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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	call_v	day_n	sabbath_n	1,311	5	10.0023	5	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

righteousnesse and the Contents before the 149 Psalm insinuate that the Church hath power to rule the consciences of men 4 When the word is constrained to speak that was never intended of God when a sense is drawn from it that was never included in it Tyrabosco Patriarke of Venice preaching on the miracle of loaves and fishes made the sense of Phillips words Two hundred penny-worth of bread will not suffice to bee this That all the mysteries of the Old and New Testament are not enough to inlighten the peoples blind and ignorant mindes without the seven Sacraments which hee made to bee the meaning of Andrews words White in his way to the Church p. 42. There is a boy here which hath five loaves and two fishes What forced senses have men put upon those scriptures Tell the Church and This is my body That is the sense of Scripture which the spirit intended if any other sense bee imposed on or extracted from the word it s a violation of it and so it speakes not the minde of God but the pleasure and phansies of men They have prophaned mine holy things By Holy things the Lord means the Sacrifices and Oblations which they were to order according to the institution and rules given them from God Non rite perficiebant quae ad eorum pertinebant ministerium by Moses but what was holy upon a Legal account they esteemed common and sleighted which was a prophaning of them In the 8. vers God told Jerusalem shee had despised his holy things and here he tells the Priests they had prophaned them that is they had ordinary thoughts and esteem of them and handled them so as became not holy things When the holy things were eaten of out of season or by persons unfit under legal uncleannesse they were prophaned Leviticus 19 8. chapter 22. from the first to the 16. They have put no difference between the holy and prophane The Law tells us what things and persons are said to bee holy or prophane clean or unclean as you may see Levit. 11. through out Numb 18.11 12 13. Deut. 14. from the 3. to the 22. Levit. 19.7 8. ch 21. 22. The Priests should have instructed the people what meats were lawful for them what not what Sacrifices were fit to bee brought to the Lord and what not who were worthy and who not to eat of the holy things and to approach unto the Holy God This is acknowledged to have been the duty of the Priests from Levit. 10.10 11. Ezek. 44.23 where mention is made of Teaching and from Haggai the 2.11 12 13. where they practised it and told them what was unholy and unclean but this is not all contained in this Text for the Hebrew word Badal rendred here to put difference imports power and authority to separate persons and things one from another as Gen. 1.4 the Lord divided or separated the light from the darknesse Deut. 4.41 Moses severed three Cities on this side Jordan 2 Chron. 2.10 Then Amaziah separated them and Ainsworth reads those words Levit. 10.10 That yee may separate between the holy and prophane by that power God had put into their hands they were to keep the wicked and prophane from the Holy things to separate them from the Congregation and so the word is used Ezra 10.8 The Priests sinned in that they did not teach the people what was legally holy and legally prophane and also in that they did not put forth that power they had to preserve the holy things of God pure These Priests therefore that withstood Vzziah the King attempting to offer incense upon the Altar and thrust him out of the Sanctuary when the Leprosy appeared in his fore-head they did their duty and kept the things of God unpolluted 2 Chron. 26.20 it was unlawful for him to offer incense unlaw●ull for him being Leprous to be in that place where the incense was to be offered and had not the Priests had power it had been unlawful in them to have thrust him out Neither have they shewed difference between the clean and the unclean The Hebrew word for shewing difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecerunt scire they did not make to know they neglected to teach and instruct them which was a sin inexcusable but more than so may bee gathered out of this word they did not make them to know experimentally by inflicting censures what the difference was between the clean and the unclean They had three sorts of Excommunication the lesser called Niddui the middle sort called Cherem and the greatest called Sammatha He who was defiled with Leprosy was to bee removed out of the Campe of Israel the Campe of the Priests and the Camp of God Hee was defiled with an issue was to bee removed out of the Campe of God and the Campe of the Priests but not out of the Campe of Israel Hee that was defiled by the touch of a dead body was onely to bee removed out of the Campe of God Weemes in Christian Synagogue Now it s like the Priests failed in doing their part in some of these they suffered those were legally unclean to come amongst those were legally clean and did not by removal of them make them to know what a mercy it was to bee clean and what an evil to bee unclean It s said Judges 8.16 that Gi●eon took Bryers and Thornes and with them hee taught the men of Succoth vajioaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognoscere fecit hee made them to know by what they felt and suffered hee made them to know so the Priests should have made them to know by their removal from the Campe and holy things of God what the great difference was between the clean and unclean I have met with one Author who reads the words thus Vid. Gillespi in his Aarons rod blossoming p. 119 Neither have they broken or divided between the clean and the unclean And have hid their eies from my Sabbaths The Hebrew word for Hid is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alam which properly is spoken of them that have watery blear and bloud-shot eyes Proprie dicitude oculis limis seu lippis qui non clare vident ob marcorem vel velamen in illis contractum Avenarius that they cannot see well as Avanerius saith such eies had those Priests that they could not see The Ordinary acception of the word is to hide or cover The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have covered their eies from my Sabbaths The Vulgar is averterunt they have turned away their eies This Expression of hiding their eyes hath these things in it First They did not mind the holinesse and honour of the Sabbath That was a day to bee sanctified in a special manner Exod. 20.8 Levit. 