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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 but whatever opposition was made or difficulty appeared in the way God said I will bring again the Captivity of Egypt Had they bound them all in fetters laid them in dungeons set guards of souldiers to have kept them all these should not have hindered the reduction of them for as Jehoshaphat acknowledged in his prayer God rules over all the Kingdomes of the Heathens and in his hand there is power and might so that none is able to withstand him 2 Chron. 20.6 no King no Counsel no Countrey no Army no created power is able to withstand him The Jewes who had laien longer in Babylon and were like dry bones in the grave without hope Ezek. 37.11 but God made good his word hee brought them out with a strong hand breaking in peices gates of brass and cutting insunder bars of Iron Obs 5 It s the same hand the same God that drives men out of their Countries and comforts into deep and long afflictions abroad and brings them back out of the same to injoy their countries and comforts God scattered the Egyptians among the Nations hee threw them forty years into Captivity and hee brought them out again from the Nations and from their Captivity into the land of Pathros into the land of their Commerce God lead them out and hee brought them in hee afflicted them and hee comforted them God conducted them outward and inward as the losse of their Countrey was a great affliction unto them so the repossessing of it was a greater consolation unto them God threw the Jews into Babylon those deep and brackish waters they were so long pickled in and he brought them out again to the sweet waters of the Sanctuary Long afflictions have comfortable ends the Jews seventy years sufferings ended in everlasting kindnesses Isa 54.8 They shall be there a base Kingdome The word for Base is Shephalah which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus humile a vile base low Kingdome Martinius saith humile is quod non est elevatum a terra it should be like a low Shrub that is little above the earth such as that Kingdome Ezek. 17.6 of low stature Some Kingdomes are great high like Cedars of Lebanon and oakes of Bashan Others are small like vines and Shrubs that creep upon the earth Such a Kingdom should the Egyptians be They were not free but in subjection to the Babylonians Persians Alexander the Great to Ptolomy the Romans who made Egypt a Province after that it was under the Saracens and Turks 15 It shall be the basest of Kingdomes Not onely shall it bee base as many Kingdomes are especially after warres but it shall bee the basest of Kingdomes It should have lesse power dignity and liberty than other Kingdomes Neither shall it exalt it self any more above the Nations It had got power and Dominion over other Nations the Pharaohs of Egypt had power over the land of Judaea and the Kings of Judah 2 King 23.33 34 35. and other Nations but after this it became an underling and nothing remarkable is mentioned about it in the word of God here God put a band of iron and brass upon this Kingdome to keep it from rising again it shall not exalt it self any more above the Nations For I will diminish them that they shall not rule over the Nations I will make the Egyptians few and the Kingdome little The Hebrew for Diminish is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maat to make little or few in number When either or both of these are done there is a diminishing Their number might increase yet they bee diminished in power liberty and dignity so that other Nations should look upon them as contemptible Obs 1 When Kingdomes are ruined brought to utter desolation and have lain so a long time God is able to raise them up again Egypt was made desolate from one end to another man and beast cut off the Egyptians scattered into remote parts yet what saith the Lord They shall be there a Kingdom Egypt shall bee possessed again inhabited become a Kingdome after forty years desolation God can raise up great structures out of heapes and ruines When a Kingdome is brought to ashes the Lord can out of those ashes bring forth another The Lord causes Kingdomes to cease Hos 1.4 hee plucks them up Dan. 11.4 Jer. 1.10 and hee plants and builds them up again Jer. 18.9 Judea and Jerusalem lay waste seventy years and then God returned the Jews from Babylon built their City planted their land made them a people again Obs 2 The wise providence of God in restoring and ordering of Kingdomes mingles judgement with mercie They should bee a Kingdome but a base Kingdome they should want that dignity power and Liberty they had formerly So the Kingdome of Judah after Josiahs daies was low and base Ezek. 17.6 14. Pharaoh and Nebuchadrezzar kept it under It s from the Lord what condition Kingdomes shall bee in they shall be honourable or base as he pleases Obs 3 Those that lift up themselves above others shall proportionably be brought down beneath others Egypt exalted it self above the Nations they were proud haughty insolent but Egypt exceeded them therein and what came thereof it shall be the basest of the Kingdomes consider what Kingdomes is basest amongst them all and Egypt shall be baser than that it as was the highest in pride so it should be the lowest through baseness and most contemptible The Lord poures out contempt upon Kingdomes and Kings Nebuchadnezzar was a Son of pride and did not God drive him out from among men and make that proud King graze among the beasts and abase him proportionable to his Pride and cause him to say those that walk in pride he is able to abase Dan. 4. and in his time he will abase all such he hath abased Kingdomes Kings and Potentates in our daies who sweld with Pride The learned Jews tells us what God saith of every man whose spirit is lift up Ego ipso non simul possimus habitare in mundo Buxtorf Apoth Hebr. 16 And it shall be no more the confidence of the house of Israel Whilst Egypt flourished abounding with men horses and charets the Jews had an eye unto them and leaned much upon them Isa 30.2.31.1.36.6 9. Ezek. 17.15 but the Lord laid it waste brake the pride of its power made it base and kept it in that condition that the Jews might not confide in it for when they hung so upon the Egyptians for help that drew them on to their Idolatrous practises and to break the leagues they had made with others Which bringeth their iniquity to remembrance The Hebrew is Mazcir gnavon or avon which Montanus renders Commone factor iniquitatis the remembrancer of iniquity The Vulgar hath it docentes iniquitatem teaching iniquity and so refer it to the Egyptians who being familiar with the Jews taught them to do evil but the words refer to confidence which brought their iniquity to remembrance

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 PSALM 119.96 I have seen an end of all Perfection but thy Commandement is exceeding broad HEBREWS 13.14 Here have wee no continuing City but wee seek one to come Miser est omnis animus vinctus amicitia rerum mortalium Augustin Confess l. 4. c. 6. LONDON Printed for Livewell Chapman at the Crown in Popes-head-Alley And are to be sold by Henry Mortlock at the Phoenix in Pauls Church-yard near the little North door 1658. TO Those in the famous City of London who are the Undertakers Promoters and Maintainers of the Expository Lectures therein and to all others who love Truth WEE read in holy writ of many Cities which for their structures situations fortifications trading accommodations and Epithites were famous as populous No Nahum 3. 8. Nineveh the great Jonah 1.2 Tarsus in Cilicia Act. 21.39 Golden Babylon Isa 14.4 Renowned Tyrus Ezek. 26.17 Righteous and faithful Jerusalem Isa 1.26 which exceeded them all for as Canaan was the glory of all lands flowing with milk and hony so Jerusalem had its milk and honey and was the glory of all Cities There was the Lords Presence his worship his Oracles his Ordinances and his Prophets which made it the glory of the World and perfection of beauty Had other Cities strong Towers Jerusalem had them and the Temple also Had they gods of gold silver stones and sticks in them Jerusalem had Jehovah the true and living God in her Had they wise Counsellors in them Jerusalem had the Sanedrim Had they humane Laws which were good Jerusalem had Divine Laws such as no City or People ever had Deut. 4.8 Had they temporal Excellencies and Priviledges Jerusalem had spiritual Had they the glory of the World Art and Nature Jerusalem had the glory of Heaven There God shined Psal 50.2 But what now is become of these Cities and Jerusalem it self are they not all laid waste made heapes dead and buried in the wombe of the earth Cities have their periods as well as men Babylon had a time to bee borne Gen. 11.4 and a time to dye Isa 14.4 Nineveh had her day to get up Gen. 10.11 and her day to fall Nahum 3.7 Tyrus had her day of rising and her day of ruining and shee is descended into the pit with others Ezek. 26.18 20. Jerusalem had her day for building and her day for burning Jerem. 52.12 13. This is matter of lamentation that such Cities especially Jerusalem should have such an end The Cause of such dismal ends upon search wee shall finde to bee SIN which is of so malignant a Nature that it destroies Nations and pulls down the strongest Cities Cruelty falsehood and robbery with many other were the sins laid Nineveh waste Nahum 3. Pride fulnesse of bread abundance of idlenesse with neglect of the poor were the sins made the Lord take Sodome away Ezek. 16.49 50. Pride Violence unmercifulnesse vain-confidence and Treachery were the sins rent Babylon in peices Isa 47. Jer. 50. what sins destroied Ammon Moab Edom Philistia with their Cities and what sunk Tyrus into the sea Ezekiel tells you chap. 25. 26. A large Catalogue of those sins which kindled the fire in Jerusalem and turned her into ashes you have in the 22. of Ezekiel and other chapters most of which I fear are to be found in this City Are there not in her those set light by Father and Mother are there not those do vex the Fatherlesse and Widdow are there not those despise the holy things of God and prophane his Sabbaths are there not those take usury and increase are greedy of gain and live by dishonest gain Ezek. 22.18 Are there not those that devise mischief and give wicked counsel Are there not those carry tales to shed bloud Are there not those exercise robbery vex the poor the needy and oppresse the stranger Are not her professors as dross even the dross of silver may not the Lord say of this City as hee did of Jerusalem Thou hast been to mee a provocation of mine anger Jer. 32.31 and of my fury from the day that they built thee even unto this day that I should remove thee from before my face Thou art the City I have been purging but art not purged Eze. 24.13 Thou shalt not bee purged from thy filthinesse till I have caused my fury to rest upon thee Surely LONDON deserves not better at the hands of the Lord than other Cities did especially Jerusalem and having her sins may fear her end Be instructed therefore O LONDON lest the Lords soul depart from thee and thou bee made Desolate For the Lord hath a Day to reckon with sinfull Lands and Cities Isa 17.4 In that day the glory of Jacob shall bee made thin and the fatnesse of his flesh shall wax lean The Princes Counsellors Souldiers Prophets Priests with their Cities the rarities and riches of them were the glory and fatnesse of Jacob