Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	day_n	place_n	56	3	4.1397	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

it incourages hardens and justifies the wicked it ruines souls it gratifies Satan and therefore exposes men to visible and unavoidable judgements You know how God met with Julian and other Apostates since his time that men should cast off God is wonder to heaven and earth Jer. 2.12 13. Be astonished O ye heavens at this my people have forsaken me and because they did so Lyons roared upon them and laid them waste v. 15. Egyptians took the crown from their head v. 16 17. It bred astonishment in Paul that the Galatians were so soon removed from him that called them into the grace of Christ to another Gospel Gal. 1.6 they had Apostatizing Spirits minding another Gospel another Christ another way to salvation than hee delivered to them And may it not bee matter of astonishment to us that many are so shaken that they have cast off our God our Christ our Gospel our Ordinances and have found out another Gospel another Christ and another way to salvation than ever But it is to bee feared some remarkable and unavoidable judgements are near unto them God hath no pleasure in those draw back Heb. 10.38 They have cast off the thing that is good the enemy shall pursue them Hos 8.3 These Elders have purposed to become like the Heathen and God sware presently to punish them openly and irresistibly what will hee then do to those have actually withdrawn from him and his waies surely his wrath will smoak against them Let us take heed in these declining times of falling away from God and his waies Beware of Carnal policy which was the thing here put these Elders upon it Beware of Carnal Relations and unmortified lusts which made Spira and Spalato revolt so foulely beware of Promotion and greatnesse which made H. the fourth of France to turn Papist beware of false Teachers corrupt opinions which have made many among us to go so far from God and his waies Keep innocency count all the glory and greatnesse of the world as nothing prize truth and the waies of God highly cleave fully to Christ live by faith prove all things and hold fast what is good so shall there never bee an evil heart in you of unbeleef to depart from the living God Vers 34 And I will bring you out from the people and will gather you out of the Countries wherein ye are scattered with a mighty hand and with a stretched out arm and with fury poured out These words do hold out no good unto them but declare that what they hoped to bee a mercy should prove a judgement They thought that if they were scattered up and down among the Babylonians and quitted the Jewish worship they should bee safe and live as happily as Babylonians but God would not loose his right and priviledge he would rule over them and here he shews the manner of it again and that more fully I will bring you out c. I will bring you out from the people Diverse Expositors by People or Nations understand the Ammonites Moabites Tyrians Egyptians Idumeans and Edomites and cite the 40. of Jeremy v. 11 12. and the 43.7 and so make the Prophet to mean it of the Jewes dispersed into those places upon the siedge spoiling and taking of Jerusalem by Nebuchadnezzar in the times of Jehoiachin and Zedekiah but our Prophet and these Elders being in Babylon hee speaks of the Babylonians among whom these captive Elders and Jews were dispersed and sought to be like unto them that so they might be the safer but God gathered them out from them and would not suffer them to become Babylonians Besides this was in the seventh year of the Captivity as appears vers 1. of this chapter and at that time Jerusalem stood Zedekiah was reigning and the people were not scattered into those Nations mentioned for Zedekiah reigned eleven years 2 Chro. 36.11 and nothing is said of any dispersion when Jehoiachin was taken away and Zedekiah set up It s also further added here I will gather you out of the Countries wherein ye are scattered He speaks of those were scattered at that time There were many Provinces into which they had scattered or were upon scattering themselves Vatabl sense is thus I will gather you out of the Nations inter quas est is captivi Obs Where-ever wicked men hide themselves or sharke for their own safety God will finde them out and bring them forth to punishment These Elders and the rest of the Captives that were wicked thought by lurking amongst the Babylonians and conforming to them in state and religious affairs they should bee safe and well but saith the Lord live were you will shift for your selves what you can bee as the Heathen and carry it as close as may be I will find you out and bring you forth from them with strength and punish you to purpose Gods eyes run to and fro throughout the earth and hee quickly spies where sinners lye hid and brings them forth to justice at his pleasure Amos 9.2 3 4. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down Though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottome of the Sea thence will I command the Serpent and hee shall bite them And though they go into captivity before their enemies thence will I command the sword and it shall slay them The sense of these words is thus much that whereas other creatures can shift and secure themselves from their enemies the Conies and creeping things by hideing themselves in the holes of the earth the birds by flying up into the clouds and heavens the beasts by running to the hills and woods the fish by sinking down to the bottome of the sea men that have offended God cannot secure themselves any where Gods eyes are set upon them for evil and his hand is against them Isa 28.15 they were at agreement with death and hell and thought the overflowing scourge should not come unto them but ver 18. Your Covenant with death shall bee disanulled and your agreement with Hell shall not stand when the overflowing scourge shall passe through then shall yee bee trodden down by it Babel ascended above the height of the clouds yet was brought down to hell Isa 14.14 15. Jer. 51.53 the high places and hills whither the Jews oft betook themselves did not secure them Jer. 12.12 let sinners hide themselves in any place their sinne will finde them out Numb 32.23 they cannot escape the peircing eye or punishing hand of God Vers 35 And I will bring you into the wildernesse of the people and there will I plead with you face to face 36 Like as I pleaded with your fathers in the wildernesse of the Land of Egypt so will I plead with you saith the Lord God These verses tell us what God did with them

which Vatablus calls opulentos ex plebe the wealthiest of the People or those have the choice offices and places in the City Burn all the bones under it By Bones here divers Expositors understand the bones of the innocent Prophets and others who were slain unjustly Those the Prophet bids them to burn under the Pot and that to manifest the cause of Gods great wrath against and just destruction of the City But this interpretation of bones suits not with the scope of the place Which is not to disquiet the bones of the innocent and lay punishment upon them but to revenge their death The bones here are to suffer as well as the flesh wee may understand these words thus Let flesh and bones boyle together and when they are so boiled that all the flesh and fat is taken from the bones then burn them that is when all the wealth places honour are taken from the rich then let them be destroyed by Famine Plague or Sword and that is the burning of the bones Let nothing of them or theirs bee spared but let all bee consumed Or thus boile the fat ones in the Pot and burn the poor under it they are like bones without flesh make them instrumental to consume the rich and doubtlesse in the famine they were like a fire devouring the flesh in the Pot. And make it boile well The Hebrew is Rattach retacheah which Montanus renders Fas ebullire ebullitiones ejus make its boilings to boile boile it throughly There bee old tough peices in the Pot which will not easily or suddainly bee boiled they will require a hot and continued fire therefore Buxtorf interprets the words fac ut vehementer ferveant see that the boilings be very hot The Chaldaean Army were not the bones and fire under this metaphorical Pot but the bellows rather to blow up and increase the fire And let him seeth the bones of it therein The Hebrew is Let the bones thereof be sodden in the midst of it and the stream of interpreters carry the words plurally and so it suits best with the words going before make it boile well and let the bones thereof bee sodden in the midst of it that is let them bee throughly sodden Bones are strong things they require more than ordinary seething especially if old and there bee many old bones in the Pot many hardned sinners many stout spirits amongst the Souldiers Princes Nobles and others but let them bee soundly boiled in this Pot of affliction and that will make them tender The Vulgar is Discoct a sunt ossa illius in medio ejus that is the bones are boiled till the flesh and they are sundred they are throughly boiled and Vatablus makes this the sense of it Fortissimi quique conficiantur in ea obsidione let the strongest and stoutest men bee slain and consumed in that siedge Obs 1 The sinfulnesse of men hath occasioned God to give out much Scripture Speak a parable to the rebellious God took occasion from their rebelliousnesse to give forth this Parable and many others Much of Jeremy and our Prophet was occasioned to see the world by the wickednesse of the Jews Sinne accidentally occasions good Sinne made way for Christ and as for him so for much if not the greatest part of the holy Scriptures Obs 2 Teaching by Parables is warrantable God sends and commands the Prophet to utter a Parable Isaiah Jeremy Zachary were not without Parables Christ was abundant in them The Parables they used were taken from ordinary things known and familier such as were obvious to the senses as here from a Pot water peices of flesh bones c. Hereby the mind memory are much inlivened and stronger impression made upon the heart ch 22.18 all they are brass and Tin and Iron and Lead in the midst of the Furnace and here they were as flesh and bones in the midst of the Pot. Obs 3 The judgements of God upon places makes them Pots in which hee boiles sinners Now Jerusalem was a Pot over the fire The Babylonish Forces were round about it dreadful Calamities upon it multitudes in it who were like peices of flesh in a boiling Pot what boiling thoughts fears cares distractions discontents were amongst them we may judge what boiling was therein by the Armies lying near this City and being in readinesse to come upon it Obs 4 That God at his pleasure commands judgements upon places Set on a Pot pour water into it make Jerusalem miserable with Plague Famine and Sword if hee speak the word the thing must bee done whatever hee calls for takes place Jerusalem that was a Paradise must now become a boiling Pot. Obs 5 That when Gods judgements are abroad hee meets with all sorts of men the Fat and Lean the strong and weak the rich and poor when the Pot is on the fire God will have the choice peeces and choice ones into it the shoulders the thighs the choice bones Prince Nobles men in place of wealth as well as the poor and lean ones Obs 6 When God is boiling of sinners in the fire of his judgements he will boil them to purpose Make it boile well and let the bones thereof be sodden in the midst thereof This Pot was boiling not a few hours daies or months but a year and half 2 King 25.1 2 3. So when God made Samaria a boiling Pot 2 King 17.5 he boiled the sinners in it three years together God so boiled them there and these here that he made the proudest and stoutest of them to stoop yea all of them to become meat to their enemies Vers 6 Wherefore thus saith the Lord God woe to the bloudy City to the Pot whose scum is therein and whose scum is not gone out of it bring it out peice by peice let no lot fall upon it 7 For her bloud is in the midst of her she set it upon the top of a rock shee poured it not upon the ground to cover it with dust 8 That it might cause fury to come up to take vengeance I have set her bloud upon the top of a rock that it should not bee covered Here the Lord comes to interpret the Parable denouncing a fearful woe to Jerusalem and giving the grounds thereof which are 1 Her Bloudinesse with the aggravation thereof vers 6 7. 2 Her unprofitablenesse under judgements when shee was boiling her scum abode with her went not out of her 6 Woe to the bloudy City Jerusalem was guilty of much bloud Ezek. 22.3 4 6 9 12 13 27. 2 Chron. 21.16 Jerusalem was now as bad as Nineveh which Nahum 3.1 is called the bloudy City and hath the same woe denounced against it By blood not only murther but also other notorious wickednesses which deserved death are to bee understood Ezek. 7.23 the Land is full of bloudy crimes Of such sinnes for which men ought to bee cut off Vide loc To the Pot whose scum is therein whose scum is not gone out of it

all funeral rites amongst the Jews not superstitious if hee had not been forbidden by the Lord. Hee was not Stoical without affection neither are the people of God now unnatural they do and may mourn for their dead so it be neither excessively nor despairingly Davids mourning for Absolom and Rachels for her children were too excessive and the Thessalonians too hopelesse 1 Thes 4.13 Paul allowed them to sorrow and mourn for their dead but not as others which had no Hope Christianity doth not abolish but moderate and direct affections Christ himself wept for Lazarus when he was dead his weeping was with moderation and hope Many forget themselves in this kind and give so much scope to their Passions that they offend God shame their professions and hazard their own health But wee should remember what Solomon commends unto us Prov. 16.32 Better is he that ruleth his spirit than he that takes a City the bridleing our spirits and keeping our affections hath a great excellency in it Obs 7 A gratious spirit will deny it self and obey God in difficult cases and that speedily too No sooner had God made good his word in taking away Ezekiels wife but hee did what the Lord commanded Nature prompted him to mourn to weep for his wife but hee denies the dictates of nature and is content to seem unnatural for God his credit and love to his wife called upon him to shew respect unto her dead corps as others did in that kinde by funeral Rites but he prefers Gods command before his credit love and respect to his wife and is willing to bear the censures and reproachings of the people in this Case his wife dyes in the night and next morning hee appears in his wonted habit and tire hee sheds no tears puts off no shooes