23.3 Ezek. 20.20 they should have called the Sabbath a delight holy and honourable Isa 58.13 for it was a day as for honouring of God so for Gods honouring them with his presence and

the party deceased when they are returned to their house they sit down altogether upon the ground without shooes upon their feet History of the Rites Customes and manner of life of the present Jews this rite of going bare-foot was a token of grief and shame Isay 20.24 And cover not thy Lip Another Ceremony the Jews used in their mournings was the covering of their chin mouth all under the nose which is understood by the word Lip Levit. 13.45 the Leper was to put a covering upon his upper Lip that so his mouth being covered his breath might not infect any or wee may by Lip understand the whole face and so that in Micah 3.7 may bee taken They shall all cover their lips the Hebrew is Their upper lip for there is no answer of God The Seers and diviners should bee ashamed and confounded having no vision from being discovered by him to bee false Prophets they should cover their faces so the Vulgar reads it Operient omnes vultus suos they shall all cover their faces And eat not the bread of men Jerome and the Vulgar have it the bread of mourners the Hebrew word Anashim signifies men not simply but woful sorrowful miserable man Enosh as Pradus observes is not Nomen naturae a word signifying the Nature of Man as Adam nor nomen sexus a word to distinguish the sexes as Ish but conditionis miserrimae it sets out the miserable condition of men whose daies are few and full of sorrow It was a custome among the Jews at the death and funeral of friends Cibos ad te missos a vicinis in solatium Vatabl. Vide Leo Modena History of the present Iews 5 Par. ch 9 to send in meats and drinks to those were chief mourners to comfort and refresh them Jeremy bears witnesse to this practice chap. 16.7 8. Neither shall men give them the cup of consolation to drink for their father or their mother they feasted with them as the next verse shews and sought hereby to drive away their sorrows Not onely did the Jews make feasts at the funerals of their dead but the Gentiles also had it much in practice They had their feasts called Parentalia Silicernia Sometimes their feasts were ad mortuorum memoriam for memorials and honour of the dead Sometimes Ad Haeredum gratiam in behalf of their Heirs which succeeded them and mostly Ad amicorum solatium for the comfort of their friends Pro. 31.6 7. they that had heavy hearts were to have wine given them to drink that being comforted therewith they might remember their misery no more Ezekiel must not mourn neither drink of any thing belonged to mourners nor meddle with any of their Rites 18 So I spake unto the people in the morning The next morning Ezekiel makes known unto the people what hee had received from the Lord viz. the parable of the boiling Pot the taking away of his wife by a suddain stroak and how all mourning and funeral Rites were prohibited unto him which the Lord therefore did that hee might provoke the people to make diligent inquiry into the meaning of the thing being unusual yea contrary to custome And at even my wife dyed The Hebrew word for wife is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both woman and wife from Ish both man and Husband the woman was of man and being a wife is for man for mans help and good some therefore derive uxor from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auxilium help Others from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augeo because shee increases the family Here was accomplished what the Lord said v. 16. I did in the morning as the Lord commanded me I did forbear all signes of open mourning I did not weep sigh or cry out I kept my tire upon my head I walked out with shooes on my feet with my lip uncovered I ate not with those that brought panem lugentium the bread of mourners I drank not with them that brought poculum consolationis the cup of consolation Obs 1 Marriage even in Prophets and men in spiritual functions is lawful Ezekiel a Prophet and Priest was in that condition Jehoiadah the High Priest was married and had no meaner person to his wife than a Kings Daughter 2 Chron. 22.11 Moses was a great Prophet and hee had to wife Zipporah Daughter to the Prince of Midian Exod. 2.16.21 Isaiah that Evangelical Prophet had his Prophetesse which conceived and bare him a Sonne Isa 8.3 Samuel the Seer and man of God had sonnes who were Judges over Israel Judges 8.1 2 3. few of the Prophets lived single lives 2 King 4.1 There cryed a certain woman of the wives of the Sonnes of the Prophets that is one of the Prophets wives cryed unto Elisha which shews that their calling did not exclude them from marriage God took special care about the Priests marriage ordering whom they might marry and whom not Levit. 21.13 14. Ezek. 44.22 Neither was it lawful onely for Prophets and Priests to marry but for Apostles and Ministers of the Gospel also Peter himself had a Yoak-fellow Matth. 8.14 Paul tells you 1 Cor. 9.5 that hee had power to lead about a sister a wife as well as other Apostles and as the brethren of the Lord and Cephas which evidences that most of the Apostles had their wives and that Paul had not done ill if he had had his It s a doctrin therfore of Devils to forbid marriage to any sort of men 1 Tim. 4.1 3. when marriage is honourable in all men Heb. 13.4 Obs 2 Conjugal affection between man and wife is warrantable and pleasing unto God Ezekiels wife was the desire of his eyes dear and delightful to him hee took pleasure and content in her as husbands ought to do in their wives Col. 3.19 Husbands love your wives and bee not bitter unto them God would have no waters of Marah no bitter passages to come from husbands against their wives but altogether and alwaies streams of love their love to and delight in their wives should bee not onely at first while youth beauty and means do last but all the time they are their wives no bitter looks no bitter words no bitter actions but their looks words carriages should bee full of love and sweetnesse God hath therefore not onely prohibited bitterness and commanded love but given direction for the manner how they should love their wives Eph. 5 25. Husbands love your wives even as Christ also loved the Church and gave himself for it Christ loved the Church notwithstanding all its spots wrinckles blemishes sincerely spiritu●ly and strongly and so should men their wives no●withstan●i g all infirmities or deformities they should love them sincerely spiritually strongly yea v. 28. So ought men to love their wives as their own bodies men are great self-lov●rs and they should be as great wife-lovers hee that loves not that takes not complacency in his wife doth not love nor take delight in himself God

those that lye from generation to generation in the dust and must lye there till the day of judgement to those that sleep a perpetual sleep as the phrase is Jerem. 51.57 that place in Lamentation 3.6 hee hath set mee in dark places as they that bee dead of old gives light unto this those that were dead long agoe lye in the dark are unseen unknown forgotten and Tyrus with her people should bee like unto them And shall set thee in the low parts of the earth in places desolate of old Thou shalt bee made like Cities that were ruined long ago and have no vestigiaes of them remaining now thou art high seen far at Sea and land but thou shalt shortly come down and bee as deep under water and earth as thou art now above them the words are beeretz Tachtijeth in terra inferorum And I shall set glory in the land of the Living The land of the living was Canaan which is frequently so called by David as Psa 27.13.52.5.116.9.142.5 by Isaiah Isa 38.11.53.8 by Jerem. 11. chap. 19. and by Ezekiel here it was so called because there Lively God was known and worshipped Psalm 42.2 with Psalm 76.1 2. because there were the living Oracles Act. 7.38 the Living Waters and wells of Salvation Isa 12.3 because there were the living Saints and only there in other lands though the people had wealth honour greatnesse natural excellencies yet as to God they were dead but in Canaan they were quickned and made alive For the setting glory therein understand it of restoring Canaan or Judaea unto its former condition Tyrus thou judgest Canaan now a land desolate without Temple Cities people and thinkest it shall for ever bee so but thy glory shall down descend into the pit and I will set glory in the land of the living again Jerusalem shall live and bee glorious but Tyrus shall dye and bee ignominious By Glory Piscater understands the People who being carried into captivity the Tyrians and Heathens thought should never return but God would bring them back being his glory into that land where they should injoy the lively Oracles drink the living waters and have the special presence and protection of the living God 21 I will make thee a terror The Hebrew is Terrors thou shalt bee matter of terror to every Island near or far off when they shall hear of thy downfall it shall terrify them The word for terror may be rendered Consumption being from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wax old to consume I will so consume thee as that thy consumption shall be terrible to all others Thou shalt be no more though thou be sought for yet shalt thou never be found again Thou shalt bee so demolished as that a stone upon a stone shall not bee left in thee thou shalt bee brought to a nothingnesse how bushy and strong soever thou art now and when thou shalt bee sought and inquired after thou shalt not bee found by this generation The Hebrew is thus non invenieris ultra in seculum thou shalt not bee found any more for ever that is for a long time so Leolam is oft used as Exod. 21.6 Psalm 89.1 Prov. 29.14 and so here for ever is not absolute but for a long time After seventy years Tyrus was built again or Palatyrus near unto that place but not by the Tyrians who were either all slain or carried so away captive that they perished in their Captivity it was built by strangers Obs 1 God by his destructive judgements upon strong Cities and great states being sinful makes others to tremble that were secure Shall not the Isles shake at the sound of thy fall when the wounded cry when the slaughter is made in the midst of thee Gods destroying of Tyrus should awaken and affright all the Isles and Islanders who were secure and laughed at the attempt of Nebuchadnezzar against Tyrus they thought it impossible that ever hee should take it but being taken and ruined shaking seised upon them when the sound of Gods judgements come to mens ears they startle them and trouble them Ezek. 30.3 the sword shall come upon Egypt that is warres shall lay waste the Egyptians and great pain shall bee in AEthiopia their fear shall bee such as shall pain and torment them and verse 