple the eating of things strangled as Fowls and Rabbits and there is as much reason for that as the other as for the thing it self I shall only say what Christ saith Matth. 15.11 Not that which goeth into the mouth defileth a man but that which cometh out of the mouth this defileth a man And Paul Titus 1.15 Vnto the pure all things are pure And 1 Tim. 4.4 Every creature of God is good and nothing to be refused if it be received with thanksgiving And lift up your eyes towards your idols Idolatry was forbidden in the Law with great severity Deut 17.2 3 4 5. Exod 22.20 Chap 20.4 5. yet these Jews minded idols and affected them Of lifting up the eyes to Idols see Chap. 18.6 it notes adoration of them and expectation of help from them And shed bloud Shedding of bloud was a grievous sin and here it may be understood either of their oppressing innocent ones taking away their lives illegally or else of their children which they offered to Molech which was forbidden unto them Levit. 18.21 of which bloudy sacrifices was spoken Ezek 16.20 21. And shall ye possesse the Land This is a stinging interrogation intimating that whoever possessed it they should not What do you look to possesse the Land that do such things that are so impious and prophane Did I nâ—t cast Heathens for their wickedness out of the Land you are in and do you think to continue in it that have exceeded them in wickednesse Ezek 5.6 No no the Land is not for you Abraham did not such things you are not his seed therefore you shall not inherit the Land Vers 26. Ye stand upon your sword Not you are in arms to defend your selves against Babylonians but you trust in your strength are ready for spoil violence and shedding of innocent bloud When any offended them in word or deed they meditated revenge and laboured by the sword to right themselves there was no place for justice but the Land was full of bloody crimes Ezek 7.23 Ye work abomination Of Abominations and what sins are so call'd was spoken Chap 5. vers 9. Chap 18. vers 12 13. In the 3. Observation Ye do that is detestable and loathsome to the very senses And ye defile every one his neighbours wife Adultery was a grievous sin and punishable with death Levit. 20.10 Deut. 22.22 yet this sin was frequent amongst them Jer 5.7 8. Cap. 7.9 9.2 That honourable state of marriage was abused and the bed defiled and it was a common and universal practice amongst them every one defiled his neighbours wife And shall ye possesse the Land Do ye trust in your swords violate all justice shed innocent blood do abominable things defile your neighbours wives and yet presume you shall possesse the Land O impudent creatures brazen-faced sinners what vain perswasions have you taken up its madness for you to dream of possessing the Land rather then such as ye shall inherit it it shall lye desolate without inhabitant The word here for to possesse is Jarash which is a word contrariae significationis that signifies contrary things as to possess and dispossess Josh 23.5 The Lord shall drive them from out of your sight and ye shall possesse their Land Here Jarash signifies to drive out and to possess when the Lord saith Shall ye possesse the Land his meaning is they shall be dispossessed of it and driven out of it First Observe Men in great misery under grievous afflictions are apt to flatter and deceive themselves with one vain confidence or other These Jews were conquered by the Babylonians had their City Temple Strong holds and pleasant places all laid waste they were a company of poor people that inhabited the wastes of the Land yet they flattered themselves with this conceit that they should inherit and possesse the Land and why there was a number a multitude of them Abraham was one and he inherited the Land we are many and it s given to us Their afflicted condition might have wrought other apprehensions in them and made them see and say All the chief Ones of the Land are cut off or carryed away captives the Land is fallen into Nebuchadnezzars hands we are his servants and slaves left to Till the Land and dresse the Vineyards that so a revenue may be raised for him but as for our selves we are like
Jer 25.34 35 36. Howl ye shepherds cry and wallow your selves in the ashes ye principal of the Flock for the dayes of your slaughter and of your dispersions are accomplished and ye shall fall like a pleasant vessel They should have no way to flee or escape cry and howl they might their Pastures should be spoiled and themselves destroyed The shepherds had been preserved like a pleasant vessel in the hand of God he esteem'd them but now being so vile they should fall be broken and not esteemed at all See Jer. 23.1 2. Zech 11.17 This hath been made good in our dayes against the Political and Ecclesiastical shepherds have not our Princes Nobles Prelates and their Officers for their feeding themselves not feeding the Flock for their ruling them by force and cruelty have they not had God against them been deprived of their fat and sweet morsels have