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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	day_n	life_n	54	3	3.9018	3	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

God being his image and glory and woman represents man and so is his image and glory 5 She is a Crown to her Husband a great ornament unto him Prov. 12.4 6 She is the builder of the house Ruth 4.11 Rachel and Leah did build the house of Israel 7 She is a companion in all conditions the wife of thy youth and the wife of thine age Prov. 5.18 8 Shee is a bosome friend in whom the heart of her Husband may safely trust Prov. 31.11 9 She is an heir of the grace of life together with her Husband 1 Pet. 3.7 These things besides beauty amiablenesse and sweetnesse of nature do indear wives to Husbands and so cause them to eye and minde them the more for Oculos conjicimus in rem ceu personam nob●s charam things or persons which are dear to us our thoughts our eyes are upon where Love is there will bee the eye Christ loved his Church dearly and therefore said Cant. 2.14 Let me see thy countenance the Church was black chap. 1.5 yet the delight of Christs eyes because shee had inward glory beauty excellency so many wives though they bee not outwardly so amiable and beautiful as others yet they may have inward vertues excellencies and those graces which may make them the desires of Husbands eyes if gratious themselves and if such inward attractives bee wanting propriety may do it Every one affects what is his own a peece of Land a House a Ship a Childe that is ones own is more delightful to the owner then what is anothers Doubtlesse Ezekiels wife was amiable vertuous gratious indeared much unto him upon several grounds so that shee was a delight unto and the desire of his eyes else the Lord would not have forbidden him to mourn and weep for her His love was such to her that it would have carried him out strongly thereunto if the Lord had not prohibited it With a stroak The Hebrew is Bemaggepheh which Montanus renders in percussione in striking or by a stroak it s from Nagaph which signifies to beat to smite yea ad internecionem percutere to smite unto death it hath some affinity with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to touch or hurt more lightly but this notes hurting more vehemently and is applied in scripture to Gods striking with extraordinary judgements as Exod. 8.2 I will smite all thy borders with Frogs 1 Sam. 4.2 Israel was smitten before the Philistims 2 Chron. 13.15 God smote Jeroboam and all Israel Exod. 12.29 At midnight the Lord smote all the first-born in the land of Egypt Hence the Nowns Negeph and Maggephah signifie a stroak and the heavy stroaks of God Exod. 9.14 I will at this time send all my Plagues upon thy heart and upon thy servants and upon thy people the word for Plagues is the same with that here the ten Plagues of Egypt were ten stroakes of God sometimes the word is put for that sad stroak of God viz. the Plague Numb 16.46 Hechel Hannageph the Plague is begunne Some think the stroak here was the Plague but whether that an Apoplexy Impostume or Palsy is not set down this onely wee have for certain that it was suddain whatever it was she did not lye long with a pining disease but was suddainly snatched away from Ezekiel Yet neither shalt thou mourn The Jews were wont to honour their dead with great mourning when Aaron dyed they mourned for him thirty daies Numb 20.29 and so many daies they mourned for Moses Deut. 34.8 Joseph mourned forty daies for the death of his Father Jacob in Egypt and seven daies after that in the Land of Canaan Gen. 50.3 10. and seven daies mourning for the dead was the ordinary practice as Ecclesiasticus observes cha 22.12 but Ezekiel is here forbid to mourn at all in a publike and solemn manner The Hebrew word for mourning is Suphad which notes mourning by striking the head or breast and refers most Ad Pompam funebrem Nor weep neither shall thy tears run down The word for weeping in Hebrew is Bacah which signifies weeping cum elevatione vocis as Judges 2.4 Job 2.12 They lift up their voices and wept and herein it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to weep also but silently without noise Weeping oft is a great ease to the heart but Ezekiel must not testify any grief by voice tears or any outward gesture 17 Forbear to cry The Hebrew is Heaneck dom tace clamando hold thy peace from crying The Vulgar is Ingemisce tacens sigh holding thy peace so sigh as none may hear thee Others allow not so much as sighing but read the words thus a gemitu tace let there be no sign of any sigh Make no mourning for the dead The Jews were wont to bewail their dead 2 Chron. 35.24 25. All Judah and Jerusalem mourned for Josiah Jeremy lamented for him and all the singing men and singing women Abraham mourned for Sarah Gen. 23.2 they were wont to cry Ah my Brother Ah my Sister Jerem. 22.18 to cut and make themselves bald in their Lamentations for their dead Jer. 16.6 which was forbid the Priests Levit. 21.5 though they might mourn for their near kindred ibid. v. 23. but Ezekiel must make no mourning he must not put on Sackcloath shave his head or the corners of his beard nor cut his flesh at all he is forbid all funeral pompe and expressions Binde the tire of thine head upon thee It was in practice among the Jews sometimes to cover their heads in their mournings as being unworthy to see the light or any creatures and sometimes to uncover them as not being worthy of any Ornament 2 Sam. 15.32 David and those with him had their heads covered and went weeping Levit. 10.6 When Nadab and Abihu were destroyed by fire and Aaron with his remaining Sonnes had great cause to mourn Moses commands them not to uncover their heads or rend their cloaths clearly demonstrating that that was their custome in their mournings They made bare their heads and laid ashes or earth upon them as you may see 1 Sam. 4.12 Lament 2.10 This Ezekiel might not do hee must not throw off his head tire The word is Peer or Pear which signifies Gloria ornamentum decus what ever the Prophet did wear upon his head hee must keep it on and not lay it aside And put on thy shooes upon thy feet In their mournings and funerals they went bare-foot 2 Sam. 15.30 David was bare-foot when hee went up the ascent of Mount Olivet Antonius Margarita who of a Jew became Christian and writ of the Rites of the Jews saith that the kindred at the death of a friend do tear their garments eat nothing that day in that house but abroad that they eat no flesh drink no wine unlesse it be upon the Sabbath and that they follow the Hearse nudis pedibus To this agrees what Leo Modena hath lately commended to the world The nearest kindred of

law was given of which the next verse speaks Into the wilderness God did bring them to try them to humble them and do them good at their latter end Deut. 8.16 Obs 1 That God for the honour of his name shews mercy after mercy to his people deserving no mercy yea deserving destruction In the former verse to prevent the dishonour of his name hee spared them made himself known to them and here hee goes on adding mercy to mercy wherefore I caused them to go forth Obs 2 No length of time no depth of misery no power or policy of adversaries whatsoever can hinder God from delivering his people when his time is come The Jews had been long in Egypt suffered very hard things for the space of one hundred and sixteen years or one hundred twenty one from the time of Josephs death till their departure out of Egypt that house of bondage which was thereabout they were under heavy pressures and great tyranny Pharaoh that great Dragon used all his cunning and power to keep them longer in that condition but notwithstanding all these the Lord caused them to go forth his time was come The like did God for this People when they had been in Babylon seventy years were as dry bones and out of hope Ezek. 37.11 hee opened their graves and caused them to come up out of them and come to the land of Israel vers 12. There is no thing too hard for the Lord to do hee can and will remove all obstructions break through all difficulties and shake the foundations of heaven earth and hell to bring to pass his good pleasure in the time thereof The state of the Jews in Egypt represents mens condition under sin and Satan that in Babylon the condition of Gods Servants under Antichrist Now let men bee never so long in bondage to either or both of them suffer never such hard things let Satan that red Dragon and Antichrist that man of sin improve all their craft skill and power to hold men in darknesse and waies of false worship yet when the Lords day is come hee will cause them to come out of Egyptian bondage and Babylonian darknesse hee will fetch them off from all sinfull practises all invented waies of worship and bring them into his marvellous and glorious light Obs 3 When God doth shew his people special mercy in freeing them from old and special miseries hee doth not wholly exempt them from new miseries though hee caused them to go forth of Egypt yet hee brought them into a Wilderness where they met with hunger thirst danger and death they were freed from Egyptian miseries not from wilderness miseries They thought if once they were freed from their making brick gathering straw and rigid Task-masters they should bee happy but they met with new-hardships new-miseries they did ride upon the back of mercy out of old miseries into new out of an house of bondage into a wildernesse an howling wildernesse a wildernesse that made them howle many a time It s Gods method oft to mingle water with our wine miseries with our mercies crosses with our comforts to lead us out of great streights in much mercy and to lead us into others for tryal David was delivered oft out of streights but shortly after hee was freed from one he was brought into