Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	write_n	write_v	writing_n	77	3	8.5695	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85667	An exposition continued upon the sixt, seventh, eighth, ninth, tenth, eleventh, twelfth, and thirteenth chapters of the prophet Ezekiel, with useful observations thereupon. Delivered in severall lectures in London, By William Greenhill.	Greenhill, William, 1591-1671.	1649 (1649)	Wing G1854; Thomason E577_1; ESTC R206361	436,404	591

21.8 Thine hand shall finde out all thine enemies thy right hand shall finde out those that hate thee 9. Thou shalt make them as a fiery Oven in the time of thine anger 1 Sam 5.7 His hand is soar upon us Chap. 6.3 It shall be knowne why his hand is not remooved from you God had smitten them with the Emrods and that they call the hand of God the phrase here implyes that God will in some speciall manner punish these Prophets They shall not be in the assemblie of my people Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus interprets in Secreto Va●ablus in arcano the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the instructing of my people they shall not Prophesie or preach unto them their liberty and power of speaking shall be taken from them French It s ne serout plus au conseil de mon peuple They shall be no more of the counsell of my people Castalio ut in meorum concilio non sint Junius In consilio populi mei one is with C. the other with S. That with C. Notes the companie of Gods people Pisc the other with S. Notes the counsells of that company some have it Iucaetu populi mei in the company of my people This differ●nce of interpreting the word arises from the severall significations of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a secret councell and the company of those who consult or counsell If we take it here for secret they shall not be in the secret of my people and so besides those mentioned the Chalde Paraphrast saith Non erunt in seoreto then the sense is they shall not know those secrets nor pertake of that good which I reserve for to make knowne and communicate to my people Oecolam The Targum hath it thus In occultis bonis quae reposita sunt populo non habebuntur They shall not be accounted among those secret good things which are laid up for my people Prophets were great mercies for people and God gave them out upon occasion but these should not be numbred amongst them they should be detected and have their reward This secret of Gods people is some choyce knowledge of God and his will beyond what is vulgarly knowne by men of the World Psal 25.14 The secret of the Lord is with them that feare him Prov. 3.32 His secret is with the righteous Micaiah knew the secret of the Lord touching Ahab which neither Zedekiah nor any other of the false Prophets knew 1 King 2.4 Mic. 3.7 The Lord revealeth his secret unto his servants the Prophets not to those are false and against him If we take is for assembly as the word is sometimes used in holy Writ as Jer. 6.11 I will powre out my fury upon the assemblies of young men Hence Sodalitium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Super congregationem juvenum then we must inquire what assemblies are meant There were two kind of Assemblies among the Jewes First An Assembly of Elders Psal 107.32 I will praise him in the Assembly of Elders these were the Magistrates and Senators that had authority and bare rule over the people it might be the Seventy or Sanedrim bemoshab Zekenim in cathedra seniorum Secondly An Assembly of Saints Psal 89.7 God is greatly to be feared in the Assembly of Saints the Jewes were a holy people and when there were publique Congregations of them they were an Assembly of Saints To this Pradus applyes that in Psal 1 5. the ungodly shall not stand in judgment You may understand it of both Assemblies that these false Prophets should neither come amongst the Senators to sit in Councell there to consult about any matters of State or Church nor amongst the Saints they should have no communion with Gods people and this sense I like best for tbe Prophets came to Ecclesiastick meetings as appeares 2 Kings 23.2 The Prophets were present when Josiah read the Booke of the Covenant Jerem. 26.7 the Priests and Prophets heard Jeremiah in the House of the Lord. Neither shall they be written in the writing of the house of Israel What this writing of the house of Israel was search must be made Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Scripture of the house of Israel they shall not be written by Scripture some understand the Canonicall Bookes of Moses and the Prophets and will have the sense to be that the prophesies of these false prophets should not be written in or among those Books but surely it was never in the thoughts of any true prophet that the lyes and vanities of false prophets should be joyned to sacred Writ What hath the Chaffe to doe with the Wheat We must look out some other meaning of these words When it pleased the Lord to bring his people out of Aegypt he commanded them to be numbred Numb 1.2 3. The names and number of all from twenty yeares old and upwards were to be taken and when they were numbred they were to give every man a ransome for his soule unto the Lord Exod. 30.12 In like manner when they came out of Babylon they were numbred as appeares Ezra 2. and 8. Chap. Nehem. 7. Where you have the number set downe Vers 66.67 the whole Congregation together was forty two thousand three hundred and threescore besides men and Maid servants seven thousand three hundred thirty seven and two hundred forty five Singing Men and Women The Catalogues in which the names of these were writ are judged to be the writings of the house of Israel by these the Tribes were knowne preserved distinct and those were not found in the writing were displaced Nehem 7.64 These sought their Register among those that were reckoned by Genealogy but it was not found therefore were they as polluted put from the Priesthood Isa 4.3 Every one that is written among the living in Jerusalem shall be called holy He speakes of great calamity a destruction which should be upon the Jewes and few should escape but he that was left and written among the living c. All those who came to Jerusalem from the Captivity and were Citizens thereof were written in some Book Catalogue or Register which was the writing of the house of Israel and was called also the Booke of life or of the living For upon the death of a man his name was razed out of this Booke or if he did any thing unworthy the name and right of a Citizen and then he was counted as a dead man The sense of these words you may hence then take up thus Viz. These false Prophets shall be reckoned amongst the dead not the living they shall not be written in the writing of the house of Israel when they come back to Jerusalem they shall be like trees puld up and never planted againe they shall be cut off and destroyed by some soare judgement In this sense some take those words of Moses Exod. 32.32 Blot me out of thy booke which thou

