Exposition of Ezekiel 20-29, Exposition · Chapter 28

Exposition of Ezekiel 20-29 · Exposition · Chapter 28

p. 484CHAP. XXVIII.

Verſ. 1 The word of the Lord came again, unto mee, ſaying,

2 Son of man, ſay unto the Prince of Tyrus, thus ſaith the Lord God, becauſe thine heart is lifted up, and thou haſt ſaid I am a God, I ſit in the ſeat of God, in the midſt of the Seas, yet thou art a man and not God, though thou ſet thine heart as the heart of God.

3 Behold, thou art wiſer than Daniel, there is no ſecret that they can hide from thee.

4 With thy wiſdome, and with thine underſtanding, thou haſt gotten thee riches, and haſt gotten gold and ſilver, into thy treaſures.

5 By thy great wiſdome, and by thy traffique haſt thou increaſed thy riches, and thine heart is lifted up becauſe of thy riches.

6 Therefore thus ſaith the Lord God, becauſe thou haſt ſet thine heart as the heart of God.

7 Behold, therefore I will bring ſtrangers upon thee, the terrible of the Nations, and they ſhall draw their ſwords againſt the beauty of thy wiſdome, and they ſhall defile thy brightneſs.

8 They ſhall bring thee down to the pit, and thou ſhalt dye the death of them that are ſlain in the midſt of the ſeas.

9 Wilt thou yet ſay before him that ſlayeth thee, I am god? but thou ſhalt bee a man, and no God, in the hand of him that ſlayeth thee.

10 Thou ſhalt dye the deaths of the uncircumciſed, by the hand of ſtrangers: for I have ſpoken it, ſaith the Lord.

IN this Chapter you have theſe general parts.

1 A Propheſy againſt the King of Tyre in theſe 10. verſes.

2 A Lamentation for him, and the ſpoiling of his glory, from the 10. v. to the 20.

p. 4853 A propheſy againſt Zidon, from the beginning of the 20. to the 24.

4 A Propheſy of mercy unto the people of God, from the 24. to the end.

In the Propheſy againſt the King of Tyrus, you have

1 The Authority of the propheſy, in the 1. v.

2 The ſin that brought deſtruction upon him, which was his Pride, v. 2. occaſioned from his ſeat, ibid. his wiſdome. v. 3, 4. and his wealth, v. 4, 5.

3 The Instruments the Lord would uſe in his deſtruction, and they were ſtrangers, v. 7. the manner of whoſe dealings with him, is ſet out in the 8, 9, & 10. v.

1 The word of the Lord came again, &c.

Being to ſpeak unto the King of Tyrus, hee mentions his Commiſſion, that the Lord ſpake to him, and ſent him, one greater than the King himſelf: Hereby the Prophet made way for himſelf, and his meſſage to have the better entertainment; had hee come of his own head, delivered things from his own ſpirit, hee had rendred himſelf contemptible; what hee had to declare unto the King, and againſt him, was not humane, but Revelation from the Lord.

2 Son of Man.

The Son of Man, muſt utter the words of God. Heavenly treaſure is put in earthen veſſels, and makes them honourable; Ezekiel though hee were the Son of Man, yet herein hee was the ſervant of God. Hee ſent him, and put his own words in his mouth, full of Majeſty, and to bee beleeved, notwithſtanding his meanneſſe and frailty. This Son of Man, is made a Son of Thunder againſt a proud and haughty Prince.

Say unto the Prince of Tyrus.

Some of the Fathers do make this Prince of Tyrus to bee the Devil: but they were much miſtaken in ſo conceiting; p. 486for here bee many things which are incompetent to him, eſpecially what is ſaid in the 7, and 8. ver. The words are to bee taken litterally of Ethbahal, or Ithobalus, who was at that time Prince of Tyrus, unto whom this Propheſy was directed, being in his glory and height; whereas Satan was caſt out, and caſt down into greater miſery then here is mentioned long before.

Thus ſaith the Lord God.

Prophets being ſubject to the ſame infirmities and paſſions as others bee, are little regarded in the world, eſpecially by Princes. Ezekiel therefore muſt not ſpeak his own words, but ſay, Thus ſaith the Lord God. The Hebrew, Adonai, Jehovah, are very ſignificant words: Jehovah imports Gods being, and giving being unto all things. Adonai, his ſupporting all in their beings, for its from foreign a Pillar, or foundation. Thus ſaith hee, who hath his being of himſelf, and hath given being to heaven and earth, and all creatures therein, that upholds all by his power, even thee thy ſelf, O Prince of Tyrus, thus ſaith he unto thee.

Becauſe thine heart is lifted up.

By heart underſtand not that little part of fleſh in man wherein is ſedes vitae; the ſeat of life but the Thoughts, Counſels, reaſonings, Deſignes, Wiſdome, Workings, and Contrivances, of the heart, ſo Heart is oft to bee taken in ſcripture, and its lifted up: when its carried out after high and great things, Pſalm 131.1. Lord mine heart is not haughty, nor mine eies lofty, neither doe I exerciſe my ſelf in great matters, or in things too high for mee; Here you may ſee what it is to have the heart lifted up, or to bee haughty, its Javah in both places, and it is to have aſpiring thoughts, to minde high things, to bee deſigning and reaching after them, to have a high conceit of ones ſelf, as this Prince of Tyre had, who thought himſelf above the condition of mortall men, and ſo the Counſels, reaſonings, deſignes, and workings of his heart p. 487were to become a God, and he bluſhed not to ſay it.

Thou haſt ſaid I am a God.

Not thou haſt thought ſo, which had been too much, but thou haſt ſaid it. The word foreign 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 its 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 p. 488ſtrong 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 onelyonly 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 onelyonly 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 p. 489due 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.2 Chr 12 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 p. 490expreſſeth 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. its 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, and not god, the higheſt of them; their Pharaohs were men, worms, graſhoppers, nothings, to that God they neglected, and that they ſhould know, when he ſhould ſtretch out his hand. Gods thoughts, and mens do differ exceedingly, they think themſelves ſome-bodies, as Simon Magus did, Act. 8.9. Gods, as the Prince of Tyrus here did, but, Pſalm 62.9. men of high degree are a lye, not lying, but a lye, and you know a lye is that hath no truth in it, no ſubſtance, no weight, they think themſelves ſolid, ſubſtantial, maſſy peices, but they deceive themſelves, and others, not God; who tells them they are a lye, falſe, vain, and empty things, and not onelyonly ſome men, but even all men are ſo in his eye, Iſa. 40.17. all Nations before him are as nothing, and they are counted to him leſſe than nothing, and vanity, that all are as nothing before him, who is infinite, eaſily will bee granted, but that they are leſſe than nothing, in his account, this ſeems ſtrange and queſtionable. How can all the Nations be leſſe than nothing? the ſenſe is, they are extreamly inconſiderable. The words in the Original are rendred thus by Mont. pro nihilo & inani reputatae ſunt ei, Fr. Luy ſont reputees comme choſe de …eant & vain.for nothing and emptineſs, they are reputed or accounted to him, or he reckons them as a thing of nought and vain.