These God had a day to take away and so made Jacob thin and lean God had a day for Tyre Isa 23.15 and interrupted her great merchandising for seventy years by laying her in the deep If it bee demanded how came Tyrus so strong and stately so fat and full to so deplorable an end The spirit of God tells you when it saith Eze. 26.27 thy Rowers have brought thee into great waters that is the Princes and Rulers by their Pride Policy and Prophaneness caused such storms as sunk the Ship Tyrus had as much to secure her as any City in the world shee was built upon a rock her borders were in the midst of the Seas shee had walls and an Army to watch them shee had Towers and Gammadims to keep them shee wanted not for ships Pilots Marriners for Souldiers sheilds and Helmets she had Counsellors Merchants and plentie of all things so that shee seemed invincible but all these did not preserve her station or make her impregnable for though shee indured a fredge of thirteen years by Nebuchadrezzar and his forces Eze. 27 2● yet at last shee fell into the midst of the Sea in the day of her ruine Jerusalem was so well fortified by nature and art Psal 125.2 Psal 48.12 13. Lam. 4.12 being compassed about with mountaines having walls bulwarks and Towers that it was thought incredible and impossible for an enemy to have entered her gates but sin being found in her and God against her nothing secured her She was oft warned by the Prophets Isa 37. Amos 4. and judiciary providences of God to repent and reforme Shee was as a pot over the fire when besiedged by Senacherib when famine and Plague devoured her inhabitants but her scum went not out and that was her ruine Let none think the poor to bee the scum of the City Prov. 22.2

This Diadem this crown shall bee no more Hujus terrae Of this land Monarchical government shall down great at axy and confusion shall follow This shall not bee the same Thou dreamest through the delusions of the false Prophets that Nebuchadnezzar will not come to invade the Land or if hee do come that thou shalt vanquish him by the help of Egypt and so that thou and thy posterity shall reign still but this shall not bee all regal power shall cease from thee and thy posterity Exalt him that is low The word for Low is Hasfashaphalah from Shaphal which signifies to bee humbled oppressed and so low is opposite to Proud Haughty and those are lifted up it referres to one is like a valley not a mountain and that was Jehoiachin who yeilding himself by the Counsel of Jeremy to Nebuchadnezzar was carried into Captivity and there imprisoned Gods eye was upon him and him being depressed oppressed and Low hee would have exalted Some read I will exalt some Exalt the Hebrew is infinitive and may be read Indicatively or Imperatively Abase him that is high The former words and these may be read thus Heighten him that is low and make him low that is high This high person was Zedekiah who through his pride and haughtinesse of Spirit would not indure the Babylonish yoak but perfidiously breaking with Nebuchadnezzar fell in with the King of Egypt grew confident and despised the Assyrian Power Hee had high thoughts high hopes high confidences hee was become very mountainous but this mountain must bee levelled Jechoniah or Jehoiachin being a valley was exalted Jer. 52.30 2 King 25.27 and Zedekiah being a mountain was abased 2 King 25.6 7. Jeremy 52.8 9 10 11. Obs 1 The Lord doth strip great ones even Kings and Princes of their glory depose and abase them for their iniquities Zedekiah was prophane perfideous cruel injust and what saith the Lord Remove the Diadem take away the Crown abase him that is high Who ever bee the instruments that take wicked Kings that spoil and punish them its God that commands and commissions the doing thereof Nebuchadnezzar and his Army were the hand that did the things here they took Zedekiah they pulled off his Crown slew his Sonnes all the Princes put out his eyes bound him in chains carried him to Babylon imprisoned him there but they could not have done these things unlesse they had had Commission and power from above when Kings are pulled down and removed it s the Lord doth it Dan. 2.21 Job 12.18 Hee looseth the bond of Kings Balteum regum dissolvit Qui solvit disciplinam regum The Vulgar saith the Belt of Kings that is their authority and power say some Expositors Vatabl hath it Disciplinam that tyrannical Government they use he dissolves casts them into reproach prison captivity and so girds their loins with a girdle of sackcloath and calamity Potestatem a tyrannis auiert non nunquam populum a tyrannide liberat a conjecto invincula Tyranno Vatabl. Vulgar is precingit fune renes corum he girds their loynes with a rope and Vers 19. hee leadeth Princes away spoiled the word is Cohanim which though some turn Priests yet it signifies also Princes and Rulers 2 Sam. 8.18 and where our Translation who were much affected to Priesthood have put it Priest in the Text as Exod. 2.16 Gen. 41.45 chap. 47.22 26. yet in the Margent they have put Prince and such God leads away spoiled spoiled of their glory their Diadems Crowns and Princely robes spoiled of their power their Souldiery and strong holds spoiled of their stratagems and designes spoiled of their Territories Dominions and Revenues spoiled of their Friends Comforts and Hopes and whither doth hee lead them in dementiam saith Jun. and Trem. into madnesse and Brutishnesse and so hee led Nebuchadnezzar for his Pride and other sinnes to bellow and graze amongst the beasts Into contempt saith Job Job 2.21 being led out of all desirable and delightfull Hee poures contempt upon them that is he fills them with contempt and scorn who were wont to bee honoured of all and conferre honours upon