they not been turn'd out of their places and suffered justly for their demerits The oppressions in State and Church were such that the Flock had perished had not God appeared for it against those Lyons and Wolves their sins were provoking and drew the fury of God upon them Thirdly Observe Those sheep that are under oppressing and devouring shepherds God will relieve and set at liberty I will deliver my flock from their mouth that they may not be meat for them Many years had his Flock been molested by wicked Princes Priests and Prophets they had eaten up many of his Flock and the rest were in danger of devouring but the Lord had a care of them and pull'd them out of their jawes the poor sheep could not withstand their violence They were like young Lyons among the flocks which go through tread down and tear them in pieces and none can deliver Micah 5.8 But though the sheep had no man able to deliver them from these Lyon-like shepherds yet God was able to do it and did it he was a Lyon to these Lyons and tore them in pieces rescuing his Flock It s not long since we were under such shepherds who made us meat to their teeth eating up our Estates Liberties and Lives they oppressed and devoured us and who durst appear for us if any did they felt the jaws and claws of these Lyons but God at last arose for us and hath driven away those shepherds and delivered us from being meat to their mouths Verses 11 12 13 14 15 16. For thus saith the Lord God behold I even I will both search my sheep and seek them out As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek out my sheep and will deliver them out of all places where they have been scattered in the cloudy and dark day And I will bring them out from the people and gather them from the Countreys and will bring them to their own land and feed them upon the mountains of Israel by the rivers and in all the inhabited places of the Countrey I will feed them in a good Pasture and upon the high mountains of Israel shall their fold be there shall they lye in a good fold and in a fat Pasture shall they feed upon the mountains of Israel I will feed my flock and I will cause them to lye down saith the Lord God I will seek that which was lost and bring again that which was driven away and will bind up that which was broken and will strengthen that which was sick but I will destroy the fat and the strong I will feed them with judgement THese verses set before us Gods care and comfortable provision for his Flock which is the second generall part of this Chapter and they have in them First Gracious promises 1. A promise of seeking out the sheep vers 11 12 16. 2. A promise of reducing them vers 13 16. 3. A promise of feeding them being reduced vers 13 14 15. 4. A promise of healing the broken and the sick ver 16. Secondly A Declaration how God will deal with the fat and strong ones vers 16. Vers 11. Behold I even I will both search my sheep and seek them out You think much to look after my sheep but Behold I even I that am the great shepherd the great God infinitely distanced from you will both search and seek them out The word for search is Bikker which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will require it notes searching out what they had done with them and requiring them at their hand Junius hath it Reposcam and the French ie redemanderay mes brebis I will earnestly ask again my sheep and seek them out with understanding and judgement so Darash signifies Vers 12. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered so will I seek c. When some great storms by wind rain thunder lightning or wilde Beasts have been in the field among the flock and they are scattered here and there then the shepherd hastens to them sees whether any be wanting and if so seeks up and down till he finds them and so brings them together again which is a great mercy to the scattered sheep and as great a comfort to the shepherd so would God seek out his sheep that were scattered into severall places and would deliver them They had met with storms and wilde Beasts which had devided and scattered them and God like a choice shepherd would seek them out and have a special care of them In the cloudy and dark day The Hebrew is Beiom gnanan vagnaraphel In the day of a cloud and of darkness thick darknesse so the word signifies It was a day of a cloud or a cloudy day when the Chaldaean army besieged Jerusalem then many were scattered and driven into neighbour Nations and it was a day of thick darknesse when the City was broken up the Temple burnt Zedekiah's eyes put out the Princes and Nobles put to death many carried captive into Babylon and the rest dispersed into woods caves mountains and other places Vers 13. And I will bring them out from the people and gather them from the Countreys God finding his sheep scattered into several Nations where they met with hardships he graciously promises to bring them out of those Nations they should not alwayes be amongst their enemies who were no better then wilde Beasts unto them This hath an aspect to Gods gathering his Elect out of the several quarters of the world And will bring them to their own land and feed them upon the mountains of Israel by the rivers Being gathered out of forraign Lands God would bring them into their own Land viz into Canaan a Type of the Church they should both possess their Land and be put into a Church condition again and he would feed them with his Word Ordinances and put them into a better State then ever This refers to the times of Christ and the Gospel then