another and that by the same hand which made him say thou hast shewed mee great and soar troubles Psal 71.20 sometimes hee was on the mount of mercies and sometimes in the valley of miseries yea in the valley of the shadow of death take it in a spiritual sense when men are converted do they not meet with hard things are they not brought out of Egypt into a wildernesse where are dangers fiery Serpents Scorpions c. Vers 11 And I gave them my statutes and shewed them my judgements This people being brought out of Egypt and freed from great bondage being in a wildernesse might now phansy a total liberty to themselves and exemption from all obedience to prevent this some fifty daies after their comming out the Lord at Mount Sinai gives them out his Law by which they might be ordered and regulated Of statutes and judgements hath been spoken formerly by them both Morals and Ceremonials are comprehended Shewed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew is I made them to know that is I caused them to bee written in the Tables of stone and proclaimed amongst them yea I caused them to bee opened and expounded unto them The Lord made known his mind unto them though not so efficaciously as in these daies Which if a man do he shall live in them In eis or propter ea The doing here is mans keeping observing and obeying these Statutes and judgements and if so hee should not bee punished as transgressors are but live a long and prosperous life and not onely so but an happy and eternal life for if the keeping Gods Statutes and Commands Hebrei de vita eterna intelligunt q.d. qui ad impleverit haec precepta credens in Christum ventutum vivet vi●a aeterna Varabl Hoc modo etiam Chaldaeus paraphrastos id should reach but unto a temporal prosperous life what benefit had the Jews thereby above the Gentiles who by their justice Civility and Moral vertues obtained great prosperity and length of daies The Lord Christ clears it up unto us that by life promised upon keeping the Law is meant eternal life Luke 10.25 saith a Lawyer to Christ Master what shall I do to inherit eternal life Christ saith What is written in the Law how readest thou hee tells him vers 27. what hee found there and Christ upon it tells him vers 28. that if he did so hee should live that is live eternally There was a righteousnesse of the Law which if men came unto the Law conferred life upon them Gal. 3.12 Rom. 10.5 Lev. 18.5 there was life in them life by them and life from them but because no man could attain unto the righteousnesse of the Law through the weaknesse of the flesh Rom. 8.3 Therefore the Law was so farre from conferring eternal life upon man that it excludes him from that life Rom. 3.20 and takes away the life hee hath Rom. 7.10 the Commandement which was ordained to life hee found to bee unto death that which in it self held out life accidentally and eventially proved death unto him Paul seems to deny any power to be in the Law of giving life Gal. 3.21 if there had been a Law given which could have given life verily righteousness should have been by the Law The impotency is not Originally and intrinsecally in the Law for that is perfect and able to give life to a●●● to all that keep it Mat. 19.17 Christ makes the keeping the Commandements the entrance into life the fault is in us not in the Law which is Holy just and good if we could keep the Law it could give us life Obs 1 When God brings

overturn overturn overturn Overturn the Church overturn the State overturn them for a long time which was very sad and bitter yet even now when hee is in a full carriere of overturning hee tells them of the comming of Christ who should bee their King wear the Crown and raise up the Kingdome again This was great mercy in the depth of misery if they lost an earthly Kingdome they should have a spiritual one if they lost a prophane and temporal King they should have a King of Righteousnesse an eternal King It is the method of the Lord when hee is bringing in dreadful judgements upon his People that have provoked him bitterly to lay in something that may support and comfort those have served him faithfully Amos 9.8 9 10 11. Behold The eyes of the Lord God are upon the sinfull kingdome and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord There was mercy mingled with judgement so in the next vers For Lo I will command and I will sift the house of Israel among all Nations like as corn is sifted in a sive yet shall not the least grain fall upon the earth here again is mercy in the midst of judgement So again in the two next verses All the sinners of my People shall dye by the sword which say the evil shall not overtake nor prevent us and what then In that day will I raise up the Tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines and I will build it as in the days of old here is goodnesse with severity Obs 5 That how contrary soever Gods actings appear yet he will make good his promises