others and how grievous this is you may judge by that of Zedekiah who chose rather to see Jerus●lem on fire than to yeild himself into the hands of the Chaldeans for fear of mocking Jer. 38.18 19. but afterwards hee had scorn and misery enough being rosted in the fire thereof The Lord throws wicked Princes from their height of glory and greatnesse into extream misery you know how Adonibezeck w●s served and in Isa 22.15 16 17 18. you may read of Shebna who was a great man Behold the Lord will carry thee away with a mighty Captivity and will surely cover thee and with what would hee cover him with misery and shame for it follows Hee will surely violently turn and toss thee like a Ball into a large Country There shalt thou dye and there the charets of thy glory shall bee the shame of thy Lords house The Hebrew for He will violently turn and toss thee is Tzanoph jitznapheka Tzenephah Convolvendo convolvet convolutione as Montanus renders i● and Prad is Cidarizando cidarizabit te cidari by crowning or compassing hee will crown compass thee with a crown or compass Vulgar hath it Coronans coronabit te tribulatione hee shall crown thee with misery God cast this Shebna who was proud and high into extream mifery and disgrace hee was driven out into a Forrain Land where hee was either torn in peeces by Dogs Vide Sanct. in locum or buried with the Burial of an Ass Obs 2 The Lord puls down and puts an end to Kings and Kingdomes at his pleasure This shall not bee the same This Crown shall bee no more for thy head any of thy posterity or for the Kingdome of Israel Here God puld down the Kingdome of Israel or Judah when it had stood neer five hundred years and put a period to Monarchical Government Josephus in his tenth book of the Jewish Antiquity chap. 10. saith that the kingly government lasted five hundred and fourteen years six months and ten daies from the begining of Sauls reign to the end of Zedekiahs Kingship beganne with them in Gods wrath and ended in his fury 1 Sam. 8. Ezek. 19.12 The Assyrian Empire lasted some one hundred and twenty years and then God pulled it down it was the same no more The Athenian Government by Kings was some four hundred and ninety years and then the Lord said This shall not be the same hee changed it into a popular government The kingdomes of the earth are the Lords and he deals with them as he sees good hee breaks them in peices and gives them new forms at his pleasure Dan. ● 20 21. wisdome and power are his hee changeth the times and the seasons hee removes Kings and s●ts up Kings Hee takes away one form of Government and sets up another hee puts down Monarchy and sets up

thou hast said it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes notes purposing determining as in 2 Chron. 2.1 Solomon determined to build an house vajomer hee said that is hee purposed in himself to do it but here it s more than purposing and determining the Prince of Tyrus said hee spake it out what hee thought in his heart hee uttered with his lips I am a god El ani I am the strong one I give being to this City and State I uphold the same on mee they all depend from mee they have counsel comfort and protection I do what I list my power extends far and near I open the door and ports for all the Isles and Nations to trade with thee O Tyrus and I can prohibite them at my pleasure I have fill'd thee with the riches and rarities of all the Nations I have done great things I am beyond others mighty and powerful a god and worthy of such honour as becomes the gods I sit in the seat of God in the midst of the Seas As God is in the Heavens which are inaccessible none being able to come thither to wrong or harm him so am I in Tyrus seated upon a rock in the heart or midst of the Seas none can come at mee to do mee prejudice I am without fear I am in the Seat of God not subject to the malice or power of any Mortall whatsoever All the Merchants bring presents unto and adore mee I have power wealth honour and all things glorious and delightfull my Seat is no other than the seat of God here was the great pride of this Prince who arrogated to himself a Deity and affected divine honour Yet thou art a man and not God The Hebrew is Thou art Adam and not El thou art of earth and not of heaven thou art a weak sinful man that canst do nothing for others or thy self what thou El the strong God no thou forgets what thou art hee that is El will break thee in peices like a potters vessel and make thee know thou art man and not God that there is no difference between thee and other men if they bee infirm and feeble things subject to changes sorrows sicknesses and death so art thou Though thou set thine heart as the heart of God Thou hast had such thoughts of thy strength thy glory thy wisdome that thou hast perswaded thy self thou art become a god another god or as god The thoughts of Gods heart are that hee is strong glorious great and wise and thou takest up his thoughts by heart the thoughts imaginations and devices of it are meant This Prince of Tyrus dreamed that hee was as fit and able to rule in the Seas as God was in heaven and that his wisdome strength and government made him as honourable and glorious as the Lords made him that hee was invincible like God himself Obs 1 The Lord takes notice of mens hearts in what frame they are Thine heart is lifted up Men cannot look into the Heart being shut up in an house of clay but the eies of the Lord peirceth through our mud walls and beholds our hearts and workings of them 1 Sam. 16.7 the Lord looketh on the heart wee look upon actions faces outward appearances but God looks inward and fixes the eye upon the heart and so that hee knows what is in his heart and how it works hee understands all the thoughts thereof and the imaginations of those thoughts 1 Chron. 