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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	commit_v	young_a	youth_n	23	3	8.9705	4	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

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

hearts and cause them to hearken to and honor him they should know him practically do his will they should know him to be faithful in performing his Promises powerful and gratious in doing greater things than they looked for and so should set themselves to serve the Lord. Others knew him by his judgements v. 38. which knowledge produced no real effects in their hearts and lives but these by his mercies and goodnesse which knowledge rested not in their heads but was operative in their hearts and extant in their lives so knowing is to bee taken 1 Chron. 28.9 When I shall bring you into the Land of Israel c. Of these words or not much differing you heard in the 28. vers Though the Land of Israel were a fruitful Land flowing with milk and hony and so it was a great mercy to bee brought in upon that account yet that was not all It was the Land of Promise the inheritance of their fathers and their repossession of it evidenced that they were their children their heires the people of God Obs 1 Experimental knowledge of God affects the heart and makes obedient to his will to worship and honour God which other knowledge doth not What ever knowledge a man hath of God and his waies without this it s a form of knowledge rather than knowledge it self 1 John 2.4 Hee that saith I know him and keepeth not his Commandements is a Lyar and the Truth is not in him that is hee hath no true knowledge of God in him for what hee saith of love ch 5.3 This is the Love of God that wee keep his Commandements that is true of knowledge there is no right knowledge of God if yee keep not his Commandements Hence saith the Lord Isa 1.3 Israel doth not know and Jer. 4.22 ch 8.7 my people know not the judgement of the Lord they had the Law the Prophets yet they did not know and why they did not keep his Commandements Violation of them is an argument men know not God where works of iniquity are committed there the knowledge of God is wanting Hos 5.4 the spirit of whoredomes is in the midst of them and they have not known the Lord and ch 4.1 when there was no truth nor mercy in the Land then there was no knowledge of God in it When men are disobedient to the Commands of God they are ignorant of God in their hearts deny God in their lives what ever knowledge they have of him in their heads you may finde it in holy writ that as those do evil are said not to know God Jer. 9.3 so those that do good are said to know him Jer. 22.16 and pure religion which is the right knowledge of God is put upon doing James 1.27 Daniel therfore tells us that turning from iniquity and so walking in the waies of God is the way to understand truth and so to know God Dan. 9.13 and Christ hath affirmed it that doing is the way to knowing Joh. 7.17 Obs 2 The Goodness mercy and kindnesse of God begets experimental knowledge of him in the hearts of men Yee shall know that I am the Lord when I shall bring you into the land of Israel When God should knock off the Babylonish yoak and replant them in Canaan then their hearts should taste and bee affected with the dealings of God Great mercies had great operations upon them and made deep impressions in them God teaches men by his works experimentall knowledge comes in that way when his word is fulfilled in Promises or threats in mercy or judgement then men come to know God Hee is known by executing of judgement Psal 9.16 and known by his mercies Psal 19.20 21 22. It s one thing to hear of Physick another to feel the workings of it in ones bowels One thing to hear of Wine another to finde the vertue of it in the stomach So it s one thing to hear of God and his mercies another to taste of the loving kindnesse of God in his mercies Psalm 34.8 taste and see that the Lord is good Gods goodnesse had bred experimental knowledge in David and hee could sensibly speak of it and provoke others to partake of what hee had Ver. 43 And there shall yee remember your waies These words wee had in the 16. chap. vers 61. the word remember notes remembring with affection so as to do something thereupon And all your doings wherein ye have been defiled The Septuagint reads the former words with a part of these thus There shal ye remember your waies wherein yee have defiled your selves and leave out these words all your doings but they are in the Hebr●w and import their Idolatries and other abominations They corrupted Gods worship fell to Babylonish practises and greatly defiled themselves And ye shall loath your selves in your own sight In the sixth Chapter vers 9. were these words opened where they are thus They sh●l loath themselves for the evils which they have committed in all their abominations The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Displicebitis vob●s Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insensi critis Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shal smite their faces Others you shal be displeased and wroth with your selves Symmachus hath it thus you shal be little in your own eyes for all the wickedn●sses ye have done The meaning of the verse is that they should seriously consider their waies bee ashamed of them tru●ly repent of them yea so repent as to judge themselves worthy to bee cut off from being Gods People and to be made a curse Obs 1 ●ense of Mercies rather than of Judgements makes sin bitter and le●ds unto Repentance Their Captivity and sad things they suffered therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excindere execrari significat saith Maldona did not imbitter their sinne unto them and break their hearts but Gods kindnesse in bringing them out of Babylon into the Land of Israel that prevailed with them when they had received marvellous kindnesse from God then they were marvellously affected greatly ashamed of their waies and loathed themselves Mercies in Sion produced that which judgements in babylon did not Quem vexatio non dat dat beneficentia intellectum Pradus Great mercies bestowed upon great sinners do preach the Doctrine of repentance most effectually convincing them strongly of their unworthy and vile carriages towards the Lord 1 Sam. 24. Davids kindnesse brake the heart of Saul and made him to weep and say Thou art more righteous then I for thou hast rewarded mee good whereas I have rewarded thee evill If humane favour hath such influence into a sinfull heart what hath Divine Moses by his stroaks fetched water out of a Rock David by his kindnesse God somtimes by his judgements humbles men and brings them to repentance but mostly by his mercies The sweet influences of the Gospel have pierced deeper into sinners hearts than the terrours of the Law Obs 2