8 9. God would set a fire in Egypt destroy all her helpers and then messengers should go forth from him in ships to make the carelesse AEthiopian afraid God destroies wicked Cities States and people that hee may beget fear in others who were carelesse When the Lord drowned the Egyptians in the red Sea it caused the Nations to fear Exod. 15.14 when Sihon King of Heshbon and Ogg King of Bashau they and their people were destroyed by Joshuah and the Jews then Balack and the Moabites were sore afraid Numb 22.2 3. when God brought destruction upon Babylon it made all hands faint all hearts melt they were as full of fears and pains as a woman in travail Isa 13.6 7 8. Obs 2 There is that dreadfulnesse in the judgements of God as will drive the greatest out of their Thrones and Glory make them tremble continually put on Sackcloath and lye in the dust Then all the Princes of the Sea bee they never so great so stout shall come down from their Thrones lay away their Robes and put off their broidered garments c. When Tyrus her streets were trodden down with the hoofes of Nebuchadrezzars horses her People slain her strong garrisons thrown down to the ground her riches become a prey to the enemy Her stones timber and dust laid in the water then should fear seise upon these Princes the dreadfulnesse apprehended in that judgement of God should make them forget themselves their glory and greatnesse and to sit upon the ground trembling and fearing their own destruction from day to day Gods judgements make great changes those sate in the morning like Princes in th●ir Thrones commanding at Sea and Land in a little time sit on the ground trembling When the Syrians besiedged Samaria and the famine increased amongst them it made Jehoram the King to fear and wear Sackcloath next his flesh 2 King 6.30 and did not Ben-hadad the King of Syria and all his men of might fearing the noise of Charets Horses and a great host fear flee for their lives and throw away their garments 2 King 7.6 7 15. When the hand of God was stretched out for the Israelites and against the Egyptians the Dukes of Edom were amazed and the mighty men of Moab trembled Exod. 15.15 When Saul beheld the Army of the Philistines hee was afraid and his heart greatly trembled 1 Sam. 28.5 When God brought the destroyer of the Gentiles viz. Nebuchadrezzar to execute his judgements upon Judaea and Jerusalem then did the heart of King and Princes perish then they laid aside their Robes girded themselves with Sack-cloath lamented and howled Jer. 4.7 8 9. Obs 3 That great Cities have their periods they abide

ruine The words are spoken of God humano more as men search and find out things so God is here said to do his finding out is making known things Obs 1 Princes and men in supream power are honourable they are Cherubs or Cherubims next unto God In whose word they have many honourable Titles given them They are called shields Hos 4.18 the word for Rulers is shields in the Hebrew and shields of the earth Psalm 47.9 they protect the state where they live Ezek. 17.3 they are named Eagles and Cedars Psal 82.6 they are termed gods and children of the most high God ownes them for his children and calls them Gods which is an height of honour Obs 2 That Kings and potentates have their places priviledges and power that they may bee protectors of the people Thou art the annointed Cherub that covereth hee was on the throne that hee might spread his wings of protection over his subjects both at Sea and land Magistrates should bee as Hens to the Chickens as fathers to their children they are called not onely Fathers but Nursing fathers Isa 49.23 the word in Hebrew is Omenajick thy Nursers or Nourishers and notes faithful nursing they should make it their businesse to preserve and provide for their people as Nurses do for their Nurse-child seeing daily that it bee kept from dangers and want nothing such a Nurseing-father was David Psal 78.72 hee fed them according to the integrity of his heart and guided them by the skilfulnesse of his hands Davids heart and hands were at work for the good of the people Such a Nursing Father was Moses whom the Lord would have to carry the People in his bosome as a Nursing father beareth the sucking childe Numb 11.12 God would have Kings Princes Magistrates to deal tenderly with the People they should bee as Cherubs unto them spreading the wings of protection and justice over them and when they do otherwise hee is wroth with them Zeph. 3.1 2 3. Mic. 3.1 2 3 4. when instead of fathers they are Lyons instead of Angels they are Devils to the people God is sorely displeased and will destroy them Obs 3 That Princes are exalted by God and depend upon him I have set thee so its God that raises them and cloaths them with honour and Majesty Prov. 8.15 16. By mee Kings reign and Princes decree justice by me Princes rule and Nobles even all the Judges of the earth Here is mention of Kings Princes Nobles Judges what Power soever any or all of these have the highest or subordinate they have from God who is the fountain of all power as well as of being Hee is Lord of heaven and earth hee is chief governour among Angels and men Psalm 22.28 and he sets up in Tyrus and in Babylon in Egypt and in Jerusalem whom hee pleases They should consider who sets them up on whom they depend and serve him with fear ruling for the Lord Which because they do not they grow proud insolent tyrannical and therefore the same hand that set them up throws them down Dan. 2.21 Obs 4 God mindes the places were Princes dwell and the pompe they live in Thou waste upon the holy Mountain of God thou hast walked up and down in the midst of the stones of fire Thine habitation hath been in a strong fortified City thou hast lived in great state and glory having thy Pallace glistering with Carbuncles and other pretious stones 1 