28.9 not onely the rude drought but what imaginations are thereupon Hee knows mens inwards exactly and can tell you whose hearts are proud and whose are humble whose are froward and whose are meek whose are chaste and whose unclean Obs 2 Princes and great ones are prone not onely to be proud but to deifie themselves The Prince of Tyrus his heart was lifted up and hee said I am a God This is the height of Pride to make ones self a God to arrogate that which is due unto the Lord God had said it I am God and there is none Else I am God and there is none like me Isa 46.9 now what Pride what blasphemy was it for this Prince to say I am a God There be two things which God challengeth to himself vengeance Deut. 32.35 and God-ship Isa 44.8 This Prince robbed God of one making himself God Sundry of the Heathen Emperours would either bee called or worshipped as Gods Caligula made himself a God erecting a Temple with his image in it ordaining Priests and most costly Sacrifices to bee offered there to himself Domitian by a publike edict ordained that in all writings wherein he should bee mentioned upon any occasion Fitz her bert 2 Par. ch 12. Vilalp he should be called Dominus Deus Lord God A mad humour of deifying themselves also invaded Alexander the Great and Julius Caesar Such is the frame of Antichrists spirit 2 Thess 2.4 He as God sits in the Temple of God shewing himself that he is God Obs 3 Haughtinesse and pride of spirit do precede and presage the destruction of men This Prince was near unto utter ruine and before it his heart was lifted up hee said I sit in the seat of God I punish and I spare whom I please but quickly after hee was thrust out of his seat and made an example of divine vengeance for his Pride and presumption Edoms heart was proud and high even before the Lord threw her down Obad 3. 4. verses The hearts of Samariaes inhabitants were greatly swollen with pride and tympaniz'd when the Lord threatned to bring the adversaries of Rezin against them Isa 9.9 10 11. Herods pride bred the wormes that did devour him Prov. 16. Pride goeth before destruction and a haughty spirit c. Obs 4 Whatever thoughts and conceits Princes or others have of themselves yet they are but dust and ashes poor inconsiderable things in respect of God Thou art a man and not God though thou set thine heart as the heart of God hee was a worthlesse despicable thing notwithstanding hee deified himself men phansye themselves Elohims Jehovahs when they are but Adams and Enoshes Jehoiakim made his neast in the Cedars when hee was but earth a despised broken Idol Jer. 22.23 28 29. Great men have great thoughts ranking themselves among the Gods of the earth but as David expresseth it among the gods there is none like unto the Lord Psal 86.8 they are earthen proud foolish dying gods Psal 82.6 7. but God is in heaven holy wise everliving the greatest and best of the Sonnes of men is no better than a bryar or thorn to him Isa 27.4 he is a consuming fire and what is a bryar or thorn to such a fire In Isa 31.3 it s said the Egyptians are men and not God they had high thoughts of themselves and the Jews had higher they looked at them and not at the Lord they thought every Egyptian was El a strong God but the Egyptians were Adams not El men

These words may bee taken two waies rither thou shalt dy by the hand of those that are uncircumcised thou shalt not have the honour to dye by the hand of the J●ws who by Circumcision are distinguished from all other thou shalt dye by Chaldaeans a prophane and barbarous people or thou shalt dye the death of the uncircumcised that is thou shalt so dye as to perish soul and body for ever thou hast exalted thy self to bee a God and thou shalt bee cast into hell The Nations who were uncircumcised were without God without Christ Eph. 2.12 and so perished For I have spoken it saith the Lord. Thou maiest contemn this Prophesy and think there is nothing in it but know it s not the voice of man like thy self but the voice of God who will fulfil it and make thee know that thou art man and not God that thou hast sinned greatly in comparing thy self with God Obs 1 Haughtinesse and Pride of Spirit provokes God to deal severely with men Because thou hast set thine heart as the heart of God Therefore will I bring strangers upon thee the terrible of the Nations God stirred up led out the most terrible of the Babylonians to punish the Prince of Tyrus for his Pride and insolency Theudas boasted himself to bee some body drew followers after him but hee and they were all slain by the just judgement of God Act. 5.36 Zeba and Zalmunna said let us take to our selves the houses of God in possession Psalm 83.12 they had aspiring spirits but the Lord cut them off by the hand of Gideon Judg. 8.21 proud spirits the Lord will meet with and break in pieces hee hath said it Isa 2.11 The lofty looks of man shall bee humbled and the haughtinesse of men shall be bowed down Ne ascend as cacumen montis cum fueris ornatus ne forte cad●s Hoffin● geru Let those that have much look to it that they bee not lifted up least they fall bee broken and rise no more Obs 2 That which is the glory and delight of men is subject to spoil and prophanation They shall draw their swords against the beauty of thy wisdome and they shal defile thy brightnesse they laid all the glory of Tyrus and of the Prince thereof in the dust there was beauty brightnesse in the Court in the City in the Navy in the Armory in the treasure but when the Chaldaean came he spoiled he stained all it was not the wisdome of the Tyrian nor the beauty or brightnesse of the things that could keep off the enemies from plundering and prophaneing they minded