hee is mindful of them and will be faithful The Lord had promised to set up his Sonne Christ to bee King in Sion the hill of his holinesse Psal 2.6 that the Government should bee upon his shoulder Isa 9.6 that hee would cause a branch of Righteousnesse to grow up unto David and hee shall execute judgement and righteousnesse in the land Jer. 33.15 what likelihood was there that these things should bee when the Lord overturns the land plucks up all by the roots and laies all in a dead condition and that for many daies and years They might have thought and said surely This death of the Crown of Church and State will bee the death of all those and other Promises but it was not so though a sentence of death was upon the land upon the Jews yet the living God kept life in the Promises hee minded them and said I will give it to him hee shall have this land the Kingdome and the crown hee shall sit upon Sion reign and execute judgement The actings of God sometimes are such that to mans apprehensions they will make void the Promises of God Psal 77.7 8. saith Asaph will the Lord cast off for ever and will he be favourable no more is his mercy clean gone for ever doth his Promise fail for evermore Gods hand was heavy upon him his proceedings with him such as his soul was greatly afflicted questioned the truth of his Promises and was ready to despair but what saith hee in the tenth verse This was my infirmity There was no infirmity in God hee had not forgotten his Promise it was not out of his sight though out of Asaphs mans faith may fail him sometimes but Gods faithfulnesse never fails him Psalm 89.33 God will not suffer his faithfulnesse to fail Gods operations may have an aspect that way the Devils temptations and our unbeleeving hearts may not onely make us think so but perswade us it is so when as it cannot be so for the Lord will not suffer it hee will not make a lye in his Truth or faithfulnesse so the H●brew is hee is a God cannot lye he is truth speaks truth and not one of his Promises can or shall fail which may afford strong Consolation unto all that are under any promise of God Vers 28 And thou Son of man prophesy and say Thus saith the Lord God concerning the Ammonites and concerning their reproach even say thou The sword the sword is drawn for the slaughter it is fourbished to consume because of the glittering 29 Whiles they see vanity unto thee whiles they divine a lye unto thee to bring thee upon the necks of them that are slain of the wick●●● whose day is come when their iniquity shall have an end In these verses and the rest to the end is contained the Prophesy against the Ammonites Two waies were spoken of in the 19 20 and 21. vers One leading to the Ammonites the other to the Jews Nebuchadnezzar using divinations to discover unto which of these he should go Divine Providence over-ruled the Divination so that he was to make his military expedition unto Jerusalem Hence least the Ammonites should bee secure and insult over the Jews whose judgements were now comming upon them The Lord commands the Prophet to denounce judgement yea the same judgement unto them In his Prophesy we have 1 The judgement which is the sword ver 28. 2 The Causes of it 1 Reproach ver 28. 2 Impiety and inhumanity ver 29. 3 The place where it shall be vers 30. 4 The Similitudes to which the judgement is likened vers 31. 5 The Event thereof vers 32. 6 The Ratification of the Prophesy ibid. Concerning the Ammonites The Hebrew is Ad filios Hammon To the children of Ammon These Ammonites came of the Jewish Race for they were from Lot and his younger daughter Gen. 19.38 who being with child by him named her Sonne Ben-Ammi who was the Father of the Ammonites and for Lots sake who was the root of them the Lord shewed them kindnesse long after Deut. 2.19 when the Jews came into Canaan they must not distresse them nor meddle with them the Ammonites land was given to the children of Lot for a possession and so the Moabites vers 9. had their land upon that account but the Ammonites though descended from the Jews were bitter enemies to them and made war against them Judg. 11.4 1 Samuel 11.1 2. 2 Chronicles 20.1 They were notorious Idolaters they had Molech and Milchom among them 1 King 11.7 2 King 23.13 They were cruel and bloody Amos 1.13 Concerning their Reproach Some would have the words taken passively here for the reproach they suffred from the Chaldaeans but they are rather to be taken Actively for the Reproach which the Ammonites put upon the Jews So Vatablus understands the words and other interpreters A lapide affirms Opprobrium sive ignominiam Ammonitarum vocat quo Israelem affecerant that the Ammonites upbraided the Jews and their God as weak and unwarlike because Nebuchadnezzar was comming to them and durst not meddle with the Ammonites It s certain the Ammonites bare the Jews no good will and were glad of opportunities to vent that ancient

