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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

Jews had rebelled against God and the Egyptians would have rejoyced in their ruine yet in their sight God made himself known unto them in bringing them forth out of the land of Egypt God would have the Egyptians see that hee could bee kinde to his people though they were disobedient unto him that hee would not break with them though they broke with him When the Jews were in Babylon under great displeasure of God for their sinnes yet God did shew them such favour and do such things for them that their enemies were convinced and said The Lord hath done great things for them Psal 126.2 he made known his salvation and openly shewed his salvation in the sight of the Heathen Psalm 98.2 this the Lord doth as to magnifye his own name to rejoyce the hearts of his people and to gain upon them so to vex and consume the wicked Psalm 112.10 the wicked shall see it and bee grieved hee shall gnash with his teeth and melt away hath not this been Gods method with us notwithstanding our sins and ill deserts hath he not openly made known himself to us shewed us kindnesse in the sight of our enemies have they not seen it grieved guashed their teeth and melted away they have seen Gods kindnesses to us and we have seen Gods vengeance on them Vers 10 Wherefore I caused them to go forth out of the land of Egypt and brought them into the Wilderness 11 And I gave them my Statutes and shewed them my Judgements which if a man do he shall live in them Having seen and heard of Gods dealings with them and theirs with him in Egypt Now wee are led to consider their mutual dealings each with other in the Wildernesse which reacheth to the 27. vers Where he shews in general 1 What Benefits he had bestowed upon them 2 What their sinful deportment was towards him 3 How worthy they were to perish if the Lord had not shewed them mercy for his name sake In these two verses you have 1 Their Eduction out of Egypt 2 Their introduction into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The Donation or promulgation of the law I caused them to go forth Eduxi eos in Hiphil feci exire Vulgar ejeci The Vulgar is I cast them forth or drove them forth which shews their backwardnesse to leave that land where they were born had habitations and other accommodations It s like many of them neither thought of the promise made to their fathers nor of the promised land but thought Egypt a good land yea a Land flowing with milk and honey as they called it Numb 16.13 onely they were troubled at the hard labour the Egyptians held them to but the word here imports not any violence but a powerful bringing of them forth we will inquire 1 How the Lord brought them forth 2 When. 1 How It was not in an ordinary way but in a way full of extraordinaries To do it the Lord came down from heaven Exod. 3.8 that was in the vision of the burning bush hee prepared Moses Aaron and the people by signs and miracles to leave Egypt and because all the power and wisdomes that Pharaoh and Egypt had was imployed to retaine the Jews there they being utterly averse from their departure the Lord sent strange and dreadful plagues one after another till their spirits were brought off to let them go Ex. 12.30 31 32 33. Pharaoh was resolved not to let them go hee had so much profit by their service unlesse it were by a strong hand Exod. 3.19 and God was resolved to bring them out and therefore he did arise put forth his power and by strength of hand brought them out Exo. 13.3 by an high hand ch 14.8 by mighty power and a stretched out arm Deut. 9.29 You have it fully set down in Deut. 4.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God took them from the midst of another Nation by temptations by signes by wonders and by war and by a mighty hand and by a stretched out arm and by great terrors There was great strife between God and Pharaoh who should have this people as there was between Michael and the Devil about the body of Moses Pharaoh pulled hard to hold them in Egypt but God out-pulled Pharaoh and pulled them out of Egypt and so caused them to go forth 2 When. You have the time punctually set down in Exo. 12.40 41. where its said at the end of the 430. years River in Exod. even the self same day they went out not that they were 430. years in Egypt for they were there but two hundred ten or two hundred and fifteen as Chronologies inform upon good account The 430. years are to begin from the time of the promise made to Abraham which Stephen tells us Act. 7.2 was before hee dwelt in Charran even while hee was in Vr and but seventy years old from which time to the going out of Egypt were four hundred and thirty years two hundred and fiftteen or two hundred and twenty whereof were run out before Jacob went down into Egypt from the promise made to Abraham to Isaack's birth were thirty years some make it but twenty five they then