not beauty or brightnesse wisdome real or pretended but they lay all waste cut off the Prince and make a beautiful glorious City as an heap of rubbish or as nothing Obs 3 Approachings of death will make men know themselves When this Prince of Tyrus should bee in the hand of his enemies and at deaths door then hee should see that hee was no God but a poor miserable mortal man vexatio dat intellectum when death comes and strikes upon our walls then wee understand our selves Psalm 9.20 Put them in fear O Lord that the Nations may know themselves to bee but men When Nations prosper have all things as heart desires they judge themselves more than men they are quasi dii minores petty gods but let the Lord send in some sore judgements that carry death in their foreheads then the Nations will know themselves to bee but men that is sorry fading perishing things though death shut all mens eyes yet the approach of death opens them oft to see more of themselves than ever before Obs 4 That wicked Princes and others how ever they may flourish in the world for a season yet their ends will bee miserable Thou shalt dye the death of the uncircumcised a temporal death here eternal death hereafter therefore envy not great ones who flourish here in the world for a season and after go down to the pit where they shall suffer sufficiently for their demerit Vers 11 Moreover The word of the Lord came unto me saying 12 Son of Man take up a Lamentation upon the King of Tyrus and say unto him Thus saith the Lord God Thou sealest up the sum full of wisdome and perfect in beauty 13 Thou hast been in Eden the garden of God every precious stone was thy covering the Sardius Topaz and the Diamond the Beril the Onix and the Jasper the Saphire the Emeraud and the Carbuncle and gold The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created 14 Thou art the annointed Cherub that covereth and I have set thee so thou wast upon the holy mountain of God thou hast walked up and down in the midst of the stones of fire 15 Thou wast perfect in thy waies from the day that thou wast created till iniquity was found in thee Here beginnes the second general part of the Chapter viz. a Lamentation for the Prince of Tyrus and the corrupting of his glory Besides the Lamentation and authority of it in the 11 12. ver you have 1 The State of this Prince set out from his power wisdome wealth delights and greatness v. 12 13 14 15. 2 The Cause that his state and glory were destroyed v. 15. 12 Take up a lamentation upon the King of Tyrus In chap. 27.2 the Lord bade him take up a lamentation for Tyrus and here he bids him take up one for the King of Tyrus bewail his condition for hee should suffer as well as the City and though hee were an Heathen King yet the Lord would have him to be lamented the Prophet must weep over him The French is Eslene la plainte contre le roy Thou sealest up the sum The Hebrew is Attah chothem tachnith which Montanus renders Tu sigillas dispositionem Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Tu signaculum similitudinis Junius Tu obsignas summam Piscat Tu obsignator summae Lavat Tu sigillas summam Vatabl. and the Trigurine Tu es omnibus numeris absolutum exemplar The Fren. is Tu accomplis le tout or tu es venu an comble de perfection Ours is Thou sealest up the sum Thou having power over all the Commodities to bee carried out or brought in sayest how much and how little shall bee exported and imported Thou sealest up the sum thou puttest the last hand to the businesse and doest compleat it thus some expositors interpret the words Others considering Tachnith is from Tachan to weigh to measure and notes a thing measured secundum omnes ejus dimensiones according to all its dimensions they make the sense this Thou art an absolute and compleat King whatever is wanting in others is found in thee Thou sealest up the sum others want wisdome riches power friends thou hast all that conduceth to the greatnesse and happinesse of a Prince When bags have all the monie in them they

Edomites and Tiglath Pilezer did waste and consume his kingdome 2 Chron. 28. would Princes Rulers States Cities families persons prosper let them take heed of wickedness and remember Malachy 4.1 The day commeth that shall burn like an Oven and all the proud and all that do wickedly shall be as stubble and the day that commeth shall burn them up and leave them neither root nor branch Vers 16 By the multitude of thy Merchandise they have filled the midst of thee with violence and thou hast sinned therefore I will cast thee as prophane out of the mountain of God and I will destroy thee O covering Cherub from the midst of the stones of fire 17 Thine heart was lifted up because of thy beauty thou hast corrupted thy wisdome by reason of thy brightnesse I will cast thee to the ground I will lay thee before Kings that they may behold thee 18 Thou hast defiled thy Sanctuarys by the multitude of thine iniquities by the iniquity of thy traffique therefore will I bring forth a fire from the midst of thee it shall devoure thee and I will bring thee to ashes upon the earth in the sight of all them that behold thee 19 All they that know thee among the people shall bee astonished at thee thou shalt be a terror and never shalt thou be any more In these verses you have the K●ngs sins which are 1 In-justice or violence ver 16. 2 Pride or vain confidence v. 17. 3 Prophanenesse v. 18. 2 Gods judgements or punishments of him for his sins which are 1 Casting out and destruction v. 16. 2 Casting down and making exemplary v. 17. 3 Burning and that to ashes v. 18. 3 The Events of Gods so dealing with him and they are 1 Astonishment 2 Terror v. 19. 