his top was among the thick boughs The waters made him great the deep set him up on high with her rivers running round about his plants and sent out her little Rivers unto all the trees of the Field Therefore his height was exalted above all the trees of the field and his boughs were multiplied and his branches became long because of the multitude of waters when he shot forth All the fowls of heaven made their nests in his boughs and under his branches did all the beasts of the field bring forth their young and under his shadow dwelt all great Nations Thus was he fair in his greatness in the length of his branches for his root was by great waters The Cedars in the Garden of God could not hide him the Firre-trees were not like his boughes and the Chesnut Trees were not like his branches not any Tree in the Garden of God was like unto him in his beauty I have made him fair by the multitude of his branches so that all the Trees of Eden that were in the Garden of God envied him IN these seven Verses is set forth the power of the King of Assyria who is compared here unto a Cedar which is described First from its place it was in Lebanon ver 3. Secondly from its beauty it had fair branches ver 3. and was fair in greatness and length ver 7. Thirdly from the benefit of it it was a shaddowing shroud Fowls Beasts Men were advantaged by it ver 3 6. Fourthly from the height of it it was very high ver 3. higher then all the trees of the field ver 5. Fifthly from the thickness he had thick boughs ver 3. Sixthly from the cause of all these viz. the Rivers and Waters he was planted by ver 4 5 7. Seventhly from his transcendencie above all other Trees in the Field or Garden ver 5 8 9. Vers 3. Behold the Assyrian Some would have Pharaoh and the Egyptians to be understood by the Assyrian and produce Isai 52.4 for it where it s said my people went down aforetime into Egypt to sojourn there and the Assyrian oppressed them without cause that was Pharaoh and the Egyptians saith A lapide but Interpreters generally understand Sennacherib or Nebuchadnezzar and their people By the Assyrian therefore here is meant the King of Assyria whom diverse Expositors make to be Esarhaddon the third Son of Sennacherib of whom see Isa 37.38 He was King of Assur Ezra 4.2 call'd also the great and noble Asnappar ver 10. He was King of Assyria and Babylonia saith Vsher in his Chronologie Lavater makes him only King of Assyria Page 107. for he saith Ben-Merodach the Governor of Babylon observing that his two Brethren who slew their Father viz. Adramelech and Sharezer lying in waite to dispossess Esarhaddon of the Kingdom he made war upon him overcame him and so rejoyned the Assyrian Kingdom to the Babylonian Whether him Sennacherib or Nebuchadnezzar it was a King of Assyria who was great and powerfull A Cedar in Lebanon That is as a Cedar in Lebanon Lebanon was a great and large Mountain in Canaan full of Cedars and this King of Assyria is likened unto the chiefest of them With fair Branches These Branches were not his Sons and Nobles but the several Provinces belonged unto the Kingdom of Assyria over which his Princes and Nobles did reign Himself was the Cedar these the Branches or Arms. And with a shadowing shroud The word for shroud is Chorash which Montanus renders Caedua Sylva Buxtorf saith its Virgultum densum implexum faciendae umbrae commodum shoots sprouts so thick and intangled together as that they make it shadowie The Septuagint hath the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thick in the covering this Tree did afford cover and shade to others Of an high stature his top was among the thick bowes The King intended Ezek. 17.6 was like a Vine of low stature but this King was like a Cedar of high stature glorious great and renown'd so high that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his top was in the midst of the clouds like the tree Dan. 4.20 whose height reached to Heaven Vers 4. The waters made him great Some Trees prosper best in dry places some by the waters side the moisture they draw thence makes them to spread and flourish Psal 1.3 The Tree being here Metaphorical so are the waters waters signifie sometimes afflictions Psal 32.6 sometimes wholesome and good doctrine Isai 55.1 sometimes people Rev. 17.15 here riches power victories and such things quibus augenter splendescunt imperia The Assyrian wealth Provinces Victories were as water to his Roots and made him great The deep set him up on high with her Rivers running round about his plants His vast Treasure like a deep not to be drawn drie raised him to such an height as waters do a Cedar He did abound with plenty of all things As Plants which have rivers running round about them do grow and spread so did the King of Assyria and his His riches and greatness were like an Ocean and the Provinces as so many Rivers brought in wealth continually which supplyed them and others And sent out her little rivers unto all the trees of the field Some Commodities some parts of the Assyrian Treasure were derived to other Nations Princes and People or his own Subjects had some share with him in his wealth and greatness all at home and many abroad which were the Trees of the field gained by the Assyrian waters Vers 5. Therefore his height was exalted above all the trees of the field There were diverse Trees in the field which were high many Kings and Princes who were great but the Assyrian was the highest the greatest Cedar and Monarchie then in the world His waters exceeded theirs and they derived moisture from him His boughs were multiplied and his branches became long The boughs and branches of this metaphoricall tree were the Provinces and Countries belonged to the Assyrian Monarchie which were many and extended far even to Media Eastward to Mesopotomia Westward to Armenia minor Northward and to Susiana Southward Because of the multitude of waters when he shot forth Where there is much water and moisture at the root of a Tree there the branches and boughs do shoot forth faster and further then where its wanting The Assyrian having multitude of waters viz. Treasure enlarged his Empire and borders thereby Vers 6. All the Fowls of heaven made their Nests in his boughs By Fowls of Heaven some understand the Nobles and great Ones they built them habitations in his Provinces and Dominions which they peaceably enjoyed as Fowls do their Nests in the boughs of high trees And under his branches did all the beasts of the field bring forth their young By Beast of the field A lapide intends the vulgar and more barbarous sort of people The sense is that all kinds of people noble and ignoble rich or poor weak or strong were in safety and