King 22.39 God took notice of the Ivory house which Ahab built for his state Solomons house throne overlaid with the best gold his Pompe and State God observed and caused to bee recorded 1 King the 7. and 10. chap. and because great ones pride themselves in their seats and Palaces God threatens to smite their winter houses and their summer houses and tells them that their ivory houses shall perish and their great houses have an end Amos 3.15 Obs 5 Princes and States are prosperous and successeful in their undertakings whilst they are free from iniquities Thou wast perfect in thy waies from the day thou wast created till iniquity was found So long as thou keptst thy self from unjust and wicked acts thou didst speed well in all thy enterprises at Sea and Land The Lord blesses Heathen Kings while they do just things It s righteousnesse exalts a Nation even any Nation Prov. 14.3 4. David told Solomon what was the way for him and his Kingdome to prosper 2. Chron. 22.13 hee must fulfil the Statutes and judgements of the Lord and then hee should prosper in all that hee did and whither soever hee turned himself 1 Kin. 2.3 Hezekiah was free from iniquities unjust and cruel acts and hear what the Spirit of the Lord saith of him 2 Chron. 32.30 he prospered in all his works Ob. 6 Great and grievous sins may bee in Princes and States undiscovered but the Lord will search them out and make them known Till iniquity was found in thee The Prince of Tyrus his sinne was secret and hidden from the world kept within doors in his own chamber Palace City or Territories but the Lord found it out and made discovery of it to the Prophet and the Prophet to the world The great ones of Judah thought themselves innocent yet God found the bloud of innocents upon their skirts and hee found it not by secret search by digging that is by taking much pains to find it out but so soon as hee came hee spied it upon their skirts and made it known Jerem. 2.34 men plot mischief do works of darknesse and think they shall not bee seen Isa 29 15. but the Lord sees will finde it out and bring it into the light David sinned in secret but the Lord saw it and proclaimed it to the world Obs 7 Wickednesse blasts prosperous Princes and flourishing States Thou wast perfect in thy waies till iniquity was found in thee That caused all to wither His exalting himself to bee as God his insulting over others in their misery and his injust actions caused the Lord to threaten and bring desolation Iniquity is the canker and plague of prosperity Many Princes and States which were fat and flourishing have been made lean thereby Jeroboams iniquities lost him five hundred thousand men at once 2 Chron. 13.8 9 17. When iniquity was found in Zedekiah breaking with Nebuchadnezzar and relying upon the King of Egypt what said the Lord shall hee prosper or shall hee scape that doth such things Ezek. 17.15 no hee shall never prosper more It s said of Jotham that hee became mighty hee prospered greatly and what was the cause 2 Chron. 27.6 it was because hee prepared his waies before the Lord or established them before him hee lookt to it that hee did nothing but what God commanded and approved hee would not defile his heart or hands with iniquity therefore hee grew mighty and left a flourishing Kingdome But when Ahaz his Son came to it who did wickedly you may see how the Syrians Israelites

Herodotus calls Apries and is the Pharaoh here meant Egypt It is a famous Region of Africa so called either from Aegyptus the son of Belus or from the blacknesse of the river Nilus which formerly was called Sichor that is black The Grecians understanding this they in their language called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies black whence in time the land came to bee called Egypt Martinius In the Old Testament it is alwaies called the land of Misraim from Misraim the son of Ham for of this Misraim came the Egyptians It is a land very fruitful Publicum orbis horreum The Granary of the world Macrobius gives it this honour to bee the mother of Arts it had famous schools especially at Alexandria but abounded with superstition and idolatry The Egyptians were the first saith Polydore Virgil that set up Altars Temples Images Lib 1. de rerum inventione c. 5. and sacrificed to idol gods and taught strangers to do so Prophesy against him and against all Egypt These words shew the latitude and extent of his Prophesy it was not to bee against the King alone or his Nobles but against them and all the people He was to Prophesy against great and small Obs 1 The Lord would have men mind the time when he sets his Prophets on work and that punctually the year Moneth and day are here recorded when he gave out his word to Ezekiel that the same might bee observed by all it concerned The Jews trusted much to Egypt and the Kings thereof The Egyptians were haughty and self-confident now God records the time of his Commissioning Ezekiel to Prophesy against the King of Egypt and the Egyptians that the Jews hearing of their ruine destinated from such a time they might rely no longer upon them and that the Egyptians might consider what to do being in such eminent danger for their treachery to the Jews and confidence in what they had Obs 2 That the servants of God must impartially dispense the word committed unto them Set thy face against Pharaoh King of Egypt and prophesy against him and against all Egypt Hee must neither fear nor flatter any of what condition or rank soever but declare the mind of God and denounce his judgements indifferently towards all When Prophets and the Sons of Prophets have to do with great ones they are apt to bee discouraged and to faulter in their work which they ought not to do considering God who sends them is greater than the greatest Jeremy had something of this nature in him and therefore see how