reckon from his time of departing out of Haran for hee was an hundred years old when Isaack was born Gen. 21.5 and from thence to the birth of Jacob were sixty years Gen. 25.26 and from thence to Jacobs going into Egypt one hundred and thirty years Gen. 47.9 which summed up make 220. at least 215. and so the rest of the 430. they were in Egypt and at the just time they were accomplished the Lord brought them out to shew his faithfulnesse as it appears Deut. 7.8 And brought them into the wildernesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per antiphrasin sic dictum quasi locus a sermone remotus There is mention made of one Wildernesse before they passed through the Red Sea Exod. 14.11 and of other wildernesses after they had passed the same as the wildernesse of Sin Exod. 16.1 the wildernesse of Paran Numb 13.3 which doubtlesse was but one though diversly called from the several parts it bordered upon A wildernesse is a desolate solitary place where is no way where are no comforts but where are many dangers Deut. 8.15 it was a great and terrible wildernesse wherein were fiery Serpents and Scorpions drought and no water it had many wild beasts in it and therefore was called the howling wildernesse Deut. 32.10 Jeremy tells you chap. 2.6 this wildernesse was a land of deserts and of Pits but not pits would hold any water for hee addes it was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt while they were in this wildernesse they were in danger of death or in such streights as that they desired death The Wilderness here meant was the wildernese of Sin which was not far from Sinai where the

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

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

Jerusalem Jer. 4.6 7 9 13. Jerem. 52.4 Zeph. 1.14 15. The ten Tribes not hearkning to the Prophets and Seers but proceeding in their wicked waies 2 King 17.12 13. found the Lord had a day to send Salmanaser who spoiled the Land besiedged Samaria three years and carried them away Captive into Assyria which was the verifying of Isaiahs prophesy against them chap. 17.4 In that day it shall come to pass that the glory of Jacob shall be made thin and the fatness of his flesh shall wax lean The glory and fat of Jacob were their Princes Counsellors Souldiers wealth and strong holds which the Assyrian deprived them of and made Jacob thin and lean God had his day to visit Egypt by shaking his hand over it Isa 19.16 The Lord had his day to make Tyre forgotten seventy years according to the daies of one King Isa 23.15 about that time which Nebuchadnezzar took Jerusalem hee also took Tyre and the great merchandizing of it was interrupted seventy years so long as the Jews were in Babylon which Isaiah calls the daies of one King The daies of Kings and so other men who lived at ease were usually counted seventy years or thus according to the daies of one Kingdome that is the daies of the Babylonian Kingdome from the time of taking Tyre for seventy years after that Kingdome ceased and Darius the Median took it Dan. 5.31 Obs 4 When a land and people retain their filthinesse and rest uncleansed after mercies judgements and means used to do them good God doth not onely with-hold mercy but deny hope of mercy Judea was the land uncleansed and shee should have no rain in the day of Indignation Her sinnes kept back the rain in a litteral sense Jer. 3.2 3. and cut off the hope of rain in a metaphorical sense Zeph. 1.17 18. I will bring distresse upon men that they shall walk like blind men because they have sinned against the Lord They shall see nothing tending to their comfort but all working against them for it follows Their bloud shall be poured out as dust and their flesh as the dung neither their silver nor their gold shall bee able to deliver them in the day of the Lords wrath but the whole land shall be devoured by the fire of his jealousy Gold and silver will do much but nothing in the day of wrath Prov. 11.4 that place in Isa 8.21 22. is observable They shall passe through it hardly bestead and hungry and it shall come to pass when they shall bee hungry they shall fret themselves and curse their King and their God and look upwards and they shall look unto the earth and behold trouble and darknesse c. When Senacherib or Nebuchadnezzar should invade the Land the Famine should bee so great and the men of Judea so hungry that they should fret and curse their King their God The one because he prevented not their misery the other because he delivered them not out of it and they should look up to heaven down to the Church and find help from neither nor hope of mercy any where trouble darknesse anguish were before them and they should bee driven to them they disgrace the true Prophets vers 18. they listened to false Prophets and Lyars ver 19. they tryed not them and their doctrin by the Law and Testimonies ver 20. therefore God brought evil upon them yea such evil as they were