A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. XLVI.

THus saith the Lord, the gate of the inner court, that looketh towards the East * 1.1 shall be shut the 6. working dayes, &c. Vers. 2. And the prince shall enter in the by way of the porch of the gate without, &c. Here the Lord, before he proceedeth any further in shewing what sacrifices should be offered upon other festivals be∣sides that of the passeover, chap. 45, 21. and the feast of tabernacles the 7. moneth, and 15. day, vers. 25. resumeth again the argument in hand, chap. 44. 1, 2, 3. about the keeping of the east gate shut for the prince, as I shewed there, that it might not be conceived that it should alwaies be shut, but during the six daies, as is here said, the expositions whereupon see there. Now because he had before set forth the princes duty about sacrificing, but not the place, to which he should come and it should therein be proceeded, he supplyeth this, saying, that he should come to the east gate being opened for him upon the sabbaths and new moons, and stand by the p••st or threshold, as the vulg. hath it, upon the threshold to see, whilest his sacrifice is in offering by the priests, and then to worship towards the most holy place, after which he was to go out again, and then the people might come thither to worship and see likewise the offering of sacrifices the rest of the day, till night, when that gate was shut again. Whereby is meant, as was partly touched before chap. 44. that both prince and people, that are beleevers, have accesse to Gods house, and come to see his chearfull countenance by the east gate which is Christ, but no nearer can they come, but to the threshold, whilest they live in this world, seeing the most holy place, heaven afar off, and the glory there∣of. And although the priests came somewhat nearer into the inner court, yet neither did they see, as afterwards both they and all the faithfull shall, and in seeing be blessed, as the Apostle confesseth, we see here but in part darkly, then * 1.2 we shall see as we are seen. As for our Lord Jesus set forth by the name of the prince, chap. 44, and under the same name the Christian prince, because re∣presented by such a prince, he is not yet here by him set forth in his standing upon the threshold at the door, the priests being within to offer his sacrifice, and then departing, and all the people comming after this as sar as he. For he was said before to sit in this gate and here to eat and drink. Therefore this sheweth only, in what condition even the most eminent amongst Christi∣ans shall be and are in this world, although they be captains and leaders to others, who are in subjection unto them, yet they approach not so near to God, as his ministers, neither can they be accepted of without their mediati∣on. They cannot themselves sacrifice, that is, do the duties pertaining to [Note.] the ministry, unlesse with Saul and Vzziah they will incurre Gods wrath. Their meanest subjects, that are faithfull have as near accesse to God as they, and are in respect of divine things, as much blessed as they, that they may learn therefore not to contemn them, or in pride to lift up themselves above them. But if a prince may not come any further, then to the gate of the in∣ner court, where the priests attend, what impudency is it in any of the com∣mon people to presse further, and even usurp the priests office? a thing too common in these miserable times, but not without evident demonstration of Gods wrath therefore in the confusion and stupendious judgements, that are amongst us both spiritually and corporally.

After the way appointed for the prince to come to the house of God to * 1.3 worship, and the place of his standing, now the number of lambs appointed upon the sabbath to be offered and the rams, viz. of lambs 6. one ram, and of fine flour an ephah to the ram, and to the lambs what he is able, and of oyle an hin, that is, 18. pints, for the ephah, see chap. 45. upon the new moons * 1.4 likewise, only then a bullock and its meat-offering more then upon a weekly sabbath. And it is to be noted, that at all festivals else, both of the passeo∣ver