God rouses him and steels his spirit chap. 1.17 18. Gird up thy loines and arise and speak unto them all that I command thee bee not dismaied at their faces least I confound thee before them for behold I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings of Judah against the Princes thereof against the Priests thereof and against the people of the land and they shall fight against thee Jeremy had high and low all sorts of men yea all men against him yet he must dispense the truth and all the truth impartially not fearing the faces of any least he should be confounded 3 Behold I am against thee Pharaoh King of Egypt The words may bee read Behold I am above thee thou art above others and thinkest none to bee above thy self but I am above thee and being above thee in power and greatnesse I am against thee for thy wickednesse I that am God the King of Kings that shake heaven and earth at my pleasure that tumble down Kings from their thrones and seats I even I am against thee The great dragon that lyeth in the midst of his Rivers The Hebrew word for Dragon is Tannin which Lamen 4.3 is rendred a Sea-monster in Job 7.12 a whale in Isa 51.9 a Dragon and so here it notes monstrous and great creatures in the Sea or at Land and according to the subject matter it is to bee understood of the Whale Dragon or Crocodile The Septuagint Montanus Vulgar Vatablus and our English have it Dragon Junius Piscator and Lavater a great Whale Some Interpreters make it the Crocodile which is like a Dragon or Serpent and lives in the Egyptian fens and waters chiefly in the river of Nile and may not unfitly bee called the Whale or Dragon thereof Pharaoh is likened unto this Dragon or Crocodile 1 The Crocodile is the chiefest and greatest of all that moved in the Egyptian waters no fish no Serpent comparable to it so Pharaoh was the chiefest and greatest among all the Egyptians 2 The Crocodile is cruel and ravenous seeking his prey both in the waters Dentium unguium immanitate armatum est animal Franzius and on the land being armed with sharpe claws and teeth and some of them can swallow an entire heifer as Sands reports in his travailes So the Egyptian Pharaohs were cruel and ravenous Did not Pharaoh command the mid-wives to kill all the Males of the Hebrews at their birth and when they would not do it did not he charge his people to drown them Exod. 1. and did hee not seek his prey in the red Sea when hee pursued the Israelites going through it 3 The Crocodile is subtle and useth cunning waies to get his prey he will lye as if asleep and dead with his mouth open to deceive the birds and passengers Sometimes also hee fills his mouth with water and spouts it out in the way where beasts and men do pass that so it being slippery they may fall Franzius in Historia animalum and become a prey to him So the Egyptian Pharaohs were subtle and used much cunning to make a prey of the people especially the Jews Exod. 1.10 Come let us deal wisely with them and how cunning was hee in calling forth his Magitians to dis-credit the Miracles of Moses and Aaron chap. 7. 8. That lyeth in the midst of his Rivers The Hebrew for Rivers is jeorim and notes such as are made by the Art and help of man cut out of some great river for to water the land In Egypt they had seldome any rain but cut Rivers out of Nilus by which the land was watered according to that Deut. 11.10 where Canaan is said not to bee like Egypt where they sowed their seed and watered it with the foot that is they digged trenches and little rivers and so watered Egypt by the help of their feet but Canaan was watered from heaven The Dragons or Crocodiles lay lurking in these securely and so did Pharaoh in his Kingdom which was full of artificial Rivers My River is mine own I have made it for my self The words in the Hebrew sound thus Mihi fluvius meus ego feci me To mee is my River and I have made my self The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mine are the Rivers and I have made them that is mine is Nilus

of bloud had done wickedly shamefully and so became guilty with a witnesse exceeding guilty shee cut not off the wicked to take guilt off from her self and the land but she murdered the innocent and multiplied guilt thereby upon her self and the Nation Thou hast defiled thy self in the Idols which thou hast made Thou hast made Idols thinking thereby to please God and pacify his anger but they have defiled thee made thee hateful unto God and increased his wrath much more against thee God had forbidden them to make to themselves Idols or Images Exod. 20. yet they did make them defiling thereby both the worship of God and their own soules and so hastened their own destruction Thou hast caused thy daies to draw neer and art come even unto thy years Thou hast by thy transgressions broken the thread of my patience and hastened judgement to come upon thee I gave thee time to repent and prevent my wrath from breaking out aginst thee but thou having abused my patience mis-spent thy time art become worse and now vengeance is at thy gates and ready to enter The time is come for the sword to visit thee and that thou shalt go into Captivity Therefore have I made thee a reproach unto the Heathen Jerusalem was the Habitation of God Psalm 76.2 the City of the great King Mat. 5.35 which the Lord took pleasure to protect and defend Isa 31.5 it was the perfection of beauty Psalm 50.2 the Holy City Matth. 