King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle

not for ever As they have a time to come into the World so a time to go out of it as they have a time to get up on high so a time to descend low Tyrus had her day to fall her day of departure vers 18. shee descended into the pit with people of old time vers 20. Jerusalem formerly called Jebus 1 Chron. 11.4 and Salem Gen. 14.18 as it had its time for building so its day for burning Jerem. 52.12 13. The like end had Jericho a walled and strong City Josh 6.24 Babylon had its time to begin Genesis 11.8 and its time to cease Isa 14.4 So Damascus stood long but at last it became a ruinous heap Isa 17.1 You may read of Ninevehs raising Gene. 10.11 and of her Desolation Nahum 3.7 Zephany 2.13 Hence wee may see the instability of humane things learn not to trust in strong holds neither think it any great priviledge to bee Citizens of such perishing Cities but labour to bee Citizens of t●e heavenly Jerusalem which is the City prepared of God and hath Foundations shall never bee rased Hebrews 11.10 16. Obs 4 Gods People are dear unto him they are glorious and the Glory of a land That which is the Glory of any is dear unto them Gods People are his Glory Isa 4.5 Zach. 2.8 In both those places Gods people are called his Glory They bear his Image 2 Cor. 3.18 they shew forth his vertues 1 Peter 2.9 they Worship him in the Spirit Philip. 3.3 they are formed for himself Isa 43.21 they bee his vineyard his pleasant plant Isa 5.1 7. his Jewels Mala. 3.17 his peculiar treasure Exod. 19.5 his pleasant portion Jerem. 12.30 his Spouse Ezek. 16.8 they are near unto God Psa 148.14 annointed ones Psalm 105.15 Trees of righteousnesse Isa 61.3 a Congregation of Saints Psalm 89.5 They have the Law of God in their hearts and keep the same Isa 51.7 so that they are dear unto him and his Glory and not onely so but the glory of a Land Joseph and the Jews were the glory of Egypt Dan. 7. they were the glory of Babylon and the godly ones were the glory of Sion Isaiah 6.13 The holy seed shall bee the substance thereof Saints a holy seed is the substance and glory of any Nation Let men take heed how they wrong them for in so doing they wrong the glory of God and the glory of the land Obs 5 There is a difference of lands in the world all are not alike there is the land of the Living Canaan differed from all other lands there dwelt the living God there were the living waters the Ordinances and means of grace and salvation which other lands had not that land once flowed with spiritual milk and honey and was the glory of all lands Eze. 20.6 Egypt Chaldaea and the other lands round about were as dry and dead lands unto that they had gods in them but they were Idol gods they had worship but it was false Worship they had waters but they were bitter waters such as Gods people could not drink they killed those that drank of them where Gods name is recorded his Ordinances set up in purity and power hee worshipped in Spirit and Truth there is life and the land of the living David judged himself even among the dead when he was shut out from the people presence worship and ordinances of God Psal 84.2 his soul fainted and he was almost gone Most lands are lands of darknesse driness and death they have neither the light nor waters of life in them Let us blesse God that we are in the land of the living Obs 6 Gods people may be deprived of their priviledges and comforts for a season but he will in due time restore them to the injoyment of the same I shall set glory in the land of the living Gods glory his people were in Babylon but hee would not loose nor leave his glory there he brought them back again and set them in the land of the living hee gave them another Temple all those ordinances and priviledges they had before Isa 46.13 I will place salvation in Sion for Israel my glory CHAP. XXVII Vers 1 The word of the Lord came again unto mee saying 2 Now thou son of man take up a lamentation for Tyrus 3 And say unto Tyrus O thou that art situate at the entry of the Sea which art a Merchant of the people for many Isles Thus saith the Lord God O Tyrus thou hast said I am of perfect beauty 4 Thy borders are in the midst of the Seas thy builders have perfected thy beauty 5 They have made all thy ship-boards of fir-trees of Senir they have taken Cedars from Lebanon to make Masts for thee 6 Of the Oakes of Bashan have they made thine Oars the company of the Ashurites have made thy benches of Ivory brought out of the Isles of Chittim IN this Chapter the Prophet is commanded to take up a Lamentation for Tyrus wherein is set out 1 The Dignity glory and excellency of Tyrus from the 2. v. to the 26. 