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
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
many Chapters before it adds weight to the prophesie making those concern'd to mind it more seriously When the Lord speaketh who can but prophesie Amos 3.8 And who can but mind what is prophesied Vers 2. Son of Man prophesie The immortall God speaks to a mortall man honours him with Divine Revelations and that he might not be exalted therewith he minds him of his meannesse and mortality saying Son of Man prophesie Prophesying was not at the will of man but when the Spirit mov'd them to it 2 Pet. 1.21 Thus saith the Lord God What the Prophets gave forth as Prophets was not from their own hearts and heads some humane thing but it was altogether Divine from Jehovah Adonai whose Being is of himself and hath Dominion over all What they and the Apostles writ was the word of God and so ought to be esteemed and received 1 Thess 2.13 Howl ye He speaks to the Egyptians and others upon whom sad judgments were coming he calls to them to lay to heart and lament for the evils were at hand The Hebrew Jalal hath agreement with Alal which signifies in nihilum redigerâ— to reduce a thing to nothing because when men do mourn and lament greatly it wastes and consumes them so as it well nigh brings them to nothing Woe worth the day The words may be read Ah the day alas for the day as Joel 1.15 Or O the woe of the day an unhappy day wherein thy Cities shall be made heaps man and beast destroyed all laid waste and desolate The French is malediction sur ta journee a curse be upon that day Vers 3. The day is near even the day of the Lord is near Day here is put not for a day in strictnesse of sense but for the time wherein those judgements should befall Egypt and other parts and it s call'd the day of the Lord because of his special manifestation of himself When God doth either in mercy or judgement declare himself Emphatically that is said to be the day of the Lord. Other dayes are his dayes but such in a special manner The duplication of the day here is to make the deeper impression both upon the Jews who rested too much upon Egypt and also upon the Egyptians who were secure and feared not he tells them of the nearnesse of it that they may be awakened that they might the more fully be awakened he tells them what kind of day it will be A cloudy Day The Hebrew is Dies Nubis a Day of a Cloud there will no Sun shine that day a black thick dark cloud will arise that day and make a terrible tempest Gods judgements are likened unto clouds and rain for the sadnesse and terriblenesse of them Psal 11.6 He shall rain snares fire and brimstone and an horrible tempest The French is iour tenebreux It shall be the time of the Heathen Heathen may be taken either for the Babylonians who should come and conquer Egypt and then do what they pleased therein and so it should be their day or for the Egyptians and the Nations adhering to them and so it should be their day to be spoiled and suffer grievous things it was a time of undoing these and a time of making the other God had appointed that time for them both Vers 4. The sword shall come upon Egypt The Chaldean Army shall come and make warâ—e upon the Egyptians and they shall be under all the miseries and mischiefs which attend warre and they are many And great pain shall be in Ethiopia The word for pain in Hebrew is Chalchalah which Montanus renders Vacillatio shaking the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trouble or perturbation the Vulgar pavor fear others dolor magnus great grief which the word imports for it s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parturire to bring forth notes such grief and pain as women have when they are in travail When the King of Babylon came into Egypt Ethiopia was in travail When the slain shall fall in Egypt It were better rendred when the wounded shall fall men slain are fallen men wounded are ready to fall or falling The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalal signifies one wounded and so the French hath it qui seront naurez tomberont en Egipt And her foundations shall be broken down By Foundationâ— Cityes Towers Forts Castles any strong holds may be understood Some make the foundations of Egypt to be their riches forces and confederates but the first sense of the Word is more Genuine because he speaks of breaking down which is proper to the one and not the other Vers 5. Ethiopia In Hebrew Chus so call'd from Chus the Son of Cham Gen. 10.6 who first inhabited that part of Africa and from him the people were called Cussites from the Grecians it received the name of Ethiopia which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the countenance because the heat of the Sunne there is such as it scorcheth the faces of the people This Country is judged to be as large as Germany France and Italy but not very populous because of the extream heat they circumcise their Males and Females baptizing the Males fourty dayes and the â—emales eighty dayes after their Circumcision and they rebaptize themselves in Lakes and Ponds every year on the day called Epiphany Heylin in his Microcosm because they conceive that the Lord Christ was baptized by John in Jordan that very day But whether this was the Ethiopia Nebuchadnezzar should spoil some question because it is said chap. 29.10 That Egypt should be made desolate from the Tower of Syene unto the border of Ethiopia that is to the Asian Ethiopia Syene was at the front of the African Ethiopia and whether Nebuchadnezzar entred that Ethiopia is doubtful In locum Quistonpius is peremptory in it and saith he never passed beyond Syâ—ne into it Lybia In Hebrew Phut from Phut the son of Cham Vid. suum in Gen. 10.6 Gen. 10.6 and the inhabitants thereof were at first called Phuthaei or Phuttians and afterward Lybians the Country being named Lybia from Lybs a King of Mauritania or from Lybs the Southwind which gently breatheth there or from Lybia a Queen thereof it 's now call'd Sorra which signifies a Desert because its a Country full of sandy Deserts And Varro will have it called Lybia Heylin in Microcos quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it wants raine Heretofore all Africa was called Phut afterwards only the Western Parts of Africa as Mauritania and Tingitana Shindler Martinius where the Kingdome of Fez or Lybia now is Lydia The Hebrew is Lud from Lud the Son of Shem Gen. 10.22 as some will have it or from Ludim the Son of Mizraim as others affirme This Lydia was a Region of Asia the less formerly called Maeonia in it were those famous Cities Philadelphia Sardis Pergamus Thyatira and Laodicea Alapide would not have it to be this Lydia
's God kindles fires in Nations and Kingdomes to consume Towns and Cities Men and their habitaons they are all his and he may do to them what he pleases having transgressed his lawes By fire and sword did the Lord plead with the Egyptians laying all wast and by so doing made himself known to be a powerful righteous and dreadfull God Observe Fourthly In the soarest judgements of God upon men usually some escape God threatned Egypt Chap. 29.8 that he would cut off man and beast and make it utterly wast from one end to another verse 10 yet here in the ninth verse he saith Messengers shall go forth some should escape to carry tydings of his severe judgements Observe Fifthly Those things which seem accidentall and casual unto us are ordered by the wise Counsel Power and Providence of God In that day shall messengers go forth from me in ships When all Egypt was in a confusion some running one way and some another to secure themselves and some hastening unto ships to tell others what the Chaldeans had done in the midst of these hurries and disorders God saw acted sent out messengers they went not however the appearance was to men without Gods ordering hand themselves thought of no such thing nor those they went unto they dreamed not that they were sent forth of God that they came from him it was lookt upon as a meer contingencie but Gods hand was in it Things may be contingent to us they are not so to God Observe Sixthly Such is the efficacy of Gods judgements made known that they do afflict those are at a distance from them and fill the most secure with fears and pains The Ethiopians were absent from the judgements executed upon the Egyptians they were secure carelesse people but when the messengers told them their Cities were burnt their men slain their foundations and helpers destroyed they were afraid and great pains came upon them they were in travail for their Lives Liberties and Estates There is a mighty power in the judgements of God to terrify sinners even at a distance When Tyrus understood such was the efficacy of that judgement upon those afarre off that it s said all the Princes of the Sea clothed themselves with trembling Ezek. 27.35 so that we may say of Gods judgements as David Psal 10.11 Who knoweth the power of thine anger who knows what efficacy it 's of and how far it extends Observe Seventhly Former judgements are not to be forgotten As in the Day of Egypt God had visited Egypt many hundreds of years before and now he minds them of that visitation So Isa 9.4 God mentions the dayes of the Midianites minds them of the great destruction of the Midianites by Gideon Judg. 7 and 8 chap. God mindes the dayes of mens sinning Hos 9.9 they have deeply corrupted themselves as in the dayes of Gibeah and therefore he would visit their sins and when he hath visited for sins he would have us remember those visitations Jer. 7.12 Go to Shiloh and see what I did to it for the wickednesse of my people Israel As we should remember ancient and former mercies to strengthen out faith so ancient and former judgements to quicken our fears Vers 10 11 12. Thus saith the Lord God I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon He and his people with him the terrible of the nations shall be brought to destroy the land and they shall draw their swords against Egypt and fill the Land with the slain And I will make the rivers dry and sell the land into the hands of the wicked and I will make the land waste and all that is therein by the hand of strangers I the Lord have spoken it THese words hold out unto us the efficient and instrumentall causes of the forementioned judgments which are in part repeated The efficient cause is God himself ver 10 11. The instrumental are Nebuchadrezzar and his people ver 10 11. The judgements repeated are the destruction of Egypt and the Egyptians putting the land into the hands of others with an addition of drying up the rivers Vers 10. I will also make the multitude of Egypt to cease The Hebrew word for multitude is hamon which signifies both multitude and noise for where there is a multitude there will be a noise Egypt was populous and God would diminish the people they should be slain and carried away captives so should both the multitude and noise cease Increase of people is a blessing the lessening of them a judgement By the hand of Nebuchadrezzar Hand here notes power as in 2 Chron. 2â— 10 and Job 1.12 all that he hath is in thy power the Hebrew is in thy hand Nebuchadrezzar by his mighty powerfull arm should come and lay all Egypt waste and make it like a wildernesse Armies are the hands of Princes by which they doe great and dreadfull things Vers 11 The terrible of the nations shall be brought to destroy the land The word for terrible is arizze from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 araz to deal violently to terrifie which Piscator renders crudelissiâ—â— the most cruell the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pestes the French les plus hideâ—â— the most hideous and Junius the most violent Vatablus cals them Tyranni Gentium the Tyrants of Nations those were most Tyrannical and terrible God brought and set on work to destroy the land The Chaldeans were a bitter nation terrible and dreadful Hab. 1.6 7. these words we had chap. 28.7 so terrible they were that they should fill the land with dead bodies When an Army of friends passe through a Countrey no hurt is done but when an army of Tyrants of strong and terrible enemies come to spoil what mischief will they not do Vers 12. And I will make the rivers dry Heb. drought Though the Chaldean Army was great yet not so great as to drink up all the waters of Nilus which is one of the chiefest rivers in the world Nilus had many rivulets cut out of it whereby the land was watered all those might they stop up with earth and other materials for their better passage and so the rivers were made dry Or by rivers we may understand that benefit came by them the Chaldeans should take away all the wealth of Egypt which came by the rivers and so the rivers were as dry things to the Egyptians So Maldonate and some others interpret the words but rather thus God would send great spoil and desolation into Egypt whereby the rivers might become uselesse unto them or should we take the words literally as some Expositors are of the minde viz. that for the great wickednesse of the Egyptians God dried up Nilus and punished them with sore famine as in the dayes of Joseph it was when there were seven years of famine This sense may be safe or we may take rivers for the people and their power And sell the land into the
into Heaven by vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven Not any one which goes no further But he that doth the will of my Father which is in Heaven My father saith Christ hath made known his will he would have men do his will and then he will open unto them and let them into Heaven It s not mens hearing or saying but their doing what they hear which pleads stronglyest for their entrance into Heaven Many men commend the Preacher the Word with their tongues but disgrace both with their lives The best commenders of the Preachers and their doctrine are mens lives when they are doers of the word Matth 25.21 It s well done thou good and faithfull servant enter thou into thy masters joy Not well heard or well said but well done Let us see to it that we be not hearers only but doers of the word Rev 22.14 Blessed are they that do his commandements that they may have right to the Tree of life and may â—nter in through the gates into the City Fifthly Observe The judgements threatned by the Prophets of God shall certainly take place When this cometh to passe lo it will come He means the sword wilde beasts pestilence utter desolation which were threatned It seem'd somewhat unlikely that after a war a few poor people left in wastes holes caves forts woods fields should be cut off but the Lord had said it and he did effect it How improbable or impossible soever things appear to us what God threatens by his Prophets to doe without repentance intervene he will accomplish Sixthly Observe Whatever the thoughts of wicked ones are for the present of the Prophets the time will come when they shall have other kind of thoughts of them When this cometh to passe then shall they know c. When the sword wilde beasts pestilence utter desolation are upon them and the Land when they are in straits in the jawes of death then they will have other apprehensions of Ezekiel then now they have Ezekiel at present is a lovely song like a man that hath a pleasant voice some affect him some scoff at him others censure him but when death is before them then their thoughts will alter then they will say Ezekiel told us of these things that are come upon us and how to avoid them he call'd upon us to consider our wayes to turn from all our iniquities and to provide for our souls we then slighted him only gave him the hearing of what he said but now we see he was a Prophet of God delivered weighty things and we were fools that we hearkened not unto him doing what he said When young men who despise all the Preachers say against whoredom and wanton courses come to be in years find their flesh and bodies to be consumed then will they have other thoughts of them and what they preached then will they say How have we hated instruction and our hearts despised reproof we obeyed not the voyce of our Teachers nor inclined our ears to them that instructed us Prov. 5.11 12 13. There were Prophets amongst us who sought our good who tendred mercy and many precious truths unto us but we were so blinded with our lusts so conceited of our own wayes that we rejected them and whatever they tendred us Seventhly Observe The Prophets will be witnesses at last against disobedient hearers They shall know that a Prophet hath been amongst them They heard Ezekiel but did not what he said his person his doctrine did at last bear witness against them Where-ever the Lord sets a faithful preacher who takes pains among the people declaring the mind of God unto them and they do not practice what they are taught that Preacher will rise up in judgement against them his doctrine his prayers tears drops of sweat his life his sufferings reproaches death will all be witnesses against them If the rust of mens silver and gold will be witnesses against them and eat their flesh like fire James 5.3 because they let their silver and gold lye by them and did not improve the same for publique good and in charitable uses how much more will the truths of God which the Preachers have commended unto them being neglected and not improved to the good of the hearers and others bear witness against them and eat their flesh yea their souls like fire Thousands who have flocked after Ministers to hear them will find those Ministers witnesses against them because they heard them only and never did what they heard What a multitude of witnesses will London and England have against them at the latter day All the Godly faithful Ministers whose doctrine hath been heard but never obeyed CHAP. XXXIV Vers 1 2 3 4 5 6. And the Word of the Lord came unto me saying Son of man prophesie against the shepherds of Israel prophesie and say unto them Thus saith the Lord God unto the Shepherds Wo be to the Shepherds of Israel that do feed themselves should not the Shepherds feed the flock Ye eat the fat and ye cloath you with the Wool ye kill them that are fed but ye feed not the flock The diseased have ye not strengthned neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost but with force and with cruelty have ye ruled them And they were scattered because there is no Shepherd and they became meat to all the beasts of the field when they were scattered My sheep wandred through all the mountains and upon every high hill yea my flock was scattered upon all the face of the earth and none did search or seek after them EZekiel having reproved and threatned the judgements of God against the people for their sins he comes in this Chapter to deal with the Governours and Rulers of them through whose default they became so wicked and suffered the Babylonish yoke In this Chapter are these things considerable 1. A reproof of the Shepherds and judgement threatned against them in the first 10 verses 2. Gods care of and comfortable provision for his flock from the 10. vers to the 23. 3. A sweet Prophesie of Christ and his Kingdom under the figure of David from the 23. vers to the end Vers 1. The Word of the Lord came unto me saying These words we have often had by them the Prophet declares himself to be a true Prophet false ones spake of their own heads they had no word from God they deluded the people with lying words but Ezekiel had a word from God and that word he commended to the people Vers 2. Prophesie against the Shepherds of Israel The Shepherds of Israel were the chief Rulers both Political and Ecclesiastical Princes Magistrates Prophets Priests and Levites Isa 44.28 Cyrus is call'd a Shepherd Zech 11.17 those in the
14.20 21. There shall be no Canaanites then in the house of the Lord of hosts Then shall be the new Heavens and new Earth wherein shall dwell righteousness 2 Pet. 3.13 that is Righteous persons such as shall do righteous things for there shall be no exacting no violence no destruction but salvation and praise Isa 60.17 18. There shall the righteous flourish Psal 72.7 Fourthly Observe We ought to think and speak honourably of the Patriarchs Prophets Apostles and Saints of God God thought and spoke honourably of David of Jacob He calls them His servants that is an honourable Title which he gives them Fifthly Observe The Jews and their Posterity shall inherit their Land again become a Kingdom and continue so under Christ for ever They and their children and their childrens children shall dwell in the Land and my servant David shall be their Prince for ever All other Kingdoms have been shaken broken but this shall abide Daniel speaks of it in his 2. Chap. ver 44. The God of heaven shall set up a Kingdom which shall never be destroyed and the Kingdom shall not be left to other people but it shall break in pieces and consume all these Kingdoms and it shall stand for ever Revel 11.15 The Kingdoms of this World must become the Kingdoms of our Lord and of his Christ and he shall reign for ever and ever Vers 26 27. 26. Moreover I will make a Covenant of peace with them it shall be an everlasting Covenant with them and I will place them and multiply them and will set my Sanctuary in the middest of them for evermore 27. My Tabernacle also shall be with them yea I will be their God and they shall be my people HEre are more Promises given forth to the houses of Judah and Joseph being gathered out of the Nations and united into one house As 1. Of a Covenant of Peace 2. Of placing or disposing them 3. Of multiplying of them 4. Of God's dwelling amongst them Vers 26. Moreover I will make a Covenant of peace with them The Hebrew is I will strike or cut a Covenant with them Caratti lahem berith shalom Carath signifies to cut and to cut off by death 1 Sam. 31.9 the Philistines cut off Sauls head And 1 Sam. 28.9 Saul cut off those had Familiar-spirits and the Wisards out of the Land also to cut off from place and power as 1 Sam. 2.33 But when it 's joyned with Berith it alwayes signifies to strike or make a Covenant because it was a custom when they made Covenants to kill some beast or other cut it in the midst and pass between the parts thereof manifesting by so doing that if they brake Covenant they deserved to be cut in pieces Gen. 15.9 10 18. Jerem. 34.18 This practise was among the Heathens who cut a Swine in pieces Stabant caesâ firmabant faedera porcâ Virg. Aeneiad lib. 8. pass'd between them and so made Covenants The Covenant here which God would make with the two houses was a Covenant of Peace The word for Peace is Shalom by which the Hebrews understand not only outward quietness but all kind of outward happiness Hac voce appellant quicquid in bonorum censu habetur hoc est quicquid expeti aut optari potest Grot. Whatsoever they count in the number of good things and desirable that they comprehend under the name of Peace and when they wish all happiness to a man they wish him Peace Maldonate tells us that the Covenant of Peace here is the Gospel wherein we see Christ hath pacified all things by the bloud of his Cross Coloss 1.20 And Lavater saith it 's call'd a Covenant of Peace Quia Christi merito pax inter Deum nos constituta est not only outward but inward Peace The Jews had some Peace at their return out of Babylon but in the time of the Macchabees they had long bitter and bloudy Wars When Christ came there was Peace for a time but not long after his death they and their Nation were destroyed by the Romans The Covenant of Peace here is promised to the two houses who were not then but still are to be united and when they shall be united God will make good his promise He will strike a Covenant of Peace with them which shall not be for a few years but as it follows It shall be an everlasting Covenant with them God will not make a Truce with them for dayes months and years but a Covenant for ever The Jews opposed Christ when he came first and had little outward or inward Peace but when he shall reign over both Houses they shall have everlasting Peace And I will place them In the Original it is Vnethattim Et dabo eos I will give them Piscator confesses he doth not ken the sense of these words Ghappe he saith this is it I will place them in the holy Land Vatablus is of the same mind interpreting them thus I will place them in my Land The Chaldee is Benedicam eis I will bless them And Mariana to that purpose saith Dabo eis sc Benedictionem I will give them a blessing The Vulgar is Fundabo eos which Pinus expounds thus I will place them in a firm Land where they shall have a solid foundation Oecolampadius more fully Dabo eos tali conciliatori qui est mea benedictio in gentes I will give them to Christ whom I have promised to be a blessing to the Nations which sense I conceive the best for he spake in the verse before of dwelling in the Land where their Fathers dwelt In that Land God would give them to Christ And multiply them This multiplication is not only in a Natural sense to be taken but in a Spiritual also Non tam secundum carnem quà m secundum spiritum promittit augendum Israelem saith Lavater Their increase will be great and they shall be Believers Sutable to which is that in Isa 54.13 All thy children shall be taught of the Lord and great shall be the peace of thy children And will set my Sanctuary in the middest of them for evermore The word for my Sanctuary is Mickdashi which Montanus renders Sanctificationem meam My Sanctification The Chaldee and others call it Sanctuarium meum My Sanctuary The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My holy things Mariana saith Ecclesiam My Church After the return of Judah and Benjamin from Captivity they had the Temple rebuilt which in process of time was utterly destroyed but here the Lord speaks of setting his Sanctuary in the middest of the two houses being united God will have his Church and Worship eminently amongst them Oecolampadius saith Non aberit Templum divinitatis Christus Jesus They shall not be without a divine Temple viz. Christ Jesus He shall be the Temple amongst them Rev. 21.22 And as he shall be their Prince for ever so shall he be their Temple and Sanctuary for ever Vers 27. My Tabernacle
before the Lord from one New-moon to another and from one Sabbath to another intimating thereby that God in times of the Gospel would accept of true and spiritual Worship performed in the name of Christ in all places and at all times as he did the Jewish VVorship at Jerusalem and on the Solemn Feast days Or these New-moon days and Sacrifices may point out the renewing of the Church and the joy thereupon The Church after Christs time was oft in the wane in a suffering and declining condition but when it hath rest edification comfort and multiplication Acts 9.31 then its New-moon with it and in a short time it becomes fair as the Moon Cant. 6.10 and shall be fill'd with light and joy as saith Isaiah Chap. 60.20 The eighth Verse is an Ordinance about the Princes going in by the porch of the gate and going out by the same way There were divers gates to enter into the inner Court by the North-gate the South-gate as well as the East-gate and this gate was both for the Prince and the Priests to go in and out at Hence two things are observable 1. That Princes are to walk according to Divine Appointment especially in matters of VVorship they must look unto God who hath prescribed the way they should walk in it had been sinful for them to have gone to the North-gate or South-gate and worshipped their Princes must not do ought of their own wills in the things of God It might seem a bondage to be tied up to the East-gate onely and never to have ingress and egress at the other but however Princes themselves must be subject to the Ordinances of Heaven 2. That Princes and Priests Magistrates and Ministers should mutually minde and care for the things of God countenance and encourage one another therein and each put to their helping hand to preserve the purity and power of Religion VVhen the Pavers go one way and the true Ministers of God another way Religion doth not shine when Josiah and the Priests went together hand in hand one way then there was great Reformation in Israel the VVorship of God was pure and Religion did flourish Supposing this Prince to be the Lord Christ whose ingress and egress was at the same gate then it notes his coming from Heaven and returning thither again according to that of John 6.62 and 3.31 and 16.28 Acts 1.11 Verse 9 10 11 12 13 14 15. But when the people of the land shall come before the Lord in the solemn Feasts he that entreth in by the way of the North-gate to worship shall go out by the way of the South-gate and he that entreth by the way of the South-gate shall go forth by the way of the North-gate he shall not return by the way of the gate whereby he came in but shall go forth over against it And the Prince in the midst of them when they go in shall go in and when they go forth shall go forth And in the Feasts and Solemnities the meat-offering shall be an Ephah to a Bullock and an Ephah to a Ram and to the Lambs as he is able to give and an hin of oyl to an Ephah Now when the Prince shall prepare a voluntary burnt-offering or peace-offering voluntarily unto the Lord one shall then open the gate unto him that looketh towards the East and he shall prepare his burnt-offering â—nd his peace-offerings as he did on the Sabbath day Then he shall go forth and after his going forth one shall shut the gate Thou shalt daily prepare a burnt-offering unto the Lord of a Lamb of the first year without blemish thou shalt prepare it every morning or as the Hebrew morning by morning And thou shalt prepare a meat-offering for it every morning the sixth part of an Ephah and the third part of an hin of oyl to temper with the fine flower a meat-offering continually by a perpetual Ordinance unto the Lord. Thus shall they prepare the Lamb and the meat-offering and the oyl every morning for a continual burnt-offering THe ninth Verse contains an Ordinance concerning the peoples coming to and departing from the publique Worship they must not come to the East-gate but the side-gates the North and South they might and this order they were to observe viz. to go out at that gate was over against the gate they came in at he that entred by the North-gate must go out by the South-gate and he that entred by the South-gate must go out by the North-gate Hence observe 1. The Lord expects not onely Prince and Priests to worship him in a publique way but the people also When the people of the land shall come before the Lord in the solemn Feasts God looks not for great ones learned ones rich ones but all sorts and all of all sorts to come before him to acknowledge him to be their God Creâ—tor and Law-giver he is honored by the worship of the meaner if sincere as well as by the worship of â—â—e Prince or Priest he is no respecter of persons 2. That the way of Gods servants is a strait and right-forth way There is no crookedness in it Isa 26.7 the way of the just is uprightness there is no turning aside to the temptation of Satan to the beggarly elements of the world to the inticing delights of the flesh or any vanity whatsoever That soul that is in Gods way must not look back to Sodom as Lots wife did and suffer for it but it must go forward Matthew being called from the receit of Custom into the way of Christ Mat. 9.9 might not return but follow Christ For whosoever puts his hand to the plough and looks back is not fit for the Kingdom of God Luke 9.62 Such an one must not look back to his old courses customs company principles or errours but leaving them must go strait on in the way of God from darkness to light from imperfection to perfection Those that come to be the Lords servants must continue in his service and perfect holiness in his fear 2 Cor. 7.1 Heb. 12.1 2 3. Phil. 3.13 14. 3. The shortness of mans life is here represented unto us he enters into the world goes on a little way and then goes out of it again So that mans life is quasi transitus quidam a porta una ad alteram they came in at a North-gate went on a little while and a little way and then went out at a South-gate c. it s no long passage from the doors of the womb to the gates of death Psal 103.15 16 Job 14.1 2. The tenth Verse is an Ordinance for the Prince shewing when he is to come to the publique Worship and when he is to depart from it When the people go in at the gate appointed for them then must he go in at the gate appointed for him and so when they go out he must go out Those words In the midst of them are not to be taken as if the Prince
lead them unto living fountains of water and God shall wipe away all tears from their eyes Nothing shall disturb or harm them they shall have no want but enjoy all spiritual good and abound in joy To God onely be Glory through Jesus Christ FINIS A Table of the Scriptures which are occasionally cleared and briefly Illustrated in the Book The first number directs to the Chapter the second to the Verse the third to the Page Genesis Chap. Vers Page 9 4 148 14 14 236 32 9 401 Exodus 20 26 370 32 7 99 Levit. 26 13 27 3 17 377 Numb 22 6 228 19 9 313 Deut. 6 6 7 8 9. 355 356 30 20 112 Joshua 19 47 236 23 5 151 Judges 10 16 447 1 Samuel 14 16 222 2 Samuel 13 34 99 18 24 99 100. 1 Kings 8 11 363 2 Kings 1 9 401 10 30 118 1 Chron. 28 2 217 2 Chron. 23 11 532 20 2 560 Job 21 15 136 11 2 281 19 10 440 39 27 258 36 22 351 17 9 357 Psalm 12 5 209 23 1 2 3 200 44 19 446 39 11 121 74 22 270 76 12 26 14 2 3 364 78 12 43 218 40 2 448 90 11 13 94 23 301 46 4 561 110 3 340 132 13 14 291 140 11 281 143 10 358 145 15 16 261 119 14 356 Â 68 366 Â 143 356 144 15 377 126 12 396 127 1 397 Prov. 11 23 261 23 26 165 14 9 335 Eccles 12 11 211 Cant. 6 4 337 Isa 9 7 273 13 6 7 10 12 12 Â 27 27 11 6 219 10 67 12 19 18 23 2 2 367 5 10 411 28 26 29 397 41 18 19 570 43 3 377 Â 13 397 46 11 395 48 14 259 49 23 47 58 1 109 59 2 357 66 23 535 Jerem. 46 8 9 10 7 8 31 15 16 27 392 393 1 10 81 5 11 12 13 137 7 9 10 372 23 3 236 31 12 405 32 27 374 46 11 34 Â 25 25 33 8 9 391 50 27 8 Â 33 231 51 34 412 Dan. 5 10 11 361 Hos 14 2 381 Â 6 566 Joel 2 1 7 3 2 216 238 Amos. 3 2 242 Obad. 1 2 268 Nahum 1 2 225 Zech. 4 7 17 6 13 608 Â 11 331 7 14 158 Â 11 12 392 10 6 7 8 9 461 462 12 10 354 360 14 16 420 Â 8 567 571 Mal. 3 14 136 Matthew 26 29 381 3 17 322 5 20 132 12 33 162 13 13 170 19 28 478 10 20 365 15 9 380 18 20 540 19 30 588 7 22 387 Mark 9 45 205 Â 49 376 Luke 4 28 29 331 17 21 363 22 29 30 381 18 14 588 Joh. 3 6 360 6 63 361 14 16 363 15 5 360 6 68 552 16 13 558 15 2 400 Acts 9 32 5 24 16 372 Romans 6 14 369 8 6 166 Â 14 352 Â 26 354 1 Corinthians 2 2 372 Â 15 353 6 17 362 2 Corrinthians 5 17 329 3 6 361 3 18 352 353 4 13 360 6 16 363 Ephes 6 18 354 2 10 366 Â 12 377 Â 18 315 Philippians 1 21 369 Collossians 1 21 222 Â 12 403 1 Tim. 6 13 14 307 2. Tim. 1 14 355 Hebrews 9 23 416 12 2 261 12 29 370 Peter 1 1 403 1 John 2 1 418 2 20 351 3 5 372 4 4 352 5 7 362 Revel 11 19 608 20 6 307 The Table A ABiathar why displaced pag. 374 Accidentals to us are not so to God 13 Account God keeps exact account of his peoples sufferings 286 287 Adam had not the law written in his heart by the Spirit as beleevers have 258 Administrations what men to be in Gospel ones 374 Advantage God makes that so threatens ruine 244. Affliction In it men observe how time passes 33. Gods people long afflicted 142. Men under great affliction have vain confidences 151. adding afflictions to the afflicted 285. In great afflictions great weakness is manifested 445 Afflictions The Lord is sensible of his peoples afflictions 447. Though sharp and long yet they shall have end 272 Affections one sinful sets other on work 264. Evil affections must be answered for 264 265. Other affections required when we come to God then when we converse with men 393 Agents in Temple-work whom they have need of 351 Altar of incense what it holds out 320 321. It is called a Table and what in it 321 322. of burnt offerings 370. why called Harel and Haanel ibid. a type of Christ 371. Anger what 263 Antiochus his miserable end 224 Apostates a dishonour to God 391 Architecture Gods work 396 397 Arms. Men buried with their arms and why 89 Armies God can easily ruine them 227. brings them to shame and miserable ends 238 Aven what City 23 B BArren who are so and for destruction 575 576 Ballance just one 410 Bathe what 411 Beginnings at first small 292 Bekkesh and Daresh signifying to seek distinguished 183 Beleevers have the Law written in their hearts by the Spirit otherwise then Adam had 358. like to trees 565. to fish 568. Beleevers Gods lot and portion 403 Blasphemers blasphemies heard 269. God accounts their blasphemies against himself are against his ibid. and 270. ill to occasion blaspheming 302 Blessings temporal and spiritual are from God 227. they are seasonable 229. end of them it to acknowledge and honour God for them 230 Blood being upon ones own hand what 101. Why blood was forbidden 146 147. whether now it may be eaten 147. Bloody men have bloody ends 257. God visits throughly for it 258. blood of Christ frees from guilt 315 316. Blood put upon the horns of the Altar what it signifies 375 Bones who meant by them 422 423. God can enliven dry bones 435. Jews like bones 438 Bow what smiting or breaking it means 233 Branch three Hebrew words for it 44. a fourth ibid. Breadth of the house increasing upward what it may note 317 Breaking God breaks Kings Nations 33. Bonds of his 213 Buckler what 492 C CAnaan was Gods land habitation 260. Whose inheritance it was 272. true rest there none in Babylon 449. safety there 212 213. Division of it spiritual 403 Captivity God brings into it and out of it 272 Carkass of Kings what 354 355 Change God can make wonderful ones in a little time 393 Chabash what binding it notes 181 Charad opened 11 269. Charak what it signifies 31 Chambers what they note 296 297 329. one above another what that implies 317 Cherubims in the Temple what they note 313 319 Children of Abraham known by their works 153 increase of them Gods blessing 402 Christ What a shepherd he is 210. how differenced from all others 212. called David 213. Whether he hath yet reigned as a Prince 215. happy they who have him for their shepherd 216 217. its he takes away enmity 222. the plant of renown 235 236. yields good fruit 240 Christ called David 471. what King 472 477. whether he hath yet been King over the Jews 473 474
475 476. There is a time for Christ to reign over the Jews 478. In his kingdom no succession of Princes 479. He is chief builder of the Church 288 he is the way the do or 289. he is the altar table sacrifice 322. stands by his servants in Temple-work 349. an Altar Harel and Haariel 371 372. he measures all 556 Christians liked to trees in eight respects 565 566. true ones are fruitful 576. always fruitful ibid. 577. what makes them so ib. Christianity not against Magistracy 412 413 Church God hath a special care of it being exposed to many dangers 108. others fare the better for the Churches sake 228. freed from former evils 240 241. when most afflicted most cared for 285. Church subject to calamities 202. what shall comfort her 203. God will revenge her wrongs 213. Cared for in lowest estate 287. what its called ibid. and 288. it s well seated and ordered ib. it s an house not a tabernacle 291. the greatness of it 302 314. visible and likned to visible things 326 327. under various dispensations 327 328. It s an exact building 336. the extent and latitude of it 337. stability lustre safety and holiness of it ibid. and 338. God made known there 348. Church-work must be according to the pattern God gives 164. hath distinct laws of its own 365. what it shall be ibid. made up of holy ones 368. it s holy most pure part of the world 404. It s large ibid. in is provision and protection 405 407 594. it Christs portion ibid. it s large under the Gospel 582. Who members of it ibid. and 583 priviledges of it equal to all 583. all blessings of it of free grace ibid. Gentiles of it 584 Church-state preserves propriety and mens rights 405 City Citizens what and what to do 595. description of it 599 500 601. c. difference between Ezekiels City and Johns 602 603. what meant by it ibid. it s well founded great receives many 604 c. Cities have their periods 143 Communion with God exprest by eating 382 Complaint no cause to complain of Gods dealings 226 Condition none so desparate but God can bring out of 402. see State Confederates with great ones must suffer 228 Contradictions seeming in Scripture 236 362 411 Controversies how and by whom to be determined 396 Conversion of sinners a gradual work 559. Covenant Of making or cutting a Covenant 218 481 condescention in God to enter into Covenant with man 220. what it should work 221. those in covenant nothing shall hurt 223. God doth much for them 380 Covetousness what it doth 162. its professors sin 166. evil of it 167. men coveting what is others lose their own 273 Court of aid 301. what the Courts represented ib. and 302 Cuhit the legal and Sanctuary one differ and wherein â—91 D DAy of the Lord how taken 3. sad days succeed merry ones 6. approach of such days matter of mourning 7. the day of a place 11. of recompence to godly 245. Lords day the eighth and first 377 Daughters how taken 25 David Christ so called upon what account 471 472 Dead to be buried after great victories 252. ignominious to be unburied 260 Death no defence against it 92 Deliverance is from the Lord 469 Desert men think they deserve 387 Design Gods designs go on whatever obstacle be in the way 17 496 Difference to be made in things and persons 395 Divine things our hearts and minds should be upon them 289 380. attained by degrees by labour by progress 295 those have the charge of them must be exact 387 546 revealed by degrees 564 Doing of the word is expected by the Lord 171 366 Dâ—ors of the temple what they note 322 Doubling of words in Hebrew note a superlative 366 Dwellings God knows them and what sins are acted in them 468 E EAst notes spiritual things West temporal 293. east-gate 343. Christ from thence ibid. Eastern worship not allowed 554 Eating bread before the Lord what it imports 382 383 Edomites 254 255 Enemie 235. God is an enemy to his peoples enemies 252. harsh dealings insences him 253. they add affliction to the afflicted 285 286. Enemies are from all quarters 496. make great preparation 497. they watch and seek occasion to ruine the Church 209. have helpers to do it 214. their coming against the Church not casual 218 Envy whence it ariseth 47 the nature of it 263 Ephah what 411 Ethiopia whence so named 4. Ethiopians baptised rebaptise themselves yearly ibid. two Ethiopia's 11 Exactions 410 Examples are to teach 60 Expectation of the wicked disappointed 259 F FAce Hiding of Gods what 264 Family God may dispose of families where he pleases 497 Favour Gods not alike dispensed to all 376 Fâ—ast of Tabernacles 420 Fish their properties 568 569 Flock such as have need of shepherds 186. where faithful ones are what is a prey to all 191. it meets with scattering storms sometimes 199. God a good shepherd over it 200. in the flock are fat and lean goats and Rams 206. God will distinguish between the good and the bad 208. his flock is peculiar owned fed 245 consists of weak ones 246. its comfort lieth in manifestation 246. the holy flock 400 Forms of the house what they note 362 Foundation what 4 Funeral of what dead the priest might be at 397 Fury what 282 220 G GAtes of the Temple what they hint 294 of East gate 343. gate shut what 380 381. wherefore shut 381 382. when shut and when to be open 530 531. Heaven gate when open ibid. gate standing open till even what it imports 533 Gerash what driving out it notes 51 Glory there is glory in the Church 337. We must be acquainted with that glory before we see the glory of God 342. glory of God what 343. receptacle of it 345 346. when glory departs its but for a season 346 sight of glory an humbling thing 347. filled with glory 348 God he breaks the urms of the great ones 33. he wounds them incurably ibid. dreadful to have him an enemy 34. he hath instruments fit for his work 54. prophets to tell the worst of Princes their wickedness 66 God makes use of one King to punish another 78 79. he is faithful in performing his word 144. confirms truths by witness and signs ibid. Gods condescention vide Covenant He takes notice of all that is thought and spoken aganist his 268 269. rejoycing at the calamities of his people provokes much 286 when reconciled to his he multiplies blessings 224. he deals best with his at last ibid. turns evils into blessings 295. what God doth for his own sake 309 when he doth great things for them 315. its his mercy to retake a revolted peoyle 376. happy whom God owns 377. accepts according to mens abilities 535. God a free agent nothing moves him 449. when he begins to shew mercy he multiples it 467. he makes clean 469. takes pleasure in cleansed ones 470. at his pleasure can bring Armies