and tabernacles, &c. the offerings were much greater, then upon the sab∣baths, because they came often, these more seldome, especially the passeover, Pentecost and feast of tabernacles, which exceeded in their offerings the new moons. And hereby we are taught to offer the sacrifices of doing good eve∣ry * 1.5 sabbath day, but more abundantly at other festivals ordained for the com∣memoration of the inesteemable benefit redounding to us by Christ, and for a remembrance of other mighty deliverances, wherein the power of God hath appeared more evidently then ordinary. And therefore the custome of exer∣cising greatest liberality at the feasts of Christs nativity in this land is [Note.] most consonant to the will and word of God, and for this cause never to be laid down. They then, that would obliterate the memory hereof shall have little thank at Gods hands, whatsoever indiscreet zeal prompts unto them of doing herein a worthy act. It is true, that time hath been much abused un∣der a pretence of profuse liberality and giving too much liberty to his high dishonour, in pretence of honouring whom it hath been kept, as if Bacchana∣lia, and not Christi natalitia were then celebrated. For as God straightly for∣bad his people of old to inquire after what manner the heathens served their Gods and kept festivals unto them, that they might do likewise, so it is abo∣minable to him when Christians keep the remembrance of his sons incarnati∣on with gaming and furfetting, and drunkennesse, and all manner of carnall * 1.6 vanities besides. But shall we for this give over more liberall sacrificings, with which God is so well pleased at this time? By no means, but let us take away the abuse, and for this end by severity of Law represse inordinacy, and so continue this practice of piety still, as the Church of God hath alwaies heretofore accounted it from age to age, and that not without ground from this place, as hath been already shewed. Those that think otherwise, I would desire to give me a reason, why festivals under the New Testament are spoken of besides the Sabbaths, because they say, they cannot find that any other dayes ought to be kept now, and what the meaning is of the diversity of sacri∣fices upon the Sabbaths, and upon such dayes, the one so much exceeding the other, if not that, which I have before rendred? And if they cannot, retract and ingenuously subscribe hereunto. For that the ordinances about sacri∣ficing, and concerning other things about this house are not the same with those given before by Moses, is apparent to him, that shall compare them, and therefore must necessarily pertain to another time, and are not to be under∣stood according to the letter. And forsomuch as there be no more times then that under the Law and this under the Gospell, these must necessarily per∣tain unto, and be taken as ordinances for this time, and not to be let lye as riddles unresolved and altogether uselesse unto us. For the just number of lambs now to be offered, Rabanus thinketh, that they are 6. as the dayes go∣ing * 1.7 before the sabbath are 6. and one ram added hereunto makes up the 7. [Note.] whereby is intimated, that it is necessary for us to keep the sabbaths, that an expiation may then be made for all our sins, into which we are apt to fal every day of the week, and for the sins of that day also wherein although we dispose our selves to the worship of God being sequestred from our worldly works, yet we are prone to offend herein divers waies, for which there is need of a sa∣crifice also. Touching the sacrifices of the new moons, in that a bullock more is offered, it is to shew a new & greater benefit requiring more liberal sacrificing, as hath bin already said. Thus for the sabbaths and new moons, the returning * 1.8 of the prince after this service ended, being said to be by the way whereby he came. But upon other festivals both the people & he must come in at the north * 1.9 gate, & go out at the south, or if any come in at the south, go out at the north, for of either it is said. And the prince amongst them in going in and comming out. The meaning is first touching the prince, that Christ Jesus, as he voluntarily took an humane life to him, so he again voluntarily laid it down, as Joh. 10. 18. But * 1.10 other men do not, but are born into the world diversly, and go out a contra∣ry way, some by the north, as it were of much sharp adversity, or violence, who have a warm and comfortable passage at the first, and they go this way