2 The irrecoverable fall and destruction thereof from the 26. to the end 1 The word of the Lord came again unto me The Hebrew is And there hath been the word of Jehovah to mee the word of him who is being hath had being in mee God is essence or being unchangeable and such is his word which shews the certainty of the word hee had twice before received the word to Prophesy against the Nations and now again hee is put on by the same God commissioning him thereunto 2 Take up a Lamentation for Tyrus The word Nasa to take up signifies to take up that which is heavy burdensome and Lamentations are such things the Lord would have the Prophet sensible of the great misery comming upon Tyrus and to bewaile the same Jeremy bewailed the condition of Jerusalem when destruction was comming upon it Jerem. 4.19 chap. 9.1 God would not have Prophets give out judgements and threatnings with bitter spirits not when they are against Heathens Tyrians he would have his Servants to compassionate others 3 Say unto Tyrus O thou that art situate at the entry of the Sea Here he begins to set out the dignity of Tyrus which first he doth from her situation shee was seated at the entry of the Sea shee was not onely upon a rock and so eminent for sight but by the Sea yea the entry of the Sea and so was commodious for trading The Hebrew for entry is Mevooth Insignis erat tutissimis portubus Tyrus Vilalpandus insula erat multorum portuum Vatablus entries or Ports from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire to come in Tyrus was famous for Ports so that shipps might come in and ride there safely and go out again at pleasure It was in an Island and Islands have many Ports or Harbours Which art a Merchant of the People for many Isles Tyrus did Merchandize with the Isles far and near shee did

King of Tyrus hee was a Sea mark to direct Kings and others who sit at the stern that they sail not that way hee did least they suffer shipwrack Thus God makes men serviceable after their death who were sinful and mischievous in their life time Obs 7 Sinful practises defile mens chiefest excellencies and glories and expose them to defilement Thou hast defiled thy Sanctuaries by the iniquity of thy traffique Covetousnesse lying deceit violence pride luxury and such like sins attended their trading and these sinnes defiled the City the Court the Crown their Temples their worship and what ever was pretious unto them Sin is of a spreading nature defiling us and all wee have yea exposing all to ruine and destruction see Ezek. 5.11 the 7.24 the Jews defiled Gods Sanctuary with sin therefore God would expose them to be defiled by Heathens Obs 8 Mens own sins do breed their woes bring them into contemptible conditions and to utter destruction This Princes sinnes kindled the fire of Gods indignation in the midst of his City Palace and Sanctuaries and such a fire as devoured him and brought him to ashes Wood breeds the worms which eat it up Garments the moaths which consume them Men by their follies contract those distempers and diseases which rend them from the land of the living and enfranchise them among the dead It s the sin of a Nation that tears out the bowels of it and laies all the pleasant things therein waste It s Princes sinnes which shakes the Crown from their heads their injustice Tyranny covetousnesse prophanenesse throws them out of their Thrones leads them with scorn and causeth the Lord to pour his indignation upon them There is no Nation City or family roasted in the fire of divine dreadful judgements but themselves do bring the same upon themselves Israel destroyed her self Hos 13.9 that was by her Calves and idolatrous worship Ireland hath destroyed it self by her treachery and bloody doings and search into it you shall finde that Scotland hath destroyed it self by its own iniquities So Worcester by its own acts hath brought woes upon it self c. Many are brought to ashes at this time to bondage base and contemptible conditions because they fed upon ashes made lies their refuge doing dishonourable things Isa 26.11 the fire of their enemies shall devour them their sins were the material fire that they brought c. Obs 9 Gods judgements upon wicked Princes and places oft are such as that they become matter of astonishment and terror to others All that know thee among the People shall bee astonished at thee thou shalt be a terror Whosoever should hear what God had done to Tyrus and the Prince thereof should bee amazed thereat and tremble chap. 26.15 hee is terrible to the Kings of the earth Psalm 76.12 and makes them terrours to others Vers 20 Again The word of the Lord came unto me saying 21 Son of Man set thy face against Zidon and prophesy against it 22 And say thus saith the Lord God behold I am against thee O Zidon and I will bee glorified in the midst of thee and they shall know that I am the Lord when I shall have executed judgements in her and shall bee sanctified in her 23 For I will send into her pestilence and blood into her streets and the wounded shall be judged in the midst of her by the sword upon her on every side and they shall know that I am the Lord. In these words you have a Prophesy against Zidon which is the third general part of the