Between the chambers was the widness of twenty cubits Not between the side-chambers themselves but between them and those over against them Some had better entertainment then others some were to be in the chambers others in the widness or empty place Vers 11. Toward the place that was left See before vers 9. It was five cubits round about Vers 12. The building that was before the separate place Piscator makes the separate place to be Spatium resectum The Hebrew is ante faciem segmenti before the face of the Partition for it was particula respecta è suo atrio Toward the West Hebrew i s the Sea that is the Mediterranean-sea which lay Westward Vers 13 14 15. Containing the measures of the house the building before the seperate place the Walks Galleries and Porches of the Court and they were 100. cubits in length and 100. cubits in breadth Every thing here was measured and nothing neglected so exact was the Lord in Temple-work Vers 16. The Windows were covered Solomon made for the Temple Windows of narrow lights but not covered Sanctius saith they were covered Quia in retis modum erant fabricatae cancellato ordine aut in pertuso ligno frequentibus perfossae foraminibus They might be covered with lettises shuttings or curtains which might be remov'd at pleasure Vers 17. Within and without by measure Hebrew is measures Not onely the outside but inside also is measured the heighth breadth and length The Lord Christ will measure Christians of what heighth breadth and depth they are Their actions affections and graces will be measured Rev. 11.1 Vers 18. And it was made with Cherubâ—ms The Cherubims import the presence of the Angels in the Church 1 Cor. 11.10 Their Communion with the Saints in worship 1 Cor. 10.20 Rev. 5.11 7.11 12. Their Ministration unto or for them Heb 1.14 They are for the Lord of the Temple and those wait upon him there They look towards the Palm-trees and their wisdome and strength is laid out for their good Vers 19. So that the Face of a Man was toward the Palm-tree on the one side and the Face of a Lion c. Of the Cherubims faces see Chap. 1.10 what is said there In the 18 19 20 25 26. the Palm-trees are mentioned again which are ever green growing tending â—â—wards though pressed down with weight and signs of victory and great joy being carried in the hand or worn on the head and are ornaments to the place where they are figuring what the persons in this Temple should be Psal 92. 12 13 14. Joh. 12.13 Rev. 7.9 by sufferings and pressures they mount upwards overcome are fill'd with joy 2 Cor. 1.5 Acts 5.41 and so are great ornaments to the Church of God Of the Altar In the 22. vers it 's said The Altar of wood was three Cubits high and the ength thereof two Cubits and the corners thereof and the length thereof and the walls thereof were of wood and he said unto me This is the Table that is before the Lord. This Altar was the Altar of Incense and stood before the Oracle or Sanctum Sanctorum Such an Altar was in Moses days made for the Tabernacle Exod. 37.25 He made the Incense Altar In the Temple of Solomon also there was an Altar of Incense 2 Chron. 26.16 Vzziah went into the Temple of the Lord to burn Incense upon the Incense-Altar This Altar was a representation or Type of Christ who is said to be our Altar Heb. 13.10 and in many things it did represent him 1. Though it were of wood yet it was Of Shitten wood Exod. 30.1 which the Septuagints render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of incorruptible wood So Christ his humane nature was incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it saw no corruption Act. 13.35 2. This Altar of Incense which Ezek. saw was larger then that under the Law it was two Cubits in length that but one it was three Cubits in height that but two as appears Exod. 37.25 This held out that the worship of God in Christs time should be inlarged it was among the Jews onely before but then it should be among the Gentiles also Mal. 1.11 From the rising of the sun unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my name 1 Tim. 2.8 I will that men pray every where Under Christ the Incense-Altar was to be every where 3. Sweet Incense was offered up to God pure Incense Exod. 37.29 upon this Altar Exod. 30.7 8. where the people pray'd the Priest offered Incense Luk. 1.9 10. and when we pray Christ offers up our prayers with the Incense and perfume of his merits Rev. 8.3 4. The prayers of the Saints ascend up before God out of the Angel's hand who