27.53 very honourable but this City and the inhabitants thereof did the Lord make a reproach unto Heathens The word for reproach is Cherphah which notes reproach disgrace in word or action and doubtlesse the Jews met with reproachful words and actions from the Heathen They were not yet made a reproach but God intended them to bee so the preter tense is put for the future A mocking to all Countries The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kallasah from killez subsannare to mock and jeer and kallasah is subsannatio vilipendium or contumelia cum extenuatione alterius a vilifying and scorning of a man its onely in this place and imports the scorning and vilifying of the Jews in all Countries The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ●udibrium for a derision and laughing stock It s rendred Heb. 11.36 cruel mockings such mockings as argue cruelty and insulting 5 Those that bee near and those that be far from thee shall mock thee The Nations-round about thee the Ammonites Moabites Idumeans and those far off the Babylonians Which art infamous In the Hebrew its Temeath hashem polluta nomine thou art polluted in thy name Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who art named impure French qui es vileine de nom who art of a base and vile name Jerusalem the Faithful City was become an harlot Isa 1.21 and like an imperious whorish woman Ezek. 16.30 Jerusalems Idolatry bloud uncleannesse and prophaneness had made her infamous and to be called the filthy polluted the oppressing City Zeph. 3.1 Much vexed The Hebrew words are Rabbath hamme humah multae contritionis of much contrition that is a City greatly to bee broken for thy wickedness Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in wickednesse which brought her much vexation The French is Grande en affliction great in affliction The Vulgar Grandis in territu famine sword and plague vexed destroyed her Piscat Rep●eta tumultuatione filled with tumult Lavat Cum magna turba Jun. Copiosa divexatione rich in vexation From these 3. verses thus opened take these observations Obs 1 That when people become Idolatrous they grow cruel Jerusalem made Idols and shed bloud bloodinesse cruelty and Idolatry usually go together shee had Idols in the midst of her Ezek. 16.24 25. and she shed bloud in the midst of her shee was a publike Idolatresse and a publike murtheresse The Babylonians were very Idolatrous Ezek. 20.32 and they were very bloudy Jer. 51.35 so Rome which is called Babylon Rev. 17. was idolatrous and bloudy those shee could not make drunk with the wine of her fornications those shee could not draw to Popery and Idolatry she made her self drunk with their bloud vers 26. How bloudy Popish Idolaters are the Parisian massachre heretofore and the Irish of late do witnesse when men once make gods and form waies of worship to themselves they are zealous for them will lavish out gold to maintain them and be lavish of their bloud that oppose them Obs 2 Great sinnes do accelerate the judgements of God they put wings unto them and cause them to make haste Jerusalems bloudinesse and idolatries made her time to come and daies to draw near Sinners-by their lewdnesses do abbreviate Gods patience and swiften his punishments Psalm 54.23 Bloudy and deceitful men shall not live out half their daies The length and strength of their wickednesse shortens their daies in Job 22.16 it s said wicked men were cut down out of time and chap. 15.32 it shall be accomplished before his time a wicked man his life is gone cut off before the just time like a green tree cut down before it come to perfection and so is out of time and before his time hee might have lived longer had hee not been so wicked Eccl. 7.17 bee not overmuch wicked neither bee thou fool●sh why shouldest thou dye before thy time The Hebrew is belo itteco not in thy time Many men through Drunkennesse Thefts murthers Duels Uncleannesse do dye Not in their time not in the time they might have lived unto they dye out of time and before their time and what 's the cause their own wickednesse and overmuch wickednesse precipitates their death Hamans enmity to Mordecai and bloudinesse against the Jews brought the halter about his neck before his time Herods pride caused the wormes to eat him up before his time The wickednesse of many in our daies hath brought them to the block tempore non suo out of time or before their time Obs 3 The sinnes of Nations Cities and People do expose them to the Reproachings and Scornings of all sorts b●th farre off and near Jerusalem and her people were very wicked therefore saith God I have made thee a reproach unto the Heathen and a mocking to all Countries those bee near and those bee far from thee shall mock thee Lam. 2.15 All that pass by clap their hands at thee they hiss and wag their head at the daughter of Jerusalem saying is this the City that men call the perfection of beauty the joy of the whole earth All passengers of what Nation soever when Jerusalem suffered and was made desolate clapped their hands hissed wagged their heads gnashed their teeth vers 16. which were gestures of scorn and insultation and tip't their tongues with this bitter sarcasive Is this the City that men call the perfection of beauty the joy of the whole earth See Jer. 18.15 16. it was the Jews sinning against God that made them a perpetual

hissing Lamen 1.8 Jerusalem hath grievously sinned therefore shee is removed all that honoured her despise her Her sinne transformed her honour into shame and despight One of her sinnes was that the word of God was a reproach to her and hers Jer. 6.10 therefore God made her and hers a reproach a proverbe a taunt a curse in all places whither he should drive them Jer. 24.9 not only the Moabites and Ammonites mockt them when they were leading away Captive Nonne it is in domum patris vestri why do you weep you are going to your fathers house but also the Babylonians Psalm 137.3 Sing us one of the Songs of Sion you say Zion is the joy of the whole earth let us have a song of it and see how joyfull it will make you here in Babylon Obs 4 Sin makes Cities and Citizens to have an ill name Jerusalems wickednesse made her infamous Her iniquities were great and many and they caused her to