Chapter the authority of it is in the 20. v. and the Prophets Commission in the 21. v. the Prophesy it self in the 22. and 23. where destruction is threatned to Zidon by Pestilence and Sword and the Ends of Gods judgements declared 21 Set thy face against Zidon The word for to set notes a setting on purpose not carelesly Arte cura studio Vilalp but composedly intensively Amos 9.4 I will set mine eies upon them for evil and not for good Though formerly I have seriously and purposely set my self to do them good yet now I will with as much seriousnesse and resolvednesse set mine eies upon them or against them for evil I will look sowrely upon them So the Prophet must fix his face upon Zidon and look severely sutable to the judgement he had to threaten against it Zidon Of Zidon was spoken chap. 27.8 it was seated at the foot of Mount Libanus and terminated the bounds of Canaan in the North-west Justin saith it was built by the Phenicians and called Sidon from the multitude of fishes were there-abouts for they call a fish Zidon It was a rich and potent City having its King for Ethbaal the father of that wicked woman Jezabel was King of the Zidonians 1 King 16.31 They were idolaters for Ashtoreth was the goddess of the Zidonians De Diis Syris Syntag 2.6.2 1 Kin. 11.5 and Selden judges those four hundred Prophets of the groves which did eat at Jezabels Table to be the Prophets of this goddesse These Zidonians were for their manners and wickednesse like to the Tyrians no better than Thornes and Bryars unto the Jews and hence Ezekiel is commanded to Prophesy against them as Jeremy was Chapter 25.15.22 22 Behold I am against thee Some read the words thus Behold I come to thee not to shew thee kindnesse not to protect or comfort thee but I come to punish to destroy thee The words may also bee read Behold I am above thee or over thee thou art strong wise wealthy secure but I am above thee and thou canst not escape my hands But to take the words as here they are I am against thee thou hast mee thy enemy hitherto I have been thy friend caused thee to grow great and prosper but now I am against thee it s not men or Angels but I the Lord of all in heaven and earth that have the command of all creatures in my hand that shake the foundations of the earth and lay waste Kingdomes Cities at my pleasure even I am against thee And I will be glorified in the midst of thee Montanus reads the word glorified actively I will glorifye my self in the midst of thee thou hast dishonoured me by thy sins given mine honour unto Idols but now I will punish thee severely for what thou hast done and so vindicate my name make thee know that I am a God differing from thy false Gods and goddesses The Septuagint reads the word passively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wee and many others I will be glorified and the sense is this I am against Zidon I will fight her get the victory over her by executing my judgements upon her and so I shall bee glorified by all that see my hand upon her God is glorified when hee punisheth evill doers and cuts them off Exod. 14.4 I will bee honoured upon Pharaoh and all his host v. 17. upon his Charets and his Horsemen and

it s put for a Thorny man Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Avenarius which signifies Maledictis lacerare to scratch a mans name with ill words Sillon is no where else used but in Ezekiel chap. 2.6 and in this place The Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in 2 Cor. 1.2.7 is rendred a Thorn and by the Vulgar offendiculum an offence Pricking Mamir is from Maar which signifieth dolorem inferre to cause grief Spina dolorem inferens saith Jerom. to make the heart ake so do thornes and bryars when they prick a man they pain and grieve him Vnto the house of Israel By a Synechdoche of the whole for a part hee understands the house of Zidon Nor any grieving thorne The word for Thorn here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kos or kotz from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee afflicted to bee in streights because thornes do afflict and streighten men Some make it to differ from others in quantity and to note a greater thorne but it signifies any thorne thistle or grieving thing Macib grieving is from Caab to make sad when a man is pricked with a thorn it makes him sad Of all that are round about them These words shew who were the Bryars and thornes viz. those who dwelt neer unto the Jews on every side the Tyrians Sydonians Philistims Moabites Ammonites Idumaeans and Egyptians These were subdued by the Chaldaeans much about that time Jerusalem was taken and after their return out of Babylon those Nations were brought under by the Macchabees That despised them In Hebrew Hashshatim which is from Shaat signifying to provoke one by contemning and spoiling of them It s again in the 26. vers rendred in the margent that spoil them Wicked men are likened to thornes and bryars 1 Thornes and bryars are of little worth or use what serve they for but to make an hedge stop a gap or burn in the fire they are inconsiderable things and such are wicked men they are vile Jerem. 