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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	able_a	lord_n	zion_n	44	3	9.3225	4	false

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

wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding

they shall destroy the walls of Tyrus Cities and Towns of note especially upon the Sea-coast use to bee well walled such was Tyrus being upon a rock in the Sea it had strong walls but they should bee destroyed and the towers thereof broken down I will also scrape her dust from her and make her like the top of a rock God would so destroy Tyrus that no monument of her shall remain there shall not bee any peice of an house tower or wall not one stone left upon another I will rase her foundation and that dust which comes by so doing I will take away there shall bee nothing visible but the top of a rock such as that place and rock was before Tyrus was built such should it bee again God would exceedingly yea utterly deface that City The word for scrape is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sucha Purgare scopis ab radere ilutum a pavimento to sweep or pare off dirt from the pavement Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will fan her dust from her It shall be a place for the spreading of Nets in the midst of the Sea It shall serve for no other use but the Nets of fisher-men when they have done their fishing in the Sea they shall come thither and spread their nets there for drying and mending where now are pleasant Gardens Orchards walks stately Palaces and buildings where none but Merchants and men of quality come even there shall poor fisher-men come and spread their nets For I have spoken it saith the Lord God You think this impossible that a City upon a rock in the Sea strongly built strongly walled and Towered that hath stood many hundred years should bee brought to nothing and made as a plain or flat for fisher-men to spread their nets on but I have spoken it saith the Lord and I am a God of truth and able to make good my word It shall become a spoil to the nations It hath great store of merchants goods of ware and wealth it s a rich City and shall bee lebaz for a prey to the nations they shall come take and carry away all that is in it And her daughters which are in the field c. Tyrus had many Towns and Cities upon the land under her command and these are here called her Daughters in the field Solomon gave Hyram in his daies twenty Cities in the land of Galilee for the Gold Cedars and Firr-trees hee furnished him withall 1 King 9.11 and it s without dispute that hee being King of Tyre had other Towns and Cities belonging to him all which are called Daughters Tyrus being the metropolis and chief City Great Cities had Towns belonging to them 1 Chron. 7.28 29. 2 Chron. 28.18 and these were called Daughters Jer. 49.2 3. Lament 3.51 Ezek. 16.46 48 49 53 55. If wee take Daughters here for the women of Tyre widdows wives and Maids who walked out into the fields Lavater will joyn issue with us understand it of which you will its certain both were destroyed by the judgements of God Obs 1 That when Gods people are severely dealt with by the Lord for their sinnes others do impiously and inhumanely scoff at and insult over them When Jerusalem was sackt by the Babylonians the Tyrians cryed Aha vox gaudentium insultantium shee is broken So the Ammonites chap. 25.3 they had their Aha against the Sanctuary and land of Israel so Ezek. 36.2 the enemy said Aha against the Jews Nature teacheth men to sympathize with those are in misery not to multiply their miseries by scoffes and mocks but the Nations shewed themselves impious and unnatural in dealing so with the Jews the like may Gods people expect now from the world if they meet with breaking for their sinnes the men of the world will say Aha so would wee have it Others mourning is their musick Others tears are their wine Obs 2 That merchandizing Cities through their envy and Covetousnesse are glad at the ruine of other Cities expecting to inrich themselves thereby Tyrus was a City of Merchants Isa 23.11 had great trading was rich yet shee envied Ierusalem saying shee is the gates of the people she hath the great concourse of all sorts from all Nations entering into her and merchandizing with her but now shee is broken shee is turned unto mee all that traded with and inriched her will come to mee and I shall bee replenished thus shee manifested her Covetousnesse and hope of being inriched by the breaking of Jerusalem When a City flourishes and hath great trading other Cities envy them and if mischief befal them they are glad gaping then to bee made by their miseries This is the disposition of Merchants and merchandizing places they look too much at