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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85668	An exposition continued upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, chapters of the prophet Ezekiel, vvith many useful observations thereupon. Delivered at several lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1658 (1658)	Wing G1856; Thomason E954_1; ESTC R207608	447,507	627

any more I will cease from using means to purge thee my Prophets shall labour no more in vain about thee they have spent their lungs and strength to reclaim thee but they shall not do it again they shall neither reprove threaten counsel or invite thee any more to turn but thou shalt bee left as desperate and incurable Hebrew is Thou shalt not purge thy self from thy Filthinesse any more if thou wouldest now go about it it will bee in vain it s too late I am resolved upon thy destruction Till I have made my fury to rest upon thee Anger indignation wrath fury is ira nunquam quiescens donec sumatur vindicta There is now no purging but destruction I shall spend all my judgements upon thee consume thee and thine and so my fury shall rest upon thee these words we had before ch 5.13.21.17 Donec doth not imply a purging afterwards Psalm 110.1 Rom. 8.22 Mat. 5.26 until thou hast payed the uttermost c. Obs 1 Obstinacy in sinne provokes God to the destruction of sinners Her scum shall be in the fire Jerusalem shall bee burnt and why in thy filthiness is lewdnesse thou a●t obstinate hardened in thy wickednesse all sinne offends some sinnes provoke to judgements obstinacy provokes to destruction Jerem. 44.15 16 17. in those verses you have the obstinacy of the Jews in Egypt they and others of them had been so obstinate in the land of Judea that God could bear them no longer but laid the Land desolate and made it a curse v. 22. and see how the Lord threatens them v. 27. I will watch over them for evil and not for good and all the men of Judah that are in the land of Egypt shall bee consumed by the sword and by the famine untill there bee an end of them and not onely would hee destroy them but Egypt likewise where they were vers 30. even that should fare the worse for their being in it Obstinacy in sinne is worse than the sinne it self many sinnes are committed renitente voluntate against mans will and purpose but obstinacy in sinne is pleno consensu voluntatis it hath the willfully in it and therefore must needs exasperate the Lord Nehem. 3.30 many years didst thou forbear them and testifiedst against them by thy spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands this stubbornnesse of theirs made the Lord cast them off and put them into the hands of Heathens Zachary tells you that for this sin came a great wrath from the Lord of Hosts upon them ch 7.12 not only wrath which is destructive in it self but great wrath and that not only from the Lord but from the Lord of hosts as if the Lord mustered up all his forces to come against obstinate and rebellious sinners and poure out great wrath and vengeance upon them Certainly obstinate sinners are those the Lord will accomplish his wrath upon 1 Thess 2.16 the wrath of God came upon the Jews to the uttermost even to perfection Obs 2 In Scripture Language that is said to bee done which God or men indeavour to do though it bee not done I have purged thee God using means and indeavouring by his Prophets Mercies Threats and judgements to purge Jerusalem from her sinne is called purging though Jerusalem were not purged Psalm 69.5 They that destroy mee Qui exscindunt me are mighty Davids enemies who sought to destroy him are said to do it Rom. 2.4 The goodnesse of God leadeth thee to repentance that is its agency and tendency is that way Deut. 26.5 A Syrian ready to perish Jacob increased and prospered when hee was with Laban but because Laban did that which tended to his perishing hee changed his wages hee pursued him returning home therefore hee is said to bee in a perishing condition 1 Cor. 10.33 I please all men in all things In the fourth chapter hee tells you hee was reviled persecuted defamed made as the filth of the world and the off-scouring of all things how then did hee please all men in all things he is said to do it in that hee indeavoured to do it seeking their good their salvation Matt. 5.32 whosoever shall put away his wife saving for the cause of Fornication causeth her to commit adultery that is this action of putting her away exposes her to that sinne whether shee fall into it or no because therefore the mans act in putting away his wife is likely to produce such an effect hee is said to do it to cause her to commit adultery Gal. 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law they sought to bee justified by the Law and thereupon are said to bee so not that the Law justified any or any could bee justified by it This should teach us how to understand the like scriptures Things may be said to bee done when onely there hath been means used conducing thereunto Obs 3 A people may have the means and not improve the same for their good Jerusalem had Prophets Ordinances Sabbaths Sacrifices Mercies Judgements by which God would have purged her and shee was not purged shee did not purge her self shee improved not the same for her good shee did not hearken to the Prophets humble her self for her sins fear the Lord and his threatnings observe his Sabbaths worship him onely and execute justice God called upon her oft to purge her self Jerem. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayest bee saved how long shall thy vain thoughts lodge with in thee I have given thee water to wash thine heart from all thy vain base destructive thoughts why doest thou not use it chap. 13.27 O Jerusalem wilt thou not bee made clean when shall it once bee my Prophets would cleanse thee if thou wouldest receive them and my word by them mine Ordinances would sanctify thee if thou didst use them according to mine institution of them my mercies and judgements would cause thee to cleanse thy self if thou didst well weigh them But thou hast means and dost not improve them It s not the having of means but the right use of means will do good Jerusalem thought her self clean not needing to bee purged Jer. 2.23 how canst thou say I am not polluted Jerusalem that was more guilty than Sodome or Samaria justified her self and so neglected purging yea rejected the word of the Lord which should have purged her Jer. 8.9 shee gave ear to false Prophets and Priests Jerem. 23.14 who strengthened her in her wickedness and defamed the true Prophets chap. 18.18 shee prophaned the means Ezek. 22.26 shee idolized the means and rested in the act done Jerem. 7.4 9 10. chap. 8.8 shee went on still in her own waies whatever God or man said unto her Jer. 7.28 This is a Nation that obeyeth not the voice of the Lord their God nor receiveth correction God had spoken to Jerusalem and

and by it the people are brought to glorify and magnify his name for those works by it hee distinguisheth his people from the Prophane and by it they distinguish him from the Idol gods in it the Lord sanctifies his People and they in it do worship him it s the day wherein they meet visit and make each other cheerful and glorious let us have more honourable thoughts of the Sabbath and not think it concernes not us if wee bee his people it s still a signe between him and them If wee have no Sabbath or no day answerable to it wee come short of the Jews who had it given unto them as a great mercy I gave unto them my Sabbaths my holy resting daies Obs 5 Sanctification is the work of the Lord and specially of the Lord when people meet on his day Hee gave them his Sabbaths and they were called holy Convocations because on them the people met Levit. 23.3 and why did hee give them those daies that they might know that hee was the Lord which sanctified them There is none which can sanctify persons by way of separation or inherent holinesse but the Lord. Hee assumes this power and priviledge to himself Levit. 20.8 Ezek. 37.28 and his sanctifying is chiefly when People meet on his day Then the Law was read and opened unto them Act. 15.21 Neh. 8.8 then did God appear amongst them and work by the means hee appointed for their sanctification Psal 89.7 God is greatly to bee feared in the Assembly of Saints there hee convinces them of their sinfulnesse and sinful practises there hee beats down their strong holds and captivates their thoughts to the obedience of his will what was it made David openly to proclaim it that a day in Gods Court was better than a thousand one Sabbath day wherein hee had communion with God and found him sanctifying his head and heart was more esteemed of him than a thousand other daies for the Lord saith hee is a sunne and a shield hee inlightens mee hee strengthens mee and so separates my darknesse and weaknesse from mee and makes mee more holy Let us therefore look unto God alone for sanctification and wait upon him on his daies in the solemn assemblies and hee will sanctify us those are daies of his special presence power and blessing Obs 6 Gods people should observe and take notice what God doth in them on Sabbaths when they appear before him they had the Sabbaths given them that they might know the Lord did sanctify them that they might have experience in themselves of the powerfull operations of God in them God observed what they did that day and they were to observe what hee did that day They read the Law and the Prophets and expounded them Act. 13.15 Neh. 8.8 they Prayed Act. 16.13 they discoursed reasoned and perswaded men out of the Scriptures Act. 18.4 they offered Sacrifices Numb 28.2.10 they did sing Psalm 92. the Title These things they did and God observed their spirits in the doing of them hee observed how they sanctifyed the day and himself in the duties of the day and they were to observe what hee did in the Assemblies and in their bosomes This David did Psal 96.6 strength and beauty are in his Sanctuary saith he and Psalm 63.2 hee confesses hee had seen Gods Power and glory there the strength and beauty in one place is the same with Power in the other it s a glorious beautiful work when God sanctifies a sinner it s a work of Power and strength when hee breaks the snares of our lusts the chains of unbeleef and inlarges our hearts quickens comforts strengthens and inlightens us It s a common sin and sicknesse amongst Christians that they heed not what the Lord does in his Ordinances for them and in them they cannot say from experience wee know it is the Lord that sanctifies us most can say this from the Tongue few from the heart 't was not without cause that Solomon said Keep thy foot when thou goest to the house of God and bee more near to hear than to offer the sacrifice of Fools Eccl. 5.1 some thinke hee alludes to Exod. 3.5.30.19 and Josh 5. last Where is mention of putting off their shooes and washing their feet because they were to approach unto the holy God and surely wee had need look to our feet that is our affection foot is put for feet the singular for the plural for we approach near to God when we go to his house wee go to be sanctified and therefore should take heed we defile not our selves Vers 13. But the house of Israel rebelled against mee in the wildernesse they walked not in my statutes and they despised my judgements which if a man do hee shall even live in them and my Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wilderness to consume them Having represented unto them the mercies he conferred on them in the wildernesse here hee declares what their carriage was towards him therein and what his purpose was towards them 1 Their carriage towards him is laid down 1 In General the house of Israel rebelled against me 2 In Special and that in three particulars 1 They walked not in my statutes 2 They despised my judgements 3 They polluted my Sabbaths and that greatly Now all these are aggravated 1 From the place where they were done in the wildernesse where they had special need of Gods protection and provision where they had and saw his miracles daily 2 From the nature of the statutes and judgements given which were such as if done kept they might have lived 2 The Lords purpose towards them was to pour out his fury upon them and consume them and that in the wilderness Little shall I speak of this Vers because in the 8. and 11. verses you have already had most things in it The house of Israel rebelled against me Of their rebellion in the wilderness you may read Deut 1.26.43 Exod. 17.7 with Numb 20.24.27 ch 14. Deut. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobavit ex odio abjecit contempsit significat fastidio quodam rem aliquam aut personam ranquam vilem contemptam rejicere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They despised my judgements The Hebrew word for despise notes rejecting hating villifying they looked upon them as contemptible things and threw them away they did not onely refuse to walk in his Law Psal 78.10 but they despised his judgements and abhorred his Statutes Levit. 26.43 it was such despising as had an abhorrency accompanying it My Sabbaths they greatly polluted Of their Polluting his Sabbaths you may read Exod. 16.27 they went to gather Manna on the Sabbath day one gathered sticks signifies cum sputo quasi rejicere Numb 15.32 they carried burdens and did servile work Jer. 17.22 23. whereas they should have highly prised the Sabbaths resting from doing their own waies finding their own pleasure speaking

place of worship there they set up their Idols and detestable things Ezek. 7.20 when Prophets and men in near relations to God are naught they proceed from sinne to sinne from degree to degree of the same sinne till they become impudent These Prophets conspired against those were good in Jerusalem they were cruel murtherous Covetous inhumane and that in the midst of Jerusalem they blushed not at any or all these sinnes they proceeded so in their Covetousnesse that they got the treasure and pretious things the people had Thus was it with the Popish Clergy they got the best lands woods waters habitations Ab Episcopis sanguis in ipsis templis fusus sit propter loci dignitatem Lavater they got the treasure and pretious things yea so covetous were they that they occasioned that Proverbe a mortuis tributum exigere to scrape from the dead and so openly wicked they were that in their Temples and Cathedrals they strove so for place as they shed bloud Vers 26 Her Priests have violated my Law and have prophaned mine holy things they have put no difference between the holy and prophane neither have they shewed difference between the unclean and the clean and have hid their eyes from my Sabbaths and I am prophaned amongst them In the former vers you had the Prophets sins here you have the Priests and they are four 1 Violation of the Law 2 Prophanation of holy things 3 Neglect of duty which is twofold 1 They did not make difference between the holy and prophane the clean c. 2 They Minded not the Lords Sabbaths but hid their eies from them Her Priests have violated my Law The Priests were to bee men of knowledge Mal. 2.7 and to teach the People the true sense of the Law 2 Chron. 15.3 Deut 17.9 10 11. for the Priests taught and not onely the Levites Mic. 3.11 but now the Priests were so blind and ignorant that they knew not God Jer. 2.8 so intemperate that they erred in the things of God Isa 28.7 and rejecting true knowledge are said to forget the law Hos 4.6 and here to violate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surripuerunt legem meam The Septuagint reads it They have contemned my Law they set light by it Lavater hath it thus they have stollen or taken away my Law to which sense Vatablus agrees for because they were bound to teach the Law and did it not they are said furtum fecisse legi to have stoln away the Law The Hebrew word chamas signifies Cum deberent populum legem docere non fecerunt i●aque legem illi quodummodo furati sunt Maldon Violenter discerpserunt legem meam Violenter tractant legem Vim faciunt legi On t fait overage a maloy to take away to offer violence injuste tractare to handle a thing unjustly The Priests did handle the Law Jer. 2.8 but they handled it unjustly they wrested and forced it to speak their sense to countenance their practises they cared not for the true sense nor sought after that but such senses as would please and suit with the times and mens humours The Law or word of God is violated First When men do wrong point it and so marr the sense and alter it as those that to make way for the opinion of the souls sleeping do put the point after the word day I say unto thee to day whereas the right pointing is at Thee not at day I say unto thee to day shalt thou be with mee in Paradise Luk. 23.43 that is thy soul shall not lye dormant in or with thy body till the day of resurrection but shall this very day pass into Paradise So Rev. 13.8 the mis-pointing causes an error in the sense it s said there that All shall worship the Beast whose names are not written in the book of life of the Lamb. There is the comma and then follows slain from the foundation of the world Montanus puts the Comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas the Comma or pointing should bee after slain which refers to Lambe and not to the following words for those words relate to the names written in the Book and the sense stands thus whose names are not written in the book of life from the foundation of the world 2 When something of man is added to it or detracted from it The Scribes and Pharises joyned their Traditions with the commandements of God and thereby offered such wrong unto them that Christ tells them they made them of none effect Matth. 15.6 they put so much chaffe to Gods wheat that it rather choaked than nourished the People they put so much water of their own to his wine that there were no spirits at all in it The Jews had joyned the Statutes of the Heathen with the Statutes of the Lord 2 King 17.8 and the Statutes of Omri were observed Micah 6.16 The Septuagint in the 5. of Genesis have added one hundred years more to the age of the Fathers before they begate Children than is in the Original They have also added much to the end of Job which the Hebrew hath not The Post-scripts after Pauls Epistles are not Canonical but additions of those writ the Epistles or of some others and they have little truth in them See Mr. Perkins upon the sixth Chapter of the Epistle to the Galatians on the conclusion Some Anabaptists in former times Glassius in phisol tract de purit textus in N. T. p. 229 230 231. Edit secunda 1643. rejected all in the last chapter of Mark from the ninth vers to the end and others have added unto the 14. vers 3 When the Translation is erroneous The Septuagint hath failed in many places and the Vulgar in most Lindanus a Popish prelate saith It hath monstrous corruptions of all sorts scarce one Coppy can bee found that hath one book of Scripture undefiled and whole Many points are translated too intricately and darkly some improperly and abusively some not so fully nor so well and truely Sundry places are thrust out from their plain and natural sense The Translator possible was no Latinist but a smattering Grecian In our Old Translation there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many errors as in Mal. 2.16 White in his way to the Church p. 29 If thou hatest her put her ●way saith the Lord God of Israel whereas hee hated puting away so in 1 Corinthians 12.28 its hel●ers governours wh●r●as it s in the Greek helps governmen●s and ou● last Tra●sla●ion which is the best extant is faulty in this place reading those words thus Helpes in Government which was done to countenance all the Assistants Prelates had in their government and not onely there but in other places also as Jer. 33.16 it s thus translated This is the name wherewith shee shall bee called The Lord our righteousnesse Montan. Junius Vulgar Vatabl. Mariano whereas the Hebrew is vezeh asher jickra lah he who shall call her is the Lord our

all funeral rites amongst the Jews not superstitious if hee had not been forbidden by the Lord. Hee was not Stoical without affection neither are the people of God now unnatural they do and may mourn for their dead so it be neither excessively nor despairingly Davids mourning for Absolom and Rachels for her children were too excessive and the Thessalonians too hopelesse 1 Thes 4.13 Paul allowed them to sorrow and mourn for their dead but not as others which had no Hope Christianity doth not abolish but moderate and direct affections Christ himself wept for Lazarus when he was dead his weeping was with moderation and hope Many forget themselves in this kind and give so much scope to their Passions that they offend God shame their professions and hazard their own health But wee should remember what Solomon commends unto us Prov. 16.32 Better is he that ruleth his spirit than he that takes a City the bridleing our spirits and keeping our affections hath a great excellency in it Obs 7 A gratious spirit will deny it self and obey God in difficult cases and that speedily too No sooner had God made good his word in taking away Ezekiels wife but hee did what the Lord commanded Nature prompted him to mourn to weep for his wife but hee denies the dictates of nature and is content to seem unnatural for God his credit and love to his wife called upon him to shew respect unto her dead corps as others did in that kinde by funeral Rites but he prefers Gods command before his credit love and respect to his wife and is willing to bear the censures and reproachings of the people in this Case his wife dyes in the night and next morning hee appears in his wonted habit and tire hee sheds no tears puts off no shooes covers not his Lip eats not the bread of men or mourners shews no sign of sorrow but was in as sweet and settled a posture as if there had been no stroak in his family hee was the same his wife being dead as hee was shee being living her death that was so dear to him that was so strange and suddain that was in such a place made no alteration in him and upon this ground onely because God had commanded it should be so Here is a rare example of Obedience and that in a difficult case Obedience to God is alwaies commendable but especially when hard things are commanded The many difficulties Abraham brake through to sacrifice his Sonne made his obedience so acceptable Gen. 22. Moses refusing the honours dignities treasures and temptations of Egypt and Pharaohs Court his choosing an afflicted condition and reproached godliness indeared him and his obedience unto the Lord Heb. 11. when servants suffer for well-doing and go on cheerfully in their work honouring the Gospel this is acceptable with God 1 Pet. 2.19 Vers 19 And the People said unto mee wilt thou not tell us what these things are to us that thou doest so 20 Then I answered them The word of the Lord came unto me saying 21 Speake unto the house of Israel Thus saith the Lord God Behold I will prophane my Sanctuary the excellency of your strength the desire of your eies and that which your soule pittieth and your Sonnes and your Daughters whom ye have left shall fall by the sword 22 And yee shall do as I have done yee shall not cover your lips nor eat the bread of men 23 And your tires shall bee upon your heads and your shooes upon your feet yee shall not mourn nor weep but yee shall pine away for your iniquities and mourn one towards another 24 Thus Ezekiel is to you a signe according to all that hee hath done shall yee do and when this commeth yee shall know that I am the Lord. Having in the former verses spoken typically and darkely here he comes to open and interpret what hee had said and wee have before us 1 The Occasion of his interpreting those hyeroglyphicall passages v. 19. 2 The Interpretation it self in the 21 22 23 24. 19 Wilt thou not tell us what these things are The People seeing Ezekiels wife suddainly struck dead and hee not affected with it which was not onely contrary to the Jewish Custome but even to nature it self they are startled at these things and set upon the Prophet in a heat and will know what was in these strange things We know there is some mystery in them they have relation unto us and wee are unquiet restlesse in our spirits till wee know what it is wilt thou not tell us Ezekiel hide it not from us what ever it bee wee must know it This was the thing God aimed at in putting Ezekiel upon things unusuall and unnaturall to provoke them thereby to consider and make a special inquiry into them Unwonted things do awaken breed admiration and cause examination men search into the meaning of such things When Ezekiel sighed to the breaking of his Loines chap. 21.7 they said wherefore sighest thou when Ezekiel was put upon removing digging a hole through the wall and carried his stuffe upon his shoulder as stuffe for captivity God said to him Son of man hath not the house of Israel said to thee what doest thou chap. 12.9 God expected such strange doings should affect them and make them consider vers 3. and inquire into the matter ordinary things are sleighted when extraordinaries have answerable operations 21 Behold I will prophane my Sanctuary By Ezekiels wife was tiped out the Temple and what was desirable and by her suddain death the destruction of the same The Temple was as dear to the Jews as Ezekiels wife was unto him God would bring the Chaldaeans into it and they should prophane it with the bloud of those they found in it for many fled thither for refuge and then set it on fire The Jews had prophaned it with Idols and idolatrous worship Ezek. 8. by comming into it with the guilt of notorious sinnes upon them Jerem. 7 9 10. and now Heathens should enter into it defile and destroy it the thought whereof made the Psalmist long before to complain saying O God the Heathen are come into thine inheritance thine Holy Temple have they defiled they have laid Jerusalem on heaps Psalm 79.1 The defiling the Temple was grievous to pre-science to remote apprehensions what was it then to those had the present sight of it The Septuagint reads the words in Ezekiel thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pollute my holy things that is I will cause the Heathens to come and prophane the Temple the Altar and all the holy things belonging thereunto yea so to prophane them as to lay them all waste The Excellency of your strength The Hebrew is Geoon uzzechem superbiam fortitudinis vestrae The pride of your strength Gaon signifies Majesty Excellency Pride from gaah to bee lifted up to excel to grow Proud The Translation Vatablus follows hath it Gloriam fortitudinis vestrae the glory of

hee destroyes his peoples enemies and then shews them mercy Pag 590 Grace all wee have is from free Grace 138. why God deals gratiously with sinners Pag 138 H HAbitations are assigned to men by the Lord Pag 27. 86 Hearing Those will not hear God are rejected of God Pag 119 Hand lifting up of it what it notes 15. smiting of hand 161 165. God hath a hand to apprehend sinners 180. clapping of the hands Pag 390 391 Heart if running after other things it sleights the things of God 66. no halving 119. what knowledge affects it 133 134. what lifts it up 451. what meant by heart 486. it will faile when judgements come 226 229. God takes notice in what frame 488. what lifting up of it is 486. what doth it Pag 520 Holy what should ingage us to be so 34 36. holinesse of places priviledge not unholy people 148. holy things what and when prophaned 256. to be kept holy 260. when prophaned 317. it's wronging of God ibid. resting in them causes removal of them Pag 374 Hypocrisie a close and unsuspected sin Pag 8 Hatred 415. degrees of it Pag 417 Hypocrites cannot deceive God 10. they get nothing of God at his ordinances 10 11. they may deceive Prophets 11. are not to be pleaded for 12. God will not have to do with them 96 97. hee discovers their designes how close soever carried Pag 99 Hook Gods Hook Pag 551 553 Horne how taken Pag 588 Heathens wise men amongst them 462. not safe to relye upon them 559. God shews them mercy 571. sometimes more favour than his own people Pag 572 Harmes rejoycing at the harmes of others 426. they make wary Pag 560 Humble such are respected and exalted by God Pag 190 Helmet made of several things Pag 459 Horses difference of them Pag 468 Hope of mercy when denied 247. hopelesse condition who is the cause of it 354. things hoped for disappointed hurt Pag 560 Hedge what it was hedged the Jews 278 279. gapps in it what 279 280. making up the hedge what 280 281 282. when broken judgements are comming in 284. God expects some to make up the hedge 285. so doing prevents judgement saves a people ibid. I Iavan who came of him Pag 466 Idolaters it 's dangerous for the children of good men to live amongst them 33. cruel Pag 215 Idolatry may last long but shall be punished Pag 296 Jehovah what it notes Pag 17 486 Impossible things seem so accomplished by the Lord Pag 431 452 572 Jews Idolaters in Egypt 32. what once they were Pag 235 Interrogations what they denote Pag 92 Ireland Englands right to it Pag 28 Ingrateful those have had much kindnesse from God prove so Pag 38 39 Iniquity transgression and sin what 178 179. what the Prince of Tyrus his iniquity was Pag 513 514 Ithobald King of the Tyrians Pag 579 Judging in Scripture taken for pleading Pag 6 Insulting evil Pag 387 395 396 425 Judgements what brings spiritual ones 77. who punished with them 118. Gods judgements are impartial 142. fierce ones upon Gods people 144. not to be stayed by man ibid. severe at last 150. end of them ibid. when heavier judgements come 155. some judgements are sweeping ibid. they are tryals 159. trying judgements and destroying ones 160. easily suddenly brought 209. what hastens them 216. they discover mens hearts 229. they make the Lord known 233. when they come in 288. Just ibid. they are Cups 32. they teach and what 326. they make places boiling pots 332. they fall upon all sorts 333. work not out wickednesse 337. irrevocable 354 355. some mercy under severest judgements 381. God brings them 412. they are to make others tremble 440. dreadful 441 Cause Lamentation and Laughing 483. for examples 526. end of them 533. no standing against them 566. sometimes universall Pag 567 Ironies in Scripture 117. used by God himself and others Pag 493 494 Iron what put for Pag 465 Justice executed is pleasing to God 167 586 341. it upholds neglect of it ruines Princes and Kingdomes Pag 524 525 Jerusalem her praise and reproach 214 212. bloudy cruel 215. renowned for what 217. infamous ibid. Prophets in her against her 251 252. likened to a Pot 329. when emptied 335. sinned openly 336. the gates of the People Pag 421 Impudence in sinning Pag 303 Ivory 449 450. hornes of Ivory what Pag 4●9 K KEdar and Kedarites Pag 474 475 Kindnesse prevailing Pag 136 Keriathaim a City and where Pag 401 Kodesh what it notes Pag 125 Knowledge what breeds experiment all knowledge of God Pag 116 133 134 138 Kingdomes their time of flourishing and desolation in the Lords hand 567 568. base 573. God can raise desolate ones Pag 574 Kings deposed by the Lord 187 hee puts an end to them and their Kingdomes at his pleasure 189. Kingdomes kept desolate 194. like Cherubims 510 511. have honour and power that they may protect the people 514. God an enemy to wicked Kings 550. they resemble Satan ibid L LAnd habitations Lands disposed and ordered by the Lord 27. what makes a land glorious 28 29 30. noted by the Lord what they are 245. not cleansed by means provoke God 246. denyed mercy 247. what saves a land 285. land of ●he living 439. there is a difference of Lands Pag 443 Lamentation when taken up Pag 435 Labour none labour for God in vain Pag 585 Law whether keeping of it would have availed to eternal life 50 51 53. Law-giver who 52. how violated Pag 254 255 256 Lebanon where and what it signifies Pag 448 Lewdness what Pag 221 343 Lead Pag 465 Likeness in sinning hath a likeness in suffering Pag 110 Linnen fine Linnen Pag 452 Lust mens lusts are costly things Pag 454 Lifting up those lift up themselves shall be abased Pag 575 M MAtter 's those of importance to whom to be committed Pag 462 Merchants 458 464 465 467. merchandising of the hand 469. whether men may be Merchants Pag 478 479 Meshech who came from him Pag 464 467 Magistrates usually such as the Priests and Prophets are 266. covetous and cruel ibid. 267. how to deale with the people 514 515. should not connive at but punish sin 524. not suffer bryars and thorns to over-run the field Pag 538 Malice malitious practises what they provoke to Pag 411 Market Pag 468 Marriage lawful for men in spiritual functions Pag 362 Maresha where Pag 553 Mast what Pag 448 Marriners Pag 457 Man hee is onely a sojourner here 115. mens evil acts over-ruled by God 175. of trading for men 467. men know not what themselves are 492. they are conceited ibid. Means not neglected by heathens 174. if cleanse us not it 's dangerous 246. may be had and not improved 346. such a case dangerous 348. prove hurtful Pag 560 Mercy old mercies are to bee remembred 26. choisest mercies are for Gods own people 28. mercies oblige to holiness 34. they worsten men 39. upon what account shewed to ill-deservers 48. mercies do not exempt us from