15.19 Godly men are pretious but wicked ones are vilis pretii little worth Prov. 10.20 Isa 10.17 the Assyrians were thornes and bryars and should bee burnt up in a day 2 They change not their nature where-ever you set or plant them they continue the same in the wildernesse garden or Orchard so wicked men do what you will to them they change not neither can thunder lightening sun-shine winter or summer change the one or the other Pharaoh was a great Bryar no miracles altered him Saul was transplanted and made a King yet honour and favour altered not him Jeroboam what sweet Promises had he from God himself 1 King 11.37 38. but they turned not that thorn into a vine 3 They pester the earth where they are they suck away the fat moisture and sweetnesse of it from better plants corn and grass so wicked men they pester the earth they get the chief places of power honour they get the Lord-ships and Mannors Psalm 12.8 the vilest of the Sonnes of men are exalted Abimelech the bramble is made King by the Shechemites and slaies his seventy brethren whose right it was to have had the Crown before him and what a plague hee was to the Shechemites see Judg. 9. 4 They are low things creeping upon the earth and inclining towards it They are not like the Oakes and Cedars which mount up to heaven So wicked men are base low earthy minding the things of this world they incline unto them they savour the things of the flesh and what is suitable to their lusts such a base bryar was the fool in the Gospel and Dives also 5 They are dangerous things to meddle withall they are pricking and grieving Numb 33.35 the inhabitants remaining were pricks in their eyes and thornes in their sides and vexed them Nabal was very churlish to David and not overkinde to Abigail hee was a pricking thorne to the one and a grieving bryar to the other Quest Wherein are wicked men pricking bryars and grieving thornes Ans 1 In their Tongues they are often full of prickles their words are pungent 1 They have calumniating and lying words Nehem. 6.6 Jer. 18.18 2 Scoffing words Nehem. 4.2 3. the Nations scoffed at the Jewish Sabbaths Sacrifices and worship Lam. 1.7 3 Threatning words Act. 4.17.9.1 4 Dis-gracing undervaluing words The Scribes and Pharisees said of Christ hee was a wine-bibber a Samaritane that hee had a Devil Tertullus said Paul was a pestilent fellow Act. 24. 5 Provoking words 2 Chron. 25.17 Neh. 6.2 2 In their countenances and looks Wicked men look so big and fiercely oft times upon the godly that they prick and grieve them to the heart Dan. 8.23 Antiochus was of a fiery countenance terrible to look unto how sowrely did Ahab look upon Elijah when hee said art thou he that troubleth Israel c. Wicked mens frowns are sharpe thornes in the sides of the godly 3 In their actions 2 Pet. 2.7 8. Lots righteous soul was vexed c. Dalilah tempted and urged Sampson so that his soul was vexed unto death Judg. 16.16 Josh 23.12 13. The daughters of Heth were such thornes unto Rebecca that shee was weary of her life Gen. 27.46 Psa 37.14 Some General observations from hence that wicked men are thornes Obs 1 Their acquaintance is not desirable Familiarity with them is dangerous Prov. 24.1 Be not envious against evil men neither desire to bee with them be they great honourable eminent yet if wicked wee should neither envy them nor affect their company and why For their heart studieth destruction and their lips talk of mischief they are the seed of the Serpent and cannot cordially close with the seed of the woman there is enmity between their seeds Micah 7.4 The best of them is a bryar the most upright is sharper than a thorne hedge if the best of them bee so what are the Rest One time or other you will finde them so David chose those for his companions who feared the Lord Psal 119.63 Obs 2 Answerable fruit is to bee expected from them Thornes and bryars must bring forth fruit suitable to their natures Some make no difference between men but will trust wicked ones as soon as godly ones but they have been or may bee deceived for can good fruit grow upon an ill tree Christ hath taught us otherwise Mat. 7.16 Do men gather grapes of Thornes c. hee makes it an impossibility v. 18. a corrupt tree cannot bring forth good fruit wickedness proceeds from the wicked its naturall to them to do wickedly and nothing else fire comes out of brambles and devoures the Cedars of Lebanon Judg. 9.15 Obs 3 It is rather matter of rejoycing than mourning when wicked men are cut off and taken away They are but thornes bryars worthlesse things cumbering the ground and bearing ill fruit Prov. 11.10 When it goeth well with the righteous the City rejoyceth and when the wicked perish there is shouting Unprofitable hurtful things are