themselves and so they may gain it matters not who are loosers Let Jerusalem go down so Tyrus may go up To rejoyce in the ruine● of others is wretched but to rejoyce therein that wee may bee inriched is accursed Some are glad when their neighbours houses are on fire when they break they think thereby they shall bee made have the greater trading be replenished c. Let tradesmen and Merchants look to it this was the sin of Tyrus and did not a little displease the Lord. Obs 3 Rejoycing in and desire to bee inriched by the harmes of others provokes God so as to bring destruction upon Cities and Citizens The Tyrians did so therefore saith God Behold I am against thee O Tyrus and will cause Nations to come up against thee and they shall destroy thy walls thy Towers thy Daughters and thou shalt bee a spoil unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to insult over others in their miseries and to make a prey of them through Covetousnesse are dangerous sins God looks wee should pitty and help men suffering by our prayers counsells estates not that wee should adde to their afflictions and make their furnace hotter such doings heat Gods fury and cause it to break out unto destruction upon this account the Ammonites Moabites Edomites and Philistines were destroyed Let us then not sport our selves at the sufferings of others nor expect raising from their ruines Covetousnesse is the root of all evil it emptied Tyre of its wealth and Citizens yea helpt on its utter desolation Obs 4 The Lord hath the command of Nations and calls them forth when and to what service hee pleases I will cause many Nations to come up against thee Hee is King of nations Jerem. 10.7 Governor among the nations Psal 22.28 and if hee call they come Isa 5.26 hee will lift up an ensign to the nations hee will hisse unto them and behold they shall come with speed and let the Lord make known his minde by word or sign by any acts of his providence and the nations come presently and are ready to do what he will to assault Cities even Jerusalem Rabbath Tyre or Babylon it self Jerem. 50.9 I will raise and

but know I have resolved spoken it and will do it I am not man to repent of what I speak or do Obs 1 Sinful Cities and creatures are apt to confide in one thing or other in their wisdome strength power r●c●es friends Jerusalem thought shee had wherewith to ke●p ff all j●●gements or sufficient to inable her to wrastle with th m ●f they came Can thine heart indure can thine h●nds bee stro●g Jerusalem thought so had confidence that way else the Lord would not have put these questions to her Ezek ●6 15 Thou didst trust in thy beauty in thy wealth in ●hy ●als in thy Souldiers in thy Counsellors in thy Temple in thy mountaines which were thy beauty In Jeremies dai●s its evident that the wise the rich and strong men of Jerusalem did too much confide and glory in their wisdome their riches and strength ch 9.23 Zephany saith of Jerusalem that shee trusted not in the Lord ch 3.2 her confidence was in falsehood Jer. 13.25 that was in things proved false and deceitful one of this kind was the Egyptian strength Isa 30.2 Ezek. 17.17 not onely did Jerusalem confide in falsehoods but Babylon also Isa 47.10 and Rabbah Jer. 49.4 she once trusted in her wickednesse saying none seeth mee The other in her treasures saying who shall come unto me It s not good to lean to our own wisdome to rest upon our owne strength or strength of others who ever makes flesh within or flesh without his arme lies under a curse Jer. 17.5 but he trusts in the Lord and in him only he hath the blessing ver 7. Obs 2 God hath his times to reckon with sinners to make them smart for their evil doings In the daies that I shall deal with thee God had his day to deal with Egypt Ezek. 30.9 as in the day of Egypt hee met with Egyptians in the red sea hee had his day to deal with Midianites Isa 9.4 as in the day of Midian when God smote them by the sword of Gideon Judg. 7. that was the day God dealt with them men have their daies to sin and God hath his daies to smite Ahab had his day to do wickedly and God had his Day to deal with him 1 King 22 34 35. Ahaz had his time to transgress and God had his time to distresse him for his transgressions 2 Chro 28.19 20. Ephraim had his Daies of sinning and God had his Day of rebuke to lay Ephraim desolate Hos 5.9 the Jews had their Day to make a Calf and God had his day to cut off three thousand of them Exod. 32.28 men sinne and think to hear no more of their sinnes but God remembers them and hath his days to visit for them He hath a day for every one is proud and lifted up Isa 2.12 hee hath a day for those decree unrighteous decrees that write grievousnesse that wrong widows and fatherless ones Isa 10.1 2 3. hee hath