helpless and hopeless Vers 25 Thero is a conspiracy of her Prophets in the midst thereof like a roaring Lyon ravening the prey they have devoured souls they have taken the treasure and pretious things they have made her many widows in the midst thereof In this vers and the 28. you have the sins of the Prophets expressed which defiled the land and made it to bee called the land uncleansed and they are 1 Conspiracy 2 Cruelty like roaring lyons c. 3 Murther and that of soules they have devoured c. 4 Covetousness they have taken the treasure and the pretious things 5 Inhumanity or impiety they have made her many widows 6 Flattery and lying ver 28. A conspiracy of her Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est ligare colligare metaphorice dicitur de animorum colligatione conjurare facere ligam The Hebrew for Conspiracy is kesher which is from a root or word which signifies to bind to tye together as Jer. 51.63 Isa 49.16 and metaphorically is referred to the minds of men combining together as 1 Sam. 18.2 The Soul of Jonathan was knit with the soul of David Nick-sherah ligata erat was united bound to inleagued with the soul of David and 2 Sam. 15.31 Ahithophel is among the Conspirators with Absolom backsherim in conspirationibus his minde with others were united in a conspiracy against David so 2 Kin. 12.20 Jehoash his Servants arose and made a Conspiracy The Hebrew is They conspired a Conspiracy they were all of one heart and minde and it was to kill their Master Here the Prophets had a Conspiracy it s spoken of the evil Prophets they met in Jerusalem they consulted and consented to prophesy the same thing that none should Prophesy otherwise Nequis secu● doceat quam ipsi ita uno ore mentiantur utque oppugnent prophetas Dei. Lavat if they did they would cry them down and those should follow them thus they made a Conspiracy against the true Prophets and those were truely religious opposing God and godliness You may read how they set themselves against Jeremy chap. 26.8 and stirred up the Princes and people against him ver 13. how they prophesyed the same things Jer. 23.17 chap. 6.14 Like a roaring Lyon ravening the prey Lyons are fierce and cruel especially when hungry and it s observed of them that they first roar Vid. Sanct. in Isa 31.4 whereby they scare men and beast and then hunt after the prey So these Prophets did roar against the true Prophets and their followers Jer. 26.11 This man is worthy to dye not to bee silenced imprisoned or banished but to dye nothing but death will suffice them they were greedy of the prey and said he should surely dye ver 8. They have devoured souls Soules that is men Pestilentibus doctrinis aeternae damnationi bnoxios reddebant by a Synecdoche of the part for the whole They preached dreams and visions of their own heads whereby they seduced 〈◊〉 undid multitudes Ezek. 13.10 Jerem. 14.13 chap. 23.13 when Prophets do not tell people of their sinnes they destroy them Ezek. 3.18 and so when they present their own phansies instead of Gods word Jerem. 23.22 with 32. had they delivered the word of God they should have turned men from their evil waies but by their lies and dreams they made them to erre They have taken the treasure and pretious things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for Treasure is Cosen which Montanus renders robur strength and so it s used Isa 33.6 and riches

use their Talents to the good of others the glory of the giver considering they must give account therof ere long The doctrin of self-knowledge is out of practice men study to know other men other Countries what news but are strangers to themselves Hazael knew not himself when the Prophet told him what strange things hee should do hee was conceited that such cruelty could not harbour in his nature 2 King 8.12 13. the Pharisee knew not himself when hee justified himself so above the Publican Luke 18.11 It s the common evil of the world that men do not know themselves what in truth they are Laodicea knew not her self shee said shee was rich increased with goods and wanted nothing shee knew not that she was wretched poor blinde and naked Obs 3 That ironical speeches are not unwarrantable Thou art wiser than Daniel thou knowest all secrets They have some tartnesse in them yet are frequently used in the word both by God himself and his holy servants 1 By God himself Gen. 3.22 Behold the man is become as one of us to know good and evil God had made man after his own image but hee by beleeving Satan telling him hee should bee as God knowing good and evil if hee eat of the forbidden fruit lost that image and here God upbraids him for it Behold Adam is become as one of us The meaning is hee is now altogether unlike us hee is deluded by the Serpent and become abominable like the Serpent himself in this expression God laughed him to scorn for his folly In the 10 of Judges you have another Ironical passage of the Lords its v. 14. Goe and cry