unwillingly, by which they are made at last to go, and it is against their wils that most men dye, because they look upon death, as a grim and formidable giant, yea the best sometimes come unwillingly to it, as Christ said to Peter, when thou wert young, thou girdedst thy self and wentest whither thou wouldst, but when * 1.11 thou art old, another shall gird thee and lead thee whither thou wouldst not: others again come in as it were by the north, but goe out by the south, that is, en∣dure much hardship at the first, yea, and long after, being also full of inward terrours, yet at length they depart full of comfort, as many martyrs and other holy men have often done. But because it is said thus of those that come to the house of God to keep the festivals, Jerom expounds it of the * 1.12 Gentiles, who enter by the north gate, as it were, and go out by the south, because they come out of the cold and frozen Zone, where no true piety grew, when they are converted into the south, which is warme by the sun∣shine of grace, and so they depart after this full of comfort, and of the Jewes, who enter by the south gate, when they forsake the grace and blessing of God, under which they formerly lived, when God by his word and works dwelt amongst them, and goe out at the north gate by a terrible judgement of be∣ing hardened in heart against the faith to their destruction. And if we take it thus, hereby the vocation of the Gentiles, and rejection of the Jewes is shew∣ed. But how then is Messiah their prince said to be with them, entring or go∣ing out by one gate, or the other? For those that enter in by the north, and go out at the south, it is easie to answer, their prince is with them, through whom they are inabled to do thus, but without him altogether unable, as he saith, Without me ye can do nothing: but for the other, I see not, what can be said, but that he is with them also, but by his judgement for their malice and wickednesse to harden them so, that they could not beleeve. But because this were an hard construction to be made of his being with any, I rather hold, that they who come in at the north, and they that come in at the south * 1.13 gate are all Gentiles from divers quarters, as it is said, They shall come from the north and south, ard sit down with Abraham, Isaac and Jacob, &c. and whereas he saith, they shall go directly on to the other gate, he teacheth, that the true [Note.] Christian having put his hand to the plough turneth back no more, but goeth constantly on in the way of faith and obedience, till he goeth out of this world by death, whether it must be the north way of persecution and suffe∣rings, or the south of a more peaceable and quiet end, for Lots wife for loo∣king back had her judgement for ever. Now their prince is said to be with either of these coming in and going out for the reason already spoken of, that when we persevere and turn not back again, we may not attribute any thing to our selves, but all to his grace inabling us, and of this also I confesse, I had some hint from the foresaid Jerom, who also upon the Ephah of the meat-of∣fering [Note.] put to the ram, but to the lambs, what his hand shall find, saith, that of some, to whom God hath given more strength and perfection he requireth a certain proportionablenesse of duty, but for the weak, like lambs, he is satis∣fied with what they are able to do, so that there be a willing minde, for he accepteth of what we have and not what we have not, where there is such a * 1.14 minde. But an hin of oyle, must be to all, and this is not made arbitrary to any, to shew that every wise virgin hath oyle in her lamp, and such as have not, * 1.15 are repulsed from entring. The Jewes understanding the comming in and going out at the contrary gate according to the letter, hold it as a point of reverence to God to go thus right on and not to turn the back to his holy place, but I marvell, that they considered not, that vers. 8. it is said, the prince, who was the leader of the people, shall return the same way, that he came in. For the understanding of it, as hath been said, of going right on and not turning back, it is the same with that, which is noted of the living crea∣tures, chap. 1. 12. who are said to go thus straight on and not to turn, as they went by the spirit, which was in them, carrying both them and all others, in whom he is, on in this constancy to the end.

Now when the Prince shall prepare voluntary burnt-offerings, or peace-offerings, one * 1.16