his Day to deal with them and so to deal with them that they shall not know what to do what will yee do in the day of visitation to whom will yee flie for help and where will yee leave your glory Men will bee thinking what to do whether to flie how to dispose of themselves and what they have but the day of the Lord will bee darkness and distress unto them Whoever takes a time to sinne against God must expect a time wherein God will deal with him for so sinning Rom. 2.6.9 God will render to every man according to his deeds he hath his Day to render tribulation and anguish upon every soul of man that doth evil he hath his Day wherein hee will judge the secrets of men ver 16. would you see good Daies eschew evil and do good seek peace and ensue it 1 Pet. 2.10 11. Note 3 Gods judgements discover the vanity and rottennesse of humane confidences Can thine heart indure Can thine hands bee strong in the daies that I shall deal with thee When I shall bring the sword plague and Famine no thy heart will faint thy hands will bee feeble If at the tydings of judgements their heart melted their hands were feeble every spirit faint and all knees weak as water as it is ch 21.7 what were they at the presence sight and sense of those judgements they were like men without hearts and spirits without hands and legs Gods judgements are fires which consume mens confidences and make them see their own weakness men think they shall stand in the evil day But if they cannot stand against the frownes and fury of the Creature how will they stand before the dreadful Creator if Foot-men horse-men the swellings of Jordan Jer. 12.4 weary sink men what will the Lord of Hosts do if they cannot bear the lesser judgements how will they bear the greater If Bryers and thornes conceit themselves to be Oaks and Cedars can they indure the fire Isa 27.4 they will be burnt to ashes what they said of Jehu 2 Kin. 10.4 Two Kings were not able to stand before him how then shall we stand He is comming with the sword May wicked Cities more fully say of God the old world could not stand before him Sodome and Gomorrah could not stand before him how then shall wee stand Egypt had men like fatted bullocks but when the Northren storme came upon them they turned back they fled away together they did not stand because the day of their calamity was come upon them and th● time of their visitation Jer. 46.21 you may see what strong mighty and couragious men will do when God deals with them Joel 2.14 15 16. their hearts could not indure their hands their feet were not strong to act or stand Let us not sinne provoke the Lord by our vain confidences for he is stronger than man Obs 4 That the word of the Lord shall take place whatever mens thoughts are they Thought Nebuchadnezzar would not come or if he did that they and the Egyptians should be able to deal with them and prevent those evils were threatned by the Prophets but I the Lord have spoken it and will do it Where hee hath a mouth to speak hee hath a hand to do It s not any power can hinder I will work and who shall let it Isa 43.13 not Devils or Men can do it neither will the Lord revoke what hee hath said and so prevent judgements intended Isa 31.2 hee is wise and will bring evil and will not call back his words Men often speak threaten and then after eat their words call back their threatnings saying they were uttered in passion inconsiderately and so shew their folly But God when he speakes it s in wisdome his words shall stand and not bee removed or cald back Amos 6.11 Hence is it that Jer. 44 28. the Lord saith They shall know whose word shall stand mine or theirs They shall see in a little time that their words are vanity foolish and come to nothing and that my words

The Jews stored up theirs in the house of God 2 Chron. 23.9 They set forth thy comelinesse This added much to the beauty and glory of Tyrus that it had strong men in it who were expert warriours and store of Armes hung up orderly Solomon tells you an Armory is very comely where there hangs shields and bucklers of mighty men Cant. 4.4 such hangings become an Armory as well as Tapestry or Arras do any room 11 The men of Arvad with thine Army were upon thy walls round about Of the Arvadites was touched before they with the Tyrians and those they had hired for military services kept watch upon the walls of Tyrus continually Though it were a strong City seated upon a rock in the midst of the Seas yet they thought it wisdome to have a watch on all sides not knowing but enemies might come by Sea and do them mischief Chomah est murus quasi muniens robur a defensive strength these Tyrians trusted not only to their Walls a livelesse strength but had watches of their Souldiers which were living strengths The Gammadims