was Christ The Golden Altar for so the Altar of Incense is call'd Num. 4.11 Christ perfumes the prayers and services of his Saints with his merits and so presents them unto his Father It 's said Eph. 5.2 Christ hath given himself for us an offering and a sacrifice to God for a sweet smelling savour So that what ever he presents to the Father or is presented in his Name from the Saints is pleasing and acceptable to him All the imperfections and impurities of them are done away by him 4. Upon this Altar was incense morning and evening it was a perpetual Incense Exod. 30.7 8. So Christ our Altar offers up prayers perpetually for us Heb. 7.25 He ever liveth to make intercessiom for his 5. This Altar of Incense had horns Exod. 30.2 3. At every corner thereof was an horn which sets out the strength and power of Christ Rev. 9.13 I heard a voice from the four horns of the Golden Altar which was Christ whose power is in all the quarters of the World Christ's intercession with the Father is powerful to descry the enemies of his people and to deliver them This Altar is said to be the Table that is before the Lord. There is something in this expression worthy consideration 1. That poor sinful weak unworthy creatures may come to Christ not onely as an Altar to have their prayers presented unto God but as a Table to have refreshing for their souls There the hungry may have meat and the thirsty drink He is the bread and water of life His flesh is meat indeed his blood is drink indeed Joh. 6 35.55 He hath a Kingdome and a Table for his Luk. 22.30 He feeds them and leads them to living fountains of water Rev. 7.17 He hath hidden Manna for his and a Tree of Life to refresh them with Rev. 2.7 17. 2. That the Lord himself is delighted and satisfied in and with Christ as we are with a Table full of dainties having the choisest meats and choisest drinks Mat 3.17 This is my beloved Son in whâ—m I am well pleased with his person with his graces with his offices with his actions with his sufferings with
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
7. These spiritual fishers have large waters to fish in and are to be frequent in fishing from Engedi even to Eneglaim They shall be a place to spread forth nets from East to West They are to fish the whole Sea Go and teach all Nations The whole world is a Sea of fish and the nets must be spread not lie still The Fishers may dry and mend their nets but then they must throw them into the deep and be fishing for their Lord and Master Paul charges Timothy to preach the Word to be instant in season and out of season to take all opportunities to catch fish with the net of the Gospel 2 Tim. 4.2 Observ 8. These Gospel Fishers do catch some fish of all sorts some great some small some old some young When they spread forth their nets their fish shall be according to their kinde some of every kinde shall be caught in their nets Mat. 13.47 saith Christ The Kingdom of Heaven is like unto a net cast into the Sea and gathereth of every kinde The Gospel preached gains upon all sorts of people the Priests Acts 6.7 and Sergius Paulus Acts 13.12 were great fishes caught in this net but Lydia and the Damsel Acts 1.6 with Onesimus and many others were little fishes Nicodemus John 3. the Eunuch Acts 8. and the Elect Lady 2 John were great fishes and though not many wise men after the flesh not many mighty not many noble are called and caught with this net yet some are Some Jews some Gentiles some Bond-men c. Verse 11. But the myrie places thereof and the marishes thereof c. Near unto Rivers and Seas are myrie places and marishes and they being at a distance from the channel where in these waters of the Sanctuary run were not healed made wholesome and useful for fish but they are left to barrenness which is the sense of these words They shall be given to salt for salt causeth barrenness and is a sign thereof Deut. 29.23 Judg. 9.45 Psal 107.34 He turns a fruitfull land into barrenness the Hebrew is saltness Those that are slothful impenitent that go on in filthy practices trust to their own righteousness refusing and neglecting these waters shall never be healed but be barren fruitlâ—ss and accursed Verse 12. Vpon the bank shall grow all trees for meat It is a known thing to Historians and Travellers that on the banks of the Dead Sea or Lacus Asphaltites the place where Sodom and the other Cities were destroyed do grow trees which in shew yield goodly fruit yet not edible for being touched it proves ashes and smoak deceiving the expectation of him that gathers the same but these waters coming hither beget better trees and better fruit even trees for meat Neither tree nor fruit should disappoint them for the leaves of these trees should not fade they should always be green and flourishing neitheir should the fruit be consumed they should always have fruit upon them For as the sap and greeness of those trees continued so the fruit would continue no rottenness would cause it to fall no winds or storms should blow it down