Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	brother_n	father_n	sister_n	23,792	5	10.2345	5	false

Text snippets containing the quad

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

〈◊〉 theives robbers Sym. and Theod. Viri dolosi deceitful men Hyeronim Viri detractores men that are backbiters Viri fraudulenti saith Lavat cunning men French Homines rapporteurs Rachil is one that narrowly observes anothers words and perverts them to the prejudice of him whose they were Est qui sermones aliunde acceptos alio tran●fert Curiosus perscrurator idem garrulus rimatur undique quod sit ad occultum calumnium apeum Aecol D●latores verborum qui aliorum dicta hinc petita alio deferunt more mercatorum ut aliquod ex ea vectura lucrum reportent Prad the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rochel a merchant and so is alterius famae honoris nundinator One that by carrying tales sets to sale the fame liberty or life of his Neighbour it signifies also an Apothecary who mingles blends things together and sells them for his own advantage so this carry-tale mingles something of his own with what hee heard and makes his advantage thereby Mont. renders the words Viri delationis men of carriage because they seek out pick up or invent matter against another and carry it to those bee in place which here made way for shedding of bloud This kinde of men are very pernicious Solomon tells you that the words of Tale-bearers are as wounds they go down into the innermost parts of the belly Prov. 18.8 they make way for the wounding and spilling the bloud of the innocent There were wicked Princes and Magistrates at that time in Jerusalem glad to have occasions against the innocent and these murtherous tale-carriers possess them with false-hoods to the prejudice of their lives In thee they eat upon the mountains They did eat their things offered to Idols in honour to the Idols otherwise it was not sinful to eat upon the mountains Of these words before chap. 18.6.11.15 In the midst of thee they commit lewdness Of Committing lewdness see ch 16.43 Zimmah the Septuagint transl●te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unholy things that is villanous things thou that shouldst bee holy doest faeda filthy things So Lavat And hee saith Zimmah notes meditatum facinus a villenie done not ignorantly or out of weaknesse but destinato animo on purpose therefore the translation which either is Vatablusse's or which hee follows hath it Scelus meditatum a plotted wickedness ch 11.1 2. Jaazaniah and Pelatiah did devise mischief and such devised mischifes are called here Zimmahs lewdnesses Jerusalem had those in her who made it their practice Mic. 2.1 woe to them that devise iniquity and work evil upon their beds in the night season when their thoughts and spirits were most retired fittest and strongest for meditation then they devised iniquity how to root out the righteous to take away the Prophets to pervert the Law to promote idolatry c. and these were lewdnesses 10 In thee have they discovered their fathers nakedness in thee have they humbled her was set apart for pollution 11 And one or every one hath committed Abomination with his neighbours wife and another hath lewdly defiled his Daughter in law c. In these two verses are set out the Incestuous adulterous and whorish doings of Jerusalem In her sonnes lay with their mothers fathers with their Daughter in Laws brothers with their sisters and every one with his Neighbours wife and being not satisfied with those times were fit for imbracing they humbled they forced those were set apart for pollution all which things were forbidden in the Law Levit. 18. and 20. ch so filthy was Jerusalem at this time that they were as sed horses every one neighing after his neighbours wife Jer. 5.8 12 In thee have they taken gifts to shed blood There be two sorts of gifts first munera honoraria such as are bestowed upon friends and those deserve well of us these are lawfull and when given testify esteem and thankfulnesse and secondly Munera corruptoria such as are given to retard pervert and corrupt justice such were the gifts here and they were forbidden Exod. 23.8 Deut. 16.19 This gift-taking was too common in Jerusalem Isa 1.23 Every one loveth gifts and followeth after rewards but they judge not the fatherless neither doth the cause of the widow come unto them the Fatherlesse and widows had no gifts to give them therefore their causes could not bee heard they petitioned but petitions without presents would do no good for they judged for reward Mic. 3.11 and said give give Hos 4.18 if there were no gifts there was no justice Thou hast taken usury and increase Of these words and this sin was largely spoken in the 18. ch 8. whither you are referred And thou hast greedily gained of thy Neighbours by Extortion Montanus renders the word for greedily gained Appetebas fraudabas Thou didst covet or deceive thy Neighbours The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to wound to cut in peices and to exercise covetousnesse Quae tanquam gladius hominem vulnerat ipsius sanguinem exugit it notes an insatiable desire which carries a man out violenter agere contra proximum to wrest and wring from his Neighbour by any means and so wounds him squeezes and cuts him in peeces Forsterus turns the words thus Vulnerasti sodales tuos cum injuria sollicitum significat hominis cupidi avari studium rapiendi undequaque aliena ut ingens compilet the saurum expleatque insatiabilem pecuniae sitim Prad Obs 1 That great men the Princes and Potentates of the earth lay out themselves to Tyrannize over and oppresse the People Behold The Princes of Israel every one were in thee to their power to shed bloud They all agreed in these two things to oppress and to oppress to the utmost This doubtlesse made Jerem. say ch 3.5 of Jerusalem Behold thou hast said and done evill things as thou couldest Thy Princes which had arms and power they have put forth the same what they could to do wickedly to oppress and shed bloud what could they do more than take away the lives of men This was the way great ones went of old see Mic. 3.1 2 3. and Zeph. 3.3 Obs 2 That forgetfulnesse of God is t●e cause of all the sins in a City or People Jerusalems sinnes are here reckond u● Cruelty Idolatry slighting of Parents oppression of strangers vexing of fatherlesse and widows despising of holy things prophaning of Sabbaths tale-carrying to shed bloud eating upon the mountains devising wickedness incest adultery bribery usury extortion and what 's the root of all these thou hast forgotten mee saith the Lord God when men minde not what God commands forbids what he threatens what hee approves when they acknowledge not his eye his power his judgements the account they must give to him they fall into all manner of sinnes lewdnesses and transgressions when men forget God they do not they cannot fear him and where the fear of God is not they will not stick to shed bloud Gen. 20.11 or do