shall open the east gate unto him, &c. Here, as hath been partly touched before, chap. 44. is shewed, that besides the Sabbaths and Festivalls set and appoin∣ted under the Gospell; Christian Princes, and likewise their people should take some other times also of their own good wills; as they being moved by the Spirit of Piety, shall agree, for religious exercises, and to shew how ac∣ceptable this should be to God, it is at such times appointed to be done, as upon the Sabbaths the east gate should be opened; but with this difference, that it should be shut again, so soon as the duty was performed, there being liberty then again for men to doe the works of their callings, and not, as upon the Sabbaths, to cease here from all the day after, as was intimated they should then doe, by requiring the gate to be kept open all that day, till the evening; whereby we may see, that it is a point of Piety to keep some dayes of the working dayes, as dayes of assembling together in the publick place to the Worship and Service of God, so that the difference before so spoken of, be kept, which doth both countenance Lecture dayes, which be fre∣quent in many parts of this Kingdome; and if such dayes, much more dayes observed, and kept by the whole Church in every place to Gods honour, but not to the honour of men, how dear, or near soever unto him; provi∣ded yet, that even upon these dayes the door of the Sanctuary be shut also, after the duty done, and there be no restraint of men thence forward from working, for this were to passe the bounds here set. And therefore they are in an errour, that either impugne the keeping of Festivalls, besides the Sabbaths, in these times upon this ground, that it is will-worship forbidden, Col. 2. 18. whence to gather that to keep times, besides those by God ap∣pointed to assemble together publickly to his Worship, is superstitious and evill, bewrayeth great ignorance, seeing Hezekiah having kept the passeover * 1.17 7 dayes, as God commanded, took counsell to keep it 7 dayes more, which God commanded not, and is herein commended: to say nothing of the Feast of Purim, instituted by Esther and Mordecai voluntarily, and the Feast of the dedication by Judas Maccabeus, countenanced afterwards by Christ, by his * 1.18 being present at the keeping of it, as bearing a part with his Disciples in so doing. And they also are in an errour, who at such times will have the door of the Sanctuary kept open all the day, forbidding men to work, as upon the Sabbath, contrary to the expresse Word, Command. 4. Six dayes thou shalt labour, and do all that thou hast to do. Thou shalt dayly prepare a burnt offering to the Lord, of the * 1.19 lamb of the first year without blemish, thou shalt prepare it every morning. Exod. 29. 39. Two lambs are appointed to be offered exery day, one in the morning, the other in the evening, but here one only in the morning, whereby it further appeareth, that the continuall sacrifice under the law is not here meant, but an offering dayly to be made under the Gospell. The Vulg. for, Thou shalt prepare, hath it, he shalt make; but Hebr. it is the second person, and therefore better rendred, Thou shalt make, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth. Jerom, according to * 1.20 that reading, referreth it to the Prince, saying, that ver. 12. having spoken of voluntary sacrifice to be made by the Prince, but not determined what it should be, now he doth, viz. a lamb every day, &c. But it is rather to be held, that another thing is here prescribed to the Christian, viz. to provide that the Service of God be not by him neglected any day of the week, but that he be dayly worshipped by every one for ever, as it is said, Prayers shall * 1.21 be made to him continually and dayly shall he be praised. That it cannot be under∣stood, as a part of the direction before given to fulfill that which was want∣ing, ver. 12. is plain, because there an offering altogether voluntary is spoken of, it being left to the will of the offerer, what to sacrifice; but here the sacrifice to be made, is expresly set down, it not being lest to the liberty of a mans own will, whether he will offer this sacrifice or no. Whosoever then doth not worship God every morning, breaketh an expresse precept and shall answer for it. I will not say, whosoever doth it not by Prayers, offering * 1.22 together with his Family, is thus guilty, (for there is a closset, wherein he is bidden to do it) but because servants and children are negligent hereof, and