It shall bring forth new fruit according to its moneths Every moneth should these trees bring forth new fruit The word jebaccer is rendred by some primo genita edeut aut primo genitabunt they shall yield their first-begotten not onely shall they yield fruit monethly but excellent and choice fruit ripe fruit fit for meat And because this seems strange and impossible that trees every moneth should have ripe fruit he shews in the next words whence it is Because their waters they issued out of the Sanctuary These waters were no ordinary waters but such as had a fructifying vertue in them beyond all other waters and made the trees about it to bear twelve times a year representing that chrystal River that proceeded out of the Throne of God and of the Lambs on either side of which grew the tree of life which bore twelve manner of fruits and yielded fruit every moneth Rev. 22.12 And the fruit thereof shall be for meat and the leaves thereof for medicine He shews the excellency of these trees They shall have nothing useless Their fruit is for meat and their leaves for medicine The good works and holy lives of Believers are for meat and medicine unto others Observ 1. Wicked men are myrie and muddy Creatures Those that are ungodly are no better then myrie places and marishes which are unsavoury loathsome and dangerous breeding Frogs Toads and other Vermine Such are all wicked men their throat is an open Sepulchre Rom. 3.13 their words are corrupt deceitful and poysonous themselves are loathsome Prov. 13.5 they trust in their own righteousness which is as filthy rags Isa 64.6 they have corrupt mindes as Jannes and Jambres had 2 Tim. 3.8 they are full of noysom lusts subtilty and all malice as Elymas was Act. 13.10 they have eyes full of adultery 2 Pet. 2.14 they are swine and love to wallow in the mire ver 22. they breed nothing but vermine base thoughts vile affections and produce onely what is evil Paul describes them fully unto us Rom. 1.29 30 31. and in 2 Tim. 3.2 3 4 5. Observ 2. Those places and persons to which the waters of the Sanctuary do not come or coming do not heal are designed to barrenness and so to destruction Verse 11. But the myrie places thereof and the marishes thereof shall not be healed Either the waters came not to them or if they did they refused they neglected them and so were given to salt made like Sodom barren and accursed Some places have not the waters of the Sanctuary the Doctrine of the Gospel and they are barren and perish for want of the same as Tyre and Sidon Some places have them and because they are impenitent unbelieving and will not receive the truth with the love of it because they will not drink these waters therefore they are given to salt they are barren and must perish So it was with Capernaum and Jerusalem Mat. 11.23 and 23.37 38. and so is it with many places in this Nation I fear John 3.19 This is the condemnation that light is come into the world and men love darkness rather then light because their deeds are evil They stick in the mud and filth of their own sins and will not receive the soul-saving truths of the Gospel Observ 3. That the Saints true Christian Believers are not barren but fruitful trees Every one of them is a fruitful tree and yields good fruit All the trees are for meat their fruit is for meat For whom for Christ Cant. 4.16 Let my Beloved come into his garden and eat his pleasant fruits Cant. 6.2 He is gone to feed in the gardens that is to feed upon the fruit of his Churches And for others even all men Gal. 6.10 their fruit is good Mat. 5.16 and 7.17 they are acceptable to God and man through their fruitfulness Phil. 4.18 and
Tribes written upon them Rev. 21.12 3. It s discribed from the compass of it ver 35. It was round about eighteen thousand measures Take measures for Cubits and then it was not above six Miles in compass but if we take them for reeds as divers do then the compass of this City is thirty two miles and almost an half But far short of the compass of the new Jerulalem that great City which was fifteen th◠〈◊〉 miles about for so many miles do twelve thousand furlongs amount unto both the City which John saw measured and that Ezekiel saw measured were four square comely firm and durable the Court is four-square Ezek. 40.47 the holy oblation was so Ezek. 48.20 and so was the City 4. It s discribed from the name verse 35. The name of the City from that day shall be Jehovah Shammah The Lord is there From the day of its building and inhabitation it shall be called so Many Cities have had glorious and significant names as Nicopolis Tit. 3.12 which signifies the Victorious City Nazareth Luk. 4.16 notes sanctified or separated Bethsaida Mat. 11.21 the house of fruits or meats Bethlehem Luke 2.4 the house of bread Jerusalem the Vision of peace but they fall short of this name Jehovah Shammah Some make the meaning of these words the name of the City shall be The Lord is there to be this that God would be in the City not that the City was or shall be ever called so