hear ill formerly Jerusalem had been renowned Ezek. 16.14 for Beauty the presence Ordinances and worship of God Psal 76.1 2 3 4. renowned for her faithfulnesse Isa 1.21 for her Holiness Psal 2.6 for her Justice and righteousnesse Isa 1.21 but now through her Idolatry Cruelty prophanenesse uncleannesse shee had lost her beauty faithfulnesse holinesse and righteousnesse shee was become infamous as any strumpet and Ezek. 24 6.9 hath this infamous motto twice written upon her gates Woe to the bloudy City woe to the bloudy City and what were the Citizens Rulers of Sodome and people of Gomorrah Jerusalem was Sodome Gomorrah and what a brand was this to that City and the people were Sodomites and Gomorrhaeans and what an infamy was this unto them How infamous was Jezabel Jeroboam and Judah for their wickedness The Spirit of God resembles wicked men to things that are vile and infamous as the smoak of a Chimny Hos 13.3 which blacks and infects to Sepulchers which are stinking and loathsome Mat. 23.27 to despised broken Idols Jer. 22.28 to dogs and Swine 2 Pet. 2.22 to Adders and Serpents Psal 58.4 to Dragons Isa 51.9 yea to the Dev●l John 6.70 if men would not have an ill name bee likened unto vile things let them not do such things as will make infamous Obs 5 Sin brings sad afflictions upon the Sonnes of men Thou art much vexed Jerusalems sinnes multiplyed her sorrows shee vexed the fatherlesse and widow vers 7. shee vexed the poor and needy vers 29. and shee had much vexation for it The Ammonites Egyptians Babylonians vexed her yea the Lord vexed her with famine sword and pestilence In Deu. 28.20 it was told the Jews that God would send upon them cursing vexation and rebuke till hee had destroyed them and why because of the wickednesse of their doings because they forsooke God and Isa 63.10 They rebelled and vexed his holy Spirit therefore hee was turned to bee their enemy and fought against them when God is an enemy and fights against a People they have nothing but vexation God makes every creature every condition vexatious 6 Behold the Princes of Israel every one were in thee to their Power c. The Hebrew stands thus The Princes of Israel every one according to his arm were in thee an Arm is put for power Vatablus hath it Quisque pro virili suo every one of the Princes according to his power and place did put forth himself to do unjust and cruel things The Princes who were set up above others and impowred to have done justice impartially to all they abused their power and places to the defilling of Jerusalem with Bloud There was no equity amongst them tyranny prevailed 7 In thee have they set light by Father and Mother The Law of God and light of Nature teaches men to honour their Parents but Jerusalem had those in it violated both these Laws Children were come to such an height of wickednesse that they vilified their Parents and reproached them both their Natural and metophorical Parents Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is 3.5 The Child shall he have himself proudly against the antient and the base against the honourable This was now fulfilled in Jerusalem and that curse pulled upon them Deut. 27.16 Cursed be he that setteth light by his father c. In thee have they dealt by oppression with the stranger The word for Oppression is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to oppresse a man by force or fraud and though the Law was that they should not vex or oppresse a stranger Exod. 22.21 yet now was the wickednesse of Jerusalem such that she by fraud and force did oppresse the stranger By stranger is not meant any one of other Nations that came to Jerusalem but him qui adoptione Judaeus factus erat who being adopted into the Jewish Nation became a Prosselyte Vid. Rivet in Exod 22.21 God took special care of such and so the Septuagint renders the word strangers that so more might bee incouraged to come into the worship of the true God but they oppressed them and so shut the door which God had opened In thee have they vexed the fatherless and the widow Orphans and widows being deprived of those should bee their help and strength God himself hath declared for them Psal 68.5 A father of the Fatherlesse and a judge of the widow is God in his holy habitation and therefore peremptorily forbids the affliction of any widow or fatherless childe Exod. 22.22 and the sense is not onely that they should not harme them but that they should protect them plead their causes and do them good Isa 1 17. judge the Fatherlesse plead for the widow but they were so far from this that they afflicted and vexed them the word here for vexed is Honu from janah to offer violence to prey upon they offered violence to the widows and fatherlesse making a prey of them which was a great vexation to their souls 8 Thou hast despised mine holy things The holy things were all those things were consecrated and dedicated to God as the Priests the Temple the vessels of it the Sacrifices and Sacraments they had yea all the Ordinances of God which they despised the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bazah is despising ex fastu quodam out of pride and disdain So did the Jews of Old so do many now through pride of heart despise holy things Religion was then vilified And hast prophaned my Sabbaths Of prophaning or polluting the Sabbath you heard ch 20.13.16 it s the same word for polluted there which you have for prophaned here God had commanded them to remember his Sabbaths to sanctify them and promised great blessings unto them upon the due sanctification of them Isa 58.13 14. but Jerusalem prophaned them and made them common or worse than common daies 9 In thee are men that carry tales to shed bloud The words for men that carry tales are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which the Septuagint gives you 〈◊〉 〈◊〉 〈◊〉 〈◊〉