they for want of doing it, may become guilty of transgression; it is the part of a carefull housholder to call them dayly together, and to cause them to joyn with him in the doing hereof, nothing doubting, but if this be made his first mornings work, both he, and they, shall be the better blessed of God in all things that they put their hands unto all that day. For the Lamb with∣out blemish to be now offered, hereby Christ is set forth, who is the Lamb of God, that taketh away the sin of the World, for he is Holy, and without Blemish, * 1.23 because without sinne, and every faithfull person offereth him, when he prayeth, and praiseth God in his name, lifting up pure hands and heart unto * 1.24 him, as is commanded. For then he offereth the Lamb without blemish, al∣together according to meaning, sacrificing himself unto God by the mor∣tification of his sinnes; for so we are exhorted to offer up our selves in our bodies a living sacrifice holy and acceptable to God; for because Christ, the Lamb, is * 1.25 in such, when this is done; this Lamb without blemish, is offered every day, and so this precept fulfilled. To pray in his name, and to live still in sinne, is to offer abomination, as Esay 1. 12. But what is the meaning of this, that whereas under the Law two Lambs were offered dayly, now onely one Lamb is appointed in the morning, none in the evening? Lyra answereth, because * 1.26 the Masse is not to be celebrated, unlesse in the morning, except there be ne∣cessary occasion; which is very rarely; and whereas it may be objected, a Lamb of that year is appointed, how then can Christ, offered in the Masse, be hereby meant? He answereth, that Christ is the same yesterday, and to day, and * 1.27 for ever; and that Hebr. it is a Lamb of this year. And upon this ground the Papists generally hold, that the Masse is a sacrifice wherein Christ is offered as often as it is celebrated; and that he may be there to this end, that by the words of Consecration the substance of the Bread is turned into his Body, consisting of Flesh and Bloud, and to fulfill this prophesie, their Priests are tyed to say Masse dayly, and by reason of this, they hold the Lords Table to be an Altar. But the Scripture calleth it a Table, and not * 1.28 an Altar, and that saying, that Christ was once offered, never to be offered any more, as the sacrifices offered by the Priests were often repeated, doth plainly evince, that he neither is, nor can be any more sacrificed. Where∣fore all that which they say is a meer invention of man to make men beleeve, that their Masse is of great avail, both for the living and the dead, to make a propitiation for them, so that to be made partakers of so great a benefit, they are willing to be at any cost, for the benefit of these sacrificing Priests, even as under the Law the priests, by teaching them to say, Corbana, got no small gain: Therefore our Lord in prescribing the doing of this in remembrance of him, biddeth onely, Take, and eat; not offer it as a sacrifice to make new propitiations for particular persons, or for all in generall. If it be said then, why is this dayly sacrifice now restrained to the morning, if nothing be hereby meant, but morning prayers made in Christs name, ought we not as well to pray in the evening, as in the morning? or is there some relaxation here made of the ancient devotion? Answ. God forbid, for we are now bidden, To pray continually, and in all things to give thanks, and to watch and * 1.29 pray; but morning prayer to be made by every one, is dayly injoyned, not to exclude the evening, but it is hereby meant, that we should dayly begin our devotion betimes in the morning, and thenceforth hold on by continu∣all ejaculations, as occasion is offered all the day, when we begin our work, saying with Moses, Prosper the work of our hands, ye prosper them unto us. When * 1.30 we goe to take our meat, sanctifying it by prayer, as the Apostle directeth us; and when we have eaten, glorifying God, as he saith, Every creature of * 1.31 God is good, and is sanctified by the word, and prayer, and whether ye eat or drink, or whatsoever ye doe, doe all to the glory of God: when we are ready to goe to our rest, * 1.32 saying with David, I will lie down to take my rest, and thou (O Lord) keep me in safety. For nothing is remitted touching any act of Piety under the N. T. * 1.33 that was injoyned under the Old; but rather more required, as our Lord saith, I came not to dissolve the Law, but to fulfill it: and therefore he addeth to

Command. 6. and 7. and 3. and for many other things is more strict, there∣fore Prayers must needs be now made much more abundantly, it being the time of pouring out the spirit of prayer and supplication; and wherein we receive * 1.34 the spirit of adoption, whereby we cry Abba father. Yet we are not with * 1.35 the Euchetae sequestring our selves from all other imployment, to give our selves dayly wholly to Prayer, but with prayer begin betimes in the morning every day; thus making every day a Sabbath, accor∣ding to Psal. 92. as Christ, whom we so offer, rose betimes in the morn∣ing, and thenceforth holding on, as hath been said to the evening, and then specially again praying, that we may not come short of the devotion of old prescribed in any thing, remembring, from that, which hath been said before, how acceptable he is to God, that at any time offereth willingly over and above that which is prescribed: yet I hold not, that praying onely every morning is here so pointed at, but that the Celebrating of the Lords Supper is also intimated, which should be every day at the first, and was, Acts 2. 46. and afterwards every first day of the week in the morning, as Acts 20. and still alwayes should be often.

Having hitherto shewed what should be done about religious matters, here * 1.36 he proceedeth to shew something about civill again. He had before appoin∣ted a portion of land for the Prince, chap. 45. which most probably was large and ample, now he taketh order to have it preserved to him, and his posterity, and not alienated to others for ever. If he giveth part there of to his sonnes, they must enjoy it to them and theirs for ever, but if to any ser∣vant, the house and land so given, must return to the Prince again in the year of Jubilee, as the law provided, Levit. 25.