any more I will cease from using means to purge thee my Prophets shall labour no more in vain about thee they have spent their lungs and strength to reclaim thee but they shall not do it again they shall neither reprove threaten counsel or invite thee any more to turn but thou shalt bee left as desperate and incurable Hebrew is Thou shalt not purge thy self from thy Filthinesse any more if thou wouldest now go about it it will bee in vain it s too late I am resolved upon thy destruction Till I have made my fury to rest upon thee Anger indignation wrath fury is ira nunquam quiescens donec sumatur vindicta There is now no purging but destruction I shall spend all my judgements upon thee consume thee and thine and so my fury shall rest upon thee these words we had before ch 5.13.21.17 Donec doth not imply a purging afterwards Psalm 110.1 Rom. 8.22 Mat. 5.26 until thou hast payed the uttermost c. Obs 1 Obstinacy in sinne provokes God to the destruction of sinners Her scum shall be in the fire Jerusalem shall bee burnt and why in thy filthiness is lewdnesse thou a●t obstinate hardened in thy wickednesse all sinne offends some sinnes provoke to judgements obstinacy provokes to destruction Jerem. 44.15 16 17. in those verses you have the obstinacy of the Jews in Egypt they and others of them had been so obstinate in the land of Judea that God could bear them no longer but laid the Land desolate and made it a curse v. 22. and see how the Lord threatens them v. 27. I will watch over them for evil and not for good and all the men of Judah that are in the land of Egypt shall bee consumed by the sword and by the famine untill there bee an end of them and not onely would hee destroy them but Egypt likewise where they were vers 30. even that should fare the worse for their being in it Obstinacy in sinne is worse than the sinne it self many sinnes are committed renitente voluntate against mans will and purpose but obstinacy in sinne is pleno consensu voluntatis it hath the willfully in it and therefore must needs exasperate the Lord Nehem. 3.30 many years didst thou forbear them and testifiedst against them by thy spirit in thy Prophets yet would they not give ear therefore gavest thou them into the hand of the people of the lands this stubbornnesse of theirs made the Lord cast them off and put them into the hands of Heathens Zachary tells you that for this sin came a great wrath from the Lord of Hosts upon them ch 7.12 not only wrath which is destructive in it self but great wrath and that not only from the Lord but from the Lord of hosts as if the Lord mustered up all his forces to come against obstinate and rebellious sinners and poure out great wrath and vengeance upon them Certainly obstinate sinners are those the Lord will accomplish his wrath upon 1 Thess 2.16 the wrath of God came upon the Jews to the uttermost even to perfection Obs 2 In Scripture Language that is said to bee done which God or men indeavour to do though it bee not done I have purged thee God using means and indeavouring by his Prophets Mercies Threats and judgements to purge Jerusalem from her sinne is called purging though Jerusalem were not purged Psalm 69.5 They that destroy mee Qui exscindunt me are mighty Davids enemies who sought to destroy him are said to do it Rom. 2.4 The goodnesse of God leadeth thee to repentance that is its agency and tendency is that way Deut. 26.5 A Syrian ready to perish Jacob increased and prospered when hee was with Laban but because Laban did that which tended to his perishing hee changed his wages hee pursued him returning home therefore hee is said to bee in a perishing condition 1 Cor. 10.33 I please all men in all things In the fourth chapter hee tells you hee was reviled persecuted defamed made as the filth of the world and the off-scouring of all things how then did hee please all men in all things he is said to do it in that hee indeavoured to do it seeking their good their salvation Matt. 5.32 whosoever shall put away his wife saving for the cause of Fornication causeth her to commit adultery that is this action of putting her away exposes her to that sinne whether shee fall into it or no because therefore the mans act in putting away his wife is likely to produce such an effect hee is said to do it to cause her to commit adultery Gal. 5.4 Christ is become of no effect unto you whosoever of you are justified by the Law they sought to bee justified by the Law and thereupon are said to bee so not that the Law justified any or any could bee justified by it This should teach us how to understand the like scriptures Things may be said to bee done when onely there hath been means used conducing thereunto Obs 3 A people may have the means and not improve the same for their good Jerusalem had Prophets Ordinances Sabbaths Sacrifices Mercies Judgements by which God would have purged her and shee was not purged shee did not purge her self shee improved not the same for her good shee did not hearken to the Prophets humble her self for her sins fear the Lord and his threatnings observe his Sabbaths worship him onely and execute justice God called upon her oft to purge her self Jerem. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayest bee saved how long shall thy vain thoughts lodge with in thee I have given thee water to wash thine heart from all thy vain base destructive thoughts why doest thou not use it chap. 13.27 O Jerusalem wilt thou not bee made clean when shall it once bee my Prophets would cleanse thee if thou wouldest receive them and my word by them mine Ordinances would sanctify thee if thou didst use them according to mine institution of them my mercies and judgements would cause thee to cleanse thy self if thou didst well weigh them But thou hast means and dost not improve them It s not the having of means but the right use of means will do good Jerusalem thought her self clean not needing to bee purged Jer. 2.23 how canst thou say I am not polluted Jerusalem that was more guilty than Sodome or Samaria justified her self and so neglected purging yea rejected the word of the Lord which should have purged her Jer. 8.9 shee gave ear to false Prophets and Priests Jerem. 23.14 who strengthened her in her wickedness and defamed the true Prophets chap. 18.18 shee prophaned the means Ezek. 22.26 shee idolized the means and rested in the act done Jerem. 7.4 9 10. chap. 8.8 shee went on still in her own waies whatever God or man said unto her Jer. 7.28 This is a Nation that obeyeth not the voice of the Lord their God nor receiveth correction God had spoken to Jerusalem and