were in thy Towers There is some dispute among interpreters who these Gammadims were The Vulgar renders the word Pigmies and so doth Shindler whom authors affirm to bee a people of three Cubits or Spans in stature but its impossible the Tyrians should imploy such who had sought the strongest and skilfullest of men in other Nations to bee an ornament and defence unto them what glory was it to have such dwarfes among their valiant men Some make them to seem Pigmies and little ones because they were in high Towers this favours more of phansy than of truth why should not the Tyrians have stout men in their Towers as we●l as on their walls The Chaldee reads it Cappadocians The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keepers and Jerome though hee renders the word Pigmies yet he addes quasi bellatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lucta certamine because they were forward to fight and were notable fift-fighters Gammadim is from Gomed a Cubite which occasioned many to think them to bee Cubit-men but Gomed may note the arm wherein mans strength lies and hence they are called Viri brachiales quod brachio potentes robusti essent because they were men of their armes And Junius calls them viros lacertosos Buxtor in verbo Gammadim Vid. de Dien in locum men of armes and strength fit to defend what they undertook Doubtlesse they were men of stature and strength Otherwise what should they have done with shields they would have been burdensome to little and weak men Quistorpius saith these Gammadims were a warlike people not inferiour to the Persians Lydians or Arvadians so called from a region of that name A Lapide conceives Gammadim may bee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stare and so these Gammadims to bee milites stationarii standing Souldiers a standing garrison in the Towers of Tyrus They hanged their shields upon thy walls round about The word for shields differs from that in the former verse there its magen and here its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shelet Whence our English word shield comes it s from shalat dominari posse because those used shields were like men of power and inabled to incounter their enemies They have made thy beauty perfect The French is Ils t' ont fait parfaite en beaute they have made thee perfect in beauty The Vulgar is Compleverunt pulchritudinem tuam they have filled up thy beauty the Sidonians Arvadians Gebalites Persians Lydians Lybians Gammadims every one added something which made up the beauty of Tyrus You may confine it to their shipping and armes Obs 1 That even amongst Heathens were wise and experienced men Zida Arvad Tyrus Gebal were Heathenish yet had they their wise men and ancients Chacamim and Sekenim all wisdome and experience were not shut up in Judaea the Lord gave gifts unto Heathens so that many of them excelled in wisdome and had great skill in natural and humane things The word Chacam imports knowledge and wisdome in divine and humane things Heathens fell short in the first but went beyond most in the second Solomon acknowledged that there was none among the Jews that had such skill in hewing of Timber as the Sidonians 1 King 5.6 and you may read how skilful a Tyrian was 2 Chron. 2.14 Hee was Ish Chacam vers 13. it s a cunning man in our translation but rather it should bee a man of wisdome a man of skill hee was so skilful as to finde out any thing put unto him There were wise men in the Nations Jerem. 10.7 Edom had hers Obad. 8. So Babylon Dan. 5.7 Egypt had the like Exod. 7.11 and Tyre and Sidon had not onely wise men but those were very wise Zech. 9.2 Obs 2 Matters of importance are to bee committed to men of wisdome and experience Tyrus put her Naval affairs in the hands of wise men and ancient she would not trust young raw unexpert men to bee her Marriners Pilots or Calkers shee looked not to kindred friends and relations as states now do but unto those were fit and able wise and experienced in the affairs they were to bee imployed in Wisdome directs Eccl. 10.10 wisdome builds up and establisheth Prov. 24.3 Obs 3 Wise States as they will make use of Forrainers to advance their affaires and secure themselves so especially they will promote their own unto the principal places Thy wise men O Tyrus that were in thee were thy Pilots Sidonians and Arvadites were her Marriners the Gibalites her Calkers but Tyrians themselves were her Pilots So Persians Lydians and Phutians were in the Army of Tyrus but they were not the Commanders thereof Tyrus was careful and shewed her great wisdome in placing men of her own Those were Natives in the chief places of her Navy and of her Army When strangers are set in chief places it discontents the Natives causes envy grudgings and animosities so that those under them oft plot against them and so the work they are in is made unsuccesseful Solomon set his own people over the work 1 King 5.16 and Pharaoh set Egyptians over the Iews and Jewish Officers Exod. 1.11 5.14 Obs 4 The glory of a State and City is made up of and set out by external things Ships souldiers shields helmets they made up the beauty of Tyrus they made it perfect they became her and set forth her comelinesse Such Comelinesse such beauty have heathenish States and Cities but there is another beauty another Comelinesse which would far exceed these and make States Cities very glorious viz. True Doctrine pure worship holinesse of life execution of justice and provision for the Poor these things would make the beauty of a City perfect and set forth the comelinesse thereof unto the life Sion that had these things in her was the Perfection of beauty Vers 12 Tarshish was thy Merchant by reason of the multitude of all kind of riches with silver

it 2 King 17.5 6. and after burnt it as Lavater observes Vers 11 And when her sister Aholibah saw this shee was more corrupt in her inordinate love than shee and in her whoredomes more than her sister in her whoredomes 12 Shee doted upon the Assyrians her neighbours Captains and Rulers cloathed most gorgeously horse-men riding upon horses all of them desirable young men 13 Then I saw that shee was defiled that they took both one way 14 And that shee increased her whoredomes for when shee saw men pourtrayed upon the wall the images of the Chaldaeans pourtrayed with vermilion 15 Girded with girdles upon their loines exceeding in dyed attire upon their heads all of them Princes to look to after the manner of the Babylonians of Chaldaea the land of their nativity 16 And as soon as shee saw them with her eies shee doted upon them and sent messengers unto them into Chaldaea 17 And the Babylonians came to her into the bed of Love and they defiled her with their whoredome and she was polluted with them and her minde was alienated from them 18 So shee discovered her whoredomes and discovered her nakedness then my mind was alienated from her like as my mind was alienated from her sister 19 Yet shee multiplyed her whoredomes in calling to remembrance the daies of her youth wherein shee had played the harlot in the land of Egypt 20 For shee doted upon their paramours whose flesh is as the flesh of asses and whose issue is like the issue of horses 21 Thus thou calledst to remembrance the lewdnesse of thy youth in bruising thy teats by the Egyptians for the paps of thy youth Having set out Aholahs sins in the former verses here he comes to Aholibahs sinnes and the events of them Her sinnes were 1 Her not taking warning by her Sister to amend but growing worse ver 11. 2 Her Confederacy and Idolatry with 1 The Assyrians ver 12. who are described 1 From their nearnesse neighbours 2 From their Titles or Offices Captains Rulers 3 From their habit cloathed most gorgeously 4 From their ranke horse-men riding upon c. 5 From their age and comlinesse all of them desireable young men 2 The Chaldaeans vers 14. which idolatry is set out 1 From the occasion of it viz. pictures or images which are described vers 14. 1 From their colouring vermilion 2 Their form girded dyed attire c. 3 Aspect Princes to look to 4 Pattern and place ver 15. 2 From the haste she made thereunto vers 16.17 3 The Egyptians vers 19. which is aggravated from the violence of her affection ver 20. The Events were 1 Gods displeasure ver 13. 2 Alienation of his minde from her ver 18. 3 Alienation of Aholibahs minde from the Chaldae●ns ver 17. Vers 11 She was more corrupt in her inordinate love than she The Hebrew is Corrupit amorem suum prae illa shee corrupted her love more than shee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee corrupted her desire shee was more filthy and vile in her dotings and violent loves than her sister Corruptiùs exarsit amore suo quam illa Pisc Jerusalem was more addicted unto idols than Samaria And in her whoredomes more than her sister in her whoredomes In the Original its her whoredomes were before or more than the whoredomes of her sister shee exceeded Samaria and other places in her idolatries as you may see Ezek. 16.47 thou wast corrupt more than they all in thy waies Vers 12 She doted upon the Assyrians For Assyrians the Text saith the Sonnes of Assur this you have verified 2 King 16.7 8. when Ahaz hired Tiglath Pilezer King of Assyria with the gold and silver of the Temple to come and help him Cloathed most gorgeously In the Hebrew its Lebushe miclol cloathed with an absolute garment with every kinde of comely cloathing Junius hath it cloathed most perfectly with every kinde of pretious garments Desireable young men Bachure chemed the elect of desire saith the Text such men as desire it self would choose they were no ordinary men but such as were comely amiable even men of desires very desirable Vers 14 Pourtrayed with vermilion The Hebrew for vermilion is shashar which signifies red colour with which any thing is painted The Rabbies say its minium red lead it s but twice used in the holy Scriptures in Jer. 22.14 and here Some render it Indico which abounds in those parts and the French hath it peints d'azure painted with blew 15 All of them Princes to look to The word for Princes is sholishim which Montanus renders Triarii quasi tertii a rege Those that were of the third rank or dignity from the King 2 King 7.2 then a Lord on whose hand the King leaned answered the word is hashalish one that was a man in place third from the King 17 The Babylonians came to her into the bed of love and defiled her with their whoredome This is spoken of Metaphorical whoredome the Jews sent to the Babylonians to enter into league with them and that being done they brought in their Babylonish Idols and worship amongst them and taught the Jews to sacrifice unto them and so defiled the Temple and Ordinances the bed of love Ahaz brought in the Altar from Damascus which did defile 2 King 16. Her mind was alienated from them In the Hebrew it is Her soul was removed from them the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Her soul departed from them The French Son desir se de partit d'iceux Her desire departed from them shee grew weary of them and fell in with the Egyptians 2 King 24. those shee had doted upon before now shee affected no longer Luxata est anima ejus her soul was loosed from them and as a thing out of joynt 19 In calling to mind the daies of her youth That is shee remembred and together with her remembring exercised her former spiritual whoredome 20 She doted upon their paramours The word for Paramours is Pillagshehem pilgesh or pillegesh is a Concubine or half wife one for the bed not for the government of the house Montanus renders the word here Pellices corum their harlots The Egyptians had the nighbouring Nations leagueing it with them and imitating their idolatry these were Egypts Concubines whores Now Aholibah or Jerusalem doted upon these also or rather thus shee doted above their paramours above their Concubines more than they shee was carried more strongly towards the Egyptians than other Nations Whose flesh is as the flesh of Asses and whose issue is as the issue of Horses Here Rem inhonestam honest is verbis exprimit The Egyptians were great of flesh Ezek. 16.26 they were like Asses and Horses Quae inter omnia animalia habent maxima genitalia burning in lust given to filthinesse and idolatry hereby is set out the strength and wealth of Egypt which provoked the Jews to make leagues with them As whores lust after those are strongest and ablest to satisfy their

lust and pour out their filthinesse upon them so did Aholibah lust after the Egyptians Obs 1 That when God executes severe judgements upon Cities hee looks that sister Cities should take warning thereby and reform in those sinnes which brought such judgements upon them God destroyed Aholah or Samaria for her idolatry and consederating with heathenish Nations When Aholibah saw this shee reformed not but was more corrupt God expected that Jerusalem should hereupon have purged out all idolatry knockt off her confidences in other Nations and cleaved wholly to him that so shee might have been spared but shee made no good use of his dealings with Samaria Obs 2 That progresse in the same sinnes after judgement executed upon others for the same and seen is a fearful aggravation of sinne Aholahs sinnes were the same that Aholibahs were and Aholibah saw Gods judgements executed upon her for those sinnes and yet shee continued and proceeded in the same When she saw this shee was more corrupt when Gods hand is lift up judgement executed men should fear and learn righteousnesse but to go on in wickednesse is an horrible sleighting yea despising of God and his judgements Obs 3 That sinful Cities usually grow worser whatever judgements they see or hear to be executed upon others Jerusalem was more corrupt than Samaria and abounded in whoredomes more than shee did and doted more upon the Assyrians Chaldaeans and Egyptians So corrupt is the nature of man that it s not onely the worse after mercies but even after judgements Are not wee in this City and land worser now after all the judgements and mercies wee have seen felt and injoyed Obs 4 The Lord takes notice what waies Cities go and how they do defile themselves vers 13. I saw that she was defiled with Assyrians Chaldaeans Egyptians by her trusting in them more than in mee by her Idols shee fetched in from them Gods eye was upon Sodome Gomorrha Nineveh Babylon Tyre Rabbath and all other Cities and so it s now upon Rome c. Obs 5 From this 13. vers That sinful Cities do tread in one anothers steps They took both one way what one did that the other did if Aholah was gone to Assyria Aholibah will follow her if one runne to Egypt the other will run after her if one dote upon them both so will the other if one pros●itute her self to corpor●l and spiritual whoredome so will the other Simeon and Levi were brethren in evill and went both one way Samaria and Jerusalem were sisters in wickednesse and went both one way 6 From the 14 15 16. Obs That the eyes are instruments and occasions of great evil When shee saw the images of the Chaldaeans in their dresses with their belts and aspects shee was taken with them as soon as shee saw them with her eyes Heb. is At the sight of her eyes she doted upon them the images affected her eyes and they conveyed corruption to her heart or that which stirred the corruption pre-existent in her heart which set her on work to send into Chaldaea for the men themselves Adultery and idolatry have their chief entrance by the eye and many other sinnes likewise if men and women would have chaste hearts they must have special care of their eyes what a sad thing was it that Jerusalems eyes should bee taken with the painted images of Babylonians Some confesse there is danger by gazing upon living objects the beauties of men and women but they fear none from dead objects but Achan saw a wedge of gold and a Babylonish garment and they snared him Aholibah here saw Babylonish Pictures and they ensnared her if you would bee safe keep your eyes from wandering and beholding wanton pictures such sights have cost some dear and brought forth much wickednesse Obs 7 From the 17. v. For Gods people to confederate with Babylonians and admit of any part of Babylonish worship is to defile the bed of love for a woman to make leagues with other men and to admit any one into the marriage bed is to defile it God is a jealous God his worship must bee pure and the heart must bee pure if the worship bee mixt or heart lean upon an arm of flesh the bed of love is defiled in the bed is the love let out to the wife in the worship and Ordinances God lets out his love to the soul when they are pure in the heart being pure and confiding in God God lets out himself and his love Let us look to our hearts that they may bee dis-ingaged from all creature confidences and to our worship that it bee according to God and then the bed of love is undefiled and we shall have communion with and comfort from our beloved Obs 8 Wickednesse i● unconstant Aholibah doted upon the Assyrians ver 12. and again shee doted upon the Chaldaeans vers 16. and here in the 17. her minde was alienated from them Wickednesse is violent and unconstant shee was taken with the very images of the Babylonians now she cares not for the men themselves her soul is dis-joynted from them but it was to fall in with some others and they were the Egyptians vers 19. but shee held not there long which made the Lord to say Jer. 2.36 why gaddest thou about so much to change thy way Thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria Obs 9 Impudence and open sinning causes God to disowne and renounce them do so Aholibah vers 18. discovered her whoredomes and nakednesse shee talked openly what shee had done with the Babylonians shee set up Altars and Idols in every street was openly and impudently wicked even like an whore that should prostitute her self to any in the streets Now it being so saith the Lord then my minde was alienated from her The Hebrew for from her is Mealeah a desuper ea my heart before was fastened upon her and none could take it off but seeing she is become such an whore so audaciously wicked I can affect her no longer there is a necessity in it that I should alienate my heart from her as I did from her sister Aholah else I shall bee thought not to have dealt justly with her especially seeing Aholibahs sinnes exceed Aholahs Jerusalems wickedness alienated Gods heart from her that is made him renounce her for an harlot It s sad when God renounces Hos 1.9 Lo ammi you are not my people and I will not bee your God what more dreadful sound w●s there ever in the ears of Ephraim Samaria or Aholibah than that There can be nothing more dreadful than to have God disclaim and renounce then is God turned against them hee so renounces and so hee was against Jerusalem Ezek. 5.8 Behold I am against thee and will execute judgement in the midst of thee If wee would not have Gods heart alienated from us and so bee dis-owned renounced by him let us take heed of all sins especially of impudency in any