16 By the multitude of thy Merchandise Tyrus was a City of the greatest merchandising as chap. 27. appears and the King of Tyre himself was of the Merchants company Isa 23.8 and countenanced their trading greatly This drew Merchants from all places thither they brought in commodities and carried out Commodities and there was great trafficking between the Tyrians and them and what followed thereupon They have filled the midst of thee with violence The Hebrew word for violence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamas which notes that wrong which is a violation of justice These Merchants seeking themselves minded not what was just and equal but made a prey of one another and so filled the City with injustice iniquity and violence The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with illegality transgression unrighteousnesse The French is de rapine they did catch and snatch one from another yea oppress and undo one another And thou hast sinned Thou who shouldest have lookt to it that no unjust things should have been done in the City that there should have been no violence even thou hast sinned either by doing as other Merchants did or by being lifting up by the abundance of those things thy self and Citizens possessed or rather thou hast sinned in suffering those have done violence to go unpunished thou hast connived at them and so given them incouragement to their wickednesse The word Chata signifies to erre from the way scope mark He should have had justice in his eye and neither have done unjust things himself nor have suffered his Citizens to have done them Therefore I will cast thee as prophane out of the Mountain of God The Hebrew is I will prophane thee from the mountain of God Some understand the words thus I will blot out the memory of thee from Jerusalem and from amongst my people Delebo memoriam tuam bonam de Jerusalem de medio populi sancti mei But it s better to understand it of his own City and Kingdome out of which God would cast him hee was an annointed Cherub set up by God in great honour and dignity v. 14. but hee not doing answerable to his place God would pull the crown rom his head take away all his power and greatnesse and prophane him that is make him as a common person or cast him out as prophane as one that hath prophaned the place of Majesty Of the Mountain of God you heard in the 14. v. where this King was said to bee upon the holy Mountain of God And I will destroy thee O covering Cherub The word for destroying is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abad which notes an utter destruction and God would utterly destroy this King for not protecting his people from violence and wrongs Hee was as an Angel for place and power over others and should have covered them with the wings of protection and justice From the midst of the stones of fire The stones of fire were those pretious stones himself and Palace were adorned with all so called because of their glistering and lightening of which before v. 14. 17 Thine heart was lifted up because of thy beauty In the 5. v. it s said Thine heart is lifted up because of thy riches and here because of thy beauty he was rich great honorable strong in men ammunition shipping and fortifications all which had a glory a beauty and that lifted up his heart made him swell with pride and think himself more than a man to imagine that he was a petty god Thou hast corrupted thy wisdome by reason of thy brightnesse This King was in repute for wisdome v. 5. 12. by which hee attained to great wealth and glory which here is expressed by brightnesse for glory is a bright and shining thing The glory beauty and brightnesse of his condition begate such pride in his spirit that his wisdome was corrupted and lost as the Vulgar reads it His Pride did obscure his understanding and dis-figure his wisdome True wisdome consists in the knowledge of a mans self and carrying it humbly when hee is highest but hee knew not himself that would be as God and make all bow unto him I will cast thee to the ground Thou art in great glory and honour eminent and renowned lifted up above other Princes sitting as thou fanciest in the seat of God but I will strip thee of all thy glory and greatnesse bring thee down from thy height and cast thee to the ground it imports violent and extream misery I will lay thee before Kings that they may behold thee I will make thee a publike example to the Kings of the world thou shalt bee so debased cast down and trampled upon that Kings shall minde and wonder at thy condition bee terrifyed and acknowledge the just hand of God upon thee for thy wickednesse The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have given thee or will give thee to bee an example before Kings The French is Je te donneroy de vant la face des rois a fin que ile te regardent 18 Thou hast defiled thy Sanctuaries by the multitude of thine iniquities by the iniquity of thy traffiques By Sanctuaries or Sanctification some here take to