And here is further added, a reason why the Prince had the possession of so * 1.37 much land, viz. that he might never take and give away other mens inheri∣tances, or any part of them, as 1 Sam. 9. it is said, that a King would doe, and as Ahab did. But by this caveat here given, it is plain, that a Prince under the N. T. should never have power, or dare so doe, for fear of God, who hath prohibited it as an oppression, the punishment whereof will be most grievous, as in Ahab, even the cutting off of him, and his posterity by Gods just judgment; something like unto which we now see done, although not for lands, yet for goods taken away, of which there is a like reason. God grant that others who have the Soveraign power, may take warning hereby never to doe the like, and therefore much lesse make the burthen of the people greater. By the Princes giving to his somes or servants out of his own estate is shewed, that the Soveraign power ought not to exercise li∣berality [Note.] to any out of the peoples purses, or out of them to inrich their own children: and by the reverting of the Princes lands to him again in the year of Jubilee, that such lands may be by him granted out by lease, but can∣not be alienated for ever, that the royall dignity by the diminution of his estate may not be impaired, or he forced for want of means of his own ordinarily, to take of his subjects to the impairing of their e∣states.

Here he returneth again to things sacred, viz. to shew where the Priests * 1.38 should boyle the offerings, or bake such as were to be baked, even in the holy Chambers before spoken of, which stood northward, or at the two sides of them west-ward.

And ver. 21, 22. he is brought into the outer Court, where at the four * 1.39 corners, there were four little courts and buildings in every of them for the same purpose round about. And these courts were each of them 40 cubits long, and 30 broad. For the meaning of this, I know not any so good, as that in Gods House; that is, his Church, there shall alwayes be provision both for his Ministers and People, such as wherewith they should be content, as the Apostle saith, Having food and raiment, let us therewith be content: this * 1.40 being a blessing redounding from Piety towards God, according to Hag. 1. and Mal. 3. For the four little courts in the four corners of the outer court,

wherein there were roomes also to prepare meat in; I think with Jerom, that * 1.41 they served to set forth the four parts of the world; out of all which, the Church is gathered by Ministers of a perfect age, set forth by thirty, their breadth; and those that are gathered by 40, the length denoting much Fasting and Prayer used amongst all Christian people, as is intimated, 1 Cor. 7. where it is sald, Defraud not one another, but by consent for a season, that ye may give your selves to fasting and praying; because thirty is the number of a perfect age, when the Priests of old, and Christ began to minister, and 40 is a number notable for fasting, by reason of Elijah his fasting so long, and Moses before that, and Christ after.

Notes

• * 1.1

  V. 1. V. 2.
• * 1.2

  1 Cor. 13.
• * 1.3

  V. 4.
• * 1.4

  V. 6, 7.
• * 1.5

  Heb. 13. 16.
• * 1.6

  Deut. 12. 30.
• * 1.7

  Rabanus
• * 1.8

  V. 8.
• * 1.9

  V. 9, 10.
• * 1.10

  Hieron.
• * 1.11

  Joh. 21.
• * 1.12

  Hieron.
• * 1.13

  Luk. 13.
• * 1.14

  2 Cor. 8.
• * 1.15

  Matth. 25.
• * 1.16

  V. 12.
• * 1.17

  2 Chron. 30. 23.
• * 1.18

  John 10.
• * 1.19

  V. 13.
• * 1.20

  Hierom.
• * 1.21

  Psal. 72. 15.
• * 1.22

  Mar. 6.
• * 1.23

  John 1.
• * 1.24

  1 Tim. 2. 8.
• * 1.25

  Rom. 12 1.
• * 1.26

  Lyra.
• * 1.27

  Heb. 13. 8.
• * 1.28

  1 Cor. 10. Heb. 10. 28.
• * 1.29

  2 Thes. 5. 17.
• * 1.30

  Psal. 90.
• * 1.31

  1 Tim. 4. 4.
• * 1.32

  1 Cor. 10. 30.
• * 1.33

  Psal. 4. Mat. 5. 19. V. 22, 28, 33.
• * 1.34

  Zacha. 12. 9.
• * 1.35

  Rom. 8. 16.
• * 1.36

  V. 16.
• * 1.37

  V. 18.
• * 1.38

  V. 19, 20.
• * 1.39

  V. 21.
• * 1.40

  1 Tim. 6.
• * 1.41

  Hieron.