3 And behold thou art wiſer than Daniel.

The Tyrians were wiſe men, Zech. 9.2. Ezekiel 27.8. 2 Chron. 2.14. and its probable their Kings were wiſe, well ſeen into Sea, military, and political affaires, and that the Prince of Tyre, here ſpoken of, was one of the wiſeſt of p. 491them, but puft up with a conceit of more wiſdome than hee had, therefore here the Lord in an Ironical way, as Expoſitors conceives, gives him a check, ſaying, behold thou art wiſer than Daniel; thou makeſt thy ſelf a God, as if thou kneweſt all things, which Daniel did not.foreign. Eſtu plus ſage que Daniel. The Septuagint reads the words by way of Interrogation, Art thou wiſer than Daniel? and ſo doth the Fr. Perſtringeing, the folly of the Prince thereby. The words by ſome are taken by way of Conceſſion, thou ſaieſt thou ſitteſt in the ſeat of God, and haſt a heart as the heart of God, be it ſo, behold then thou art wiſer than Daniel; He knew ſome ſecrets, thou knoweſt all, Daniel was very wiſe, hee would not defile himſelf with the Kings meat, or wine, Dan. 1.8. hee revealed and interpreted the Kings dreams, chap. 2. & 4. hee read and interpreted the writing upon the wall, which none of the wiſe men could do, chap. 5. hee had an excellent ſpirit in him, and was chief Preſident over the one hundred and twenty Princes that were ſet over the whole Kingdome, and when the two other Preſidents, and all the reſt of the Princes, envied him, and ſought occaſion againſt him, hee had carried things ſo wiſely and well, that they could finde no occaſion againſt him, chap. 6. Daniel had natural, political, and ſpiritual wiſdom, inſomuch that it grew into a Proverb, wiſer than Daniel. Vid. Dan. 1▪ 17, 20.Dan 1:17Dan 1:20His wiſdome was great, diſperſed far, and known to the Eaſtern, and other parts of the world, and even to Tyrus, which had trading from all parts; and becauſe the Prince of it was ſo wiſe in his own conceit, the Lord gives him a notable twitch here, Behold, Thou art wiſer than Daniel.

There is no ſecret that they can hide from thee.

Thou art ſo poſſeſt with opinion of thy wiſdome, that thou conceiveſt nothing can bee kept ſecret, or hid from thee. The Hebrew word for ſecret, is foreign Sathum, which ſignifies a thing ſhut up, and what is ſo, is ſecret and hidden from others, as Dan. 8.26. ſhut up the viſion, for its for many daies. The viſion being ſealed and ſhut up, it was not knowable for a ſeaſon, men could not tell what was therein, it was hid from them; but this Prince of Tyre took upon him to know p. 492ſecrets, and things ſhut up from the Vulgar, and wiſe alſo. In the Original, the words ſtand thus, Omne abſconditum non abſcondunt tibi, every hidden thing, they do not hide from thee; here an Active is put for a Paſſive Verbe,foreign Vid. Gloſſ. Phil. ſacr. l. 3 tractat 3. de verbo can. 23. and carres this ſenſe, every hidden thing is not hid from thee, thou art ſo wiſe, as that thou pierceſt into ſecrets, dark, and deep things.

Thou art a God, and what can men hide, or what can bee hidden from thee? The words are ſpoken ironically, or according to the opinion men had of him.

Obſ. 1 Wiſedome makes men honorable and famous. Daniel was wiſe, and his wiſdome begate ſuch an high eſteem of him, that it became a Proverbe, wiſer than Daniel. Nebuchadnezzar honoured Daniel much, when hee acknowledged Daniels wiſdome to be ten times better than the wiſdome of all the Aſtrologers, and Magicians that were in his Realm. Dan. 1.20. but God honoured him more, when hee made his wiſdome exemplary, and proverbial throughout the world. Wiſdom is from God, a principal thing, Prov. 4.7. it makes men of an excellent ſpirit, Dan. 5.12. Prov. 17.27. directing to do like unto God, hence it is, that men indued with it, are honourable, and renowned. David was wiſe, and his wiſdome is recorded in holy writ for his honour; 1 Sam. 18.5.15.30. hee behaved himſelf wiſely, very wiſely, more wiſely than all the Servants of Saul; The widow of Tekoah compared his wiſdome to the wiſdome of an Angel, 2 Sam. 14.20. Solomon was wiſe, yea wiſer than all men, than Ethan, the Ezrahite, and …eman, and Chalcol, and Darda, theſe were wiſe men, and honoured for their wiſedome; but Solomon above them all, his wiſedome ſpread into all Courts, and unto all Kings of the earth, 1 King. 4.31, 34. This made Solomon to ſay, The wiſe ſhall inherit glory, Prov. 3.35. a Son of wiſdome is an heir to glory, hee ſhall not have flitting glory, but fixed, ſuch glory as ſhall bee his inheritance.

Obſ. 2 Men know not what themſelves are; thou art wiſer than Daniel: Thou thinkeſt thy ſelf to bee very wiſe, whereas thou art ignorant, and fooliſh, and doſt manifeſt it to the full. The Irony in the words ſpeaks this out unto us, for an Irony is a trope, putting one contrary for another, here wiſedome is mentioned, and by it the Princes fooliſhneſſe is declared: p. 493It was ſo in him to think himſelf a God, that hee knew every ſecret; hee did not know himſelf, that is an hard leſſon. The Apoſtle tells us, 1 Cor. 8.2. that if any man, be hee Prince, or of what condition ſoever, thinks that hee knoweth any thing, hee knoweth nothing yet as hee ought to know: when men conceit they know ſomething, this puffs them up, makes them deſpiſe, and neglect others, and they know nothing rightly; for right knowledge of things would make men humble, and direct them to uſe their Talents to the good of others, the glory of the giver, conſidering they muſt give account therof ere long. The doctrin of ſelf-knowledge, is out of practice, men ſtudy to know other men, other Countries what news? but are ſtrangers to themſelves: Hazael knew not himſelf, when the Prophet told him what ſtrange things hee ſhould do, hee was conceited that ſuch cruelty could not harbour in his nature, 2 King. 8.12, 13. the Phariſee knew not himſelf, when hee juſtified himſelf ſo above the Publican, Luke 18.11. Its the common evil of the world, that men do not know themſelves, what in truth they are. Laodicea knew not her ſelf, ſhee ſaid ſhee was rich, increaſed with goods, and wanted nothing, ſhee knew not that ſhe was wretched, poor, blinde, and naked.

Obſ. 3 That ironical ſpeeches are not unwarrantable. Thou art wiſer than Daniel, thou knoweſt all ſecrets: They have ſome tartneſſe in them, yet are frequently uſed in the word, both by God himſelf, and his holy ſervants.

1 By God himſelf, Gen. 3.22. Behold the man is become as one of us, to know good and evil. God had made man after his own image, but hee by beleeving Satan, telling him hee ſhould bee as God, knowing good and evil, if hee eat of the forbidden fruit, loſt that image, and here God upbraids him for it, Behold, Adam is become as one of us: The meaning is, hee is now altogether unlike us, hee is deluded by the Serpent, and become abominable like the Serpent himſelf, in this expreſſion God laughed him to ſcorn for his folly. In the 10 of Judges you have another Ironical paſſage of the Lords, its v. 14. Goe and cry unto the gods which yee have choſen, let them deliver you in the time of your tribulation. Here God cuts them to the quick for their wickedneſſe, Idolatry, and p. 494blindneſſe: you have been weary of mee, better gods have you ſpied out, choſen, and ſerved, gods that can do great things for you; why come you to mee in your ſtreights, go get you to your new gods, let them who have had your worſhip, ariſe, appear, act for, and deliver you. Such is that of Chriſt, Mark. 7.9. Full well yee reject the commandement of God, that yee may keep your own traditions, did they well to reject Gods commands, and ſet up mens traditions? no, they did exceeding ill in it, and that is the mind of Chriſt, when hee ſaith, full well, he ſpeaks, ironically, and intimates they did extreamly evil, moſt wickedly.

2 By Men, that were precious in the ſight of God, Micaiah being demanded of Ahab, whither hee ſhould go up to Ramoth Gilead to battle, ſaid, Go, and prosper, for the Lord ſhall deliver it into the hand of the King. Take the words as they ſeem to ſenſe, it here is good incouragement, but ſo they contradict, v. 17. & 28. they are therefore a bitter irony, or ſarcaſme; all your Prophets incourage you to go, and you expect the ſame from mee, well, go, and proſper; his meaning is, go and periſh, that is, the ſpirit, and true ſenſe of the words, Job 12.2. no doubt, but ye are the people and wiſdome ſhall die with you. Jobs friends thought him a ſilly man, compared to them, no better than a beaſt, chap. 11.12. but here hee hits them home for it, No doubt you are the onelyonly people in the world for wit and wiſdome, you are the onelyonly knowing and all knowing men, and when you dye, there will be a death of all wiſdome, the world left in a ſad caſe, having not a wiſe man in it. Qui ſcipſum haber pro ſapiente habent eum deus & homines proignaro, Said the Arabick. Hoffi…gerus.Job by an holy irony batters the conceit they had of their own wiſdome.

4 With thy wiſdome, and with thine underſtanding, &c.

The King of Tyrus was expert in civil affairs, and by that skill hee had therein, hee got unto himſelf much wealth. The Spirit of God calls the cunning and craft he had in worldly affaires, wiſdome and underſtanding. It cannot bee meant of ſpiritual wiſdome, for Prov. 3.13. that makes bleſſed, and this Prince was under the curſe and judgements of p. 495God. Hee was worldly wiſe, and ſet his wiſdome on work to get riches.

Thou haſt gotten thee riches.

The Hebrew is, Thou haſt made to thy ſelf riches; the word for riches is, foreign which the Septuagint renders foreign power. The Vulgar, fortitudinem, ſtrength, and ours, riches; for riches to rich mens apprehenſions, do adde ſtrength and power to them. This King made himſelf Rich, and ſo ſtrong and powerful by his riches. Hee had all ſorts of Riches, chapter 27.

And haſt gotten gold and ſilver into thy treaſures.

The Hebrew for Treaſure is, foreign Otzar, from Atzar, to gather together, to lay up, and it notes both the treaſure, and the place were the treaſure is laid up, and ſo it may do here, the King of Tyre had gotten gold and ſilver into his Treaſures, that is, among his other treaſures hee had them, or they were in his treaſury.

5 By thy great wiſdome, and by thy traffique thou haſt, &c.

Thou art very wiſe in thine own opinion, and thou art grown exceeding rich, by thy trading and Merchandiſing with other nations, but thou attributeſt all to thine owne wiſdome, and induſtry, nothing is given unto me, no mention is made of mee.—This King was a great merchant, did mightily increaſe in wealth, was reputed wiſe, but was really fooliſh as the next words declare.

Thine heart is lifted up, becauſe of thy riches.

Hee had a mountain of wealth, and that made his heart mountainous, his riches puffed him up, hee ſhould have been the more humble, having much to anſwer for, but hee was the more haughty, confident, ſecure, and fearleſſe of danger; p. 496he thought being ſo rich and great as he was, that hee could do any thing, yea, all things,

Obſ. 1 That by skill and induſtry men grow wealthy. The Prince of Tyre, had inſight into trading, which hee imployed, and ſo made himſelf rich. Solomon tells you, chap. 10.4. That the hand of the diligent maketh rich, there is much in diligence to advance a mans eſtate, eſpecially when diligence and skill go together, when a diligent hand is ordered by a wiſe head; if there bee actings without skill, little will bee produced, if skill without acting, nothing comes thereof. Where theſe go together, often they bring in great wealth. Some beſides their skill, uſe craft and cunning, and ſo ſuddainly get great eſtates.

Obſ. 2 Great men are prone to covetouſneſſe, and lay out themſelves to get wealth. Thou, even the Prince of Tyre haſt gotten thee riches, by thy traffiques haſt thou increaſed thy riches. He was Covetous, and traded with the Iſles and Nations to feed his Covetous humour. Princes are forbidden to multiply gold and ſilver to themſelves, Deut. 17.17. they may loſe the hearts of their people by it, yea, they may loſe themſelves alſo thereby; but this Prince made it his work to increaſe wealth. Which is the practice of moſt Princes, and people in the world. Mens corrupt natures, and carnall wiſdome carrie them unto it, Prov. 23.4. Labour not to bee rich, ceaſe from thine own wiſdome. Mens wiſdome put them on to bee rich, it heartens them thereunto, but it is ſuch wiſdome as the Scripture condemnes. The Arabian Proverb is,Hoffing Hiſtoria orientali. Non eſt juſticia cum avaritia, juſtice, and covetouſneſſe dwell not together; a juſt man covets not what is anothers, but a covetous man will have the prey where-ever he findes it, and violate bounds to ſatisfy his luſts. Ahabs ſickneſſe, was not cured, till he had eaten Naboths vineyard, and drunk his blood.

There is a ſtory among the Arabians, of one that had the world preſented to him in the ſhape of an Old woman, whom hee asked, how many husbands ſhee had? ſhee ſaid innumerable, the party asked what was become of them? ſhee ſaid, ſhee had killed them all, then it was replyed by the p. 497party, I wonder that other men are ſo fooliſh, that ſeeing how thou haſt uſed thy former husbands, they ſhould ſtill be in love with thee.

Obſ. 3 Proſperity makes men proud and inſolent. Thine heart is lifted up becauſe of thy riches. They begate great thoughts in him, and ſwelled his heart above his brethren. Its hard to keep the heart low in proſperity. Its a common ſaying, and too true, as riſes my good, ſo riſes my bloud. Beggars having gotten eſtates, account themſelves Princes; and Princes being rich, think themſelves gods. When Amaziah proſpered in his war againſt the Edomites, his heart was lifted up, and being but a thiſtle, hee accounted himſelf a Cedar, 2 Chron. 25. Proſperity begets Cedariſh ſpirits, Hoſ. 13.6. They were filled, and their heart was exalted, when they had plenty, then they grew proud, and forgat God; there is an aptneſſe in men to dote upon the creature, when they have much, and to magnifye themſelves. This Agur knew when hee prayed that God would not give him riches, leſt he ſhould bee full and deny God. Men are ready to attribute their riches to their wiſdome, induſtry, favour of their friends, &c. hereby they exclude and deny God, they allow him no hand, o intereſt therein, they ſay, who is the Lord, that we ſhould bee thankful unto him? wee are not beholding at all to him, or very little, & thus they deny, and belye the Lord too, s…heword Cathaſh ſignifies; you that proſper in this world, take heed to your hearts, leaſt being drunk with this wine, you diſcover your nakedneſſe.

Verſ. 6 Therefore thus ſaith the Lord God, becauſe thou haſt ſet thine heart as the heart of God.

7 Behold, Therefore I will bring ſtrangers upon thee.

Here the Lord tells the Prince of Tyrus, what hee muſt look for at his hands for his ſinnes, eſpecially his Pride, becauſe hee magnified himſelf, and would be as God, therefore hee muſt expect deſtruction.

p. 498Becauſe thou haſt ſet thine heart as the heart of God.

The Hebrew is, Haſt given thine heart as the heart of God, Thou haſt given liberty to thy heart, to think high and great things; yea, to think thy ſelf equall with God, hee thought the infinite glorious great God, had not other thoughts in him, or vaſter than himſelf, and this was ſetting his heart as the heart of God.

7 I will bring ſtrangers upon thee.

That is, Nebuchadnezzar with his Forces gathered up out of ſeveral Provinces, Ezek. 26.7. they were men of a ſtrange language, of ſtrange manners, and out of ſtrange Countries, they were ſtrangers to the Tyrians.

The terrible of the Nations.

The word for terrible is, foreign aritze, which Montanus renders robuſtos, the ſtrong. The Vulgar, robuſtiſſimos, the moſt mighty. Vatab. Tyrannos gentium, the Tyrants of the Nations. French, Les plus hideux, the moſt hideous, Septuagint ſaith, foreign, Peſtilentes, peſtilent men, that ſhould bee as a Plague or peſtilence is to a Town or Country. Ours the terrible, foreign aratz, ſignifies fortem & violentum ſe exhibere, through power to bee formidable to others, ſo ſhould the Chaldaeans be to the Tyrians.

They ſhall draw their ſwords againſt the beauty of thy wiſdome.

By Beauty of wiſdome, underſtand what ever beautiful things the Prince had gotten by his wiſdom, as beautiful ſhipping, beautiful Army, beautiful treaſure and riches, a beautiful City, a beautiful throne, &c. The Chaldaeans ſhould come, and deſtroy all the beauty of his wiſdom, all that by his policy and craft hee had gotten. Or thus, thou thinkeſt by thy Counſells, art, and devices, to prevent the taking of the City, and thy ſelfe, p. 499which couldſt thou do, it would make thy wiſdome beautiful and glorious; but they ſhall draw their ſwords, and prevail againſt all thy counſels, machinations, plots, and attempts to ſecure the City, and thy ſelf.

They ſhall defile thy brightneſs.

Thou art now in a glorious Kingdome, and ſhineſt upon thy ſeat and throne, all the Iſles and Nations behold thy ſplendor, but the Chaldaeans ſhall come and cut thee off, and defile thy brightneſſe with thine own bloud; they ſhall take away thy kingly dignity and life alſo. The French read the words, Savilleront ton excellence.

8 They ſhall bring thee down to the pit.

The word for Pit is, Shachath, which ſignifies corruption, and alſo a Pit, or grave, becauſe that is the place of corruption. Men in their Graves do ſee corruption, they turn to duſt. Its a Proverbial ſpeech noting death, Prov. 28.17. a man that doth violence to the bloud of any perſon ſhall flye to the Pit, that is, bee cut off, and thrown into the grave: ſo here, the ſtrangers ſhould cut off the Prince of Tyrus, and cauſe him to periſh.

Thou ſhalt dye the death of them that are ſlain in the midſt of the Seas.

Thou art in a City upon a rock, well walled, fortified, and manned, thou thinkeſt thy ſelf ſecure, invincible: but thou ſhalt bee like thoſe are ſlain at Sea, and thrown over-board, or ſunk into the depths thereof. For Kings to be ſlain by forreiners is diſhonourable; when ſlain, not to be buried as Kings, is a greater diſhonour, to bee caſt out, and drowned as common men, is a height of diſhonour.

p. 5009 Wilt thou yet ſay before him that ſlayeth thee I am God.

Thou haſt ſaid thou art a God, but when the enemies ſhall bee before thy gates, when hee ſhall ſeize upon thee, and bee ready to thruſt thee through, what wilt thou then ſay? Wilt thou ſay thou art a God? no, thou wilt ſhew thy ſelf a man, thou wilt bee full of fears, and at thy wits end.

Thou ſhalt be a man and no God, in the hand of him that ſlayeth thee.

Then ſhall the vanity of thy thoughts appear, thou ſhalt ſee thy ſelf a man, and not God, thou haſt thought thy ſelf El, the ſtrong, powerful, and ſtable God, but thou ſhalt find thy ſelf Adam, weakneſſe, miſery, inſtability.

10 Thou ſhalt dye the deaths of the uncircumciſed.

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 its 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.

p. 501Obſ. 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, p. 502petty 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.

p. 50312 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, foreign. 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 ſhould have, and writings, all things inſcribed ſhould bee there, then they are ſealed; ſo this King, in his own conceit, or apprehenſion of others, had all a King ſhould have,Tu es omnibus numeris abſolutum ſpecimen, Caſtal. and therefore the ſeal is ſet upon him, Thou ſealeſt up the ſum, thou art foreign, a picture, and pattern for all Kings.

p. 504Full of wiſdome.

This Prince ſeemed very wiſe, having his head filled with Cunning, and skill in Naval, mercatory, and political affairs. When Princes know a little in any thing, they are applauded, and magnified for knowing men, but if they have got ſome deeper inſight into things than others, then they are deified.

Perfect in beauty.

This perfection of beauty lay in his buildings, ſhipping, riches, laws, government, ſouldiery, Court, &c. in all, which appeared much beauty and glory, the 27. chap. ſets out the beauty and glory of Tyrus, which was alſo the Kings.

13 Thou haſt been in Eden the garden of God.

Gen. 2.8. its ſaid, God planted a garden Eaſtward in Eden, This Eden was a Region in Meſopotamia, or Babylonia, which was a moſt pleaſant place. The word Eden, ſignifies delight, and pleaſantneſſe. In it God made a Garden, which is a place incloſed, ſeparated from what is common, gan, hortus, a garden, is from ganan to protect, or compaſs about, becauſe its fenced in, and ſo protected from violence and ſpoil. This garden being planted by God, in ſo pleaſant a place, as Eden was, exceeded it far, and was ſuch a Paradiſe as never eye ſaw ſince. Pleaſant and delightful places are likened unto the ſame, and called Edens, and the gardens of God, Gen. 13.10. Joel 2.3. Ezek. 36.35. So Tyre though ſituate upon a rock, was by the art and induſtry of man made an Eden, as the garden of God, very pleaſant and delightfull: The Prince of it was in a Paradiſe, wherein hee had all things deſirable.

Every pretious ſtone was thy covering.

The Merchants of Syria, of Shebah, and Raamah, brought precious ſtones of all ſorts unto Tyrus, chap. 27.16, 22. the p. 505chief whereof were ſet in his Crown, Canopies, Tents, Garments, Beds, Hangings, and other utenſils. Princes ſpare not for coſt; if any ſtone bee more pretious than others, they will have them; and beautify themſelves and theirs with the ſame.

The Sardius.

In Heberew foreign odem from foreign which ſignifieth to be red, for it is of a fleſhy or bloud colour, its called Sardius becauſe the beſt of them are found in Sardinia. This ſtone was the firſt in the breaſt-plate of Aaron, Exod. 28.17. The Chaldee calls it Samkan, which Shindler interprets the Ruby, or Sardius. The Romans of Old, uſed this ſtone, Timorem pellere, audaciam preſtare, a veneficiis maleficiiſque geſtantem adſerere, ſanguinem enaribus fluentem compeſcere, animo laetitiam, ingenio quoque acumen invitare perhib…tur Rueus de gemmis l. 10. c. 6 Martinius in Lexico. v. Sardius. Plin. l. 37. c. 8being hard and firm for Seals. Much vertue is attributed to this ſtone, as to drive away fear, to make confident, to preſerve from witchery and poyſoning, &c.

Topaz.

The Hebrew word is, foreign pitdah, which the Septuagint renders foreign, and ſo its called Rev. 21.20. This ſtone for colour is of a greeniſh yellow, or yellowiſh green, aureus color per viridem relucet, ſuch a colour, as is in ferne, yellow, and green together. Some make two ſorts of them, one very green▪ and clear, called praſoides, another like pure gold, called Chryſopteros. Its the greateſt of all pretious ſtones, ſaith Pliny, and it is ſo named a Topaz from Topazon, an Iſland in the red Sea, yet there were Topazzes from other places, Job 28.19. The Topaz of Ethiopia ſhall not equal it. Though thoſe Topazzes were very pretious, yet not comparable to wiſedome.

The Topaz is commended for that vertue it hath, to ſtop eruptions of blood, to reſtrain paſſion and wanton luſts,Martinius in Top. Rueus de gemmis. l. 2. c 9 to help againſt melancholly, deliriums, phrenzies, falling ſickneſs and ſuddain death.

And the Diamond.

Vejahalom; which ſome render the Jaſper. Others better, p. 506the Adamant, or Diamond, for jahalon is from foreign contundere, Shindl. in v. foreign Pu…lla, tametſi mole ignibus vaſtiſſimis injectus medius pertinax atque illaeſus ita permanet & nullam prorſus ignis actionem admiſiſſe (etiamſi multos dies ibi perſev…ret) palam oſtendat unde & indomitam antiquis votari Gemmam invenire eſt. Rueus de gem. l. 2. c 15 Vid. Rueum loco predicto. Berillut gemma eſt quae aquae marinae colorem refert ex viridi caeruleum Boetius in hiſtoria de Lapid. Rucus l. 2. c. 8 Sudines dicit in gemma eſſe candorem ungui… humani ſimilitudine. Plin. l. 37. c. 6 Adverſus venerea pollet & animi fuſtum, item nocuos effectu… arcere creditur, Rueusto break in peices. The Adamant is of that hardneſs, that it breaks all other pretious ſtones, and continues unbroken it ſelf; Adamas quia ictibus domari non poteſt. In Arabick its Diamah from foreign dim, durare, perſeverare, becauſe of its durableneſſe. It is not ſo clear as the Cryſtal, but ſparkles and ſends forth fiery or bright beams, like the ſun, Philoſophers ſay, the Diamond is of great uſe againſt poyſons, and inchantments, that it prevents madneſſe, vain fears, and skarings in the ſteep. It pacifies fury and enmity between parties, and maintains love in the neareſt relations; at its preſence, the Load-ſtone looſeth his attractive vertue.

The Berill.

Some have it the Hyacinth, ſome the Chryſolite. The Hebrew is Tarſhiſh; which is the Sea-Beril, quia mar is virorem refert, becauſe it reſembles the greenneſs of the Sea. Berillus quaſi virillus a virore. Of this ſtone was ſpoken, chap. 1. v. 16. Some make it to be of a bluiſh colour. There be ſeveral kinds of them, the beſt are of a Sea-green colour. Watery eyes, ſighing, liver-griefs, dulneſſe are helped by the vertue of this ſtone, its beneficial to the brain, and alſo to married Parties.

The Onyx.

It is a pretious ſtone like the nail of a mans hand for whiteneſſe. The Hebrew is foreign ſhoham, tranſlated ſometimes a Sardonix, ſometimes an Onyx, but Rueus makes a difference between them. The Septuagint is very uncertain in the Tranſlation of this word ſhoham, the Onyx, as you may ſee in de Dieu. upon Exodus 28 p. 76. and in Martinius in the word Onyx.

The Jaſper.

The Hebrew being foreign Demonſtrates no other ſtone p. 507can bee admitted here, but onelyonly the Jaſper, which is a ſtone of much worth and glory, Rev. 4.3. the glory of God and Chriſt upon the throne in Heaven is likened thereunto, as alſo the light and glory of the new Jeruſalem, Rev. 21.11. yea, they were Jaſper ſtones which made the firſt foundation in the walls thereof, verſ. 19. Iſidore calls it, viridem gemmam, the green gemme, or precious ſtone. There bee many kindes of Jaſpers, green, blue, aiery, white, ruddy, purple, ſpotted. Onkelus turns the word, Jaſpeh, in Exod. 28. Pantree: and Jonathan in this place of Ezekiel, Panterin, a panthera beſtia, becauſe the Jaſper is ſpotted like the Panther. The green Indian Jaſper is the chiefeſt of them all. Pliny affirms, he ſaw a Jaſper ſo great, that it weighed eleven ounces.Lib. 37. c. 9 They are preſervative againſt all poyſons, dropſies, feavours, reſtrain blood and ſweat, and refreſh the eies with their greenneſſe.Rueus lib. 1. c, …

The Saphir.

Of the Saphir was largely ſpoken, chap. 1. v. 26. Caerulae… colore pellucida eſt, for its colour its like the Heavens, azure, or blue, and tranſparent. There bee ſome Saphirs white, others blue, theſe are the males, the other females,Vid. Martinium in verb. Saphirus. ſaith Boetius in his ſecond book of Gemms. The beſt of this kinde of ſtones come from the Medes. The vertue of this ſtone is much. Its a friend to chaſtity,Venereos profectus compeſcere creditur ideoque caſtis precipuo uſui eſſe perhibetur. Contra iracundiam, invidiam, fraudes & triſtitiam pollet. Corporis incremenrum moliri, ſolidas principeſque fovere, & aſſervare partes cordis, oculorumque vires reficere, horum excreſcentias & puſtulas inhibere, ruptas quoque membranas cogere. Galenus & Diaſcorides autores ſunt. Addunt & adverſus ictus ſcorpionum & inteſtinas exulcerationes bibi, venenis etiam peſtiferis reſiſtere & contra veneficia omnia, adde etiam & incantamenta preſidio eſſe, febrientes cordis venis pulſantibus ad mota juvare, iudorem arcere, ſanguinem continere carbunculis abſceſſibuſque calidis, peſtiferis, preſertim mirum in modum adverſari tradunt, Rueus de gemmis. l. 2. c. 2. its powerful againſt anger, envy, deceitfulneſſe, ſadneſſe. Its good againſt poyſons, ruptures, &c.

The Emeraud.

Nophlich in Hebrew. Montanus makes it the Carbuncle. Shindler the Smarag'd. Others the Chryſopraze, and ſo its p. 508termed here in the Margent, and ſo in the 27. chap, v. 16. The margent is Chryſopraze. Its for colour a golden green, like a leek, inclining to yellow green.

The beſt ſort of Emerauds, or Chryſoprazaſſes, are thoſe which aureis guttis conſpergantur, which have golden drops or ſpots on them. The true beauty and glory of theſe ſtones is ſeen onelyonly in the dark. They are comfortable to weak eyes,Rueus l. 1. c, 10 refreſh the heart, & vires tribuunt contra ſacram auri ſitim.

The Carbuncle.

Its a pretious ſtone, ſo called from the ſhining of it: The name of it in Hebrew is Bareketh, from Barak, which ſignifies lightening, ſhining. De Dieu. ſaith, its Lapis fulguris coruſcationem imitans, a ſtone that ſhines like lightening. Some would have it to bee the Smarag'd, but Mercer and Shindler, judge Bareketh to bee the Carbuncle, and ſo Danaeus who ſaith, the Smarag'd, doth not reſemble the brightneſſe of lightening, but the Carbuncle; and at midnight, velut ſol quidam illuſtrat ſibi vicina loca, like the Sunne it inlightens dark places, near unto it. In Chaldee its called foreign Barkan, which by a tranſpoſition of letters is foreign Carban, whence Carbunculus. De Dieu. in 28. Exod. Marrin, in Lexi.Of all flaming gemms, its counted the chief, and called Carbuncle, quod ſit ignitus ut carbo, being like a burning coal. Some call it approtus, becauſe no fire will hurt it. Thoſe write of it ſay, it comprehends the vertues of all other pretious ſtones.Vid Rueum l. 2. c. 14.

And Gold.

The Hebrew for Gold is, foreign Zahab or zahaf, which hath affinity with foreign Tzahab, which ſignifies yellow, and its called aurum ab aura, as Iſidore obſerves, becauſe its ſhining or pure, as the aire, and Zahaf metaphorically, is put for that is pure ſhining, Job 37.22. Fair weather commeth out of the North. The Hebrew is Zahaf, Gold comes out of the North, the meaning is, clear and pure air like gold, comes out of that part of the world, So Zech. 4.12. the golden pipes p. 509are ſaid to empty gold; for ſo is the Original, the meaning is, oyle which is pure, and in colour and brightneſſe like gold.

The workmanſhip of thy Tabrets, and of thy pipes was prepared in thee, in the day that thou waſt created.

In the day of his birth, or of his being made King, there was great rejoycing, all inſtruments of muſick were uſed. Tabrets and Pipes being put for all the reſt, by a Synecdoche. The Tyrians delighted in muſick, Ezek. 26.13. and upon ſuch occaſions as the birth and coronation of Princes, they greatly rejoyced, and made uſe of their choiceſt inſtruments.

The work-man-ſhip of thy Tabrets, The word for work-man-ſhip is foreign melecheth, melachah ſignifies, ſaith Kirker, any thing is for the ſervice or uſe of man, whether arts, cattle, or any thing gotten by induſtry, here it notes that artifice was in their Tabrets and pipes, they were curiouſly made and wrought, they were not common ones, but the choiceſt the Art of man could produce.

And of thy Pipes.

The Vulgar reads the words thus, Foramina tua, thy holes, which Maldonate and ſome others do interpret Pipes, becauſe they are full of holes. For Nekavim the Hebrew for Pipes, is from foreign to boar through, and pipes are ſo.

Was prepared in thee.

How they were prepared in the King, is hard to conceive, Piſcator renders it apud te, with thee, or before thee, at the time of thy creation.

[In the day that thou waſt created.

Creation is proper to God, and is the production of an entity or creature out of nothing, as Gen. 1.1. & ſomtimes its called p. 511creating, when of pre-exiſtent matter a thing is made new, that it was not before, as man out of the earth, Gen. 2.7. with Gen. 1.27. hee is ſaid to bee created, and metaphorically its applied to men, when they are made that they were not, thoſe make them ſo, are ſaid to create, and thoſe made ſo, to bee created. Hence when men are raiſed by others, they are called their creatures.

Obſ. 1 When men have natural, or acquired excellencies, beyond others, and abuſe them, its matter of mourning. Take up a lamentation upon the King of Tyrus: hee had more wiſdome, beauty, bleſſing, proſperity, and abundance than others, but hee abuſed all; his heart was lift up, hee honoured not God, with what hee had, and therefore Ezekiel muſt lament; So Ezek. 17.1. hee muſt lament for the Princes of Iſrael, who abuſed their power, places, parts, and bleſſings, they had.

Obſ. 2 Choice accompliſhments with outward glory and greatneſſe, are no Arguments of Gods grace, or Gods ſpeciall favour towards men. Heathens, and the worſt of men have had theſe, the Prince of Tyrus, who blaſphemouſly ſaid, he was a god, hee ſealed up the ſum: hee was a compleat Prince, he had choice indowments, hee was full of wiſdome, perfect in beauty, hee had outward glory and greatneſſe as much as any, hee was ſeated in a Paradiſe, hee gliſtered with Pearles, and pretious ſtones, hee had as choice Muſick as was to bee had, yet notwithſtanding all theſe, hee was a wretched man under the curſe of God, and was to dye the death of the uncircumciſed. What vanity is it therefore to pride our ſelves in any humane excellencies, to ſet our hearts upon, or confide in any outward glory or greatneſſe.

14 Thou art the annointed Cherub.

Here the Prince of Tyrus is compared unto an Angel. Angels in Scripture are called Cherubims, Gen. 3.24 The reſemblances between him and them, take in theſe particulars.

1 They are full of knowledge and wiſdome, 2 Sam. 14.20. and its ſaid of this King, that he was full of wiſdome.

2 They are beautiful and glorious creatures, Luke 9.26. p. 510Chriſt ſhall come in the glory of the Angels, ſo this King was perfect in beauty, and full of glory, being adorned with ſuch pretious ſtones as he was.

3 They are high exalted about others, having great power and command, Dan. 10.13, 20. 2 King. 19.35. they are called, principalities and powers, Eph. 3.10. So this King was exalted above others; hee had great power and command, ſo that hee was dreadfull, as the Cherubims that kept the way into Paradiſe.

Annointed.

The Cherubims above the Arke or mercy ſeat, were annointed with oyle, Exod. 30.26. to which, here may bee an alluſion, thou art the annointed Cherub, or thou thinkeſt thy ſelf ſo; or it may bee ſpoken in reference to the Kings of Iſrael and high Prieſt who were annointed, and ſo had many prerogatives thereupon, and this man being made King of Tyrus, had great priviledges and prerogatives.

That covereth.

The Cherubims had wings which covered the Ark, Exod. 25.20. and this King had wings of power, ſtretched out at Sea and land to cover and protect his people. The Hebrew word is Haſhochech from Sachach, which is to hide, Kirker.ſuper-ponendo aliquid, a Hen hides her chickens by putting her wings over them, it notes alſo to protect, when things are covered, they are protected.

I have ſet thee ſo.

Thou waſt made King, hadſt great honour, priviledges, and power, thou waſt above others, and how cameſt thou to all this? it was not by any other than my ſelf? I have ſet thee ſo. The Hebrew is, I have given thee, that is, into ſuch dignity and greatneſſe.

p. 512Thou waſt upon the holy mountain of God.

Some refer this to Hyram, furniſhing Solomon with materials to build the Temple, but this ſenſe of the words is in no wiſe entertainable, for Hyram was dead long before, and here the Prophet ſpeaks of one that was then to be deſtroyed. Piſcator, ſenſes the words thus, Thou haſt been ſo gorgeouſly attired, as if thou wert the High Prieſt of my people, when he is in his robes. Others make this the ſenſe, Thou waſt as one upon the holy mountain of God. Tyrus is likened to Mount Sion, the King to a Cherub in the Temple, thereupon its called the holy Mountain, by way of reſemblance, or becauſe Tyre belonged to the Tribe of Aſher, it was within their lot, Joſh. 19.24, 29. and therefore belonging to Gods people, and being on the borders of Canaan, it might be called holy: If any ſhould queſtion whether Tyrus were on a Mountain? know, that in the Scripture, Cities for their high buildings, and ſtrong defences, are called Mountains, though they bee not on Mountaines, as Jerem. 51.25. Behold, I am againſt thee, O deſtroying Mountain, its ſpoken of Babylon, which was not upon a Mountain, but in a plain, upon many waters, v. 13. So Tyrus for its high buildings, ſtrong walls, and defences, may bee called a Mountain, but Tyrus was upon a rock, which was high above the waters, if not above the reſt of the earth. Some tell us, Tyrus was upon a great Mountain, Tyrus ſupra montem excelſum exaedifica…a fuit. Vilal.and things which are great and goodly to ſee unto, are ſaid to be the Lords.

Thou haſt walked up and down in the midſt of the ſtones of fire.

What theſe ſtones of fire are, hath exerciſed the heads of men to finde out. Some make them the Angels, who Heb. 1.7. are called a flame of fire. Some will have them to bee the two Tables of ſtone given at Mount Sinai in fire. Some aſſert them to bee the people of the Jews▪ who for their holineſſe, zeal, and love, are called ſtones of fire. Some tel you they were the pretious ſtones in the Temple at Jeruſalem, p. 513or the common ſtones guilded over. Others by theſe underſtand men of excellent parts, ſpirits, and abilities, with whom the King of Tyre converſed, but theſe have overlooked the truth lying near at hand; for theſe ſtones of fire, are the pretious ſtones, mentioned in the former verſ. and are ſo called for their ſhining and gliſtering like fire, eſpecially the Carbuncles, and Diamonds, which ſparkle and ſeem to caſt out fire. Sanctius ſaith, hee walked in the midſt of the ſtones of fire, becauſe his royal Pallace ſhined with ſuch ſtones, as might well bee called ſtones of fire.

The Jews at this time were not ſo holy,Puta Tyri regem in medi… ignitorum lapidum ambulare quia regium conclave undique collucebat his lapillis qui ſuo jure vocantur igniti. as to bee called or counted ſtones of fire, they committed adultery with ſtones and ſtocks, Jer. 3.9. and were ſtones of darkneſſe, Job 28.3. rather than ſtones of fire.

15 Thou wast perfect in thy waies.

The Septuagint hath the words thus, foreign, Thou waſt faultleſſe, or spotleſſe in thy daies: thou keptſt thy ſelf free from thoſe pollutions, which Kings uſually are defiled with. The Hebrew is, thou waſt perfect in thy waies, not in a moral ſenſe; as if hee were without ſin, but in a political ſenſe, he proſpered in what he did, in his Naval, Military, Court, and State-affaires; hee was ſucceſſeful; hee wanted nothing pertaining to Kingly greatneſſe, hee had all things which might make him compleat and glorious.

From the day thou waſt created.

From the time of making thee King. In the day hee was created, all ſorts of muſick were uſed then, verſ. 3. and from that time hee had all things conducible to Royal greatneſs.

Till iniquity was found in thee.

There were ſome ſinnes in this Prince, which were very provoking.

1 His Inſulting at the deſtruction of Jeruſalem, which you have chap. 26.2. Tyrus hath ſaid, Aha, Shee is broken p. 514that was the gates of the people. Tyrus that was the King of Tyrus; and the people, they inſulted over the Jews in their miſery.

2 His exceſſive pride in making himſelf a god, or as God. Theſe were iniquities, and whilſt he was free from them, he proſpered, his actions were commendable, but when theſe ſprung up and were diſcovered, then the Lord threatned him with deſtruction, and haſtened his ruine. The words are ſpoken of God, humano more; as men ſearch and find out things, ſo God is here ſaid to do, his finding out is making known things.

Obſ. 1 Princes, and men in ſupream power, are honourable, they are Cherubs, or Cherubims, next unto God. In whoſe word they have many honourable Titles given them. They are called ſhields, Hoſ. 4.18. the word for Rulers, is ſhields in the Hebrew, and ſhields of the earth, Pſalm 47.9. they protect the ſtate where they live, Ezek. 17.3. they are named Eagles and Cedars, Pſal. 82.6. they are termed gods, and children of the moſt high, God ownes them for his children, and calls them Gods, which is an height of honour.

Obſ. 2 That Kings and potentates have their places, priviledges, and power, that they may bee protectors of the people: Thou art the annointed Cherub that covereth: hee was on the throne, that hee might ſpread his wings of protection over his ſubjects, both at Sea and land. Magiſtrates ſhould bee as Hens to the Chickens, as fathers to their children, they are called not onelyonly Fathers, but Nurſing fathers, Iſa. 49.23. the word in Hebrew is Omenajick, thy Nurſers, or Nouriſhers, and notes faithful nurſing, they ſhould make it their buſineſſe to preſerve and provide for their people, as Nurſes do for their Nurſe-child, ſeeing daily that it bee kept from dangers, and want nothing; ſuch a Nurſeing-father was David, Pſal. 78.72. hee fed them according to the integrity of his heart, and guided them by the skilfulneſſe of his hands: Davids heart and hands were at work, for the good of the people. Such a Nurſing Father was Moſes, whom the Lord would have to carry the People in his boſome, as a Nurſing father beareth the ſucking childe, Numb. 11.12. God would have Kings, Princes, Magiſtrates, to deal tenderly with the People; they p. 415ſhould bee as Cherubs unto them, ſpreading the wings of protection and juſtice over them, and when they do otherwiſe, hee is wroth with them, Zeph. 3.1, 2, 3. Mic. 3.1, 2, 3, 4. when inſtead of fathers they are Lyons, inſtead of Angels, they are Devils to the people. God is ſorely diſpleaſed, and will deſtroy them.

Obſ. 3 That Princes are exalted by God, and depend upon him. I have ſet thee, ſo its God that raiſes them, and cloaths them with honour and Majeſty, Prov. 8.15, 16. By mee Kings reign, and Princes decree juſtice, by me Princes rule, and Nobles, even all the Judges of the earth. Here is mention of Kings, Princes, Nobles, Judges, what Power ſoever any, or all of theſe have, the higheſt or ſubordinate, they have from God, who is the fountain of all power, as well as of being; Hee is Lord of heaven and earth, hee is chief governour among Angels and men, Pſalm 22.28. and he ſets up in Tyrus, and in Babylon, in Egypt, and in Jeruſalem, whom hee pleaſes. They ſhould conſider who ſets them up, on whom they depend, and ſerve him with fear, ruling for the Lord; Which becauſe they do not, they grow proud, inſolent, tyrannical, and therefore the ſame hand that ſet them up, throws them down, Dan. 2.21.

Obſ. 4 God mindes the places were Princes dwell, and the pompe they live in: Thou waſte upon the holy Mountain of God, thou haſt walked up and down in the midſt of the ſtones of fire: Thine habitation hath been in a ſtrong fortified City, thou haſt lived in great ſtate and glory, having thy Pallace gliſtering with Carbuncles, and other pretious ſtones, 1 King. 22.39. God took notice of the Ivory houſe, which Ahab built for his ſtate. Solomons houſe, throne, overlaid with the beſt gold, his Pompe, and State God obſerved, and cauſed to bee recorded, 1 King, the 7. and 10. chap. and becauſe great ones pride themſelves in their ſeats, and Palaces, God threatens to ſmite their winter houſes, and their ſummer houſes, and tells them that their ivory houſes ſhall periſh, and their great houſes have an end. Amos 3.15.

Obſ. 5 Princes and States are prosperous and ſucceſſeful in their undertakings, whilſt they are free from iniquities. Thou waſt perfect in thy waies from the day thou waſt created, till iniquity p. 516was found: So long as thou keptſt thy ſelf from unjuſt and wicked acts, thou didſt ſpeed well in all thy enterpriſes at Sea and Land. The Lord bleſſes Heathen Kings, while they do juſt things. Its righteouſneſſe exalts a Nation, even any Nation, Prov. 14.3, 4. David told Solomon what was the way for him, and his Kingdome to proſper, 2. Chron. 22.13. hee muſt fulfil the Statutes and judgements of the Lord; and then hee ſhould proſper in all that hee did, and whither ſoever hee turned himſelf, 1 Kin. 2.3. Hezekiah was free from iniquities, unjuſt, and cruel acts, and hear what the Spirit of the Lord ſaith of him, 2 Chron. 32.30. he proſpered in all his works.

Ob. 6 Great and grievous ſins may bee in Princes and States undiſcovered, but the Lord will ſearch them out, and make them known: Till iniquity was found in thee. The Prince of Tyrus his ſinne was ſecret, and hidden from the world, kept within doors, in his own chamber, Palace, City, or Territories, but the Lord found it out, and made diſcovery of it to the Prophet, and the Prophet to the world. The great ones of Judah thought themſelves innocent, yet God found the bloud of innocents upon their skirts, and hee found it not by ſecret ſearch, by digging, that is, by taking much pains, to find it out, but ſo ſoon as hee came, hee ſpied it upon their skirts, and made it known, Jerem. 2.34. men plot miſchief, do works of darkneſſe, and think they ſhall not bee ſeen, Iſa. 29, 15. but the Lord ſees, will finde it out, and bring it into the light; David ſinned in ſecret, but the Lord ſaw it, and proclaimed it to the world.

Obſ. 7 Wickedneſſe blaſts proſperous Princes, and flouriſhing States: Thou waſt perfect in thy waies, till iniquity was found in thee: That cauſed all to wither. His exalting himſelf to bee as God, his inſulting over others in their miſery, and his injuſt actions, cauſed the Lord to threaten and bring deſolation. Iniquity, is the canker and plague of proſperity. Many Princes and States which were fat and flouriſhing, have been made lean thereby. Jeroboams iniquities loſt him five hundred thouſand men at once, 2 Chron. 13.8 9, 17. When iniquity was found in Zedekiah, breaking with Nebuchadnezzar, and relying upon the King of Egypt, what ſaid the Lord, ſhall hee p. 517proſper, or ſhall hee ſcape that doth ſuch things? Ezek. 17.15. no, hee ſhall never proſper more. Its ſaid of Jotham that hee became mighty, hee proſpered greatly, and what was the cauſe, 2 Chron. 27.6. it was becauſe hee prepared his waies before the Lord, or eſtabliſhed them before him; hee lookt to it, that hee did nothing, but what God commanded and approved, hee would not defile his heart or hands with iniquity, therefore hee grew mighty, and left a flouriſhing Kingdome; But when Ahaz his Son came to it, who did wickedly, you may ſee how the Syrians, Iſraelites, 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.

p. 5182 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, foreign 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, foreign, 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 p. 519haſt 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 its 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, foreign 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.

p. 52017 Thine heart was lifted up becauſe of thy beauty.

In the 5. v. its 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 p. 521thee for thy wickedneſſe. The Septuagint is, foreign, 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 be meant the Kings vertues. Others his Oathes and Covenants; but his Royal Palace and City, or the Palaces where he and his did worſhip, and that Religion they had, chiefly are intended. Their traffique was great, and the iniquities adhering thereunto were great, as deceit, covetouſneſſe, pride, injuſtice, violence; by which the Palace, City, and Sacraries, were defiled, and the Religion they had, whatever it was. Piſcator makes the Sanctuaries to be the Kings Palaces onelyonly, which for their magnificency were anſwerable to the Temple at Jeruſalem, and the King by his iniquities had given cauſe to God, to bring in the Chaldeans to defile and destroy them. This ſenſe and the former ſtand well together; for being formerly defiled with ſin, it was juſt with God to defile them with blood, and utterly to deſtroy them.

Therefore will I bring forth a fire from the midſt of thee, and it ſhall devour thee.

That Tyre was conſumed by fire is probable, if not, its to be conſidered what is meant by fire. Some make it to bee the plotting of his own Citizens to deſtroy him; diſcontented ones ſhould flye to the King of Babylon, beſi…dging the City, and betray him; this Maldonate likes not, but ſaith, its ſine cauſa divinare. Others make this fire to bee the judgement of God upon Tyre. Shee ſinned, and the King alſo in a ſpeciall manner, and God from thoſe ſinnes would cauſe puniſhment to ſpring up, which ſhould conſume them and him, as a fire kindling in a houſe, eats it up, and conſumes it.

p. 522And I will bring thee to aſhes upon the earth.

Theſe words do hint unto us, that the judgement of God upon Tyrus, after it was taken by Nebuchadnezzar was fire. What they could not ſpoile by their Axes, and other warlike inſtruments, that they ſet fire unto, and ſo turned into aſhes, the ſtately and goodly buildings thereof, the glorious Pallaces of the King, were made aſhes; fire is a conſumptive transforming thing, and ſo are Gods judgements. Or if wee take the words not in a litteral, but a metaphorical ſenſe, aſhes note a contemptible and baſe condition, Job. 30.19. Hee hath caſt me into the mire, and I am become like duſt and aſhes; When Job was ſtript of all his honour and glory, ſet upon the dung-hill, then hee was as duſt and aſhes.

In the ſight of all them that behold thee.

The word to Behold, is Raab, which notes not onelyonly ſeeing with the eye, but with the mind alſo, Jerem. 2.31. O Generation, ſee the word of the Lord: that is, hear, conſider, underſtand, they could not ſee it with the eye; and here, not onelyonly thoſe that ſaw with their bodily eyes, but thoſe that heard of it, even the Iſles which were afar off are included.

19 All they that know thee among the people ſhall be aſtoniſhed at thee.

All thy ſubjects, and all Forreiners, with whom thou haſt Traded, and have heard of thy wiſdome, beauty, glory, greatneſſe, they ſhall bee aſtoniſhed at thee; they ſhall wonder, to ſee thee the annointed Cherub, brought to ſo low and deſpicable a condition. Some conceive that as they were aſtoniſhed at the deſtruction of Tyrus, and the Prince thereof, ſo they were glad, hiſſed, and mockt thereat, but chapt. 26, 16, 17. they ſhould be aſtoniſhed, and take up a lamentation.

p. 523Thou ſhalt be a terror.

In the Hebrew it is, Thou haſt been terrours, ballahoth hajitha, thou with thy power, greatneſſe, majeſty, haſt been terrible unto others. The Septuagint is, foreign. Thou haſt been deſtruction. The French is, Tu ſeras en frayeur, Thou ſhalt bee for a fear or terror, ſo wee have it, and it ſuits well enough with the Hebrew, which oft puts a preter tenſe for the future, and ſo the ſenſe is, all thoſe that ſee to what a deſolate condition thou art brought unto, ſhall be terrified, ch. 26.21.23.36. you have this word terrour.

Never ſhalt thou be any more.

Thou ſhalt never bee King more, nor Tyrus ever bee built more, in ſuch ſtate as formerly it was, nor any King or form of a Kingdome bee ever ſeen therein more; for Junius tells us, it was upon the re-building of it made a Commonwealth. Theſe words wee had formerly, ch. 26.21. & 27.36.

Obſ. 1 That in much trading there is much ſin; by the multitude of thy merchandiſe they have filled the midſt of thee with violence; The Merchants of Tyrus were covetous, fraudulent, unjuſt, violent, ſpeaking unlawful words, and doing unlawful things, and that ſo commonly, as that they filled the City and Palace with the guilt thereof, Prov. 10.19. In the multitude of words there wants not ſin, that is, there is much ſinne, many of them are ſinful; ſo in much trading and merchandiſing, there wants not ſin, it abounds; ſinful thoughts, deſires, idle, evil, falſe, flattering, lying words, adhere to them are buſied therein, and many unjuſt, yea, oppreſſing acts are done by them: an heart they have exerciſed with covetous practiſes, and many of them do love the wages of iniquity, as Balaam did, 2 Pet. 2.15. and like Judas, purchaſe fields with the reward of iniquity, Act. 1.18. In Mart-Towns, where there is much Trading, there is much ſinning, much lying, ſwearing, whoring, drunkenneſſe. Merchants bring the vices of their countries, as well as the wares and Commodities thereof, and it p. 524may bee queſtioned whither the vices brought in,Vbi magna ſunt empotia & magna negotiatio, ibi raro abſunt impoſturae & fraudes. Au haec magnam vitae licentiam mercatores ſibi vendicant, ne que tam merces quam vitia, cum a civibus tum ab aliis ex omnibus nationibus importantur. Lavat. do not more harm than all the Commodities do good?

Obſ. 2 God takes notice of men in place, whither they connive at, or puniſh ſinne; The Merchants filled the City and Palace of the King with injuſtice, violence, and all manner of wickedneſſe, and hee puniſhed them not, but connived at them; and ſo beſides his great neglect which was very evil, hee contracted the guilt of their ſins upon himſelf. Governours are ſent by God ſaith Peter, 1 Epiſt. 2.14. For the puniſhment of evil doers, and for the praiſe of them that do well: being ſent of God, and ſet up by him, as this Prince of Tyre was, v. 14. Gods looks after them, obſerves ſtrictly how they act, whether they incourage men that do well, and puniſh ſuch as do evil; if they do not, the Lord will charge their ſin upon them, Thou hast ſinned, thou haſt filled all with violence. Not to puniſh ſin, is to incourage men in ſin, and ſo Rulers bring a world of guilt upon themſelves, they muſt anſwer for the ſinnes of the people,Malum qui non impedit cum poteſt, facit. when they prevent not, nor puniſh what they might.

Obſ. 3. Doing of unjuſt things, and non-execution of juſtice, undoe the Princes and Rulers of the earth, they cauſe God to thrust them out of their Thrones and Kingdomes, and to lay their glory and greatneſſe in the duſt. Thou haſt ſinned, 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 p. 525baſis 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. Its 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. Its 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 p. 526thy 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 p. 527hewn 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 King of Tyrus, hee was a Sea mark to direct Kings and others who ſit at the ſtern, that they ſail not that way hee did, leaſt they ſuffer ſhipwrack. Thus God makes men ſerviceable after their death, who were ſinful and miſchievous in their life time.

Obſ. 7 Sinful practiſes defile mens chiefeſt excellencies and glories, and expoſe them to defilement. Thou haſt defiled thy Sanctuaries by the iniquity of thy traffique. Covetouſneſſe, lying, deceit, violence, pride, luxury, and ſuch like ſins, attended their trading, and theſe ſinnes defiled the City, the Court, the Crown, their Temples, their worſhip, and what ever was pretious unto them. Sin is of a ſpreading nature, defiling us, and all wee have; yea, expoſing all to ruine and deſtruction, ſee Ezek. 5.11. the 7.24. the Jews defiled Gods p. 528Sanctuary with ſin, therefore God would expoſe them to be defiled by Heathens.

Obſ. 8 Mens own ſins do breed their woes, bring them into contemptible conditions, and to utter deſtruction. This Princes ſinnes kindled the fire of Gods indignation in the midſt of his City, Palace, and Sanctuaries, and ſuch a fire as devoured him, and brought him to aſhes. Wood breeds the worms, which eat it up, Garments the moaths which conſume them. Men by their follies contract thoſe diſtempers, and diſeaſes, which rend them from the land of the living, and enfranchiſe them among the dead. Its the ſin of a Nation, that tears out the bowels of it, and laies all the pleaſant things therein waſte. Its Princes ſinnes which ſhakes the Crown from their heads, their injuſtice, Tyranny, covetouſneſſe, prophaneneſſe, throws them out of their Thrones, leads them with ſcorn, and cauſeth the Lord to pour his indignation upon them. There is no Nation, City, or family, roaſted in the fire of divine dreadful judgements, but themſelves do bring the ſame upon themſelves. