so orders his judgements that they shall affect others and be had in remembrance This is the lamentation wherewith they shall lament her the Daughters of the Nation shall lament for her Destruction of great Kings and Kingdomes have many thiags considerable in them there is much of Gods power justice and severity in the same which God will have to be observed and remembred in the world Ezek. 19.14 When God destroyed the Princes of Israel and laid the Land of Judah waste what then This is a lamentation and shall be for a lamentation Verses 17 18 19 20 21 22 23. It came to passe also in the twelfth year in the fifteenth day of the month that the word of the Lord came unto me saying Son of man wail for the multitude of Egypt and cast them down even her and the Daughters of the famous Nations unto the nether parts of the earth with them that go down into the pit Whom dost thou passe in beauty go down and he thou laid with the uncircumcised They shall fall in the midst of them that are slain by the sword she is delivered to the sword draw her and all her multitudes The strong among the mighty shall speak to him out of the midst of hell with them that help him they are gone down they lie uncircumcised slain by the sword Ashur is there and all her company his graves are about him all of them slain fallen by the sword Whose Graves are set in the sides of the pit and her company is round about her Grave all of them slain fallen by the sword which caused terrour in the land of the living AT this 17. verse begins the second prophesie and general part of the Chapter in which these things are considerable 1. The Time of this Prophesie vers 17. 2. The Funeral of Egypt with the solemnity thereof which is commanded declared and confirmed vers 18 19 20 21. and so on to the 31. 3. The Conclusion of the prophesie vers 31 32. Vers 17. In the twelfth year the fifteenth day of the mouth It was in the twelfth year of their captivity and the fifteenth day of the twelfth month as it is vers 1. fourteen dayes after the former prophesie and upon the third Sabbath as Junius observes then came this Prophesie unto Ezekiel Vers 18. Wayl for the multitude of Egypt The word Nahah to lament signifies internal grief The Prophet is bid not to feign a grief or a Funeral complaint but to be reall to mourn or to prophesie what mourning should be at the Funeral of Egypt Cast them down even her and the Daughters of the famous Nations The Prophet was to do this Prophetically as Jeremy was to root out pull down to destroy and cast down Jerem. 1.10 He prophesied such things and thereupon was said to do them and so Ezekiel was to prophesie the casting down of Egypt her King and People and the Daughters of famous Nations those that did confederate with her Cityes or People and because of this he is said to cast them down its Gods work to cast down to throw into the grave and pit but his Prophets declaring what shall be are said to do the same Vnto the nether parts of the Earth The Hebrew is El Erez tachtijoth in terram inferorum into the Land of hell or into the lowest part of the earth Vers 19. Whom dost thou passe in beauty Egypt thou thinkest thy self more beautiful than other Nations that thou hast some excellency beyond them suppose thou hadst that must not exempt thee from the common condition of Nations but thou hast not any beauty excellency beyond them nay thou art short of them therefore lay aside such thoughts they who were more beautiful and pleasant than thy self they are gone down into the pit therefore Go down and be thou laid with the uncircumcised Thou must not look for any priviledge above other Nations thou mayest conceit thy counterfeit circumcision will advantage thee Erant Egyptii circumcifi ut Herodotus in Euterpe docet Junius but thou art deceived away down to the Grave and lye with the uncircumcised thy portion must be with the profanest The word for be thou laid signifies to sleepe also and may be thus rendred sleep with the uncircumcised Vers 20. They shall fall in the midst of them that are slain by the sword They that were confederate with thee and thou with them shall fall by the Chaldaean sword which hath commission to cut you all off and to send you to the state of those that formerly were slain by the sword you think your self invulnerable but you shall find the points of the Chaldaeans swords be sharp and will enter She is delivered to the sword Egypt or the multitude of Egypt is delivered to the sword appointed to be slain The Hebrew may be rendred thus The sword is delivered or given viz into the hand of the Babylonian to destroy the Egyptian withall Draw her and all her multitude Draw her Egypt and her People into the grave The Babylonians slay her and hers the sword is in their hand and then drag them into the pit But these and the former words may be taken otherwise as to note out the stately Funeral of Egypt She is delivered to the Sword or the Sword is laid under her head or by her side to shew that she was warlike Draw her and all her multitude Let her body being put into a Chariot be drawn in pomp and state Vide-Junium like unto the bodies of great Ones First Observe God made known his mind to his Prophets by degrees something they had in one year given out somewhat in another year sometimes in one month sometimes in another God spake unto them Here in the twelfth year the fifteenth day of the month the word of the Lord came unto Ezekiel God had appeared to him the first day and again the fifteenth day Secondly Observe There be seasons to mourn in as well as to rejoyce in Son of man wail for the multitude of Egypt The providence of God doth not act constantly in one way but it makes changes and alterations which afford occasion to mourn and to laugh When God carryed the Jewes into Babylon there they hung up their Harps and wept Psal 137. and when he brought them back again it was with singing Isa 48.20 Thirdly Observe That at the appointment of God we may lament for the sins and juâ—gements of God upon the Churches enemies secret or open The Egyptians were never reall friends to the Jews but were their secret if not their open enemies and now when Gods hand was heavy upon them for their sins the Prophet is commanded to wail for them When the Churches enemies suffer we are to rejoyce but if God calls to mourning for their sufferings we must do it Fourthly Observe The greatest in the greatest Kingdomes have no cause to glory and lift up themselves above others seeing they must come to the common
THE EXPOSITION CONTINUED UPON The Nineteen last Chapters of the PROPHET EZEKIEL WITH Many useful OBSERVATIONS thereupon DELIVERED In several LECTURES in London By WILLIAM GREENHIL Prov. 23.26 Buy the truth and sell it not Veritas est animae Pabulum Lact. Sponsa intellectus Mirand Cujus aures veritati sunt clausae ab amico verum audire nequeat hujus salus desperanda est Cicer. de Amiciti LONDON Printed for â—homas Parkhurst at the three Crowns in Cheapside overagainst the great Conduit 1662. TO THE Christian Reader AND Especially to those who helped on and countenanced THE EXPOSITORIE-WOORK THis is the fift and last part upon Ezekiel which was finished in the latter end of the year 1654. and hath been latent full seven years like Josiah in the Temple but now through the instigation of learned and godly Ministers some others and considerations of mine own cometh to publick view Ezekiel prophesied unto the Jews who were then the only people God had in the world and honoured with singular Titles Sons of the living God (a) Hos 1.10 his first born (b) Exod. 4.22 his inheritance (c) Isa 19.29 his peculiar Treasure (d) Ps 134 â— his pleasant Portion (e) Jer. 12.10 a noble Vine (f) Jer. 2.21 the holy flock (g) Ezek. 36 38. a chosen generation h Isa 41.11.9 1 Pet. 2 8 the Lords glory i Ps 78.61 the dearly beloved of his Soul k Ier. 12.7 indued with great Priviledges l Rom. 9 45. yet were they not exempted from afflictive and severe sufferings they were a Reproach to the Heathen a mocking to all Countries and much vexed m Ezek. 22.15 The Pestilence Sword and Famine consumed them so that the pitiful women did eat their own children n Lam 4.10 and pluckt off their own breasts o Ezek. 23 3â— the Priests and Elders gave up the ghost while they sought for meat to releive their souls p Lam. 1.19 those brought up in Scarlet imbraced dunghils q Lam. 4.5 the women were ravished in Sion the maids in the Cities of Judah and Princes were hanged up by their hands r Lam. 5.11.12 they could not walk safely in the Streets Å¿ Lam. 4.18 their necks were under persecution t Lam. 5.5 Lyons Tiglath-pileser and Shalmaneser took away the ten Tribes and Nebuchadnezzer broke the bones of Judah and Benjamin u Ier. 50.17 He burnt the Temple and Citie he ruined Church and State and carried the Jews into Captivity where they suffered unspeakable miserie The Prophet tels us that their punishment was greater then the Sodomites w Lam. 4 6. That which chiefly provoked God to deal thus severely with them as Ezekiel and others testifie was their leaving his pure worship Ordinances and Institutions falling to false wayes of worship and compliance with the Nations They had the Image of Jealousie x Ezek. 8.3 the Altar of Damascus y 2 King 16. the Statutes of Omri z Mic. 6.16 High places a 2 Chron. 20.33 Traditions and Statutes of their Fathers b Ezek. 20.18 Ier. 9.14 customes of the Nations they set their posts with Gods posts worshiped with their faces toward the East c Ezek. 8.16 they would be as the Heathens and walk after their own Imaginations e Ier. 18 12. whereas they should have walked in Gods Laws Statutes f Ezek. 20.19 when therefore the house of Israel degenerated into dross d Ezek. 20.32 God gathered them into the Furnace poured out his fury upon them g Ezek. 22.19.20.21.22 Apostatizing from the pure worship of God to the superstitious Rites and Ceremonies of men provokes bitterly It is a Reproach to God his Worship Truth and Ordinances it is a violaon of former promises it is high Ingratitude and Rebellion against God it is a great scandal to all the godly especially the weak it encourages justifies and hardens the wicked it ruines souls gratifies Satan it exposeth men to visible and unavoidable judgements When the Jews purposed to leave the Lords Tents and fall to Babylonish Temples Ezek. 20.22.23 Then did he swear that he would rule over them with Furie This should caution us to keep distance from inward approbation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatione omnia ea intelliguntur quae homines coleâ—do aut representando numini solent comminisci Bez. vid. Leigh in Verbo and outward compliance with either Jewish Ceremonies or Romish Rites The first are abrogated by the Lord and it may be Jericho work to raise them up again The other are the Mark of the Beast and it s not safe to bear that Mark Rev. 14.9 16.2 God is a jealous God and would not have his to Symbolize with Idolatrous or superstitious practices He forbad his people to take or desire in their hearts the silver and gold was upon Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might not touch with their hearts or hands any thing belonged to them they might not do as other Nations Deut. 7.25 nor enquire after their gods Levit. 18.2 and mode of worship Deut. 12.30 In Treatise of Idoâ—â—tr chap. 11. §. 1. They might not be like the Nations in Apparrel and Hair saith Maymonie much more not in the service and Worship of God we should not be as other Nations but keep Gods Ordinances and walk therein Levit. 18. Symbolizing with Idolatrous worship persons or things Isâ— 52.11 God allows not In Babylon they might not touch any unclean thing and shall we in Sion where all is to be pure according to the mind of the Holy one of Sion This made that great Apostle Paul say 2 Cor. 6 17. touch not the unclean thing whatsoever is from man in the worship of God hath aliquid faecis terrae like the man whence it comes and is an unclean thing if non-touching do cause Suffering casting out or off God wil receive be a Father recompense sufferings God would not have his touch or countenance any corruption in worship When the Damascene Altar was in the Temple â—ings 16.14 Ezek. 9.2 and Gods Altar removed out of its place our Saviour and those with him did not appear at that Altar lest they should seem to countenance it but at the Brason Altar though deserted and despised As Christ will own nothing but what is appointed of the Lord so those are with him will not own the susuperstitious appointments of men but cleave to the Institutions of God though out of place and despised The Papists say of the Protestants that in matters of Religion in praying reading their books hearing their Sermons Rehmist on epist of Iohn v. 10 presence at their service partaking of their Sacraments and all other communicating with them in spiritual things is a great damnable sin If they hold it so sinfull to communicate with us in the
which signifies to make dark obscure black all the Trees in the Assyrian Empire or in that part of Lebanon which belonged thereunto I caused to be affected with the fall of this Cedar And all the Trees of the field fainted for him All other Kings saith Maldonate not only Kings but all sorts were involved in this common calamity they were so sensible of their sufferings thereby that they fainted the word for fainting is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cover for grief and Metaphorically to faint When grief is great then it causeth deliquium animae Vers 16. I made the Nations to shake at the Sound of his fall When high and great Trees fall they make a great noise and so did this King when he fell his own Subjects and other Nations were much troubled at his fall When I cast him down to Hell with them that descend into the pit In ver 15. it s said he went down to the Grave or Hell and here that God cast him down to Hell it s the same word God brought him from his height to the state of the dead he made him like those that were in the pit And all the Trees of Eden the choice and best of Lebanon all that drink water shall be comforted in the nether parts of the earth Those Kings and others which were gone before into the pit he speaks of as living and watered Trees when they should see this great Cedar cut down and brought into the same condition with themselves they should be comforted in that state they were in that is the common condition of great and small The Hebrew for choice and best of Lebanon is the Election and goodness of Lebanon Vers 17. They also went down into Hell with him unto them that be slain with the sword Those Trees before mentioned their condition was like theirs who were slain with the sword and so was this Assyrians he was cut off from all his glory and greatnesse and laid amongst the slain And they that were his arm that dwelt under his shadow in the midst of the Heathen His Princes Nobles Councellours Souldiers and Confederates these suffered with him and had some comfort that they had him with them in the Grave or in Hell The Septuagint for those words were his arme read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his seed his posterity and friends were cut off with him First Observe The greatest Princes and Powers in the world have their day to leave their greatnesse and go down to the dust In the day when he went down to the Grave The King of Assyria had his day to come down from all his height and glory and to lye among the slain some dye natural some violent deaths be they great or small dye they must It s appointed unto men once to dye Heb 9.27 And as some have their day to grow high and great in the world so their day to descend into the Grave and be no more in the eye of God then a stinking carkasse Secondly Observe When great Monarchs and Princes are cut off the Lord fills all with mourning fainting and shaking When the Assyrian went down to the Grave the Lord caused a mourning made changes and alterations at Sea and Land He made Lebanon to put on black the Trees of the field to faint and Nations to quake at the sound of his fall so was it when the King of Tyrus was destroyed Ezek 26.15 16. ch 27.35 When the gods of the earth are slain and dye like men the earth and all other creatures have a kind of sense thereof and are affected at changes Thirdly Observe When great Oppressors and Tyrants fall it affords some kind of comfort to the dead All the Trees of Eden the choice and best of Lebanon all that drink water shall be comforted in the nether parts of the earth c. You have this livelyly set forth Isa 14.9 10. Hell from beneath is moved for thee to meet thee at thy coming it stirreth up the dead for thee even all the chief Ones of the Earth it hath raised up from the Thrones all the Kings of the Nations All they shall speak and say unto thee art thou also become weak as we art thou become like unto us Whether this was Senacherib Nebuchadnezzar or Belshazzar it matters not whoever he was he was a great Tyrannicall Prince and when he fell the dead rejoyced at it and comforted themselves that he was become like unto them Vers 18. To whom art thou thus like in glory and in greatnesse among the Trees of Eden yet shalt thou be brought down with the Trees of Eden unto the nether parts of the Earth thou shalt lye in the midst of the uncircumcised with them that be slain by the sword this is Pharoah and all his multitude saith the Lord God This verse is the Application of the former example unto Pharoah The Protasis was from the 3. verse hither and in this 18. is the Apodosis The same Question is put here to Pharoah whâ—ch was in the 2. vers To whom art thou like in glory and in greatnesse among the Trees of Eden Look about Pharoah thou seest that thou art not like to the Assyrian in Lebanon Well who among the Trees of Eden art thou like for glory and greatnesse it may be thou equallest some of them be it so yet thou must be brought down with them to the nether parts of the earth to the Grave or to Hell thou that art like them in sinning must be like them in suffering Thou shalt lye in the midst of the uncircumcised In Cha. 28.10 It was said of the Prince of Tyrus Thou shalt dye the death of the uncircumcised that was without any hope of eternall life and here it 's said of Pharoah Thou shalt lye in the midst of those that are uncircumcised that is He should lye in a hopelesse and perishing condition of soul and body for ever as those did who were not in Covenant with God This is Pharoah and all his multitude saith the Lord God This is his condition and the condition of his Princes Nobles and People whatsoever thoughts he or they may have of themselves this must be their end Observe God teaches men by the examples of others what they must look for Here by the Assyrian Cedar the Aegyptian Pharoah is taught what to expect He being like the Assyrian in his sins had no cause but to conclude that Assyrian judgements would befall him What was he for his pride and wickednesse driven out destroyed brought down to the Grave Hell and an everlasting suffering so must I my wayes being the same with his like sins call for like judgements As the Assyrian was set out for the instruction of Pharoah so God sets up Pharoah for the instruction of all Princes and People to the end of the world This is Pharoah and all his multitude CHAP. XXXII Vers 1 2 3 4 5 6 7 8 9 10. And it came
to pass in the Twelfth year in the Twelfth month in the First day of the month that the word of the Lord came unto me saying Son of man take up a lamentation for Pharoah King of Aegypt and say unto him Thou art like a young Lyon of the Nations and thou art as a Whale in the seas and thou camest forth with thy rivers and troubledst the waters with thy feet and fouledst their rivers Thus saith the Lord God I will therefore spread out my net over thee with a company of many people and they shall bring thee up in my net Then will I leave thee upon the Land I will cast thee forth upon the open field and will cause all the fowls of the Heavens to remain upon thee and I will fill the beasts of the whole earth with thee And I will lay thy flesh upon the mountains and fill the valleys with thy height I will also water with thy blood the Land wherein thou swimmest even to the mountains and the rivers shall be full of thee And when I shall put thee out I will cover the Heaven and make the stars thereof dark I will cover the Sun with a cloud and the moon shall not give her Light All the bright lights of Heaven will I make dark over thee and set darknesse upon thy Land saith the Lord God I will also vex the hearts of many people when I shall bring thy destruction among the Nations into the Countreys which thou hast not known Yea I will make many people amazed at thee and their Kings shall be horribly afraid for thee when I shall brandish my sword before them and they shall tremble at every moment every man for his own life in the day of thy fall THis Chapter is of the nature of the three former and contains in it two Prophesies both of them against Pharoah and the Egyptians The 1. Is from the beginning to the 17. vers 2. From the 17. to the end of the Chapter In the first of these we have First The time of the prophesie vers 1. Secondly The Tyranny and cruelty of Pharoah vers 2. set out by way of lamentation Thirdly Gods judgements against him declared in an allegoricall way ver 3 4 5 6. Fourthly The events thereupon which are 1. Darkness vers 7 8. 2. Vexation vers 9. 3. Astonishment fear and trembling Vers 1. And it came to passe in the twelfth year in the twelâ—th month in the first day of the month This was not in the time of Zedekiah who reigned but eleven years It was in the twelfth year of Jehoiachims captivity the twelfth month and first day not long after the taking of Jerusalem and burning it with fire The Lord gave out this Prophesie then that the Jews might be taken off from trusting in the Egyptians having cause sufficient to believe that Ezekiels prophesies against them should be made good as well as Jeremies against themselves for it was the same Spirit which breathed in them both and that they might reap some comfort after their sufferings in considering God would deal so roundly with the Egyptians who had deceived them Vers 2. Take up a lamentation for Pharoah King of Egypt Take up a lamentable prophesie declare what sad things are coming upon Pharoah whether the Prophet were to lament for the destruction of Pharoah and the Egyptians is questionable for he and they had oppressed others deceived the Jewes and these judgements of God coming upon them for their wickedness were just and righteous and so matter of rejoycing yet because he was to utter dreadfull and lamentable things rejoycing became him not but he was to be affected sutable to the matter delivered Thou art like a young Lyon of the Nations Wherein Tyrannical Kings and Princes are like unto young Lyons hath been shewed in the 19. Chapter The meaning of these words is that look what a Lyon is among the beasts of the fields and woods viz terrible and cruel the same was Pharoah among the Nations Young Lyons are fierce and devoure their prey with greedinesse so are young Tyrants And thou art as a Whale in the Seas In the 29. ch ver 3. Pharoah is call'd Hattannim the Dragon or Crocodile here Cattannim as the Whale it s Tannim in both places and signifies a Dragon Whale or Sea-monster and such as a Whale is in the Seas viz troublesome dreadfull and devouring such was Pharoah on the deeps a Lyon at Land a Whale at Sea His Dominion was large and where-ever it was he minded the prey And thou camest forth with thy Rivers The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar following render Ventelabas cornu in fluminibus tuis Thou didst horn it in thy Rivers the Whale spouts waters so out at her Nostrils that falling it makes a kind of horn and Pharoah digging or cutting Rivers out of Nilus they were winding like a Horn. Those are for this sense Devine Tagach in the Text from Nagach which is to strike with the Horn or Lascivire cornu and so Vatablus turns the word Lascivisti in fluminibus tuis thou hast tumbled up and down and sported thy self in thy Rivers and waters Others derive the word Tagach from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to come forth or cause to come forth thou didst invite other Nations to revolt from Nebuchadnezzar or thou didst come forth with thy people and trouble other Nations with invasions and wars And troubledst the waters with thy feet and fowledst their rivers He troubled all at home and all abroad as the Whale or Crocodile troubles the Seas and the Rivers and lets not the Fish be quiet any where they mud the Rivers make the waters boyle so did this Egyptian Pharoah he was like Nilus which had turbidas aquas troublesome waters He troubled the waters when he constrained the people to leave their own Land and to go up to Carchemish by Euphrates Jer. 46.2 and as they went they must needs fowl the Rivers make their comforts as dead and uselesse First Observe That times of publique calamities are specially to be noted Ezekiel sets down the year month and day when the Lord told him what dreadfull things should befall Pharoah and the Egyptians In the twelfth year the twelfth month the first day of the month he must take up a lameâ—tation Gods judgements sometimes are lasting and the duration of them cannot be known unlesse the beginning of them be taken notice of Secondly Observe Lamentations for the sins and destructions of others is from the Lord. Son of man take up a lamentation for Pharoah King of Egypt The Prophet took it not up of himself but at the command of the Lord. Chap. 19.1 God bid him take up a lamentation for the Princes of Israel Chap. 27.2 He is injoyn'd to take up a lamentation for Tyrus Chap 28.12 He must take up one for the King of Tyrus Lamentations for Princes and states are at Gods appointment Proâ—hets are
afraid and quaked every moment for fear of their Kingdoms and lives When Lyons and Whales are caught and kill'd it makes the other Beasts and Fish to fear When the high Cedars fall all the other Trees tremble Verses 11 12 13 14 15 16. For thus saith the Lord God The sword of the King of Babylon shall come upon thee By the swords of the mighty will I cause thy multitude to fall the terrible of the Nations all of them and they shall spoyl the pomp of Egypt and all the multitude thereof shall be destroyed I will destroy also all the beasts thereof from besides the great waters neither shall the foot of man trouble them any more nor the hoofs of beasts trouble them Then will I make their waters deep and cause their Rivers to run like Oyl saith the Lord God When I shall make the Land of Egypt desolate and the Countrey shall be destitute of that whereof it was full when I shall smite all them that dwell therein then shall they know that I am the Lord. This is the lamentation wherewith they shall lament her the Daughters of the Nations shall lament her they shall lament for her even for Egypt and for all her multitude saith the Lord God THese verses belong to the first prophesie in this Chapter and they set out First The Instruments God used in executing the judgements threatned against Pharoah and the Egyptians vers 11 12. Secondly The Facts of these Instruments the King of Babylon and his Army ver 12 13. Thirdly The Events following ver 14 15. Fourthly The Conclusion of the Prophesie vers 16. Vers 11. The Sword of the King of Babylon shall come upon thee I will stir up and bring the King of Babylon with a great army who shall come furnished with all Military preparations against thee and cut thee off Vers 12. By the swords of the mighty will I cause thy multitude to fall The word for mighty is Gibborim Gibbor signifies properly miles robustus as fortis saith Drusius The Septuagint have it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the sword of the Giants Egypt had multitudes but they should fall by the power of these mighty and Giant-like men The Terrible of the Nations all of them This expression The terrible of the Nations we had thrice before Chap 28.7 30.11 31 12. Those men were most barbarous and bloudy tyrannical and pestilent should be imployed in his work The Septuagint calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pestes such as were the plagues of the Countrey such as went up and down robbing stealing and murthering the Vulgar is inexpugnabiles And they shall spoyl the pomp of Egypt There is pomp in Titles pomp in Buildings pomp in feasting and furniture of houses pomp in apparrel pomp in funeralls pomp in worships pomp in multitudes of men Horses and Charets whatever the Egyptian pomp were it should be spoyled Vatablus interprets their pomp to be their dignity or beautifull things Munster makes it Magnificentiam their state and greatnesse Junius makes it the excellency of Egypt that is Kingly Majesty with all the glory and greatness attending the same Vers 13. I will destroy also all the beasts thereof from besides the great waters Egypt abounded with Cattel especially Horses which were serviceable for war and other uses those fed neer to the Rivers cut out of Nilus to water the Land what Beasts soever they were God by the Chaldaeans would destroy them and they should not be any longer nigh the many waters so is the Hebrew Neither shall the foot of man trouble them any more nor the hoofs of beasts trouble them The destruction should be so great that man and beast should be cut off as was said Chap. 29.8 These oft troubled the waters with their feet and hoofs the one with digging the other by trampling in them Vers 14. Then will I make the waters deep and cause their Rivers to run like Oyl Man and Beast being taken away nothing shall trouble the waters but they shall be quiet cleer and smooth as Oyle The Hebrew word for to make deep is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shakah to drown'd to sink faciam ut profundum petunt I will cause their waters to go to the bottom which Piscator interprets of the mud wherewith they had been troubled that should sink and the waters became pure The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make quiet their waters When they are clean and quiet they run without noise then they are like Oyle The waters of Egypt and of other Nations whom the Egyptians troubled Vers 15. When I shall make the Land of Egypt clesolate and the Countreys destitute He shews when the waters shall be pure and quiet even when the Land is made desolate Hebrew is a desolation And all carryed away with which the Countries abounded Hebrew is shall be destitute of its fullness When I shall smite all them that dwell therein All were not smitten by the sword and destroyed but some were carryed away Captives and that was a smiting Vers 16. This is the lamentation wherewith they shall lament her This prophesie which I have delivered is the lamentation wherewith Egypt shall be lamented not only I Ezekiel must lament for her but all Nations shall do it The Daughters of the Nations shall lament her they shall lament for her The Cities and people of the Nations hearing of the dreadful judgements of God upon Egypt that that populous strong and flourishing Kingdome is brought to utter ruine and desolation they shall be affected therewith and lament her condition First Observe God makes use of the King and People of one Nation to execute his judgements upon the King and People of another Nation The sword of the King of Babylon shall come upon thee and by the swords of the mighty will I cause thy multitude to fall Kings and their People are at the dispose of God to call out and imploy where and in what service he pleases he serves himself fulfills his wills and counsels by Kings and great Ones overthrowing one Kingdom by another laying all their pomp and glory in the dust Secondly Observe The sins of Kings and People cause God to execute his sore judgements not only upon themselves but also upon the bruit creatures and things inanimate God would not only destroy Pharoah and his multitude but the Beasts the Cityes and all the fullnesse of the Land in the destruction of these God punished the owners Thirdly Observe By the destruction of Tyrants and their Kingdomes God quiets Nations they by their Power Counsels or Agents trouble their own Kingdomes and others Then will I make their waters deep and cause their Rivers te run like Oyle when I shall make the Land of Egypt desolate When Pharoah and his were cut off they should trouble the waters no more at home nor abroad all should be quiet peaceable oleo tranquillius Fourthly Observe God in his wise providence
desire love delight in a thing as Gen 34.19 Shechem delighted in Dinah he desired her loved her and took delight in her Chophetz notes the highest delight content that can be taken Psal 16.3 in whom is Col Cheph-Zi all my delight that is my greatest delight Now here it s said God hath not pleasure in the death of the wicked This is not an absolute negative denying God wholly to have delight in death or in the death of sinful wicked man or of any sinfull man for God took delight in the destruction of Pharoah and his Hoast in the red Sea which Moses shews saying Exod 15.1 He hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea God sent Saul to smite Amaleck utterly to destroy him and all his when Agag was spared with the best of the sheep and oxen was he not wrath with him 1 Sam. 15.3.11.23 When Jehu cut off Ahabs house what said the Lord Because thou hast done well in executing that which is right in my eyes and hast done unto the house of Ahab according to all that was in mine heart thy children of the fourth Generation shall sit on the Throne of Israel 2 Kings 10.30 The destruction of Ahabs house was pleasing to God he commended he rewarded it And that God takes no pleasure in the destruction of a sinfull wicked man is contrary to these Texts Deut. 28.63 Prov. 1.26 27. Isa 1.24 Jer 14.12 The words they are not to be taken as an absolute negative but comparatively thus I have pleasure in the turning of the wicked from his wayes rather then in his death or its more pleasing to me that a wicked man should turn and live then that he should continue and dye Such an expression is that in 1 Cor. 1.17 Christ sent me not to baptize but to preach the Gospell Not absolutely not to baptize but rather to preach then to baptize he had more pleasure in my preaching then in my baptizing and so here Let me not live if I have so much pleasure in the death of a sinner as in his turning from his sin By Death here some understand eternall Death and it cannot be otherwise saith Quistorpius for he speaks of that death which may be avoided by repentance and turning to God but temporal death cannot be avoided either by the penitent or impenitent But to him that well considers this place it will appear that here it s spoken of a temporal and violent death for vers 3. He speaks of the sword coming upon a Land They were at this time either straitly besiedged or newly taken by Nebuchadnezzars forces and complain'd that their sins were upon them provoking God to destroy them that they pin'd away and there was no hope for them of life though they should repent them of their iniquities this God answers unto and tells them if they turn from their evill wayes there is hope they shall live for repentance prevents and removes judgements that are destructive The Ninivites by their repentance prevented the destruction of themselves and their City at Davids repentance the plague was stayed Ahabs humbling himself prevented Gods bringing the evill in his dayes So that its true of natural death that cannot be avoided by penitency or impenitency but a violent death may a death by sword by famine by plague by wild beasts may 2 Chro 7.14 If my people which are called by my name shall humble themselves pray and seek my face and turn from their wicked wayes then will I hear from Heaven and will forgive their sin and wâ—ll heal their Land Had he spoken of eternall death it had been no answer to the Jews objection Lavater tells us that by Death is meant Malum and by Life Bonum Men by their sins bring sad calamities and judgements upon themselves they cause God to punish them with variety of evills which he hath no pleasure in nor they cause to complain of Lament 3.33 39. He had rather they should turn from their sins and live comfortably But that the wicked turn from his way and live The word for wicked is Rashang which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irreligious lewd ungodly man here wicked wicked in opinions wicked in practice troublesome to God and man running the wrong way The word for way signi ies a path which leads from place to place and men walk in it Metaphorically it s applyed to the customes manners actions religions and lives of men Jer. 16.2 Pro 1.19 Prov 21.2 of this before Chap. 16.61 The sense lyeth thus As I live I delight not in the death of the wicked but if the wicked turn from his way and live or shall live that is according to what I have prescribed in my word I shall delight in this or thus If he turn from his sinfull way that he may live and live comfortably I shall delight in it Turn ye turn ye from your evill wayes Here is an earnest exhortation of them unto repentance setting out the mercy and goodnesse of God who was ready and willing to pardon them upon their turning from their evil wayes The doubling of the word notes the earnest and reall intention of God in it The sum and substance of the words is to shew that if sinners repent of their former wickednesse he will forgive them and take pleasure in them Turn ye turn ye from your evill wayes If ye pine away under my judgements the fault is yours you turn not from your idolatries oppressions perjuries and profanations of my Sabbaths and Ordinances these are wayes of death but if ye would hearken to my wayes and turn unto them they are wayes of life Of turning hath been spoken Chap. 14.6 The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you by turning turn throughly from your evill wayes For why will ye dye O house of Israel Ye are the Nation I took and brought out of Egypt by a strong hand Deut 4.34 Ye are the people that entred into Covenant with me avouched me to be your God Deut. 26.17 and I you to be my peculiar people vers 18. ye are they upon whom I have bestowed great priviledges holy Ordinances to whom I have shewed mercy and truth Ps 76.1 2. Ps 98.3 ye are the people I have taken most delight in of all people under Heaven whom I have most honoured done most for and made the greatest promises unto Jer. 31.33 34. Chap 33.8.14 Why therefore have you left me and my wayes and fallen into wayes of death why do you wound and stab your selves if you have no regard to me yet pity your selves cease from those wayes will be your death Why will ye dye O house of Israel Is it not better to live in my wayes then to dye in your own First Observe The guilt and punishment of sin are heavy and consuming things Our transgressions and our sins are upon us and we pine away in them Guilt alone is
evill wayes and will judge you accordingly this is the conclusion the Lord draws up upon the premises First Observe Wicked men are apt to complain of and carp at the wayes of God They said the way of the Lord is not equall Job 21.15 What is the Allmighty that we should serve him and what profit should we have if we pray unto him We get nothing by his service by calling on his name he is a hard Master he regards not our labour or prayers These were of the same spirit with them in Malachie's dayes who blusht not to say It s in vain to serve God and what profit is it that we have kept his Ordinances that we have walked mournfully before the Lord of Hoasts Mal. 3.14 We were told that no service was like unto the Lords that thosâ— that did mourn for their sins and walk in his wayes should be blessed and live comfortably but we find no such thing we have tryed him and find that he regards exalts and blesses those that never minded him or his wayes vers 15. therefore It s in vain to serve him In the 5. of Jeremy is a notable instance to this purpose vers 11 12 13. The house of Israel and the house of Judah have dealt very treacherously against me saith the Lord. They have belyed the Lord and said it is not he neither shall evill come upon us neither shall we see sword nor famine And the Prophets shall become wind and the word is not in them They said God had no reason to threaten them with sword or famine they deserved no such judgement at his hands and therefore the Prophets that prophesied such things were not sent of God his word was not in them they brought windy doctrines of their own and should together with their doctrines become wind evill shall not come upon us but upon them When Christ was on earth how did the Scribes and Pharisees carp at him his wayes and doctrine see Matth 12.22 John 5.10.18 Chap. 8.48 Cha 10.32 33. In our dayes do not men carp at the Scriptures Ordinances Providences and dispensations of God Such is the pride and arrogancy of man that he dares blame and condemn the wayes and things of God Secondly Observe Men have no cause to complain of or cavill against the wayes of God For First His wayes are equall just righteous however they appear to men he is God and cannot do unjust things He is light and in him is no darknesse at all 1 John 1.5 Just and true are his wayes Rev 15.3 He is righteous in all his wayes and holy in all his works Psal 145.17 The just Lord is in the midst of the City he will not do iniquity Zeph 3.5 Shall not the judge of all the earth do right Gen 18.25 Yes though men do wickedly God will not Habak 1.13 Thou art of purer eyes then to behold evill and canst not look on iniquity he cannot look on it to approve it much lesse to act it Secondly Our wayes are unequall and shall the guilty complain of the innocent Had the Sodomites any cause to complain of God who were so wicked Had the old world which was so corrupt cause to cry out of Heaven which was pure No man hath just ground to quarrel against Gods dispensations when himself walks unevenly before God and his paths are crooked If just men sin and step aside Eccl 7.20 What do wicked men they are altogether out of the way Ps 14.3 They do no good their lives are a constant sinning or a continued sin and should God punish him daily for so doing he had no just cause to fault the Lord Lament 3.39 Wherefore doth a l ving man complain a man for the punishment of his sins Thirdly Upon comparing of his dealings with the righteous falling to commit iniquity and the wicked turning from iniquity it appears to all unprejudiced men who are not blinded with iniquity the one is punished for his apostacy the other is pardoned upon his repentance judgement is the portion of the one mercy the portion of the other If God should punish the repenting wicked man and spare the apostatized righteous man then there were cause of complaint but its contrary therefore his wayes are equall and there is no cause to complain of them Fourthly God hath power over the sons of men they are his family and he may exercise Discipline in his family the house of Israel the Jewes were Gods house he Master of that family and when any sin'd in it he had power to correct them or turn them out of dores and who should fault him it is not childrens duty to complain of their Parents nor for servants to complain of their Lord and Master Fifthly Complaints in this kind will do us no good they will harm us rather for God is judge yea the highest judge and will not only judge us for our other evill wayes but for this very way of charging him to be unjust and cavilling at his dispensations he will judge every one after his wayes neither great nor small can avoide his judgement Let us all therefore take heed how we fault the wayes of God how strange or grievous soever they appear or be unto us Thirdly Observe When men have once taken up prejudice against God and his wayes it s not easie to be remov'd The Jewes had drunk in this conceit Chap. 18. That the wayes of God were not equall and much of that Chapter is spent in proving the contrary to extirpate that mis-conceit but it took not effect they let passe Gods Arguments whereby he cleared himself and carryed along with them their prejudice against him and his wayes as appears in this Chap vers 17. 20. Yet ye say The way of the Lord is not equall When weeds are gotten into the ground and rooted there it s not easie to cleanse that ground from them when errors delusions corrupt opinions and prejudice against the truth are gotten into the head or heart it s not an easie thing to get them out Many wonder that Ministers should not convince unlearned and weak men of their errors and take them off from their opinions and prejudices but they should consider some men will not be convinced either by God or man These here were not convinced by God nor the Pharisees by Christ John 15.6 7. 10. Chap nor the Athenians by Paul Acts 17. Verses 21 22. And it came to passe in the twelfth yeer of our captivity in the tenth month in the fifth day of the month that one that had escaped out of Jerusalem came unto me saying The City is smitten Now the hand of the Lord was upon me in the evening afore he that was escaped came and had opened my mouth untill he came to me in the morning and my mouth was opened and I was no more dumb HEre the 3 general part of the Chapter takes place and is a denunciation of judgement against those that
nor of his Kingdome of glory for there is no eating or drinking but of his personall humane Kingdome as some term it for Rev 3.21 Christ hath another Throne to sit in then his Fathers in which at the present he doth sit Christ hath not possession of that Throne yet when he hath his promise is That those that overcome shall sit with him therein I shall have occasion in the 37. Chapter of our Prophet to speak to this so controverted a point I the Lord have spoken it These words are as a seal to and ratification of what went before If you make question of what is said if you conceit these promises are too great and good for you or hard to be accomplished know I the Lord who am Jehovah and give being to all my promises I have spoken it First Observe The appointing of Offices in the Church belongs to God not to man I will set up a shepherd over them God appointed the office and the Officer 1 Cor 12.28 God hath set some in the Church 1. Apostles 2. Prophets 3. Teachers In the Romish Church are many Officers which God never appointed there be Popes Cardinals Patriarchs Archbishops c. which places were never appointed by God and therefore have no blessing go along with them but serve for secular ends even pomp and tyrannizing over the consciences of men Secondly Observe It s a great mercy and happinesse to that people who have Christ for their Shepherd The Lord doth promise it here as a choyce blessing unto them to give them Christ for their Shepherd The mercies or blessings are divers First They shall be sure to be fed He shall feed them his heart will be upon them and take special care that they have wholsome and good food vers 14. I will feed them in a good Pasture yea in a fat pasture shall they feed they shall not want but have the green pastures and still waters Psal 23.1 2. yea he will feed them with his own Flesh and give them his own bloud to drink Secondly He will govern them with gentlenesse and with skill their former Shepherds did thrust with the side and shoulder and push with the horn Christ would not do so he is likened to David who was meek and gentle 1 Chron 28.2 Then David the King stood upon his feet and said hear me my brethren and my people Here he expressed his disposition and affection to his people so Christ he was a gentle mild and meek Shepherd Isa 40.11 David was wise and skilfull Psal 78.72 and Christ orders them by judgement he judges between Sheep and Sheep and deals with them according to their ages conditions and capacities Thirdly He will lead them in the right way John 10.4 He goes before them and they follow him Christ never is out of the way and where he is the leader how can the Sheep go astray Psal 23.3 He leadeth me in paths of righteousnesse Whoever follows Christ shall be found in a path of righteousnesse if we follow others we may be lead into by-wayes therefore saith Paul 1 Cor 11.1 Be ye followers of me c. Fourthly He will keep them so that none shall be lost or miscarry he is vigilant and potent he sees the wolves and lyons when they are coming and suffers them not to destroy his Sheep or Lambs John 10.27 28. My sheep hear my voyce and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand All the persecuting Emperours could not pluck one Sheep out of Christs hand out of the hands of other shepherds its easie to pull them but impossible to pull them out of Christs hand he knows its his Fathers will that of all he hath given him he should lose nothing John 6.39 and Christ will lose nothing Vers 25. And I will make with them a Covevenant of peace and will cause the evill beasts to cease out of the Land and they shall dwell safely in the wildernesse and sleep in the woods The Lord proceeds here in mentioning more benefits which his Flock should have in the Kingdome and under the Government of Christ their Shepherd and they are three Peace Protection Security I will make with them a Covenant of peace The Hebrew is I will cut with them a Covenant of peace the reason of which phrase is this When the Jews made Covenants they used to take a Calf and cut it in the midst laying the two halves at a distance and so passed between them this was their manner of covenanting and hence came the expression of cutting a Covenant How the Heathens made their Covenants see Piscat in loc Maldon in Jer. 34.18 see Jerem 34.18 to this God alludes when he saith I will cut or strike a Covenant with them he did it by making Christ a sacrifice by sheding his bloud dividing his soul and body who Isa 42.6 is said to be the Covenant of the people that is the Mediator of the Covenant between God and his people The word for Covenant is Berith of which and whence it comes hath largely been spoken Ezek 16.8 It s not a Covenant of works but a Covenant of peace which some interpret of external peace plenty and prosperity which they should have but the peace here meant reacheth further then to outwards it s a peace concerns the soul a peace procured by the bloud of Christ Col 1.20 And having made peace by the bloud of his Crosse by him to reconcile all things to himself Hence as Christ is call'd the Covenant so he is call'd our peace Eph 2.14 He is our peace who hath made both one He is the ground and foundation of peace between Jew and Gentile between God and man and the Gospel upon this account is call'd the Gospel of peace Ephes 6.15 for Christ preached peace unto them Ephes 2.17 This peace is not like the peace of the world John 14.27 but its peace that quiets the conscience passeth understanding keeps the heart and rules in the soul Rom 5.1 Phil 4.7 Col 3.15 Where this peace is neither death nor Devil are feared because sin is remitted 1 Cor 15.55 56 57. Rom 8.33 34. And will cause the evil beasts to cease out of the Land In the 70. years captivity when Judaea was without inhabitant wild beasts might multiply therein these God doth promise to cause to cease they should be no more But these evil beasts were rather false Teachers and Tyrants wicked Political and Ecclesiastical Shepherds God would order it so that these who were worse then Bears Lyons Wolves and Foxes should be no more and in stead of such he would give them good Magistrates and Ministers Jer 23.4 I will set up shepherds over them which shall feed them and they shall fear no more nor be dismayed There is another construction to be made of the words namely this That God would cause the wild
them into forraign Lands Let all the world judge Vers 20. And when they entred unto the heathen whither they went they profaned my holy Name When the Jews came amongst the Heathen they profaned his holy name which is done two wayes either formaliter when mens own words or actions are profane prostituting the name of God to dishonour or occasionaliter when occasion is given to others by their words and actions to profane the holy Name of God as David by his sinfull action with Bathsheba gave occasion to the enemies of God to blaspheme 2 Sam 12.14 And this was the case here for the Babylonians said These are the people of the Lord and are gone forth out of his Land The Jews being under sad judgements of God should have learned righteousnesse but they being neither affected with the honour of God care of their salvation nor with fear of offending the heathens persevered in their wicked wayes and idolatrous practices Ezek 20.32 whereupon the Heathens said These are the people of the Lord. They boast of their God to be a holy omnipotent and faithfull God but you may know what their God is by their unholy practices had he been omnipotent as they say he would have kept them out of our hands but he could not which shews our gods are stronger than he or if he could he would not he was not faithfull unto his people as our gods are unto us They are gone forth out of his Land whereas we abide in ours had their God been such as ours are he would have protected them and prevented their casting out of his Land First Observe The wicked wayes of men especially those of bloud and idolatry are loathsome unto God Their way was before me as the uncleannesse of a removed woman that is extream loathsome All sin is defiling and so loathsome abominable unto God who is holy yea holinesse it self but murther and idolatry are most hatefull and most loathsome unto him Psal 5.6 The bloudy man is abhor'd of God and he lets him not live out halfe his dayes Psal 55.23 Jer 44.4 The Lord calls idolatry An abominable thing which he hates he hates and loaths it infinitely Secondly Observe Men by their own sinfull doings do bring evills mischief and destruction upon themselves When the house of Israel dwelt in their own Land they defiled it by their own way and by their doings wherefore I poured my fury upon them Had they not sinned nor walked in evil wayes they had not met with fury but because their wayes were wicked bloudy and idolatrous therefore they had fury and fury poured out abundantly their own evil doings brought destruction upon them Prov 11.5 The wicked shall fall by his own wickednesse Jer 2.19 Thine own wickednesse shall correct thee Jerusalems own sin was her ruine And David tells us how God will deal with wicked men Psal 94.23 He shall bring upon them their own iniquity and shall cut them off in their wickednesse It s ill work wicked ones are about they make Fetters for their own feet and build houses for to fall upon their own heads so mischievous is the nature of sin that it damnifies and destroyes the parents of it Thirdly Observe What judgements soever God brings upon sinners he is just and righteous in so doing God poured fury upon them he drave them out of their own Countrey he scattered them up and down among heathens whose language they understood not who were bitter and harsh towards them and all this was not more no not so much as their sins deserved According to their way and their doings I judged them saith the Lord I did them no wrong they had not any cause to complain of me the fault was their own Whatever Gods proceedings are with any Nation Family or Person he is righteous for Psaâ— 145.17 The Lord is righteous in all his wayes and holy in all his works there is no spot cleaves to his hand or any action thereof Fourthly Observe Its a grievous provoking thing when Gods people who professe his truth and worship give occasion to the enemies thereof to blaspheme and speak reproachfully The Jews being among the Babylonians spake and did such things as gave occasion to them to blaspheme When they entered unto the heathen they profaned my holy name This was a great grief and provocation of God that his people being afflicted for their sins yet should carry it so sinfully as to give them advantage of dishonouring God his Truths Worship and Servants Isa 52.5 God complains that his name was blasphemed continually every day The Babylonians watched the Jews and catched all advantages to profane the name of the Lord this was their daily language These are the people of the Lord and are gone forth out of his Land he could not or would not keep them out of our hands he is a weak unfaithfull unholy God and his people are like unto him When David gave occasion to the enemies of the Lord to blaspheme it brought forth sad effects or rather had sad consequents the death of the child and sword at his dore for ever 2 Sam 12. Those therefore who professe the true Religion should be exceeding carefull whereever they be come that they walk answerable to the Religion they profess that they avoid all sin and do good that so the name of God may be glorified and not profaned or blasphemed Fifthly Observe Heathens and heathenish spirits are glad of occasions and advantages against the true God his wayes and people The Babylonians said These are the people of the Lord and are gone forth out of his Land They were glad they had matter to insult and blaspheme what 's your God better then ours ye do the things we do and what is his Land better then this Land have not we Corn Wine and Oyl Milk and Honey as well and as much as you had in that Land why is Canaan so cryed up and Jerusalem so magnified our Assyria and our City Babylon are as good as excellent as they yea far beyond them Verses 21 22 23 24. But I had pity for mine holy Name which the house of Israel had profaned among the heathen whither they went Therefore say unto the house of Israel Thus saith the Lord God I do not this for your sakes O house of Israel but for mine holy Names sake which ye have profaned among the heathen whither ye went And I will sanctifie my great Name which was profaned among the heathen which ye have profaned in the midst of them and the heathen shall know that I am the Lord saith the Lord God when I shall be sanctified in you before their eyes For I will take you from among the heathen and gather you out of all Countreys and will bring you into your own Land THese verses contain the ground of the Jews restauration which is the fourth general part of the Chapter they being in captivity and sinning there greatly they caused the name
out against and removes them Some bodyes are so delicate that they feel every wind every little distemper and so fortifie themselves against them and some hearts are so tender that corruption or the Devil cannot stir but they discern feel and find them and so set themselves against them When Josephs Mistriss tempted him to folly his heart startled at it and caused his tongue to say How can I do this and sin against God Gen 39.9 A tender heart sticks at the appearance of evill and will not venture there Abraham would not take any thing of the spoyl recovered but returned all into the hands of the King of Sodom least he should say I have made Abraham rich Gen 14.23 This was an excellent frame of spirit and proceeded from the tenderness of his heart such tenderness Antidotes a man against the poyson of sin Jobs heart was flesh not stone and not his Friends Wife or Devil could draw him to commit sin his heart was sensible of his sons sinning and on their behalf he offered sacrifice continually Job 1.5 and that tenderness preserved him from sinning Davids heart smote him when he cut off but the lap of Sauls garment 1 Sam 24.5 Fourthly It s active for God When Pauls heart was turned into flesh presently saith he Lord what wilt thou have me to do I am now ready to do ought for thee Acts 9.6 And straight way he preached Christ in the Synagogues vers 20. Josiah was of a tender heart and he acted notably for God he destroyed the groves altars high-places images out of Judah and Jerusalem and other places he repaired the Temple he caused the Law to be read the people to enter into Covenant with God he kept a most solemn Passeover such as had not been from Samuels dayes before 2 Chron 34. 35. Chap A hard heart is active against God and a soft heart is active for God Manasseh through the hardness of his heart did more wickedly then any 2 Chron 33. And David through the tendernesse of his heart fulfilled all the wills of God Acts 13.22 He durst not neglect any duty the Lord call'd for nor do it remisly when he went about it What are the mistakes about a tender heart First There is a legal tendernesse which arises from apprehension of Gods Soveraignty and Justice and his wrath due unto men for sin and their sinfull practices whereupon they humble themselves mourn sigh weep pray and so manifest some tenderness of heart such I conceive was the tenderness of Manasseh's heart when he was among thorns bound in fetters and in affliction then he besought the Lord humbled himself greatly and prayed 2 Chron 33.11 12 13. Such tendernesse had Judas who repented of what he had done saying He had sinned in betraying innocent bloud Mat 27.3 4. Terrours of conscience put him upon it This legal tenderness is not that here meant For 1. Apprehensions of Gods power justice wrath fear of death and hell do never melt the heart The Law judgements of God considerations of death and hell may break the stony heart into many pieces yet every piece remain a stone retain its hardnes when you break a Milstone or Rock into pieces with an hammer or pick-axe though broken yet there is no true softness in them 2. Legal tendernesse never loves God it loves it self and seeks it self but Evangelical or Spiritual tenderness carries out the heart to God and Christ Peter having hardned his heart by denyal of the Lord Jesus once twice and thrice and then being softned again by a look of Christ upon him Luke 22.61 62. he loved him dearly and that it might be known Christ asked him the question Simon lovest thou me more than these he saith not Peter dost thou love me but dost thou love me more than these I know these love me much how stands thy heart to me his answer was Yea I love thee and more than these do love thee and thou knowest it A tender heart is strongly in love with Christ Paul after his heart was regenerate and softned he was so in love with Christ that he wisheth Anathema Maranatha to that man which loves not the Lord Jesus 1 Cor 15.22 Secondly There is a naturall fleshliness or tenderness which is much in women and sometimes also in men as when Joseph made himself known unto his brethren he wept it was from a natural tenderness in him Gen. 45.1 2. Some are by nature very tender and pittyfull such tenderness is not what our Prophet aims at For 1. This natural tenderness is born with men they bring it with them into the world the other is a gift I will give you an heart of flesh the one is of nature the other of grace Parents procreate the one God creates the other the one is from constitution the other from regeneration 2. Where there is a natural tenderness it is flexible both wayes to good and evill Rehoboam who was a wicked King having a tender heart 2 Chron 13.7 he was for evill and for good he hearkned to the young mens ill counsel at one time and to Shemaiah's good counsel another time 1 Kings 12.14 24. he was easily drawn this way and that way like some in the Apostles time who were carryed about with every wind of Doctrine Ephes 4.14 They were children they had a natural tendernesse in them and bowed to sound and corrupt doctrine but a man that hath the tenderness of heart here intended is untractable towards evill and only flexible unto good 1 John 3.9 He cannot sin because he is born of God his heart is obstinate against sin he keeps himself from the touching of the wicked one Chap 5.18 But is plyable to the will of the holy one prepared unto every good work 2 Tim 2.21 Thirdly Natural tenderness is faint in the cause of God it hath no courage no magnanimity for God but spiritual tenderness hath Paul was tender hearted after his conversion and see what a spirit he had for God Acts 17.22 23. Ye men of Athens I perceive that in all things ye are too superstitious c. He contested with the whole University of Athens The Bock of Martyrs tells of Alice Driver a tender hearted woman who said She would set her foot against the foot of any of them all she meant the Bishops and their creatures she had courage for God and his cause Fourthly Natural tendernesse is dulled by fasting prayer and humiliation but spiritual tenderness is sharpned and quickned by the same Esther after her fasting praying and humbling her soule was more sensible of the state of the Jews and the great danger they were in and ventured her life for them Esther 4. 5. Chap. Fifthly Afflictions crosses are very heavy to that heart that is naturally tender its restlesse unquiet under them but an heart spiritually tender welcomes afflictions receives them with joy Heb. 10.34 and finds sin heavier then afflictions There be some soft natures which
to sin to oppose him one ought to be subject unto such transgsessours were the Jews they opposed God Therefore hid I my face from them To hide the face from them imports 1. The denying of them his Favour his Counsel his Help and Secondly Declaring his Anger and Severity by sharp judgements Ps 80 3. Cause thy face to shine and we shall be saved God's face was clouded and hid from his Church so that it had neither Favour Counsel nor Help from him but sad afflictions and judgements for he was angry with the Prayers of his people he fed them with thc bread of Tears and gave them Tears to drink in great measure therein he sorely afflicted them And gave them into the hand of their enemies This followed upon God's hiding his face they felt acts of his displeasure he gave or delivered them up into the hands of their enemies he caused Nebuchadnezzar to come besiege Jerusalem and to take it and then God gives into the hand of others when his Providence acts and orders things so that men come under their power So fell they all by the sword Some were carried into Captivity some fled some were left in the Land after Nebuchadnezzar and his Forces returned to Babylon How then is it said They all fell by the sword The sense is They were all brought under by the Power of the sword not all kill'd that were made subject and some of all sorts kill'd Verse 24. According to their uncleanness and according to their transgressions have I done unto them Here God anticipates what Jews and Gentiles might Object viz. That he dealt very harshly yea cruelly with them in breaking them to pieces in un-Churching and un-Stating of them but he tells them What he did was according to their uncleanness and their transgressions he did nothing but what they had deserved First Observe God doth with-hold Mercies from his people and lay sad judgements upon them for their sins The house of Israel went into Captivity for their iniquities Because they trespassed against God Therefore did he hide his face from them Therefore did he give them into the hand of their enemies Therefore they fell by the sword and were brought into subjection If God's own people sin they shall smart for it he will not countenance them hear their Prayers give them Counsel nor put forth his hand to help them Isai 59.1 Behold the Lords hand is not shortned that it cannot save neither his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Sin is of that nature that it turns away God's face from his own people that it stops his ear against their prayers and shrinks up his arm so that there is no help for them And not onely doth it keep good things from them Jer. 5.25 but draw evils upon them Neh. 13.18 It was Israels sins brought judgement upon them and their City Secondly Observe God will convince his enemies of the true cause of his executing dreadful judgements upon his people Thc Heathen shall know that the house of Israel went into Captivity for their Iniquity They thought there were other grounds for it That God could not preserve them against such a potent adversary as Nebuchadnezzar was that his Power and Wisdom was not such as was in their gods but the Lord made them know these were not the grounds why the house of Israel suffered such grievous things but that it was their Iniquities Transgressions and Uncleannesses which brought Judgements upon them When Heathens saw what was done to Jerusalem and being unsatisfied asked the Question Wherefore hath the Lord done this unto this great City What is he unfaithful to his people Could he preserve it no longer Are our gods stronger then the God of Israel No no these things are not the cause Tell them saith he what 's the true cause It 's Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them Jer. 22.8 9. Thirdly Observe None have just ground of complaint whatsoever Judgements are upon them howsoever God deal by them According to their uncleannesses and according to their transgressions have I done unto them their sins have been great and I have executed great judgements upon them They fill'd up the Ephah with wickedness and I fill'd up the Vial with wrath They drove me out of my Sanctuary and I drove them out of my Land they turn'd their hearts from me and I hid my face from them Gods judgements are righteous he wrongs no man no Nation men have cause to complain of their sins not his judgements see Lament 3.39 Psal 145.17 Vers 25 26 27 28 29. 25. Therefore thus saith the Lord God Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel and will be jealous for my holy Name 26. After that they have born their shame and all their trespasses whereby they have trespassed against me when they dwelt safely in their Land and none made them afraid 27. When I have brought them again from the people and gathered them out of their Enemies Lands and am sanctified in them in the sight of many Nations 28. Then shall they know that I am the Lord their God which caused them to be led into Captivity among the Heathen but I have gathered them into their own Land and have left none of them any more there 29. Neither will I hide my face any more from them for I have poured out my Spirit upon the House of Israel saith the Lord God THe gracious goodness of God towards his people appears in these verses where we have 1. The Reduction and gathering of them into their own Land vers 25 27 28. 2. The Causes moving God to do so which are his Mercy and his Jealousie v. 25. 3. The Time when they shall be reduced v. 26. 4. The events following the same which are 1. Acknowledgment of God to be their God v. 28. 2. The Light of Gods Countenance v. 29. 3. Pouring out of the Spirit Vers 25. Now will I bring again the Captivity of Jacob. If we referr these words to the Captive Jews in Babylon the time was drawing nigh of their deliverance and therefore the Lord saith Now will I bring again the Captivity of Jacob that is the Posterity of Jacob being in Captivity but if we referr these words to what went before in the Chapter the sense is Gog and Magog being destroyed and their Funeral over Now will I bring again the Captivity of Jacob the dispersed Jews or Believers who were the seed of Jacob. A spiritual Reduction is here understood by some And have mercy upon the whole House of Israel Then God will have mercy not on two Tribes but all the Tribes on the whole House of Israel hitherto it hath not been but it shall be God will
Christ The Corrinthians were called out of the world to be Saints 1 Cor. 1.2 And the Macedonian Churches gave up themselves to the Lord 2 Cor. 8.5 So that all the Churches of God are a chosen generation an holy nation 1 Pet. 2.9 Cant. 4.7 Unholy ones who are without in the profane world should not enter into the Church God hath set a wall of discipline to keep them out that the Church may not be defiled by them It 's said of the New Jerusalem That there shall in no wise any thing enter into it that defileth the Angels will keep them out for at the twelve Gates thereof will be twelve Angels Rev. 21.12 who will let none in but Saints so that all her people shall be righteous Isa 60.21 The EXPOSITION continued upon the Remaining Chapters of EZEKIEL CHAP. XLIII Vers 1 2 3 4 5 6. 1. Afterwards he brought me to the Gate even the Gate that looketh toward the East 2. And behold the glory of the God of Israel came from the way of the East and his voice was like a noise of many waters and the earth shined with his glory 3. And it was according to the appearance of the vision which I saw even according to the vision that I saw when I came to destroy the City and the visions were like the vision that I saw by the river Chebar and I fell upon my face 4. And the glory of the Lord came into the house by the way of the Gate whose prospect is towards the East 5. So the spirit took me up and brought me into the inner Court and behold the glory of the Lord filled the house 6. And I heard him speaking unto me out of the house and the man stood by me THIS Chapter and the next in general speaks of the Ministery and Sacred Worship of the new Temple more particularly in this 43. Chapter we have 1. A New Vision in the first 6. verses 2. The speech of the Lord unto the Prophet from the 7. vers to the end of the Chapter Concerning the New Vision things considerable are 1. The time when it was 2. The place where it was 3. The object of this Vision where we are to note 1. The place whence it came 2. The sign of it 3. The effects of it 4. The resemblance of it 5. The receptacle of it 4. The Consequents of it which are 1. The Spirit 's raising up the Prophet 2. His leading him into the inner Court 3. The filling of the Temple with glory 4. The Lord 's speaking to the Prophet 5. The presence of Christ with the Prophet For the 1. When it was that Ezekiel had this Vision Not at his first coming to the Temple but after he had been led from place to place seen the several Gates Courts Chambers Parts Appurtenances Ornaments of the Temple and all exactly measured within and without after those things he had this Vision Which insinuates thus much that after men have waited upon Christ followed him and learned the nature and condition of the Church invisible and visible then the Lord affords Visions of himself and his glory when men come first to Sion enter into Church-fellowship they must not think to see the glory of God till they are acquainted with the inward glory and outward beauty of the Church till they understand the measuring of Christ therein Those that are in the Church in due time see glory It 's good to be there and to wait being there 2. The place was at the East-gate He was brought from the West-side of the Temple to the East-gate where he had this Vision coming out of the East Christ is Sol justitiae the Sun of righteousness and the Sun's motion is from the East Westward So here this glorious Vision came out of the East and entred by the East-gate which led directly to the Sanctum Sanctorum It 's the Lord Christ brings us out of darkness to light and shews us the way into the Temple and Most Holy place 3. The object Glory Behold the glory of the God of Israel That was some figure image or manifestation representing the glory of God In Chap. 1.26 27. Ezek. saw the likeness of a Throne of a man of fire And Chap. 8.4 Chap. 10.18 There were visions where he beheld the glory of the God of Israel and the glory departing that is some representation of his glories which was leaving the Temple and them signifying that God was wroth with them and departing from them But here the glory was coming to them importing that God's wrath was laid down their sins pardoned and he gratiously reconciled unto them It was sin caus'd the glory to depart mans wickedness draws the glory away but nothing in or of man caus'd the glory to return It 's said the glory came it came freely un-deservedly un-expectedly there was cause of great mourning when it departed and there was as great cause of rejoycing when it returned Whence came it from the way of the East Christ's star was seen in the East Mat. 2.2 His coming was from thence Zechar. 3.8 Chap. 6.12 Christ is call'd Tzemach which the Septuag render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulg. Oriens that is the East Because Christ should come from heaven and inlighten the dark world as the Sun doth when it riseth in the East Luke in his 1. Chap. vers 78. calls Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render the Day-spring and may be rendred the East for the day springs in the East first be it East or day-spring it 's from on High Christ came from heaven to bring light into the blind world Hence saith Christ Joh. 8.12 I am the light of the world the great light the Sun of it which râ—sing in the East shines into the utmost parts of the West The next thing it the sign of the glory And that was a voice such a voice as was like the noise of many waters in the 1 Chap. vers 24. When the Cherubims went the noise of their wings was like the noise of great waters As the voice of the almighty waters use to roar and make a great noise Jer. 31.35 and 51.55 Such waters are strong and there is no resistance of them men cannot row or sail against them This voice minds us of the voice of Christ in the Gospel The sound whereof went into all the earth Rom. 10.18 Rev. 1.18 Christ's voice is said to be as the sound of many waters it was strong and irresistible He taught them with Majesty and Authority Mat. 7.29 They were not able to answer him Mat. 22.46 Joh. 8.9 not to withstand the wisdome and truths he put into his disciples Luk. 21.15 Act. 6.10 Rev. 11.5 Christ's voice in the Gospel is an efficacious voice The Effects of it were two First The earth shined with his glory Before the coming of Christ the world was full of Heathenish and Hellish darkness and Canaan was full of Types Ceremonies and Shadows
they defiled Jerusalem what lay in them But of the New Jerusalem it 's written Kings shall bring their glory and honour into it Rev. 21.24 Nor by the Carkeises of their Kings in their high places The word for Carkeises is Pegerim from Pigger which signifies to be without strength sloathful so Carkeises are deprived of all strength and move not they lye where they are fallen cadaver à cadendo The Rabbies tell us that the Kings of Judah had an house near to the Temple yea joyning to it and that they were wont to bury their dead in a Garden belonging to it There they say Manasses and Amon were buried which they gather from 2 King 21.18 26. and that by their Carkeises being so nigh the Temple it was defiled But the places cited doe not say it was in the Garden of the House of the Lord they say it was in the Garden of Vzzah neither do they affirm that this Garden joyn'd to the Temple The Vulgar reads the words in ruinis Regum in the ruins of the Kings and so some Expositors refer it to what we find done by Jâ—siah 2 King 23.12 13. The Altars which were on the top of the upper chamber of Ahaz which the Kings of Judah had made and the Altars which Manasseh had made in the two Courts of the house of the Lord did the King beat down and broke them down from thence and cast the dust of them into the brook Kidron And the High Places which were before Jerusalem which were on the right hand of the mount of corruption which Solomon the King of Israel had builded for Ashtoreh the abomination of the Zâ—donians and for Chemosh the abomination of the Moabites and for Milchom the abomination of the children of Ammon dâ—d the King d file And he brake in pieces the images and cut down the groves and filled their places with the bones of men vers 14. These Altars and Hâ—gh Places which Ahaz Manasseh and Solomon made were utterly destroy'd by Josiah and thereupon call'd The ruins of Kings Another exposition of these words is to understand them of the Children which were sacrificed to Idols and passing through the fire Both Kâ—ngs and others did so by their children 2 King 16.3 Chap. 17.17 Chap. 21.6 Jerem. 19.5 Chap. 32.35 Ezek. 16.20 21. This pâ—â—ctise of theirs greatly provoked God and therefoâ—e he saith Jerem. 16.18 I will recompense their iniquity and the r sin double because they have defiled my land they have 〈◊〉 â—ine inheritance with Carkeises of their detestable and â—bâ—minable things They are call'd Carkeises of their Kings either from the example of Kings who offered their children or from their authority commanding it or from the names of their Idols which were call'd Molâ—ch Milcom and Malchum 1 King 11.7 2 King 23.13 Zeph. 1.5 which signifies a King Moses calls Idols Carkeises Levit. 26.30 and such they are because liveless Psal 115.5 6 7. and loathsome Gillubin Ezek. 22.3 dunghill-gods and Ehikkutzim 2 Chron. 15.8 abominations in the abstract The Carkeises therefore of their Kings it 's not amiss to expound of those Idols they caused to be set up and countenanced The Annotations on this place say The Jews did deifie their dead Kings and kept their bodies for adoration but as Sanctius saith Nullum quod ego viderim extat in Scriptura tam impiae atque insanae adorationis vestigium That place they cite Psal 106.28 is impertinent They ate the sacrifices of the dead that is things offered to Baal Peor a dead God Vers 8. In their setting of their Threshold by my Thresholds and their Post by my Posts The latter part of the former verse Neither they nor their Kings c. together with this verse declare the cause of God's former departing from them God did not account the Temple defiled because the Kings had houses near unto it in which they did wickedly whereas they should have been more holy for their proximity to the Temple This sense some fasten upon the words But that hath more weight in it is Manasses built Altars in the house of the Lord and set a graven image of the grove there 2 King 21.4 7. In or near the house of God there was the image of jealousie Tammuz and other abominations Ezek. 8.5 10 14 18. so 2 King 16.11 12 14. Ezek. 23.39 These were the Threshold by God's Thresholds and the Post by God's Posts these things caused God to go far off from his Sanctuary vers 6. The precepts and traditions of men with their inventions and additions to the worship of God are styl'd Posts and thresholds The Authors of them do lean and stand much upon them and set them in the way to hinder others from injoyment of Temple-priviledges unless they will own and comply with them but such Posts and Thresholds are rotten and faulty The Lord's institutions and appointments are sound and good they bear up his name and worship they are strong and standing things and by them we have entrance into his presence To make any thing like the institutions and appointments of God is prohibited Exod. 30.32 33 37 38. None might make anointing oyle like the holy anointing Oyle which God had appointed if they did they were to be cut off And men may not make Thresholds and Posts like the Lord's Thresholds and Posts much less set them up with the Lord's impose them upon the conscience as the Lord's giving them equal honour and authority with them This is defiling the worship and holy name of God which he will avenge for he will admit no rival or proprietorie in the things of his worship he saith My Thresholds My Posts he will have no adding to or diminishing from what is his Deut. 12.32 The scope of God in these words is this that the worshippers in the new Temple shall do nothing of their own private spirits of their own heads there shall be no superstition idolatry or humane invention added to the worship of God there shall be no heresie no false doctrines no traditions or devices of men Such Thresholds and Posts shall not be set up by the Lord's they are defiling things and such things must not enter into the New Jerusalem Rev. 21.27 neither shall they by their sins cause God to depart from them but shall do all things according to the line of his word and apply themselves wholly to do his good pleasure And the wall between me and them There is but the wall between my Sanctuary and their houses I am but a little distanced from them and yet they have done these things they have forgotten me and defiled my holy name or their Altars Idols Traditions Inventions are a wall between me and them so that they neither come at me nor I at them Isa 59.2 Your iniquities have separated between you and your God they are a partition-wall so thick and high that there is no seeing or hearing one another Wherefore I have consumed them in
should be 360. to repentants Gods ways of his house are to be shewed 364. the nature of it lieth in turning 124. it makes a change in judgement affection and life 385 Reproach God notes the reproachings of his 382. Requital in the same or like kind 273 274 280 Resurrection in it men shall have their own bodies 437 Revealed things should content us 564 Revolters God hath no pleasure in nor will honor 391. have found mercy 588. its free grace when recalled ibid. Righteousness 127. legal 128 there is righteousness will not profit 132. what men are apt to rest in 132 133 Ruah what it signifies 432 S. SAbbaths to be sanctified 396 397. mercy on such days to be had 533 Sacrifices what properly 255. what they imply 305. several sorts 374 375. daily sacrifice what it implied 377 types of Christ 416 Salt what it doth is and notes 375. salting the sacrifices what it types out 376 Saints like Palmtrees 313 314. like trees in general 565 Sanctum Sanctorum what it signifies 316 317 Scripture in it order of things not exactly observed 29. shall be fulfilled 238 239 Shame to bear shame 269 when to be ashamed 360. of what and how ibid. Sheol what it signifies 55 56 Sin A City what now called 21 Shekel 412 Shepherds what and their duty 176. those over the people are and ought to be so 183. few such as they ought to be 184. Characters of ill ones ibid. and 185. wicked ones as none 187. God eyes and deals impartially with wicked ones ib. their sins greatly provokes and brings judgements upon themselves 192. those under oppressing shepherds shall be freed 193. God will require his flock at the Shepherds hand 199. God the best shepherd 198 200. See Christ Sin Sinners under judgement apt to dispond 121 122 their unbeleif puts God to his oath 122. if they turn have no cause to dispond 123. they are authors of their own destruction 125. they lay lands wast 157. it distances sets at enmity 221 222. defiles 216. with holds mercies draws judgments 265. brings shame and punishment 273. what it causes 308. nothing of mans cleanses from sin 417 sins of ignorance ibid. Sion her enemies would rise by her ruine 260 261. when Sion shall have kindness 265. all is noted that 's thought or said against Sion 268. it s against God 269 270 when she goes down Babylon rejoyces 286. Gospel and grace from thence 553 Soul sleeps not 436 437 Spirit new Spirit what and what he doth 318 319 what attributes at work about it 319. dignity of it 321. and mistakes about it 325 326 c. not from mans power or will but from grace 329. whether it be in us and how 349 350. what it doth in us 351 352 353 354 it differs from other spirits 359. its freely put into us 357. a great gift and wherein 359. before had men are without life and motion 364 it s the principle of spiritual life 365. not leave all to the Spirit and sit still ibid. it manifests it self 367. inables to persevere 368. makes way of God delightful 369. he that hath it for both tables duties 371 372. it leads into the inner Court opens mysteries shews glory 347 Stairs of the Temple what they hint to us 294 295 States what ruine them 12 25. what upholds them in greatness 46. what States resemble the dead 445 446. no state but God can raise out of it 402 447 448 Statutes of God kept afford life 133. walking in them what it notes 355 356 Statutes and judgements differenced â—57 only to be walked in 370. Sticks used by God to honourable purposes 455 Storm how it comes 220 221 Strangers might not come into the Sanctuary 389 Sword makes no difference 8 Symbolizing not to be with Heathens or Idolaters 371 397 554 T TAble with dishes and guests 257. what the Tables in the Temple implied 305 306. first and second Table man 371 Tanis two of that name 21 Tehaphnehes what City and whence so named 23 Temple three parts of it 310 311. the signification of the Temple ibid. and 312 313 314 315. all things measured that are of it 319 materials of Christs Temple must be curious and carved work 323. filled with glory 358. Gods mind is made known from thence ibid. in the new Temple shall be no posts of men 357. God will not leave it but dwell there 358. no going back in it 363 Things difficult impossible to men not so to God 311. mean things used by God to honorable purposes 455. typical cause inquiries 456. great things done not for man but Gods sake 273 Thresholds what 356 Tidings after tidings of mercy come tidings of afflictions 494 Time to visit heathens 7. to take off heavy burdens 27 of publick calamities to be noted 65. times to mourn as well as rejoyce 83. there be times to deal with enemies of the Church but hid from us 240 241. God observes who are faithful who false in Apostatizing times 391. when princes shall no more oppress 408. but own Christ and submit to him 408. a time for the Jews coming in 589 Trade what is the spiritual mans 369 Transgression what 127 Trees when great ones fall many suffer with them 54. by their destruction God quiets Nations 79. for what use 379. Saints likned unto them 556 Tribes whether the ten Tribes did return and unite to the rest 459 460 461. Trumpets what made of 100 Types Tropes not to be taken literally 443. God author of true Types 454. typical things excite inquiries 456 Tyrants they suffer severely and where God appoints 70 V VAlleys of passengers where 247. of Haman Gog 228 Victory God gives great and incredible victories to his 244. procures names 252 253. after them ought to be cleansing ibid. Vision God the best interpreter of visions 443. why Ezekiel had the Temple vision 286 Visits now nothing secures against Gods visits 11 26. some are in mercy some in judgement 498. when God begins to visit his enemies he goes on 239 Vncleanness what 378 379 saved from all 381 Vnthankeful and Vncharitable not small on Gods account 208 Voice Christs like what 344 W VVAlking in Gods Statutes what it implies 355 356. the trade of a spiritual man 369 Wall of the Temple Gods Protection 290. substantial 318. Christ the wall 407 Wars lay all waste 8. God the authour of them 35 106 God disappoints Warriers 237 Watchmen who are such 107. what to do ibid. suppose dangers 108. they must depend upon God for more whatever they have 109. they must forewarn the people ibid. Act in Gods name 113. if unfaithful their account will be dreadful 112 113. those that regard them bring certain ruine upon themselves 113 114. its necessary that they deal faithfully 114. their warning secures 115. though spared long yet shall suffeâ— 201 Waters what they signifie 42. it notes the blood of Christ in three things 313 314. of sanctuary what 549 550. spiritual