that is done unjustly and neglected justice therefore I will cast thee as prophane out of the Mountain of God I will destroy thee O covering Cherub from the midst of the stones of fire Nebuchadnezzar and his Army were the instruments to do this but God was the chief Agent I will cast thee out I will destroy thee and it was for his wicked acts and want of doing justice When Princes do just things punish evil doers countenance them that do well then they establish themselves in the mountain of God in their thrones and greatness but when they fail therein they undermine themselves and hasten their own ruine The Arabians say firmitas regni est justitia justice is the sinews and strength of a Kingdome in●ustice then must bee the dissolution of it Justice equi●e sont l'establishment de ●on throne Psal 89.14 Justice and judgement are the establishment of Gods throne it is habitation in your books but the margent hath it establishment and so the French reads it and the word Mecon signifies a basis or foundation justice upholds the very Throne of God should hee not execute justice or do unjust things his Throne would shake his glory and greatnesse come down would Rulers and great ones bee established in their places let them keep justice and judgement and do wrong to none Saul spared Agag when hee should have hewed him to peices 1 Sam. 15. hee caused to bee slain eighty five Priests of the Lord 1 Sam. 22. and shortly after for his unjust acts and want of doing justice hee was thrust out of his throne cast out as a prophane Prince from the Mountain of God and destroyed from being a covering Cherub and from all his glory and greatness Obs 4 The abundance and glory of outward things occasions men to forget God and themselves Thine heart was lifted up because of thy beauty hee had abundance of all things and they with the glory and beauty of them swelled his heart made him proud forget God the giver of them and himself who was to give account for them It s hard to keep the heart in a right frame when wee are compassed about with creature-plenty glory and beauty Pride disdain and violence are the brats and bastards of plenty It s harder for Princes or any to regulate their spirits in prosperity than in adversity A man under pressures is seldome puft up with Pride overcome with luft drowned in covetousness overtaken with surfeiting and drunkennesse or tickled with worldly glory all which and many other evils are incident to them that dwell in the midst of abundance see Deut. 31.10 ch 8.10 11 12 13 14. in their fulnesse men forget and forsake God when in their adversity they seek and sue unto him Hos 5.15 In their affliction they will seek mee early or diligently Manasses in his greatnesse and fulnesse forsook God and his worship did violent acts but when hee was in fetters in Babylon and in affliction then hee besought the Lord his God and humbled himself greatly 2 Chron. 33.12 his heart was lifted up before but now humbled and that greatly Affliction pricks the bladders prosperity hath blown up and filled with pride Obs 5 Mens priding themselves in an outward glory doth prejudice them in a greater excellency Thou hast corrupted thy wisdome because of thy brightnesse his wisdome was of an higher nature than all his greatnesse and glory than his shipping souldiers buildings pretious stones and whatever other external excellencies were in Tyrus but by his pride in these hee marred that Sin is the smoak of the soul and what smoak is to the eye of the body that sin is to the understanding which being darkened mens wisdome is corrupted If there bee a drop of ink or poyson in milke or wine they are corrupted so if sin especially pride be found in a man his wisdome is corrupted and he will think speak and do corruptly Prov. 11.2 When Pride commeth then commeth shame but with the lowly is wisdome When men are puffed up with their parts and injoyments then commeth shame Then they will carry themselves so as others will bee ashamed of them their wisdome is corrupted and they do foolishly but when men are low and humble they are wise and do things commendable true sound uncorrupted wisdome dwells with the lowly and is a stranger to the proud One saith upon these words of our Prophet That all proud men are fools their pride hath darkened their foolish hearts Let us take heed of priding our selves in any externals or internals thereby wee shall corrupt our glory let us bee lowly so shall we have wisdome unspotted humble so God will give us more grace James 4.6 Obs 6 The end of Gods dreadful judgements upon sinners is that they may bee examples and warning peices unto others I will cast thee to the ground I will lay thee before Kings that they may behold thee and so take heed of thy waies and practises God is terrible unto Kings hee cuts them off and makes them exemplarie unto others they are oft blasphemous proud unjust violent Tyrannical and God by the thunder of his power cuts them down and by their fall sets them up to bee lights unto others that they tread not in their steps least they come to their ends Pharaoh is drowned in the Sea the Princes of the People hung up before the Sun Herod is eaten up with vermin the King of Ai banged on a tree Josh 8.29 Adonizedeck and other Kings their necks were made footstools to the Jews Josh 10.24 Agag was hewn in peices 1 Sam. 15.33 Joash was slain in his bed 2 Chro. 24.25 Jehoram was so smitten with sicknesse that his bowels fell out 1 Chron. 21.19 Zedekiah had his eyes put out was bound in fetters and carried to Babylon Jerem. 52.11 and made a prisoner all his daies the Kings of Sodome and Gomorrah were roasted in the fire and burnt to ashes and why were these things done to Kings that they might bee examples to others both Kings and people 1 Cor. 10 11. All these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come had they not been written they would have been forgotten but God in his great wisdome would have them written that all that read or hear of them may be admonished by them and learn to avoid those sinnes they were guilty of least they partake of the same or paralell judgements Examples in holy scripture are used diverse waies 1 For Arguments in prayer as Psal 83.9 10 11. 2 As matter to strengthen our faith Deut. 3.21 22. Isa 51.9 10. 3 As Presidents for God to proceed by Jerem. 7.12.14 Ezek. 20.36 4 As Motives to repentance and turning unto God Luke 13.1 2 3 4 5. Amos 4.11 5 For Cautions and Admonitions unto us that wee do not commit such things as they did 2 Pet. 2.6 Such an example did God make the