unto the gods which yee have chosen let them deliver you in the time of your tribulation Here God cuts them to the quick for their wickednesse Idolatry and blindnesse you have been weary of mee better gods have you spied out chosen and served gods that can do great things for you why come you to mee in your streights go get you to your new gods let them who have had your worship arise appear act for and deliver you Such is that of Christ Mark 7.9 Full well yee reject the commandement of God that yee may keep your own traditions did they well to reject Gods commands and set up mens traditions no they did exceeding ill in it and that is the mind of Christ when hee saith full well he speaks ironically and intimates they did extreamly evil most wickedly 2 By Men that were precious in the sight of God Micaiah being demanded of Ahab whither hee should go up to Ramoth Gilead to battle said Go and prosper for the Lord shall deliver it into the hand of the King Take the words as they seem to sense it here is good incouragement but so they contradict v. 17. 28. they are therefore a bitter irony or sarcasme all your Prophets incourage you to go and you expect the same from mee well go and prosper his meaning is go and perish that is the spirit and true sense of the words Job 12.2 no doubt but ye are the people and wisdome shall die with you Jobs friends thought him a silly man compared to them no better than a beast chap. 11.12 but here hee hits them home for it No doubt you are the onely people in the world for wit and wisdome you are the onely knowing and all knowing men and when you dye there will be a death of all wisdome the world left in a sad case having not a wise man in it Qui scipsum haber pro sapiente habent eum deus homines proignaro Said the Arabick Hoffi●gerus Job by an holy irony batters the conceit they had of their own wisdome 4 With thy wisdome and with thine understanding c. The King of Tyrus was expert in civil affairs and by that skill hee had therein hee got unto himself much wealth The Spirit of God calls the cunning and craft he had in worldly affaires wisdome and understanding It cannot bee meant of spiritual wisdome for Prov. 3.13 that makes blessed and this Prince was under the curse and judgements of God Hee was worldly wise and set his wisdome on work to get riches Thou hast gotten thee riches The Hebrew is Thou hast made to thy self riches the word for riches is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power The Vulgar fortitudinem strength and ours riches for riches to rich mens apprehensions do adde strength and power to them This King made himself Rich and so strong and powerful by his riches Hee had all sorts of Riches chapter 27. And hast gotten gold and silver into thy treasures The Hebrew for Treasure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Otzar from Atzar to gather together to lay up and it notes both the treasure and the place were the treasure is laid up and so it may do here the King of Tyre had gotten gold and silver into his Treasures that is among his other treasures hee had them or they were in his treasury 5 By thy great wisdome and by thy traffique thou hast c. Thou art very wise in thine own opinion and thou art grown exceeding rich by thy trading and Merchandising with other nations but thou attributest all to thine owne wisdome and industry nothing is given unto me no mention is made of mee This King was a great merchant did mightily increase in wealth was reputed wise but was really foolish as the next words declare Thine heart is lifted up because of thy riches Hee had a mountain of wealth and that made his heart mountainous his riches puffed him up hee should have been the more humble having much to answer for but hee was the more haughty confident secure and fearlesse of danger he thought being so rich and great as he was that hee could do any thing yea all things Obs 1 That by skill and industry men grow wealthy The Prince of Tyre had insight into trading which hee imployed and so made himself rich Solomon tells you chap. 10.4 That the hand of the diligent maketh rich there is much in diligence to advance a mans estate especially when diligence and skill go together when a diligent hand is ordered by a wise head if there bee actings without skill little will bee produced if skill without acting nothing comes thereof Where these go together often they bring in great wealth Some besides their skill use craft and cunning and so suddainly get great estates Obs 2 Great men are prone to covetousnesse and lay out themselves to get wealth Thou even the Prince of Tyre hast gotten thee riches by thy traffiques hast thou increased thy riches He was Covetous and traded with the Isles and Nations to feed his Covetous humour Princes are forbidden to multiply gold and silver to themselves Deut. 17.17 they may lose the hearts of their people by it yea they may lose themselves also thereby but this Prince made