when they had most neede of their hands they had least use of them All knees shall be weake as water These words are in Chap. 21.7 The same they are here and the Originall is shall goe into water or fl●w with water Some interpret it of sweating but in great pains not fears do the lower parts of the body sweat Others expound it of urine and seed that in their feares should flow from them pollute and enfeeble them more with misgiving thoughts this might be but I take the sense to lie in this That their knees should be as water which is a fluid and weake thing their legs should not be serviceable unto them It 's a proverbiall kind of speech weake as water and when applyed to any thing or part of man sets out great feeblenesse they would attempt to flye and feare would loosen the joynts of their knees so that they should have no strength nor stand them in any stead and it was not the knees of some few or aged but all knees even of youth and the stoutest ones Isa 40.30 Even the youths shall faint and be weary and the young men shall utterly fall Their knees and legs should fail them as waters are driven this way and that way with the winds so should they with their fears Obser 1 That humane strength is not to be confided in let a State have multitudes of men and all those men of arms men of legs of great strength in a time of most need and use of such their hands may become feeble and their knees be weak as water they may prove unserviceable altogether to the State where they are Strong men have fainted in the day of adversity Prov. 24.10 been without hearts when they have come to battle Isa 33.7 The valiant ones shall cry without and Embassadours of peace shall weepe bitterly When Senacherib was before Jerusalem their valiant ones were so affraid that they cryed The Hebrew word some interpret their Seers that is their Prophets others their Souldiers that were their watchmen their hearts melted and teares flowed from them and those that were sent to treat with Senacherib now when they should have been fullest of courage they had none they made good what Abishai said 2 Sam. 17.10 He that is valiant whose heart is as the heart of a Lyon shall utterly melt Their hearts melted away and their hands became feeble and knees weak God cares not for the armes or legs of men Psal 37.17.147.10 He brake the armes of Pharoah Ezek. 30.22 And caused the sword to fall out of his hands He loosed the joynts of Belshazars loynes and made his knees war one against the other Dan. 5.6 So Nineveh's heart melted and knees knockt together Nabum 2.10 Let none confide in an arm of flesh see Jer. 17.5 and Isa 31.1 2 3. They sent to Aegypt for help and relyed too much upon horses men Chariots because they were many and strong and looked not to the holy one of Israel whereupon the Lord tels them that the Egyptians are men and not Gods their horses flesh and not spirit And when he should stretch out his hand both the helper and helped should fall and fail together Obser 2 2. That true valour lies not in a naturall boldnesse or habits gotten by mans industry We conceive that if men have spirits and by their actions and experience in the world have acquired strength to their spirits so that they are resolute fearelesse we conceive they are the valiant men but we are mistaken Natural abilities and habits purchased with our endeavors are quickly separated their hands were feeble their knees weake because their hearts and all in them failed Kings chiefe Captaines great rich mighty men feared and hid themselves in dens and rocks Revel 6.15 True valour is the gift of God that greatens mens spirits and lifts them up above fears Moses feared not the wrath of the King Heb. 11.27 He had more then his naturall courage or acquired habits he had a principle of grace given continued preserved and that made him truly valorous The truest valour is ever in a gracious heart that feares God and so all other feares are swallowed up that enjoys God and hath divine influence to uphold it in all conditions Josh 1.5.6 9. I will be with thee be strong and of a good courage be not affraid nor dismayed for the Lord thy God is with thee whithersoever thou goest His courage strength was upon Divine promise and presence Vers 18. They shall also gird themselves with sack-cloath The first mention we have of sack-cloath is in Gen. 37.34 where Jacob upon the mis-apprehension of Josephs death put sachcloath upon his loins this was an indicium of great misery and sorrow when the famine was in Samaria and death ready to eate up them had nothing to eate The King had sackcloath within upon his flesh under his royall garments next his skin was course rough sackcloath 2 Kings 6.30 When Ahab King of Israel had beaten sore distressed the Assyrians they put on sackcloath and sued to him for pardon and the life of Benhadad 1 Kings 20.32 Testifying hereby their misery sorrow humility it 's sometimes joyned with other signs of sorrow as Est ● 1 when the writings were sealed and sent out by Haman for destruction of the Jewes Mordecai rent his cloaths put on sacke-cloath with ashes That is he sprinkled the sack-cloath with ashes and then put it on So in Nehem. 9.1 you have sack-cloath and earth joyned together this was at a Fast and they were tokens of godly sorrow they professed they were not worthy of any good cloaths sack-cloath was too good for them only somewhat they must have to cover their nakednesse and they had earth upon them intimating they deserv'd to be buried alive but frequently sack-cloath set out their common sorrow for calamities and so it is here they should be a miserable mourning people not for a few dayes but many yeares If they escaped death they should be girt with sack-cloath Job 16.15 I have sowed sack-cloath upon my skin There was no removing of it he continued in his dolefull condition Gods hand was upon him and his sack-cloath abode with him as a thing sowed to him Horrour shall cover them The word for horrour notes great trembling that comes from feare Job 21.6 I am affraid and trembling taketh hold of my flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's such trembling as is in Earth-quakes Job 9.6 Which shaketh the earth out of her place and the pillars thereof tremble Such an horrour or trembling should be upon them as should hazard their beings lives wits Isa 21.4 Fearfulnesse affrights me It 's the same word with our Prophets and affrightments are dangerous and sometimes deadly and probably the meaning here for it was such horror as should cover them oppresse them and hide them from the living But there is another sense of the word cover horror shall cover them that