as it is said of Christ his name shall be called Wonderful Councellor the Mighty God the Everlasting Father the Prince of Peace he was so but not called by those names and so this City it shall have God in it there present yet not be so named but I see nothing hinders but it may both be so called and have God in it and because God is there therefore to be so called The name Jehovah is a glorious and fearful name Deut. 28.58 Junius hath the words thus nomen gloriosissimum summe reverendum istud that name most gloriously and highly to be reverenced Bernard calls it Nomen Majestatium a Majestical name Philo lib. 3. de vita Mosis saith quod si quis nomen Dei blasphemaverit hominum deorumque domino abusus fuerit vel nomen ejus intempestive protulerit noxam luat capite and presently after Quomodo meretur veniam qui 〈◊〉 abutitur sanctissimo dei nomine tantum ad explendum sermonem non aliter quam prophanis vocibus Some observe that the Jews after their return from Babylon had such high reverential thoughts of the Name Jehovah that they thought it not fit to be pronounced but used the name Adonai in the stead thereof least it should be prophaned This glorious majestical and most holy name is given to this City What is meant by this City is of concernment to know Some by it understand Jerusalem litterally as it was rebuilt by the Jews after their return together with the civil state in which the Prince governed by civil Laws just Weights and measures but such a City as is here described was never built by the Jews after their captivity To let that opinion pass some do make this City Ezekiel saw to be a moddle and platform of that City the Jews who should be called converted and brought to their own land again should build and inhabit but because the Jews return to their own land is denyed by some questioned by many and doubted by most whither ever a City as that here is held out viz. of thirty two miles compass shall be built by them it is safest to interpret this City typically and in this sense Interpreters are not all of a mind for some make it to be a representative of Heaven and the amplitude or graces thereof others make it to be a representation of the Church under the Gospel in the former times thereof especially yet short of that City the Heavenly Jerusalem which John saw Chap. 21. for though this City and that agree in some things yet they differ in many I shall shew you some difference between them 1. The gates of Ezekiels City had no Angels to keep it in but at the twelve gates of Johns City there were twelve Angels to keep them Rev. 21.12 2. In Ezekiels City there was a Temple but in Johns there is none Rev. 21.22 3. The materials of Ezekiels Cities were inferiour to those of Johns which were gold pearl and precious stones Rev. 21.18 to 22. 4. The Waters of this City came from under the Threshold of the Temple and from the Southside of the Altar but Johns City had a pure River of Water of life clear as chrystal which proceeded from the throne of God and of the lamb Rev. 22.1 5. Ezekiels City had all trees for meat and medicine on both sides of the banks of the River Johns had one by the tree of life which bears twelve manner of fruits Rev. 22.2 6. The light and glory of Ezekiels City fell short of that which Johns had Rev. 21.23 for it had no need of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof 7. Ezekiels City was not half so great as Johns the one being onely eighteen thousand measures in compass and the other twelve thousand furlongs in length breadth and height Rev. 21.16 8. Johns City had a Wall of twelve foundations and in them the names of the twelve Apostles Ezekiels City had a Wall Chap. 40.5 but no names in it of Prophets or Apostles Now notwithstanding this City John saw the new Jerusalem exceeded that our prophet saw very much yet they both represent the Church of Christ here on earth and it will not be denyed but that they may in part represent it in Heaven By this City of Ezekiel I conceive is pointed out into us the glorious state of the Christian Church in the latter days it hath been a long time said to war under Antichrist and his instruments the breaches and ruines of it at this day are great and the face of such a City hardly visible but when the times of Antichrists destruction and the Jews conversion do come then shall this City be built then shall Sion be in her glory the Christian Church shall be then in a greater glory then formerly If the coming in of the Gentiles at first began the foundation of this City what will the fulness of the Gentiles be when that is come Rom. 11.25 but a glorious addition to this City and then when the fulness of the Jews shall be added to the Christian Church to this City what will that be but life from the dead vers 15. The perfecting of this City wherein shall be a Temple suitable which John minds us of Rev. 11.1 Where the Temple Altar and Worshippers are measured and its observable where there is mention of measuring and so building a Temple respect is had