to bewaile the sins and ruines of Princes and their Kingdoms when God calls them thereunto Thirdly Observe The evill quallities and manners of men do make them like unto Beasts of the field and fish of the Sea Thou art like a young Lyon of the Nations Pharoah's roaring and ravening his terribleness and cruelty made him like a Lyon And thou art as a Whale in the Seas Pharoah's tumbling up and down disquieting the people and making a prey of them as fishes transformed him into a Whale or Sea-monster Subtle persons are tearmed Foxes Luke 13.32 Lascivious persons are like pampered Horses Jer 5.8 Oppressing Princes and Judges to Lyons and evening Wolves Zâ—ph 3.3 The wicked qualities of men do make them brutish Solomon tels you in favour of this truth That the wickednesse of those in the place of judgement made them beasts Eccl 3.16.18 Fourthly Observe God hath Prophets to tell the worst of Princes of their wickednesse Pharoah was a great King terrible as a Lyon dreadfull as a Whale yet God had an Ezekiel to send to him and to tell him of his Tyranny and cruelty Go say unto Pharoah thou art as a young Lyon of the Heathen and as a Whale in the Seas God sent him to deal sharply with him notwithstanding his greatness Prophets must not spare Princes when sent of God to reprove them Fifthly Observe Wicked Kings are great troublers of their own and others waters They trouble their own people their own Kingdoms and others also Thou camest forth with thy Rivers and troubledst the waters with thy feet and fowledst their rivers Pharoah was neither quiet in Egypt nor would let others be quiet he sent out his Embassadours to other Nations which were as his feet they troubled the waters the people in drawing them into League with Pharoah in causing them to raise forces to assist him and so fowled their Rivers unsetled their peace troubled their spirits and Countries Whales are not more troublesome to the Seas Crocodiles to the Rivers of Egypt Lyons and wild Beasts to the Land than Tyrants are to their own Kingdoms and those that are near unto them Ahab was a troubler of Israel 1 Kings 18.18 and of Judah also in that he drew Jehosaephat and his people to joyn with him 2 Chr. 1.8 to go up to Ramoth Gilead where it had like to have cost him his life Solomon tells us He that is cruel will trouble his own flesh Pro 11.17 Tyrants are cruel and they do trouble their own flesh their own Subjects and people yea and the Flesh of strangers they make their own Rivers and others to be muddy Vers 3. I will therefore spread out my net over thee These words you had Chap 17.20 and Chap. 12 13. A Net is to catch Birds or Fish Here God represents the person of a Fisher-man and would spread out his Net to take this Whale The word for Net is Resheth from Jarash to possesse retain because a Net keeps what it catcheth and retâ— some derive from retinendo from its holding and retaining This Net with which God would catch the Whale must be a great Net and so it was for it was the Chaldaean Army which was great strong and sufficient to spread over all the Rivers of Egypt With a company of many people When Lyons or Whales are to be taken multitudes of people get together and so here multitudes of Chaldaeans came to take this Lyon and Whale They shall bring thee up in my Net Thou lyest in thy Rivers and deep waters thinking thy self safe without the reach of any but my Net shall be so thrown as to incompasse and catch thee and these Chaldaans shall draw thee up out of thy Nilus yea out of thine Egypt Vers 4. Then will I leave thee upon the Land c. When this great Whale shall be drawn out of his waters and Country God will deal by him as Fisher-men do by the Whale drawn to the shoar they leave him upon the dry ground in open view exposed to the Fowls of Heaven and Beasts of the Earth they cut him in pieces whereof some are carried away others are thrown here and there so God dealt with Pharoah he brought him to open shame and ruine He made him and his wealth a prey to all sorts of people Like unto this verse is that you had Chap 29.5 Vers 5. I will lay thy flesh upon the Mountains Thou or thy Souldiers being overcome some of you will fly to the Mountains for releef but even there shall they be destitute of help they shall be slain on the Mountains And fill the Valleys with thy height I will make such a slaughter of thy men as that they shall fill up the Valleys the bodies shall lye so thick one upon another as to make a height Munster interprets it of the swelling of the bodies Dead bodies do swell much and increase height The Vulgar read the words thus Implebo colles tuos sanie tuo I will fill thy hills with the corruption flowes from the dead bodies Vers 6. I will also water with thy bloud the Land wherein thou swimmest When Nilus overflowed then Egypt was full of water so that this Whale might swim up and down in the same God would cause such a destruction to be among the Egyptians that there should be a River of bloud which should water the Land hereby is set out the great abundance of bloud that should be shed in Egypt the Land was made drunk with it Even to the Mountains and the Rivers shall be full of thee Not only the lower places should be sâ—ll'd with the bloud of the slain but it should reach to the Mountains and run into the Rivers Sanctius thinks this not to be verified in Egypt where were no Mountains but in some other place where the Egyptians were drawn out to fight First Observe That because Kings keep not within their bounds but are troublesome to their own people and others therefore the Lord destroyes them and their Kingdoms Thou camest forth with thy Rivers and troubledst the waters with thy feet and fowledst their Rivers I will therefore spread out my Net over thee The ruine of Princes and States are no casuall things they are effected by the Counsell Providence and Power of God punishing them most justly for their sins Secondly Observe God hath his Nets to catch Whales and great Fish in I will spread out my Net over thee It s not every Net will catch Whales and great Fish they will break ordinary Nets but God hath Nets to take them he wants not means to bring the mightiest unto punishment Pharoah was a Lyon a Dragon a Crocodile a Whale and God had a Net in the North the Babylonish Army which he sent for and caught this Egyptian Whale with God had a Net to catch chat old Whale and Sea-monster who devoured so many of the Israelites children he made a Net of the Waters and not only caught Pharoah but drowned that Whale in the Red Sea Thirdly
whereof shall make glad the City of God Let the City of God be in never so great straights or distresses the River of the Sanctuary Gospel-waters will make it glad Verse 6 7 8 9 10 11 12. And he said unto me Son of man hast thou seen this then he brought me and caused me to return to the brink of the River Now when I had returned behold at the bank of the River were very many trees on the one side and on the other Then said he unto me These waters issue out towards the East Countrey and go down into the Desart and go into the Sea which being brought forth into the Sea the waters shall be healed And it shall come to pass that every thing that liveth which moveth whithersoever the Rivers shall come shall live and there shall be a very great multitude of fish because these waters shall come thither for they shall be healed and every thing shall live whither the River cometh And it shall come to pass That the fishes shall stand upon it from Engedi even unto Eneglaim they shall be a place to spread forth nets their fish shall be according to their kindes as the fish of the great Sea exceeding many But the miry places thereof and the marishes thereof shall not be healed they shall be given to salt And by the River upon the bank thereof on this side and on that side shall grow all Trees for meat whose leaf shall not fade neither shall the fruit thereof be consumed it shall bring forth new fruit according to his moneths because their waters they issued out of the Sanctuary and the fruit thereof shall be for meat and the leaf thereof for medicine VVE have heard whence these Visional waters did spring and of their great encrease into a River and here we have a description of this River 1. From the trees were about it with their leaves and fruit ver 7 12. 2. From the place into which it flows ver 8. 3. From the effects in ver 8 9 10. 4. From the fishers and nets ver 10. 5. From the adjunct places ver 11. In Verse 6. the Lord puts a question unto Ezekiel and it is this Son of man hast thou seen this Hast thou seen these waters whence they spring Hast thou seen which way they flow Hast thou seen their great encrease and unpassibleness If thou hast not see now fully and observe them more exactly that is the intent of the question There is a Corporal fight and there is an intellectual sight see with the eye of thy body and with the eye of thy minde Note hence That the waters of the Sanctuary have that in them which is observable to be considered and seriously weighed Hast thou seen this How suddenly these waters break forth how they have followed the measuring line which way soever it went how in a little time they have risen up to a River and such a River as is impermeable Hast thou seen the mysteries contained in these waters As the waters abound so the mysteries thereof abound The Gospel is full of mysteries and depths the beginnings encrease and success of it are wonderful things and ought to be minded the spreading converting and edifying power of the Gospel Christians should take special notice of rejoyce at and bless God for It is a choice mercy to have the waters of the Gospel in a land or in a town and what a mercy is it when these waters prove waters of life to convert and edifie those that are there If Middletons and Thames waters are observable much more mystical waters After this question comes action the Lord brought him and caused him to return to the brink of the River or tip of it Hitherto he had seen the waters now the Lord would have him to see what was upon the banks or sides of the River for as there were things considerable in the waters so on the banks Observ 1. Christ reveals and makes known the mysteries of the Sanctuary by degrees and one after another Ezekiel sees the waters and being taught something concerning them he is brought to the brink of the River and hath new mysteries presented to him he is held from seeing the waters of the Sanctuary to behold the trees thereof Observ 2. The Scholars of Christ ought to be content with what it pleases the Lord Christ to make known unto them and to rest satisfied therewith Ezekiel troubles not himself or Christ about the depth of the River the multitude of waters and several measurings but being set down on the brink of the River he is content to see and hear what the Lord should shew him and speak unto him There is an itch in man to know things kept secret and hidden Many through curiosity prying into such things have prejudiced themselves and others Gen. 3.6 Eve did so Let us acquiesce in what Christ reveals and not thirst after hidden secrets lest we meet with Satanical delusions and be given up to believe lyes In Verse 7. the River is described from the multitude of trees on each side of it There was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etz cab meodh lignum multum valde or arbor multa valde very much wood or very many trees as Piscat or very great trees as Junius and Tremellius hath it As the watres were mystical so are these trees and they have a mysticall and spiritual signification They signifie the Saints under the Gospel those that are true Christians and such are not unfitly compared to trees for they resemble them in many respects 1. Trees have life in them so true Christians have life in them When the Romans were become Christians then they were alive unto God through Jesus Christ Rom. 6.11 before they were dry and dead trees as the Ephesians were Ephes 2.1 When men are once true Christians they have life from Christ John 10.10 20.31 1 John 5.12 Gal. 3.20 2. Trees are rooted in solido in the firm earth in Rocks and Mountains and true Christians are rooted in Christ who is a firm and solid Rock The Colossians were ooted in Christ not in Plato Aristotle or Humane Philosophy but in Christ and his Doctrine they were established in the faith of Christ so that none could pull them from him John 10.28 3. Trees draw sap moisture and vertue from the earth and the waters they are near unto Jer. 17.8 Psal 104.16 The trees of the Lord are full of sap they draw strongly And so it is with true Christians Metaphorical trees they draw sap from Christ Vertue from his Promises and Moisture from his Ordinances Faith and Love are like the little fibres which are upon roots those strings veins or sinews draw mightily and communicate to the whole so doth Faith and Love abundantly bring in spiritual sap into the soul John 1.16 Of his fulness have we all received John 15.5 4. Trees do grow upwards Gen. 2.9 every tree grew and the Saints are of a growing
companion of all them that fear thee Christs Disciples gate together Acts 1.15 Peter and John went to their own company Acts 4.23 Verse 10. The fishers shall stand upon it from Engedi even unto Eneglaim Engedi was a Town neer unto the Dead Sea upon the coast of it having strong-holds 1 Sam. 23.29 called Hazazon-Tamar in Jehoshaphats days 2 Chron. 20.2 which A lapide interprets urbs Palmarum a City of Palm-trees because they flourished there â—t had several Vineyards belonging to it Cant. 1.14 From this place to Eneglaim should the Fishers spread their nets Eneglaim was seated at the mouth of the Dead Sea where Jordan emptied it self into it as Junius and Piscator observe and it was in the Eastern part as Engedi was in the Western Before we proceed further take some Observations from Verse 7 8 9 10. Observ 1. The waters of the Sanctuary the Doctrine of the Gospel doth powerfully and speedily beget and bring men to God Such was the vertue of the waters Ezekiel saw that presently they brought forth trees on each side their banks There were trees of Righteousness presently viz. true Christians When Christ preached and the Apostleâ— their Doctrine was received and divers believed John 4.41 7.31 8.30 12.42 Acts 17.11 12 18.8 The waters of the Gospel turn Thorns and Thistles into Vines and Fig-trees and make an Orchard for God where none was This was foretold by Isaiah Isa 41.18 19. I will open rivers in high-places and fountains in the midst of the valleys I will make the wilderness a pool of water and the dry land springs of water I will plant in the wilderness the Cedar the Shittah-tree and the Myrtle and the Oyl-tree I will set in the Desart the Fir-tree and the Pine and the Box-tree together The meaning is God would cause the Gospel to be preached in dry and barren places and there should some of all sorts come in believe and grow up like trees of God Isa 44 3 4. I will pour water upon him that is thirsty and floods upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grass as willows by the water-courses This water brings forth trees and makes them good being brought forth Observ 2. The waters of the Gospel have and will have their course they issue out who can keep them in and being out they go toward the East Countrey and go down into the Desart and so into the Sea who can stop them When the Gospel began first to be preached it spread Mark 1.27 28. What new Doctrine is this for with authority commandeth he even the unclean spirits and they do obey him And immediately his fame spread abroad throughout all the Region round about Galilee The Gospel did run like water from Countrey to Countrey and from Sea to Sea 2 Thess 9.1 Observ 3. That people without the Gospel are like unto the Dead Sea that lake of Sodom into which by our Apostasie from God we have cast our selves The Dead Sea in a spiritual sense is the lake of our sins where all things are loathsome dead and deadly whence nothing but corrupt and pestilent vapors do flow Men are children of wrath by nature dead in sins and trespasses Ephes 2.1 3 5. All men are gone astray and altogether become filthy Psal 14.3 Their throat is an open Sepulchre c. See Rom. 3.10 11 12 13 14 15 16 17 18. they send forth mire and dirt as the Sea doth Isa 57.20 and nothing that is good lives in them they stifle all good motions being dead in sin abominable and reprobate to every good work Observ 4. The waters of the Sanctuary have curing and quickning vertue in them Where they came the waters were healed and every thing lived When they flowed into the Dead Sea that was healed by them ver 8. and every thing lived whither the River came ver 9. People in Scripture are compared to waters Rev. 17.1 15. but they are unsavoury corrupt waters like the Dead Sea sending out noysome vapors but when the Doctrine of the Gospel comes in power with the merits of Christ and graces of the Spirit it purges the head from infectious errors the conscience from dead works the heart from vile lusts and the life from base practices and begets life in the dead soul The Corinthians were a Sodomitical people given to uncleanness and all manner of wickedness 1 Cor. 6. having reckoned up a catalogue of sinners in ver 9 10. he saith in ver 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and hy the Spirit of our God How came they to be so it was by Pauls Preaching the Gospel Acts 18.1 7 8 9 10 11. he brought Sanctuary waters unto them which cured and quickned these Corinthians In the Pool of Bethesda God put forth his power and healed by those waters all manner of bodily diseases John 5. and in these Sanctuary or Gospel waters he puts forth his power and heals all spiritual diseases and quickens those that are spiritually dead ver â—5 These waters are living waters Zach. 14.8 and they beget life and encrease life John â—â— 14. and 10.10 Observ 5. The waters of the Sanctuary are fruitful waters they breed trees on each side and abundance of fish The Doctrine of the Gospel breeds Christians and Believers in abundance Acts 1.15 the number of Disciples was about a hundred and twenty Acts 2.41 Three thousand souls were added unto them Acts 4.4 the number of believers were about five thousand Acts 5.14 multitudes both of men and women were added to the Lord Acts 21.20 Thou seest how many thousand Jews there are which believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how many ten thousands and Rev. 7.9 I beheld and lo a great multitude which no man could number The trees and fishes multiplied so much in a little time that they exceeded mans Arithmetick Observ 6. The Preachers of the Gospel are fishers Verse 10. The fishers shall stand upon it that is the river and fish there Ye know Christ chose Fishmen to be his Apostles and told them That he would make them fishers of men Mark 1.17 Men are the fish and the Gospel is the net the Promises are the bait and Preachers aâ—e the Fishers Peter threw the net on the right side when he caught three thousand fishes at once Acts 2.41 which was prefigured in the great draught of fishes he took Luke 5.56 The preaching of the Gospel is compared to a net Mat. 13.47 it s good casting this net into the waters where there be store of fish and wise is that man who can catch them Prov. 11.30 he that winneth souls is wise Some Fishers toil all night and catch nothing but where there is wisdom to handle the net and bait the hooks well some fish will be caught Observ
of the Jews fled Jeremie 44.1 It was seated on the west side of Nilus over against Cairo though it was once the Metropolis of Egypt now nothing remains but the meer ruines The vulgar renders it Memphis and so it was commonly call'd by Heathen Writers and Hos 9.6 Memphis shall bury them The Hebrew word for Memphis is Moph litterarum N. M. facili permutatione Jun. in Isai 19.13 by the chang-of N into M. saith Martinius and hence Memphis but Junius makes it so call'd from Moph a Mountain near unto it In this City was that Idol Apis in the form of an Ox worshipped like unto it was the Calf the Jews made when Moses was in the Mount and those Calves Jeroboam set up at Dan and Bethel And there shall be no more a Prince of the Land of Egypt God would so visit Egypt that he would either cut off all the Royal Blood not leaving any of the Egyptian race to reign or which is more consonant to truth he would keep Egypt a long time without any Prince He had threatned in the former Chapter ver 11 12. That Egypt should be desolate Forty eight years and that is the time here meant there shall be no more a Prince of the land of Egypt Lavater extends these words no more beyond the Forty years saying that for a long time they had no Kings for after that time the Macedonians Romans and Sarazens ruled over them And I will put a fear in the land of Egypt The Egyptians were like the Ethiopians a secure careless people they trusted in their Rivers their Cities their Horse their Foot their Confederates and wealth therefore God would awaken them and put a fear into all sorts they should fâ—ar the issue of things an enemy being at hand and ready to lay all waste Vers 14. And I will make Pathros desolate Of Pathros was spoken Chap. 29. 14. There it s joyned with the Land of Pathros there it s reckoned amongst Cities and Junius saith its likely to be that City which afterwrds men commonly called Herculis parvam urbem the little City of Hercules because it was strong and scituate in the Front of Egypt for defence of it When Nebuchadnezzar came into Egypt he made desolate both Pathros the Country and Pathros the City I will set fire in Zoan Zoan was a City in Egypt very antient built seven years after Hebron Num. 13.22 a Royal City where the Princes resided Isa 19.11 to it came Princes from Judaea for help Isa 30.4 The Septuagint calls it Tanis and because it was not far from Nilus one of the mouths of Nilus was called Ostium Tanicum or Taniticum Among Authors there is mention of Tanis in Goshen and Tanis on the other side Nilus where Memphis was and because the Jews dwelt in Goshen I conceive Tanis in Goshen is sometimes meant in Scripture and not always the other Tanis or Zoan as Psal 78.12 43. vers God did marvelous things and wonders in the â—ield of Zoan or Tanis that might be that where the Jews inhabited By Fire here may be understood fire materially which consum'd Zoan to ashes or fire Metaphorically Gods vengeance upon it by the Sword and will execute Judgments in No. No was another great City in Egypt of which the Prophet Nahum speaks thus Chap. 3. 8. Art thou better then populous No that was scituate among the Rivers that had the waters round about it whose Rampart was the Sea and her wall was from the Sea The word for populous is Amon which signifies nourishing No was mater nutrix totius Egypti the Mother and Nurse of all Egypt by reason of her great wealth and traffique scituate amongst the Rivers cut out of Nilus The Septuag terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Paraphrast Rabbies and most Expositors make it to be the City which in after-times was call'd Alexandria Junius thinks it that City and Tract which Ptolomie calls Neuth This City God did punish for it was idolatrous Jerem. 46.25 Vers 15. I will pour my fury upon Sin the strength of Egypt Exod. 16.1 Mention is made of the wilderness of Sin which some Expositors affirm had its name from this City here call'd Sin which afterward obtained the name Pelusium and was by that mouth of Nilus termed ostium Pelusiorum over against Arabia Petraea and is now called Damiata Castaldo Zeiglero and Suidas names it Clavis Egypti the Key of Egypt and our Prophet robur Egypti the strength of Egypt it was of grand import to hinder the coming in or going out of ships So strong it was that God must pour his fury upon it else it would not be ruined And wlll cut off the multitude of No. This City No had great trading and Idol Gods in it both which drew Multitudes of people but the Lord would cut them off some by the Sword some by captivity and some by other Judgments Vers 16. I will set fire in Egypt In ver 14. he said I will set fire in Zoan and here in Egypt The Babylonians were Fire-brands whom God brought to consume all Egypt and her Glory Sin shall have great pain The Hebrew is dolendo dolebit she shall be in such paine as women in travail are God would pour his fury upon her and that would paine her to purpose No shall be rent asunder Garments we use to rend in pieces and weak materialls Cities are weak things when God comes to deal with them he can rend them asunder the strongest Walls Towers Houses he can in a moment pull in pieces as easily as the strongest man can paper or cloaths And Noph shall have distresses daily Noph shall hear of and meet with those things as should put her into continual streights provisions should faile her the spirit of her Soldiers and Inhabitants should faile her her hope of help from Confederates should faile her so daily she should have distress and especially when besieged by the Enemy Vers 17. The young men of Aven Aven the Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heliopolis which is the City of the Sun and Isa 19.18 it s call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ir Cheres the City of the Sun so it s rendred in the Margent and it was so cal'd because it was simulachrum templum solis the Image and Temple of the Sun it was sometimes in Holy Writ call'd On Gen. 41.45 Pharoah gave Joseph to wife Asenath the Daughter of Potiphera Priest of On of Heliopolis saith the Septuag It was after by the Graecians call'd Thebe by the Arabians Bethsemes The men of this City were accounted the wisest of all the Egyptians neither their wisdom nor their strength could preserve them from falling by the sword And of Phibeseth shall fall by the Sword This City is affirm'd to be Bubastis or Bubastus a City in Egypt where Diana whom the Egyptians call'd Bubastis had a Temple and there was once a year great solemnitie had in honorem Dianae by
with wealth honor greatness and such things as may puffe up trees by waters grow high and men in the midst of great means are in great danger to do so Neither their Trees stand up in their height all that drink water The Margent hath it or stand upon themselves for their height and so the sense is plain that none of the Trees should exalt themselves or stand upon themselves their own strength wealth and greatness they should not rest in themselves please themselves If we take the words as they are in the verse the sense is much the same neither their trees stand up in their height all that drink water that is Let none that have means despise others that are inferiour or let them not stand up in their height it will be but for a season and they must be cut down For they are all delivered unto death to the nether parts of the earth in the midst of the children of men with them that go down to the pit All the Assyrians were delivered up to the Chaldaeans to be slain by them or all the Princes Nobles and great Ones they shall dye go down into the earth among the meanest where no difference will be made therefore rich Ones great Ones should not exalt themselves above others or stand upon their height First Observe Pride and wickednesse causes God to bring dreadfull judgements upon Kings and their Kingdomes Because the King of Assyria's heart was lifted up in his height therefore God delivered him into the hand of a mighty enemy and drave him out for his wickednesse When Princes are in the seat of honour have great means coming in then they look big begin to Deifie themselves to do what they list not minding him who exalted them but confiding in their own strength power and greatnesse which makes way for their speedy ruine Solomon tells us that a man shall not be established by wickednesse Pro 12.13 Kings by their wicked pollices and practices cannot establish themselves their wickednesse overthâ—owes them their pride provokes God against them Da 4.25 It s good for Kings others to be humble in the midst of their injoyments and the greater abundance that they do possesse Qui humili est an mo dignus est honore Divinitas quiescit super eo Buxtorph to carry it still the more humbly for he that is of an humble mind is worthy of honour and hath God dwelling with him Secondly Observe God hath instruments for the doing of his work whatever it be and such instruments as will do it to purpose He had an Assyrian Cedar to cut down which was very great whose top was in the Clouds whose Boughes extended very farre in whose branches the Fowls did make their Nests and under whose shadow dwelt all great Nations and now who shall dare to meddle with this Cedar Yes the Lord had One that durst attempt and doe it he had a mighty One of the Heathens a God of the Nations into whose hand he delivered the great Cedar and he in doing did unto him all the mind of God he cut him down and laid him low Let Trees be deeply rooted grown exceeding great and high yet God hath Hewers to hew down such Trees Dan. 4.14 Thirdly Observe When great Trees are cut dâ—wn many other Trees suffer with them When Kings fall they break and undoe many When the King of Assyria was cut off his Nobles and great Ones yea all sorts suffered by him Vpon the Mountains and in all the Valleys his Branches are fallen his Boughs are broken and all the people of the Earth are gone down from his shadow All his Provinces Princes People met with hard things When Zedekiah was taken and carryed away captive did not the Princes Nobles and People suffer grievous things see 2 Kings 25. Jer 52. In our dayes we have seen many suffer by the fall of the King Fourthly Observe Neither Princes Nobles nor other People can tell who shall enjoy their wealth The King of Assyria had great revenues the Assyrians were well watred a rich people but who got all their wealth The Chaldaeans strangers the terrible of the Nations upon his ruine shall all the Fowles of the Heaven remain and all the Beasts of the field shall be upon his Branches Little did the Assyrians dream that the Chaldaeans should have their Jewels Gold Silver Plate Linnen Habitations and Lands Many hord and heap up for their enemies Many men are rich well fraught like Ships at Sea but whose hands their wealth may fall into they know not David calls it a vanity and its a deep excessive vanity that men disquiet themselves in heaping up riches and cannot tell who shall gather them Psal 39.6 Whether their children or strangers friends or foes Solomon was vexed to think he must leave all he had got or done he knew not to whom whether a wise man or a fool Eccles 2.18 19. Fifthly Observe God doth therefore destroy Kings and Kingdomes that rich Ones great Ones and all sorts may take heed of their sins pride wickednesse and self-confidence God cuts off the great Cedar the King of Assyria to the end that none of all the Trees by the waters exalt themselves for their height nor stand upon themselves for their height let them not slight other Trees which are not by the waters that are not so Bulky Branchy and Leavy as themselves nor conceit that their wealth and greatness will always last Vers 15. In the day when he went down to the grave I caused a mourning The word for Grave is Sheol which among other things signifies the state of the dead as Gen 37.35 saith Jacob I will go down into the Grave unto my Son By Grave he meant not Hell nor the Grave in a proper sense for he was perswaded some wild Beasts had devoured him but the state of the dead and so here when this high Cedar was cut down when the King of Assyria was slain and went down to the Grave that is the state of the Dead I caused a mourning Then there was a sad change trading ceas'd barrennesse came upon all the Land the Towns and Cityes were not frequented I covered the deep for him and I restrained the Floods thereof and the great waters were stayed If we take the words litterally the sense is the Sea and Rivers seem'd to mourn at the destruction and fall of this Cedar and so if you take the deep floods and waters for his riches abundance and great revenues they seem'd now to put on Sackcloath their Lord and Master being dead now there was no more flowing of those waters The deep the Rivers and waters had contributed to the greatnesse of the Cedar and they were affected with his fall I caused Lebanon to mourn for him In the 3d verse the Assyrian was call'd a Cedar in Lebanon and when this Cedar fell he made the rest of the Trees in Lebanon to put on black the word is Akdin
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
nâ—ture Psal 92.12 The righteous shall flourish like the Palm-tree he shall grow like a Cedar in Lebanon Palm-trees and Cedars especially grow very high Amos 2.9 their tops reached to Heaven And did not the Thessalonians grow exceedingly in Faith and Charity 2 Thess 1.3 Did not Paul grow greatly when hâ—s Conversation was in Heaven daily Phil. 3.20 The Saints grow up into Christ in all things Ephes 4.15 5. Of Trees some are strong some are weak some are high some are low So is it with Saints some are strong and high as the Centurion Mat. 8.10 the Woman of Canaan Mat. 15.28 James Cephas and John Gal. 2.9 some are low and weak as the Corinthians 1 Cor. 3.1 and the Hebrews Heb. 5.12 13. John hath ranked these spiritual trees into three sorts 1 John 2.12 13 14. Little Children Young Men and Fathers 6. They are fruitful and bear several kindes of fruit Hence the tree of the field is said to be mans life Deut. 20.19 that is it brings forth fruit of several kindes whereby the life of man is preserved and true Christians are not barren trees or trees which bring forth sowre or corrupt fruit but they are fruitful and their fruit is good fruit The Philippians were filled with fruits of righteousness Phil. 1.11 Dorcas was full of good works and alms-deeds which she did Acts 9.36 the Churches of Macedonia abounded in liberality 2 Cor. 8.2 and the Church of Corinth in every thing v. 7. some had tongues some interpreted some wrought miracles and some prophesied Those Widows which were to be taken into the Church had fruit much and variety of it they brought up children they lodged strangers they washed the Saints feet they relieved the afflicted and they diligently followed every good work 1 Tim. 5.9 7. Some trees are very fragrant well sented they perfume the air where they grow Hos 14.6 His smell shall be as Lebanon In Lebanon which was a great Mountain and fruitful Forrest were fair trees Cedars and Almuggin trees which filled the air with a sweet sent and like unto Lebanon Israel should be And Christ saith of his Spouse Cant. 4.11 The smell of thy garments is as the smell of Lebanon The Churches garments are the graces and gifts with which the Spirit hath adorned her as Knowledge Faith Love Humility Zeal Wisdom c. These yield a good savour From the Church of Philippi was an odour of a sweet smell Phil. 4.18 The Church of Rome in Pauls days had a good sent her faith was spoken of throughout the whole World Rom. 1.8 Gaius was a tree very fragrant 3 John 2 5 6. and Demetrius alone had the smell of Lebanon of Firre-trees Cedars and Almuggins for he had good respect of all men and of the truth it self v. 12. 8. Trees are exposed to all winds weathers storms to heat and cold so are Saints Jer. 17.8 The man that trusts in God shall be as a tree planted by the waters and what though heat and drought come he shall be prejudiced by neither his branch is green before the Sun Job 8.16 There will be scorching heat and terrible blasts Christians do meet with Satans fiery darts the Dragons floods reproaches afflictions tempations troubles of all sorts they are exposed unto Psal 34.19 2 Tim. 3.12 Verse 8. These waters issue out towards the East-Countrey and go down into the Desart These are the places into which the waters of the Sanctuary did run Some render the Hebrew words Haggelilah hakadmonah into Galilee of the East Montanus Arith ad revolutionem orientalem or terminum orientalem to the Eastern border Galilee was Eastward from Jerulem and in it was Lacus Asphaltites the Lake of Sodom or Mare mortuum so called because no fish could live in it nor birds fly over it but dyed so deadly were the waters and vapors thereof Hither the Sanctuary waters came and they went down also into the Desart that is say some Expositors into the Mediterranean Sea which was in the West suitable to which interpretation seems that in Zach. 14.8 where living waters are said to go out from Jerusalem half of them toward the former sea that is the Salt or dead sea and half of them towards the hinder sea that is the Mediterranean sea Others conceive these waters of Ezekiel did run onely East-ward first into the dead sea and then out of that into the Desarts or Plains of Moab for here is not mention of several seas but there is of rivers ver 9. Nachalaim duo torrentes The effects of these waters are 1. Healing When they came into the dead sea they healed the waters thereof the Sanctuary waters made those deadly waters salubres utiles wholesome and profitable as the bitter waters of Marah were healed by a tree thrown in Exod. 15.25 and the waters of Jericho by a cruse of salt 2 Kings 2.20 21. 2. Production of Fishes and them in abundance These waters were fruitful waters ver 9. they begat life in dead creatures and caused Fish to abound as the Fish of the Sea exceeding many as it is in the end of ver 10. By Fish understand those that are wrought upon and brought in by the Gospel And they are so called 1. Because as Fish are generated of Spawn or Seed and Water so Believers are born of Water and the Spirit John 3.5 2. Fish it s conceived were not under the curse that fell upon the earth and things upon it not on the waters and fish therein so Believers are not under the curse of the Law Unbelievers are under condemnation and wrath John 3.18 36. but Believers are free from both 3. They keep fresh in salt and brackish waters and true Converts do so When there are brackish corrupt doctrines abroad hot and fierce persecutions by reason of them the sound Believer is not tainted with them Arianism Pelagianism Familism Rantism and Quakerism do not corrupt them and the greater troubles they meet with the more lively they are 4. Some Fish swim constantly against the stream Such are true Christians they swim against the stream they are not led by the multitude There be several streams one of Prophaness another of Flattery a third of Superstition a fourth of Lukewarmness and Formality a fifth of Carnal policy a sixth of Self-seeking Against all these and many others doth the sincere Christian swim and row daily 5. Fish live in and by the waters they cannot live in arido they presently dye without water And true Christians they live in and by the waters of the Sanctuary they live in and by the Spirit they drink in the waters of the Gospel These spritual Fish cannot live without them Rev. 22.1 there is a pure River of water of life wherein these live and swim 6. Fish of the same kinde do sort together It is so with true Converts they leave their old company and sort with those that are regenerate and godly David saith Psal 119.63 I am a
an honor to the place where they grow Observ 4. True Christians are always fruitful and nothing can hinder their fruitfulness They are trees that bring forth fruit according to their moneths and seasons neither heat nor cold doth blast their leaves no wind or weather doth consume their fruit but they go on and are fat and flourishing and still bring forth fruit in old age Psal 92.14 they are daily adding to their faith vertue to their vertue knowledge to their knowledge temperance to their temperance patience to their patience godliness to their godliness brotherly kindeness and to that charity These things are in true Saints and abound in them 2 Pet. 1.5 6 7 8. The Corinthians abounded in the work of the Lord 1 Cor. 15.58 Christians must always profess godliness and always practice it their leaf must always be green and their fruit always ripe there should not be a day or an hour wherein they should not be doing good or ready to do good and bear new fruit Jer. 17.8 Observ 5. The true cause of fruitfulness and such fruitfulness in Christians is the Doctrine and Grace of the Gospel Every tree brought forth fruit according to his moneth because the waters issued out of the Sanctuary Other waters had not such vertue such efficacy in them those sit under the heavenly dews and droppings of the Gospel they feel the influences of the Spirit they are most fruitful Observ 6. The holy profession and gracious language of true Saints are medicinable they heal the sores and bruises of sinners Their examples their savoury speeches do good like a medicine Prov. 12.18 The tongue of the wise is health and Prov. 15.4 A wholesome tongue is a tree of life it yields good fruit And Women who are gratious win their husbands to the faith 1 Pet. 3.1 2. by their examples and good conversations and so they are healed and brought to Christ their leaves are for medicine Verse 13 14 15 16 17 18 19 20 21 22 23. Thus saith the Lord God This shall be the border whereby ye shall inherit the land according to the twelve Tribes of Israel Joseph shall have two portions And ye shall inherit it one as well as another Concerning the which I lifted up mine hand to give it unto your fathers And this land shall fall unto you for inheritance And this shall be the border of the land toward the North-side from the great Sea the way of Hethlon as men go to Zedad Hamath Berothah Sibraim which is between the border of Damascus and the border of Hamath Hazar Hatticon which is by the coast of Hauran And the border from the Sea shall be Hazar-enan the border of Damascus and the North Northward and the border of Hamath and this is the North-side And the East-side ye shall measure from Hauran and from Damascus and from Gilead and from the land of Israel by Jordan from the border unto the East Sea and this is the East-side And the South-side Southward from Tamar even to the waters of Strife in Kadesh the River to the great Sea and this is the South-side Southward The West-side also shall be the great Sea from the border till a man come over against Hamath this is the West-side So shall ye divide this land unto you according to the Tribes of Israel And it shall come to pass that ye shall divide it by lot for an inheritance unto you and to the strangers that sojourn among you which shall beget children among you and they shall be unto you as born in the Countrey among the children of Israel they shall have inheritance with you among the Tribes of Israel And it shall come to pass that in what Tribe the stranger sojourneth there shall ye give him his inheritance saith the Lord God THese Verses are the second part of the Chapter and contain 1. The bordering of the Land from ver 13. to ver 21. 2. The dividing of it from verse 21. to the end Something was said of the Land Chap. 45. and here that subject is proceeded in Verse 13. speaks in the general and saith the order whereby they were to inherit the Land must be according to the twelve Tribes of Israel East West North and South It is true that Levi had no border no possession Ezek. 44.28 yet twelve lots are spoken of because the Sons of Joseph Ephraim and Manasseh come in for portions Josh 14.4 The children of Joseph were two Tribes Manasseh and Ephraim therefore they gave no part unto the Levites in the Land See Josh 17.17 18. 1 Chron. 5.12 They had two portions the Hebrew is Lines because the portions were measured out by lines Verse 14. And ye shall inherit it one as well as another The Hebrew for one as well as another is a man as his Brother which is usual among the Hebrews For when they speak of two or more in the masculine gender they say vir frater ejus and when they speak of two or more in the faeminin gender they say uxor soror ejus the sense here is that they should all aequo jure possess the Land and each Tribe have an equal portion which differs much from the division made of old for Numb 33.54 Ye shall divide the Land by lot for an inheritance among the families and to the more ye shall give the more inheritance and to the fewer ye shall give the less inheritance And if we grant with some that it was so here that a greater portion of land was given to the greater Tribe yet it is conceived from these words of Ezekiel that every one in each Tribe had an equal portion which was not so of old Concerning the which I lifed up mine hand to give it c. Of the Lords lifting up his hand mention was made Ezek. 20.56 15.28.42 and 36.7 and 44.12 and it notes Gods swearing that he would give the Land of Canaan unto their Fathers as Exod. 6.8 I will bring you in unto the Land concerning which I did swear to give it to Abraham to Isaak and Jacob the Hebrew is I did lift up my hand Vers 15. This shall be the border of the land toward the North-side from c. He describes first the borders of the whole Land and so makes way to the division of it more particularly He begins with the North border which was from that part of the great Sea viz. the Mediterranean Sea which lay Northward and so proceeded to Mount Hor and from thence to Hamah and so to Zedad-Ziphron and terminated in Hozar-enan Numb 34.7 8 9. which was in the North-East In this description of the Northern border more Towns are mentioned then in Numbers as Hethlon Berothah Sibraim Hazer Hatticon Henram and Damascus but the extension is the same from the great Sea to Hazar-enan ver 15 16 17. The East border is laid down ver 18. and that is that space which lies between Hauran Damascus Gilead and the Land of
Israel by Jordan from the border to the East Sea that is the Lake of Sodom or Dead Sea as some interpret it But Numb 34.11 it is extended to the Sea of Chinnereth Eastward which is the Sea of Tiberias or Lake of Genesaret John 6.1 Luke 5.1 The South border is set forth unto us in ver 19. and it is from Tamar which Maldonate makes Jericho Others a Town near the Dead Sea and from hence to Meribah or the waters of Strife in Kadeh in the Wilderness of Zin Numb 20.13 27.14 and so to the River which led to the great Sea that River is called Sihor Josh 13.3 Jer. 2.18 and the River of Egypt Numb 34.5 and diâ—tinguished the Tribes of Simeon and Judah from Egypt as Sinetius saith and ran into the Mediterranean Sea which is the great Sea so called in respect of the Sea of Galilee or Tiberias and of the Dead Sea which were little ones to that To this great Sea came the South border The West border is in ver 20. from the border of the great Sea that is from the place where the River of Egypt exonerates it self into the Mediterranean Sea which by Geographers is called Rhinocura and so to Hamah in the North-West towards Mount Hor. This tract by the Sea was the West border Numb 34.6 The Prophet being shewn the borders of the Land in the fore-going Verses is brought here to see the division of it in the three last Verses And the division was to be according to the Tribes ver 21. and this division was to be not ad placitum but per sortem the lot was to fall upon it ver 22. Ye shall divide it by lot the Hebrew is ye shall make it fall that is under lot They might not pick and chuse what part of the Land they had a minde unto but take their portion where the lot fell and here it is ordered that strangers and their children shall not be excluded from inheriting Not all strangers were to have this priviledge but those that should come and dwell amongst them and beget children It was not so in the division of the Land by Moses and Joshua strangers might not inherit amongst them which clearly intimates there was to be a change of the Mosaical state Strangers might come into any of the Tribes which Sanctius understands of Proselytes whose number was great as he saith And into what Tribe soever they come there they were to have inheritance so that now the difference between strangers and natives Jews and Gentiles was to cease and they both had the same priviledge Having given you the litteral sense of the words now let us see what may be the spiritual sense of them for in the letter they were not fulfilled after the return froâ— Babylon but mystically under the Gospel they were 1. Then here is held out unto us The great extent and largeness of the Church under Christ and the Gospel The Land mentioned signifies the Churches state and the bordering of it out North East South West the extent of it into all parts The Christian Church is larger then the Jewish that was shut up in one Nation now it reaches to all Nations Mat. 28.19 neither Asia Africa Europe nor America are excluded Mat. 24.14 Luke 20.47 Rev. 15.4 The Church under the Gospel is universal and invisible 2. Those that are Subjects or Members of this Church are not Hypocrites but Israelites Those that were not Israelites and true Israelites were not to be in this Church Hypocrites scandalous ignorant and unregenerate persons are often in if not the major part of particular visible Churches but of the universal Church of Christ they are not that consists of true Israelites such as Nathaniel was John 1.48 of Jews inwardly such as are circumcised in heart and spirit Rom. 2.29 of such as are enrolled in Heaven Heb. 12 23. of sealed ones Rev. 7. and these stood with the Lamb on Mount Sion Rev. 14.1 These made up the Church and body of Christ 3. The priviledges of this Church do equally belong to all the members of it ver 14. Ye shall inherit it one as well as another None hath preheminence above others in the things of Christ and God As the Jews could not say This Land is more mine then yours I have the priviledges you have not so a Saint a Christian a true member of the universal Church cannot say The Church or priviledges of it are more mine then others who are in the same for all are one in Christ Jesus Gal. 3.28 and there is but one Body one Spirit one hope one Lord one Faith one Baptism one God and Father of all Ephes 4.4 5 6. it is one and the same grace of God one and the same righteousness of Christ one and the same eternal life which they are interested in 4. The state of Christians in the Church and all the spiritual blessings they have therein are of free grace and meer mercy This land shall fall to you for inheritance verse 14. and ye shall divide it by lot for an inheritance verse 22. It was freely given them and what good soever was there in all the milk and honey thereof In like manner the bringing of men into Sion to be members of Christs Body and all the spiritual milk and honey they enjoy in that state is of meer grace and good pleasure Saith Christ himself No man cometh unto me except the Father draw him John 6.45 God hath given unto Christ some men John 17.2 and those God hath given to Christ he brings them to Christ from whom they have milk wine and honey 5. The Church of God under the Gospel consisted of Gentiles as well as of Jews This appears from this That strangers might sojourn amongst them The Gentiles were strangers being neither of the seed of Abraham nor of the Commonwealth of Israel Ephes 2.12 but they were under Ch ist to be in Canaan that is in the Church John 10.16 Of these Christ spake when he said Other sheep I have which are not of this fold them also I must bring that is into the fold It was prophesied in Isa 49.22 that the Gentiles should come in Thus saith the Lord God behold I will lift up my hand to the Gentiles and set up my standard to the people and they shall bring thy sons in their arms and thy daughters shall he carried upon their shoulders c. The Gentiles and their children should believe and come into the Church of Christ And Isa 56.6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the name of the Lord to be his servants c. eveâ— them will I bring to my holy Mountain and make them joyful in my house of Prayer Isa 65.1 Zach. 2.11 Many Nations shall be joyned unto the Lord in that day and shall be my people Tâ—ese Prophesies and many other to the same purpose are made good and
toward his servants and his indignation towards his enemies God will put a difference between his people and his enemies for the one he will put forth his power for their good and for the other he will let out his indignation for their destruction Thirdly Observe God takes notice how the hearts of men stand towards his people whether they love them or hate them Esau and his posterity hated Jacob and his posterity and this the Lord noted not only doth he observe what they do to his but also what spirits they have towards his Esther 9.1 The Jews had rule over them that hated them The Lord regarded the spirits of the Babylonians how malicious they were towards the Jewes Fourthly Observe The nature of hatred is lasting and destructive Thou hast had a perpetuall hatred and hast shed the bloud of the children of Israel This hatred had lasted above 1200 years it was an hatred of Ages it ran through Generation after Generation and lasted from Esau's dayes to the Babylonish captivity and notwithstanding it was so old yet it had so much spirit and life in it as to shed the bloud of Israelites Hatred is implacable and seeks the utter extirpation of what it hates Cain hated Abel and slew him the Jews hated Christ and they were restless till they had cut him off from the Land of the living David tells you Psal 25.19 what is the true nature of hatred saith he They hate me with cruell hatred not that any hatred is gentle For the mercies of the wicked are cruell Pro 12.10 but all hatred is cruell and bloudy it would tear the party hated in pieces and shred him as hearbs for the pot Fifthly Observe God is much incensed against them who deal harshly with his people being in a suffering condition These Edomites were bitter and bloudy to the Israelites when they were in great affliction deprived of all their outward comforts and fled for their lives they being Cognati faederati vicini should upon those accounts have had pity on them or if not on those respects yet for that they were men and what befalls one condition of men may befall another but they shewed them no mercy they shed their bloud in the day of their calamity and therefore God was wroth laid waste their Cityes and shed their bloud Obad 10. For thy violence against thy brother Jacob shame shall cover thee and thou shalt be cut off for ever Thus God made good what he gave out by the mouth of Solomon Pro 17.5 He that is glad at calamity shall not be unpunished Verses 6 7 8 9. Therefore as I live saith the Lord God I will prepare thee unto bloud and bloud shall pursue thee sith thou hast not hated bloud even bloud shall pursue thee Thus will I make Mount Seir most desolate and cut off from it him that passeth out and him that returneth And I will fill his mountains with his slain men in thy hills and in thy valleyes and in all thy rivers shall they fall that are slain with the sword I will make thee perpetuall desolations and thy Cityes shall not return and ye shall know that I am the Lord. IN these verses Gods proceeding against the Edomites is more particularly laid down 1. Here is the destruction of themselves vers 6. 8. 2. The desolation and misery of their Countrey vers 7. 9. 3. The confirmation of both these by an oath vers 6. Vers 6. Therefore as I live saith the Lord God Of this divine oath hath oft been spoken it s used sometimes to confirm promises as Isa 49.18 19. but most frequently to confirm threatnings which are hardly believed Seeing thou hast been unbrotherlike unnatural to the Jews in shedding of their bloud Therefore as I live as sure as I am the living God I will prepare thee to bloud thou thinkest thy self secure and that no mischief shall come upon thee but let not me be the living God if you escape so I will prepare thee unto bloud The Hebrew is Because I will make thee unto bloud that is I will fit thee prepare thee unto bloud I will order things so that thy bloud shall be shed Efficiam ut gladio cadas Thou shalt be cut off by the sword And bloud shall pursue thee Gods oath we may refer to these words and read the verse thus As I live saith the Lord God because I will prepare thee unto bloud even bloud shall pursue thee By bloud here we may understand either the bloud of the Jews which they had shed and cryed for vengeance like the bloud of Abel or by bloud may be meant bloudy men those are thine enemies they shall pursue thee and shed thy bloud without pity Sith thou hast not hated bloud The Hebrew is im lo dam sanetha si non sanguinem odio habueris so Montanus Some make these words im lo to carry the form of an oath thus If thou dost not suffer for thy hatred of thy brethren let me not be the true God Several wayes men render these words but Piscators the French and our translation are most approveable Because or Sith thou hast not hated bloud or If thou hatest not bloud The Edomites did not hate shedding of bloud but were glad of that opportunity they had to cut off the Jews that so they might ingratiate themselves with the Babylonians Vers 7. Thus will I make Mount Seir most desolate Mount Seir is put for the Land of Idumea which was a pleasant and fruitfull Land but this would God make desolation even desolation that is most desolate it should be void of inhabitants And cut off from it him that passeth out and him that returneth God would do by Idumea as men do by a Wood cut down the great Trees and the lesser even every Tree and every Bush so not only the great Ones in Idumea but the meaner sort such as travelled from place to place to get a living those that carried out commodities and those that brought them in they should all be cut off there should be none left to tread in her paths Vers 8. And I will fill his Mountains with his slain men Idumea had many mountains which formerly were fill'd with sheep and oxen but now they should be fill'd with the carkasses of slain men which shews the greatnesse of the slaughter that should be made of the Idumeans Such a generall destruction of them there should be as that in all places the dead should lye in the hills in the valleys and in the rivers they fled to those places to secure themselves from the Chaldaean Army and there they slew them and made them meat for the Fowles of Heaven and Fish in the waters Vers 9. I will make thee perpetual desolations There is another Scripture speaking thus much that Edom should not only be desolate but desolate for ever as Jerem 49.17 18. it should be made like Sodom and Gomorrah none should abide or dwell there
heart is a grievous plague so an heart of flesh is a great blessing its sensible of sin even secret sins it trembles at thoughts of God his Attributes and Word it understands divine things its teachable and obediential its compassionate and full of bowels towards all such an heart is rare to find but where-ever it is it 's a mercy of mercies a superlative mercy Secondly Observe It s a gift even the gift of God I will give you an heart of flesh None but he who can fetch water out of a Rock and turn stones into flesh Mat. 3.9 can give this tender heart we can make our hearts stony by sinning but we cannot soften them again It s Gods prerogative to make and give an heart of flesh he can make the hardest heart exceeding tender beg such an heart of him and presse him with his promise For faithfull is he who hath promised who also will do it Vers 27. And I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgements and do them IN the 35. verse remission of sins was promised in the 36. regeneration and in this infusion of the spirit is promised In the words are 1. The mercy promised viz the spirit 2. The parties recipient you 3. The effects of this reception walking in c. I will put my spirit within you By spirit here I understand not the new heart or new spirit mentioned in the verse before viz. the gifts and graces of the spirit but the spirit it self so Aecolampad Lavater Junius and Polonius and however it be a great dispute among School-men Whether the spirit it self be given unto men and dwell in them some conclude That the person of the spirit is not given but dwells in us only Mediantibus donis yet the Scripture is cleer That the spirit it self is given and dwells in the sons of men Rom 5.5 The love of God is shed abroad in our hearts by the holy spirit which is given unto us Here is a distinction made between the grace of the spirit and the spirit it selfe the grace of love is shed abroad 〈◊〉 the hearts of the Saints by the spirit and that spirit which â—â—keth that grace in them is given unto them the person of the spirit is distinguished from the gifts and graces he works in men 1 Cor 6.19 Know ye not that your body is the Temple of the Holy spirit in you A Temple is not for gifts or graces but for a person a Deity and some speciall presence of that Deity the world hath God in it yet it is not call'd The Temple of God because he is in a general and common manner in the same but the spirit is in the bodyes of the Saints and that in a special manner 1 Cor. 2.12 We have râ—ceived not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God By spirit here cannot be meant gifts or graces but the person of the spirit who searcheth the deep things of God as it is vers 10. and makes them known by degrees unto those he dwells in discovering what God hath done for them Rom 8.11 If the spirit of him that raised up Jesus from the dead dwell in you it s the spirit of God himself who dwells in beleevers and not only the gifts and graces of the spirit these are in them as qualities in a Subject but he is in them as an Inhabitant in an house The spirit by reason of its Infinitenesse is every where in Trees Worms Flowers waters all creatures is it any other wise in the Saints then in them True the spirit quoad essentiam is in all things yet First It s not in them per modum unionis by way of union a Fish is in the water but not united to the water the spirit is in the Saints by way of union therefore is said to dwell in them by his own gifts and graces we are united to the spirit and the spirit to us Secondly It s not in them per modum gratiosae operationis by way of gracious operation all he doth in other creatures is upholding their beings enabling them to put forth their natural power vigour virtue and ordering their motions to what ends he pleaseth he worketh nothing in them above their natures but in those he dwells he worketh gracious effects in those the Lord gives the spirit unto he worketh such operations as are not elsewhere even such as are aboue nature he is in them Speciali titulo ratione gratiae A Gardiner worketh curious Knots in the Garden which he doth not elsewhere God made other works and set other plants in Paradise than in the world Thirdly As the Deity of Christ is every where in every creature yet otherwise in Christs humane nature than in any creature Col 2.9 so the spirit though it be every where yet is otherwise in Believers than in other creatures it is in them as it is in Christ himself but not in the same measure What doth the spirit being within us First It unites the Lord Christ and the soul together it makes an happy union between them two The Corinthians were espoused to Christ 2 Cor. 11.2 not only by the Ministry of Paul but by the spirit 1 Cor. 12.13 By one spirit are we all baptized into one body that is the Church the body of Christ the spirit is the great Agent in this work Secondly The spirit gives out divine Oracles and Truths unto the soul As in the Temple God gave out his mind made known his will so doth the spirit in the heart of man Mat. 10.20 The spirit of the Father speaks in Believers 1 John 2.20 Ye have an anction from the holy One and ye know all things That unction is the spirit which makes known all needful things unto those it dwells in its needful to be instructed and armed against Antichrist and his seducements its needful to be directed in the way to Heaven they had the spirit which did teach them how to avoid the one and how to proceed in the other and so were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God and who teacheth like him Job 36.22 He teacheth inwardly infallibly powerfully Thirdly It conquers and drives out the enemies that had possession of and quartered in us There is no man the Lord puts his spirit into but the spirit finds the Devil there he hath possession of mens hearts and labours to keep the same there be also a multitude of base and ungodly lusts which fight for the Devils interest these the spirit sets upon subdues and casts out When Christ came into the Temple he whipt out all the money-changers when Joshua came into Canaan he drove out the Canaanites and other Nations and when the spirit comes into a man it beats down strong holds drives out Satan and his Troops 1 John 4.4 Greater is he that is
Josephus Gerionides speak any thing thereof who writ the History of Gog. Sanctius leans to that opinion which conceives Gog to be Antiochus in whom Antichrist was prefigured and the great troubles of the Church by him so do many Expositoâ—s Yet Maldonate and Vatablus think this Prophesie not fulfilled of which mind are divers who write upon the 20. of the Revelation where John in the 8. and 9. ver alludes to this Prophesie By Gog here understand the name of a Man not of a Province for he is said to be a Prince ver 3. to come out of the North ver 14. and he with his multitude shall be buried in the Valley of Hamon-Gog Chap. 39.11 These things cannot be spoken of a Province but of a Person The Prophet must set his face against him that is he must Prophesie constanter fortiter against him The Land of Magog Gog is the name of a King qui Magog imperat which rules over Magog that is the Scythians saith Vatablus Magog was one of the sons of Japhet Gen. 10.2 of whom came the Scythians or Sarmatians saith Aynsworth on the place Josephus saith Antiq. l. 1. c. 7. Magog dwelt amongst those were called Magogins and by the Greeks Scythae who dwelt in Caelo-Syria Marcus Paulus Venetus saith In Tartary Vid. Martin Lex in verbo Magog are the Regions Gog and Magog which they call Gug and Mungug The chief Prince of Meshech In Hebrew it's Prince of the head that is Principal head or chief Prince This Gog was not only Prince of Magog but of Meshech that is Cappadocia and of Tubal that is Iberia not Spain or Italy but a Countrie near the Scythians Prophesie against him Thou hast been prophesying of deliverance and great mercies to my people now Prophesie against Gog and all his assistants open or secret Had Magog Meshech and Tubal been Princes with Gog the Lord would have said Prophesie against them Vers 3. Say Thus saith the Lord Behold I am against thee O Gog. This is a dreadful message which the Prophet must deliver against this great Prince He must declare unto him that there is a greater Prince then himself even one that is King of Nations that hath all power in his hand and bringeth Princes to nothing Isa 40.23 and that he is against him Thou thinkest to have thy will upon Gods people to do terrible things unto them but their God who is a God of Power and Wisdom is against thee The Hebrew is Behold I to thee that is I come to thee to destroy thee for thine iniquities and enmity against my people Vers 4. And I will turn thee back Lavater and Oecolampadius read these words Conteram te I will crush thee The Vulgar Circumagam te I will lead thee about Some Rabbies Decipiam te I will deceive thee Others Reducam convertam te I will bring or turn thee back Thou thinkest to have thy pleasure on mine but I will have my pleasure on thee and turn thee which way seems good to me Educam te I will bring thee out And put hooks into thy chawes What the Lord saith here of Gog he said Chap. 29.4 of Pharaoh I will put hooks in thy chaws The Septuagint is I will put a bridle in thy chaws Thou art like a pamper'd Jade and thinkest to tread down all but I will hold thee in Montanus reads the former words thus Educam te I will bring thee out and if thou holdest off I will put my hook in thy chawes and draw thee out as a fish is drawn out of the waters which sense is best And I will bring thee forth and all thine Army Exire faciam te I will cause thee to go forth Thou shalt not stay in thine own Territories how little or large so ever they be but shalt muster up thy Forces and lead out all thine Armies Horses and Horsemen The word for Horses is Sasim which notes any Horse of Common use Sus signifies both a Crane and a Horse The Rabbies say he is so called because an Horse is a chearful creature and by his mettle and neighing chears up his Rider Pharasim is Horsemen from Parash which in Hiphil signifies to prick so that Parash is an Horseman because he pricks forward his Horse with his spurs All of them cloathed with all sorts of Armor They were armed compleatly from head to foot The Hebrew is cloath'd with all or with perfection nothing was wanting requisite to military undertaking Even a great company with bucklers and shields all of them handling swords Gogs Army was a great Army and well accommodated A Buckler is Tegumentum corpâ—ris militare A piece of Armor to cover and defend the body and so is a Shield in Hebrew Magem from Ganan to cover Tzimnah is a Buckler or Shield sharpe or picked which the Latins call Scutum The other Clypeus Shields were for footmen Vide Martin and Bucklers for horsemen saith Servius These Souldiers of Gog were skilful in Military affairs they all were expert at their Swords Vers 5. Persia Ethiopia and Lybia with them Here is shown what Countries and People should joyn with Gog viz. those of the East Persians those of the South the Ethiopians and those of the West the Moors whom Oecolampadius understood by those of Lybia Of Persia Ethiopia and Lybia was spoken Chap. 27.10 30.5 All of them with shield and helmet Whoever joyned with Gog were well armed The Hebrew is All of them shield and helmet Covah is Pileus rotundus some were made of Leather some of Brass 1 Sam. 17.5 Vers 6. Gomer and all his bands Josephus Anti. l. 1. c. 7. Under this word Gomer are comprehended Galatia Phrygia and Bythinia principal parts of Asia minor which were inhabited by Gomer the son of Japheth from whom they were call'd Gomarians or Gomeriter The house of Togarmah of the North quarters and all his bands By the house of Togarmah Junius understands Paphlagonia and Cappad cia others Armenia the less Doubtless by Gomer and Togarmah all those parts which lay North from Syria where Antiochus reigned and so North from Judaea are meant thereby From these and the forementioned places had Gog Auxiliary Forces for fear hire or out of enmity to Gods people they helped him And many people with thee There were people with him from all quarters from the East West South and North which being come together must make a numerous Army Vers 7. Be thou prepared c. Per imperativos enuntiant Prophetae quae certo eventura praedicunt Jerom thinks there is an Ironie in these words that God exhorts Gog to gather up his forces to strengthen himself and hasten his designe with what expedition he could but all his preparations and undertakings should be in vain he should not escape the vengeance of God which hung over his head But here under a command is declared what he would certainly do he would not be wanting to get
a great Army from all parts to assault and destroy the people of God and not knowing what the hazard of War might be he would prepare for himself consider and fit things for himself Thou and all thy company that are assembled unto thee Where is a great Army there had need to be great preparations for their pay quarters and protection They know not what obstructions and enemies they may meet withal And be thou a guard unto them Princes have great power and it lies much in them to keep their Armies safe Vigilantia ducis est salus exercitus The eye of the General is a special thing to keep an Army in Order The Vulgar reads the words thus Esto eis in praeceptum Do thou shew thy self an Emperour amongst them Command and Rule them or thus Thou wilt do thy endeavour to preserve them Junius thinks these words refer to the Jews That Gog with all his Forces compassing about the Mountains of Israel and concluding he had the Jews in his power as a bird in a cage to destroy at his pleasure he should be a guard unto them God can make those a defence to his who seek their destruction But the other sense is more genuine First Observe That after Prophesies of Grace and Mercy come tidingt of Affliction and Judgements In the former Chapter the Jews heard altogether of Mercies from God here they hear of Afflictions from Enemies There they heard of David their King and Shepheard who should do great things for them Here of Gog a Tyrant their enemy who should seek to destroy them God in his infinite wisdom orders it so that his Church and People should hear of and meet with not only good but evill not only comforts but crosses Should we only hear of comfortable things we should presume and should we only hear of sad things we should despond God presents some of both sorts unto us that so our Faith and Fear may be exercis'd and we kept in a more even frame Secondly Observe The great Princes of the earth being no friends to the Church of God have God for their enemy Gog was Prince of Meshech and Tubal an enemy to the Jews And Behold I am against thee O Gog how great soever thou art I the great God am against thee thou wilt oppose my people and I will oppose thee Most of the Princes of the earth have been against Christ and his Kingdom Psal 2.2 And God hath been against them and vexed them in his soar displeasure God was against the Prince of Tyre and against Pharaoh King of Egypt Ezek. Chap. 28. 29. Kings generally are Proud Profane Tyrannical false to the trust committed to them obstructing the way and work of Christ in the World what they can therefore God is against them He is terrible to the Kings of the earth Psal 76.12 And their ends have been dreadful Some have had their bones burnt to lime Amos 2.1 Some have been eaten with Wormes Acts 12.23 Some have been hanged up Lam. 2.12 Josh 10.26 Some have dyed of strange diseases 2 Chr. 21.18 Thirdly Observe The Lord at his pleasure can bring enemies and Armies upon his own people God would bring Gog forth and all his Army Horse and Horsemen a great company all of them armed with Bucklers Shields and Swords God is the author of Wars he calls forth what Princes and Nations he will to assault and vex the Church The ten Tribes Who brought enemies upon them was it not the Lord 1 Chron. 5.26 The God of Israel stirred up the spirit of Pul King of Assyria and the spirit of Tilgath-pilneser King of Assyria and he carried them away c. 2 King 15.19 Chap. 17.6 It was God stirred up the spirit of the Philistines against Jehoram King of Judah so that they came and spoyled him of all his substance of his Wives and Sons 2 Chr. 21.16 17. Let Gods people take heed how they provoke God for he is the Lord of hosts and hath all Nations at his command and can call yea bring them forth to trouble Israel it self and that soarly Fourthly Observe The Lord can easily bring men to do his work and service what ever the difficulty or danger be Here was hard work for Gog to gather the Nations East West South and Northward together to come out of his Countrey and to invade Judaea a business which required much consultation admitted many Objections and Demurs but God would bring him to it and make him do it as easily as a man pulls up a fish out of the water I will put my hook in his chawes Let God put an instinct into a Prince or State once stir their spirits to make war upon others the work will go on with facility and expedition God hath hooks to draw on Princes to War and hooks to draw them off to draw them back from them 2 King 19.28 Fifthly Observe From all quarters of the World there be enemies ready to combine and act with Gog and Antichrist against the Church Truth and Christ himself Those of the East comprehended under Persia those of the South intended under Ethiopia those of the West included in Lybia and those of the North contained under Gomer and the house of Togarmah were all at the beck of Gog to go against Jerusalem the Servants and Worship of God therein The whole World saith Oecolampadius contradicts and observes Antichrist When Christ doth any eminent thing in his Church the Nations are quickly misled and joyn with some grand enemy to vent their malice see Rev. 20.7 8 9. Sixthly Observe The enemies of the Church do make great preparations against the same Be thou prepared This shews and assures that Gog would neglect nothing which might conduce unto the carrying on his designes against the Jews Isa 8.9 10. Those expressions Associate your selves Gird your selves Take counsel together Speak the word do hint to us the activity of the Churches enemies Psal 83.2 3 4 5. see it there to the life Thine enemies make a tumult they have lift up the head they have taken crafty counsel against thy people They said Come let us cut them off from being a Nation c. How did Zerah the Ethiopian and the Commanders of his Army bestir themselves when they brought an Army of a thousand thousand against Judah and with them 300 Charets 2 Chron. 14.9 Seventhly Observe Princes notwithstanding all their preparations cannot secure themselves nor those under their command Prepare for thy self be a guard to them Gogs number Power Policy Preparations did not advantage himself or his they went forth to their own ruine and destruction Vers 8. After many dayes thou shalt be visited in the latter years thou shalt come into the land that is brought back from the sword and is gathered out of many people against the mountains of Israel which have been alwayes waste but it is brought forth out of the nations and they shall dwell safely all of them THis
Israel EZekiel having begun a Prophesie concerning Gog and Magog in the former Chapter he proceeds in this also therein and tells you 1. Of the severe dealings of God with Gog to the 25. ver 2. Of his gratious favour and goodness to his people from the 25. to the end In these Verses we have 1. The great enemy of Gog and author of his overthrow ver 1. 2. The manner of it ver 2 3 6. 3. The place where it should be ver 4 5. 4. The greatness of it ver 4. 5. The certainty thereof ver 5. 6. The end of God in so doing ver 7. Vers 1. Behold I am against thee O Gog the chief prince of Meshech and Tubal These very words we had in the former Chap. ver 2. 3. He was a great Prince had great Command many Confederates to take his part yet being wicked and an enemy to Gods people God declares himself to be an enemy to him Vers 2. I will turn thee back and leave but the sixt part of thee These words and leave but a sixt part of thee are variously Interpreted Some say I will kill five parts of thine Army and leave but a sixt Some I will seduce thee Others I will judge thee with six Judgements viz. the Plague Bloud Rain Hailstones Fire and Bimstone as it 's in the former Chapter ver 22. The Hebrew Shis shethica Montanus renders sextabo te I will sixt thee For the meaning whereof consider what has be said Ch. 38.4 I will turn thee back and put hooks into thy chaws the sense whereof was this I will not turn thee back but bring thee out and because of Objections Difficulties and Remoraes I will draw thee forth I will put hooks in thy chaws and deal by thee as men do by fish in the Seas or things fallen into wells draw thee out by hooks The reason it s conceived of this expression is for that they used irons with six hooks upon them to catch hold of things fallen into waters and to draw them out thereby Hence it is that the Lord saith I will sixt thee as the word signifies or draw thee out with hooks as the sense is And will cause thee to come up from the North parts and will bring thee upon the mountains of Israel Of Gog's coming from the North parts we heard Chap. 38.15 God would cause him to come out of those parts unto the Mountains of Israel which we may take Literally though some doe take them Metaphorically for the places where the Church of God should be Vers 3. And I will smite thy bow out of thy left hand and cause thine arrows to fall out of thy right hand Bows and Arrows were much used in former dayes both amongst the Jews and Heathens also as Isa 66.19 Jer. 46.9 1 Chr. 5.18 and when they handled them they held the Bows in their left hands and Arrows in their right ones Now when these Goggites should attempt to shoot and do execution by shooting God would disappoint them causing a fear and faintness to fall upon them so that not only their Bows and Arrows but all their Military Instruments should be useless for by these mentioned are meant all the rest To smite or break the Bow imports the weakning of Forces or making of warlike Instruments inefficacious as Psal 37.15 Psal 46.9 Hos 1.5 Jer. 49.35 In these places Breaking of the Bow notes Blasting of their power and making frustrare all Military instruments Vers 4. Thou shalt fall upon the mountains of Israel thou and all thy bands and the people that is with thee Not in places conspicuous to the whole Church as some would have it but in the Land and on the Mountains of Israel which Antiochus Epiphanes did not as I shewed formerly And this verse gives warrant to depart from our Translation of those words in the 2. verse And leave but the sixt part of thee For Gog and all his Bands and Confederates were to fall upon the Mountains of Israel no sixt part of them were left I will give thee unto the ravenous birds of every sort and to the beasts of the field to be devoured When great Armies are overthrown sometimes their Carkasses lie unburyed and so are exposed to the fowls of heaven and beasts of the field which pray upon them so should it be with Gog and his for a season after they had layen a season they had burial as appears v. 11 The word for Ravenous bird is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aiil which signifies a bird of prey and differs from Tzippor which is a small bird Vers 5. Thou shalt fall upon the open field The Hebrew saith Thou shalt fall upon the faces of the field that is the superficies and so lie in open view We had the same words in Chap. 16.5 32.4 Vers 6. And I will send a fire on Magog Some by Magog understand the Land of Gog when Others a distinct person and Prince from Gog. Let Magog denote a Place or Person God would send a fire not Metaphorical fire only but Material fire and so it s said Rev. 20.9 And them that dwell carelesly in the Isles Pliny saith there be many Islands in the Scythian Sea and it 's likely such people as dwell therein are careless secure fearing no dangers yet God would visit them with fire But there be Islands nearer then those upon the Egaeâ—n and Mediterranean Seas which dwell confidently as the word is Vers 7. So will I make my holy Name known in the midst of my people Israel When great men go forth to Warr and obtain some eminent victory thereby they become famous so God by smiting Magog and all his Forces would make his holy Name known that his people should confess him to be a holy God and his Name a Name of holiness for so it is in the Original And will not let them pollute my holy Name any more When men say those things which are derogatory to the Name of God as that he sees not he hath forsaken the Earth that he is unfaithful unjust c. or do such things as cause others to blaspheme and speak dishonourable of Himself his Word Worship and Providences then are they said to pollute his holy Name After the destruction of Gog and Magog God would order things so that his Name should not suffer First Observe Those are Enemies unto the Church God is an Enemy unto them Gog's thought and design was to invade the Land of Israel and what saith the Lord Behold I am against thee O Gog Hadst thou been a friend to my Church I would have been a friend to thee but seeing thou art malitious and intendest mischief against the Saints loe I even I the Lord of Hosts that can shake Heaven and Earth and destroy the most puissant and politick Army in a moment am against thee When thou touchest my people thou touchest the Apple of mine Eye and I neither can nor will bear it
from the right side of the house at the South-side of the Altar 2. Then brought he me out of the way of the gate Northward and led me about the way without unto the utter gate by the way that looketh Eastward and behold there run out waters on the right side 3. And when the man that had the line in his right hand went forth Eastward he measured a thousand cubits and he brought me through the waters the waters were to the ancles or waters of the ancles 4. Again he measured a thousand and brought me thorow the waters the waters were to the knees Again he measured a thousand and brought me thorow the waters were to the loyns 5. Afterward he measured a thousand and it was a River and I could not pass over for the waters were risen waters to swim in a River that could not be passed over IN this Chapter are two principal parts 1. A Vision of waters and the description of them from Verse 1. to Verse 13. 2. The bordering and dividing the Land from Verse 13. to the end Concerning the waters they are described 1. From their Original or Place whence they spring and flow ver 1 2. 2. From their increase ver 3 4 5. The man with the measuring line in his hand having led our Prophet up and down to view the Temple the parts and appurtenances of it brings him again to the door of the House that is to the door of the Temple or Sanctuary And behold waters issued out from under c. Vilalpandus makes these waters to be those subterraneal waters which were carried in pipes under ground and issued forth into the Priests Court to wash the Sacrifices and purge away the blood excrements and filth occasioned by the slaying so many Sacrifices for certainly had there not been aquaeducts about Solomons Temple to have cleansed the places where the Sacrifices were slain and prepared it would have been an unsavoury and unhealthful place These waters issued forth some from the threshold some from the South-side of the Altar and so ran away From these waters the Lord takes occasion to speak of spiritual waters The Water came down from under from the right side of c. The Temple was upon an high Mountain Ezek. 40.2 therefore the waters are said to come down and they came from the right side of the House that was the South-side for the front of the House standing towards the East when a man stood and lookt East-ward his right hand or side was towards the South The Altar for Burnt-offering was before the porch of the Temple and at the South-side thereof did these waters run Our Prophet having seen the spring and rice of the waters is led out of the inner Court by the way of the North-gate and brought to the uttermost East-gate where he first entred and it was to behold how the waters ran out there on the right side also The words in Hebrew are Maiim mepaccim aquae phialantes peccah signifies to flow but lente tanquam e phiala manando he saw the waters run there gently and pleasingly they run not fiercely as a torrent but gently as oyl poured out of a vial These waters though they run gently yet increased mightily for upon Christs measuring out a thousand cubits they became waters of the ancles upon his measuring out the two thousand cubits they rose to be waters of the knees upon his measuring out the third thousand of cubits they ascended to be waters of the loyns and upon measuring the fourth thousand they became waters for swimming they could not be waded through they were so deep even a great River impassible What these waters do signifie is worthy enquiry Some make these wate s to signifie the prosperity of the Church that great happiness which the Jews had after their return from Babylon This was an outward mercy and but for a little season for they suffered great and grievous things by Antiochus and others in the Maccabees times But here some spiritual mercy is intended by the waters others therefore understand by them the waters of Baptism which Christ instituted and so came from the Altar viz. the side of Christ but these waters are too shallow to be Ezekiels waters A third sort make them to be the Spirit and gifts of the Spirit It s true the Spirit is said to be poured out Joel 2.28 but it s not to be understood of the person of the Spirit which is infinite indivisible and immoveable but of the gifts and graces of the Spirit with such with him who saith Per aquas istas gratiae benedictiones divinae quibus in Ecclesia dei frumitur designantur A fourth sort interpret these Waters of the Gospel the glad tidings touching mans salvation by Christ which is compared to water frequently in Scripture Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea The knowledge of the Lord Jesus shall abound as the waters of the Sea see Joel 3.18 Zech. 14.8 We may take the Gospel with the gifts and graces of the Spirit to be these waters for the Gospel is veliculum Spiritus the ministration of the Spirit as the Apostle saith 2 Cor. 3.8 And the Spirit with the graces and gifts are oft compared to water as well as the Gospel See Ezek. 36.2 Isa 44.3 and 41.18 Acts 2.17 John 4.14 and 7.37 38 39. Now it remains to shew wherein they are like unto water 1. Water cleanseth it purges away the filth of the body and other things So doth the Gospel with the gifts and graces of the Spirit cleanse the souls of men and purge their hearts from sin and filthiness John 15.3 Now ye are clean through the word which I have spoken unto you Christ spoke unto them the Gospel and that was the word together with the Spirit which made them clean from their unbelief disobedience and other sins 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit The Spirit accompanying the Gospel purified their souls and made them obedient to the truth Ezek. 10.36.25 2. Water moistens and softens the earth which before was dry and hard so that there was no entrance for the plow but being well watered with the rain of Heaven its soft and fit for the plow So the Gospel the Doctrine of Christ moistens and mollifies hard and heavy hearts Those that put Christ to death were hard-hearted sinners but when they heard Peter preach the Gospel and some of that water fell upon their hearts they were softned and became sensible of what they had done They were pricked in their hearts and said Men and Brethren what shall we do Acts 2.37 So Paul was a stout and stubborn fellow but the water of the Gospel did so supple him that it made him yield and say Lord what wilt thou have me to do Acts 9.6 3. Water cools heat the heat of the earth and air
in Summer and heat of the body in hot weather Many bathe themselves in the water to cool them Dives begg'd a little water to cool his tongue Luke 16.24 The waters of the Gospel have a cooling vertue in them they cool the heat of persecution Mat. 5.11 12. they cool the heat of our passions James 3.20 Mat. 5.22 they cool the heat of temptations Rom. 16.20 1 Cor. 10.13 James 12.12 they cool the heat of our lusts 1 Pet. 2.11 Rom. 8.13 1 Tim. 6.9 10. they cool the scorchings of a guilty Conscience and fire of Hell Matth. 12.31 and 11.28 1 John 1.7 4. Water makes the earth fruitful When they wanted rain there was barrenness and famine Jer. 14. but when they had the former and latter rain all things flourished and abounded Ezek. 34.26 27. I will cause the shower to come down in his season there shall be showers of blessings and the tree of the field shall yield her fruit c. Litterally these words are true and spiritually also and set out the fruitfulness of those who were to live under the sweet showers of Gospel Doctrine They should be like a watered garden Jer. 31.12 The doctrine of the Lord is as the rain and dew which falling upon the tender herbs and grass causes them to grow Deut. 32.1 When Zacheus was watered with this water he became very fruitful and gave half of his goods to the poor Luke 19.8 others sold all and laid the money down at the Apostles feet Acts 4.35 They were abundant in love and in good works 5. Water quencheth thirst satisfies and revives the thirsty soul It was their drink in the infancy of the World and is still in some hot Countreys Sampson when like to perish for thirst having some water out of the jaw-bone of an Ass he revived and was satisfied Judg. 15.18 19. The waters of the Gospel have this property also when the soul is a thirst there is no water quenceth that thirst but the water of life which the Gospel sheweth and conveyeth unto us The Gospel hath this water of life in it Christ and the Spirit which it makes men partakers of The great and precious promises are satisfying things the righteousness and Spirit of Christ are satisfying and reviving things Peter found it so when he said to Christ Lord to whom should we go thou hast the words of eternal life Let others go to what Brooks Pits or Cisterns they will to quench their thirst we will never go from thee who hast the words of eternal life who art the Fountain of living Waters and canst satisfie us for ever John 6.68 This Water quencheth unlawful desires and satisfieth Spiritual desires 6. Some waters have a curing and healing vertue The Pool of Bethesdah healed all manner of diseases Joh. 5.4 There be waters in our Land which have healing vertue in them Such be the waters here mentioned for they healed other waters v. 8. Gospel waters will heal sick souls and bodies The Centurion said to Christ Lord speak thou but the wâ—rd onely and my servant shall be healed and it was so Mat. Mat. 8.8 13. Christ cast out Devils with his word and healed all that were sick ver 16. The Gospel is not onely a pattern of wholesome words but of healing words also there is no spiritual disease in the soul but the Gospel hath healing vertue to cure it therefore it is called the Gospel of Salvation Ephes 1.13 and the power of God unto Salvation Rom. 1.16 7. Some waters are very cordial and do greatly comfort the spirits of man None more then the waters of the Gospel by which the Spirit the true solid eternal Comforter flows into the heart The Gospel and good things of it are set out by Water Milk and Wine Isa 55.1 all which are comforting things The Gospel is glad-tidings and affords strong and everlasting consolation to the soul 2 Thess 2.16 2 Cor. 3.5 Jeremiah saith the Word of God was the joy and rejoycing of his soul chap. 15.16 David professes he had perished in his affliction had he not drunk of these Cordial Waters Psalm 119.92 To come to those Observations which we may pick out of these Verses Observ 1. That as it is Christ who makes known the things of the Temple so he doth the same not all at once but he makes known some at one time some at another Formerly Christ had revealed much to the Prophet and here he brings him again to the door of the House and shews him waters he had not seen before We are not capable of much at once like children we must have line upon line precept upon precept here a little and there a little Ezekiel is instructed a little in one place and a little in another place as he was capable So Christ the wise and chief Builder of the Temple deals with him and revealed one thing after another unto him and so he dealt with his Disciples John 16.12 Observ 2. The waters of the Gospel the gifts and graces of the Spirit do flâ—w from Sion from Jerusalem where Ezekiel had his vision Chap. 40.2 The bitter waters of the Law flowed from Mount Sinai but the sweet waters of the Gospel flowed from Mount Sion Isaiah long before prophesied whence these waters should come Isa 2.3 Out of Sion shall go forth the Law that is the Law of Faith not of Works and the Word of the Lord from Jerusalem So in Zach. 14.8 And it shall be in that day that living waters shall go out from Jerusalem half of them towards the former sea that is East-ward and half of them towards the hinder sea that is West-ward In Summer and in Winter shall it be there shall be no time wherein these Jerusalem-waters shall cease flowing It is not Rome or any other City in the World which hath the honor to send out these waters but Jerusalem onely where was the true Church of God Observ 3. These spiritual waters although they flowed from Sion and Jerusalem yet Christ himself was the Fountain and Original of them they came from the door and threshold of the house Christ tells us He is the the door John 10.7 All spiritual water is in him all Heavenly Doctrine all gifts and graces When the Spirit moved holy men to speak as it is 2 Pet. 1.21 it received of Christ and shewed unto them John 16.14 and all the waters which flowed from the Apostles they received from Christ The Spirit was given them to fill their vessels and fitted them to carry these living waters from Jerusalem to all parts Acts 2.8 and Christ sent them forth to preach the Gospel all the treasures of wisdom and knowledge are in him Col. 2.3 and he that believes in him receives living waters from him all gifts graces and divine truths are from him The waters of the Sanctuary flow from the Lord of the Sanctuary Observ 4. God would not have his Worshippers to conform to and comply with the
7. These spiritual fishers have large waters to fish in and are to be frequent in fishing from Engedi even to Eneglaim They shall be a place to spread forth nets from East to West They are to fish the whole Sea Go and teach all Nations The whole world is a Sea of fish and the nets must be spread not lie still The Fishers may dry and mend their nets but then they must throw them into the deep and be fishing for their Lord and Master Paul charges Timothy to preach the Word to be instant in season and out of season to take all opportunities to catch fish with the net of the Gospel 2 Tim. 4.2 Observ 8. These Gospel Fishers do catch some fish of all sorts some great some small some old some young When they spread forth their nets their fish shall be according to their kinde some of every kinde shall be caught in their nets Mat. 13.47 saith Christ The Kingdom of Heaven is like unto a net cast into the Sea and gathereth of every kinde The Gospel preached gains upon all sorts of people the Priests Acts 6.7 and Sergius Paulus Acts 13.12 were great fishes caught in this net but Lydia and the Damsel Acts 1.6 with Onesimus and many others were little fishes Nicodemus John 3. the Eunuch Acts 8. and the Elect Lady 2 John were great fishes and though not many wise men after the flesh not many mighty not many noble are called and caught with this net yet some are Some Jews some Gentiles some Bond-men c. Verse 11. But the myrie places thereof and the marishes thereof c. Near unto Rivers and Seas are myrie places and marishes and they being at a distance from the channel where in these waters of the Sanctuary run were not healed made wholesome and useful for fish but they are left to barrenness which is the sense of these words They shall be given to salt for salt causeth barrenness and is a sign thereof Deut. 29.23 Judg. 9.45 Psal 107.34 He turns a fruitfull land into barrenness the Hebrew is saltness Those that are slothful impenitent that go on in filthy practices trust to their own righteousness refusing and neglecting these waters shall never be healed but be barren fruitlâ—ss and accursed Verse 12. Vpon the bank shall grow all trees for meat It is a known thing to Historians and Travellers that on the banks of the Dead Sea or Lacus Asphaltites the place where Sodom and the other Cities were destroyed do grow trees which in shew yield goodly fruit yet not edible for being touched it proves ashes and smoak deceiving the expectation of him that gathers the same but these waters coming hither beget better trees and better fruit even trees for meat Neither tree nor fruit should disappoint them for the leaves of these trees should not fade they should always be green and flourishing neitheir should the fruit be consumed they should always have fruit upon them For as the sap and greeness of those trees continued so the fruit would continue no rottenness would cause it to fall no winds or storms should blow it down It shall bring forth new fruit according to its moneths Every moneth should these trees bring forth new fruit The word jebaccer is rendred by some primo genita edeut aut primo genitabunt they shall yield their first-begotten not onely shall they yield fruit monethly but excellent and choice fruit ripe fruit fit for meat And because this seems strange and impossible that trees every moneth should have ripe fruit he shews in the next words whence it is Because their waters they issued out of the Sanctuary These waters were no ordinary waters but such as had a fructifying vertue in them beyond all other waters and made the trees about it to bear twelve times a year representing that chrystal River that proceeded out of the Throne of God and of the Lambs on either side of which grew the tree of life which bore twelve manner of fruits and yielded fruit every moneth Rev. 22.12 And the fruit thereof shall be for meat and the leaves thereof for medicine He shews the excellency of these trees They shall have nothing useless Their fruit is for meat and their leaves for medicine The good works and holy lives of Believers are for meat and medicine unto others Observ 1. Wicked men are myrie and muddy Creatures Those that are ungodly are no better then myrie places and marishes which are unsavoury loathsome and dangerous breeding Frogs Toads and other Vermine Such are all wicked men their throat is an open Sepulchre Rom. 3.13 their words are corrupt deceitful and poysonous themselves are loathsome Prov. 13.5 they trust in their own righteousness which is as filthy rags Isa 64.6 they have corrupt mindes as Jannes and Jambres had 2 Tim. 3.8 they are full of noysom lusts subtilty and all malice as Elymas was Act. 13.10 they have eyes full of adultery 2 Pet. 2.14 they are swine and love to wallow in the mire ver 22. they breed nothing but vermine base thoughts vile affections and produce onely what is evil Paul describes them fully unto us Rom. 1.29 30 31. and in 2 Tim. 3.2 3 4 5. Observ 2. Those places and persons to which the waters of the Sanctuary do not come or coming do not heal are designed to barrenness and so to destruction Verse 11. But the myrie places thereof and the marishes thereof shall not be healed Either the waters came not to them or if they did they refused they neglected them and so were given to salt made like Sodom barren and accursed Some places have not the waters of the Sanctuary the Doctrine of the Gospel and they are barren and perish for want of the same as Tyre and Sidon Some places have them and because they are impenitent unbelieving and will not receive the truth with the love of it because they will not drink these waters therefore they are given to salt they are barren and must perish So it was with Capernaum and Jerusalem Mat. 11.23 and 23.37 38. and so is it with many places in this Nation I fear John 3.19 This is the condemnation that light is come into the world and men love darkness rather then light because their deeds are evil They stick in the mud and filth of their own sins and will not receive the soul-saving truths of the Gospel Observ 3. That the Saints true Christian Believers are not barren but fruitful trees Every one of them is a fruitful tree and yields good fruit All the trees are for meat their fruit is for meat For whom for Christ Cant. 4.16 Let my Beloved come into his garden and eat his pleasant fruits Cant. 6.2 He is gone to feed in the gardens that is to feed upon the fruit of his Churches And for others even all men Gal. 6.10 their fruit is good Mat. 5.16 and 7.17 they are acceptable to God and man through their fruitfulness Phil. 4.18 and