covers not his Lip eats not the bread of men or mourners shews no sign of sorrow but was in as sweet and settled a posture as if there had been no stroak in his family hee was the same his wife being dead as hee was shee being living her death that was so dear to him that was so strange and suddain that was in such a place made no alteration in him and upon this ground onely because God had commanded it should be so Here is a rare example of Obedience and that in a difficult case Obedience to God is alwaies commendable but especially when hard things are commanded The many difficulties Abraham brake through to sacrifice his Sonne made his obedience so acceptable Gen. 22. Moses refusing the honours dignities treasures and temptations of Egypt and Pharaohs Court his choosing an afflicted condition and reproached godliness indeared him and his obedience unto the Lord Heb. 11. when servants suffer for well-doing and go on cheerfully in their work honouring the Gospel this is acceptable with God 1 Pet. 2.19 Vers 19 And the People said unto mee wilt thou not tell us what these things are to us that thou doest so 20 Then I answered them The word of the Lord came unto me saying 21 Speake unto the house of Israel Thus saith the Lord God Behold I will prophane my Sanctuary the excellency of your strength the desire of your eies and that which your soule pittieth and your Sonnes and your Daughters whom ye have left shall fall by the sword 22 And yee shall do as I have done yee shall not cover your lips nor eat the bread of men 23 And your tires shall bee upon your heads and your shooes upon your feet yee shall not mourn nor weep but yee shall pine away for your iniquities and mourn one towards another 24 Thus Ezekiel is to you a signe according to all that hee hath done shall yee do and when this commeth yee shall know that I am the Lord. Having in the former verses spoken typically and darkely here he comes to open and interpret what hee had said and wee have before us 1 The Occasion of his interpreting those hyeroglyphicall passages v. 19. 2 The Interpretation it self in the 21 22 23 24. 19 Wilt thou not tell us what these things are The People seeing Ezekiels wife suddainly struck dead and hee not affected with it which was not onely contrary to the Jewish Custome but even to nature it self they are startled at these things and set upon the Prophet in a heat and will know what was in these strange things We know there is some mystery in them they have relation unto us and wee are unquiet restlesse in our spirits till wee know what it is wilt thou not tell us Ezekiel hide it not from us what ever it bee wee must know it This was the thing God aimed at in putting Ezekiel upon things unusuall and unnaturall to provoke them thereby to consider and make a special inquiry into them Unwonted things do awaken breed admiration and cause examination men search into the meaning of such things When Ezekiel sighed to the breaking of his Loines chap. 21.7 they said wherefore sighest thou when Ezekiel was put upon removing digging a hole through the wall and carried his stuffe upon his shoulder as stuffe for captivity God said to him Son of man hath not the house of Israel said to thee what doest thou chap. 12.9 God expected such strange doings should affect them and make them consider vers 3. and inquire into the matter ordinary things are sleighted when extraordinaries have answerable operations 21 Behold I will prophane my Sanctuary By Ezekiels wife was tiped out the Temple and what was desirable and by her suddain death the destruction of the same The Temple was as dear to the Jews as Ezekiels wife was unto him God would bring the Chaldaeans into it and they should prophane it with the bloud of those they found in it for many fled thither for refuge and then set it on fire The Jews had prophaned it with Idols and idolatrous worship Ezek. 8. by comming into it with the guilt of notorious sinnes upon them Jerem. 7 9 10. and now Heathens should enter into it defile and destroy it the thought whereof made the Psalmist long before to complain saying O God the Heathen are come into thine inheritance thine Holy Temple have they defiled they have laid Jerusalem on heaps Psalm 79.1 The defiling the Temple was grievous to pre-science to remote apprehensions what was it then to those had the present sight of it The Septuagint reads the words in Ezekiel thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pollute my holy things that is I will cause the Heathens to come and prophane the Temple the Altar and all the holy things belonging thereunto yea so to prophane them as to lay them all waste The Excellency of your strength The Hebrew is Geoon uzzechem superbiam fortitudinis vestrae The pride of your strength Gaon signifies Majesty Excellency Pride from gaah to bee lifted up to excel to grow Proud The Translation Vatablus follows hath it Gloriam fortitudinis vestrae the glory of