of this verse wee have had before chap. 21.31 ch 19.12 ch 9.10.16.43 Obs 1 When a people is universally corrupt the hedges of religion and justice trod down and none appears to make up those hedges God will certainly visit that people with his judgements Prophets Priests Princes and people were degenerated and greatly corrupted all hedges down God looked for some or other to appear against the corruptions were amongst them and because there was none therefore he would pour out his indignation upon them and consume them with the fire of his wrath and they found it so shortly after Lam. 2.4 ch 4.11 they and their foundations were devoured Obs 2 That God in his severest judgements is most just I have or will recompense their own way upon their head God did not punish them for others waies but for their own it was their own evil doings brought his judgements upon them he did them no wrong when sword famine plague fire consumed them what ever dreadful judgements have fallen out in our daies in this or other nations let us justify the Lord hee hath recompensed mens own waies upon their heads he is righteous in all his works and holy in all his waies CHAP. XXIII 1 The word of the Lord came again unto me saying 2 Son of man there were two women the daughters of one mother 3 And they committed whoredomes in Egypt they committed whoredomes in their youth there were their breasts pressed and there they bruised the teats of their virginity 4 And the names of them were Aholah the Elder and Aholibah her sister and they were mine and they bare sonnes and daughters thus were their names Samaria is Aholah and Jerusalam Aholibah IN this chapter are contained these generals 1 A Complaint of or prophesy against the idolatry and wickednesse of the whole body of the Jews under the names of Aholah and Aholibah shewing their several sinnes and the greatnesse of Aholibahs above Aholahs 2 Denunciation of judgement against them and their destruction 1 The Word of the Lord came c. This verse shews our Prophet spake not out of his own heart or spirit as the false Prophets did it was the spirit of the Lord brought the word of the Lord unto him and hee spake as he was moved by the Spirit which shews the divine authority of this prophesy 2 There were two women the daughters of one Mother The Jews were at first one people till the days of Rhehoboam and then they were divided Ten Tribes fell off to Jeroboam which frequently after were called Ephraim and Israel or the children of Israel the house of Israel The other two Tribes were called Judah and the house of Judah One was the Kingdome of Israel the other the kingdome of Judah These two are the two women here mentioned The word for Women is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget they are so called from their forgetfulnesse and these metaphorical women Israel and Judah forgat their God greatly and thereupon are called Nashim women or forgetters The Daughters of one Mother In the Scripture language the whole of things is tearmed the Mother and the parts thereof Daughters Ezek. 21.21 The King of Babylon stood at the mother of the way so is the Hebrew while the way was intire and one it was called the Mother and when it divided into parts those parts were as the daughters of that mother The whole body of the Jews was as the one Mother and when that body divided into two Kingdomes those Kingdomes were as the Daughters of that Mother When they were in Egypt and a long time after they were as one woman but in Rhehoboams daies this woman grew big brought forth Twins and so became one mother of two daughters 1 King 12. Vers 3 They committed whoredomes in Egypt They being in the loins of their mother forsook the God of Abraham Isaac and Jacob and fell in love with the Egyptian gods Josh 24.14 Ezek. 20.7 8. They committed whoredomes in their youth This Jewish Nation at her first beginning while young and little plaied the Harlot and defiled her self with the Egyptian idolatry what she did is set out by way of aggravation shee sinned in her youth or these sisters sinned betimes their spirits were carried out that way early and that in Egypt or house of bondage and suffering There were their breasts pressed and there they bruised the teats of their virginity In this Metaphorical whoredome Puellae dum vi●gines sunt ubera solida turgentia habent quae simul atque virginitatem amittunt comprimuntur quodammodo franguntur Maldon hee alludes to the corporal When Virgins are defiled their breasts suffer also they are more loose and hanging whereas before they were erecta integra virginali pudore stantia and so natural signes of chastity The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There their breasts fell there they were unvirgined the meaning is this that quickly after the Jews came into Egypt the Egyptians prevailed with them by Flatteries or threats to imbrace their Idolatrous worship whereby they lost their chastity and became like the nations 4 The names of them were Aholah the Elder Here hee comes to the Names of these women and shews you who they were The name of the one was Aholah and this Aholah was Samaria the chief City of the Ten Tribes where the Kings of Israel had their chief residency Aholah is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tent or Tabernacle and Aholah is Tabernaculum suum his own or their own Tabernacle that is Samaria or the ten Tribes have not mee or my worship amongst them they have devised a worship of their own set up Golden Calves at Dan and Bethel they have forsaken my Temple and set up their own Tabernacle and dwell by themselves separate from me The Elder The Hebrew is not Elder but the greater This woman Aholah had ten Tribes the other onely two this wee had ch 16.46 where it s said Thine Elder sister is Samaria Aholibah her sister Thus is the name of the other woman Aholahs sister was Aholibah which signifies my Tabernacle or dwelling in her and this was Jerusalem where the Temple and worship of the Lord were what was done there the Lord himself appointed and that was the place he chose Psa 132.13 14. They were mine I tyed them unto mee by a Covenant Ezek. 16.8 I became their God and they became my people the Hebr. is They were for mee that is for mee alone for no other God no other way of worship than what I should prescribe them And they bare Sons and Daughters God blessed them so that they multiplyed greatly they had many Sonnes and many Daughters Ezek. 16.7 I caused thee to multiply as the bud of the field Obs 1 That going after false waies of worship is in Gods account whoredome they committed whoredomes when they bowed to any of the false Gods in Egypt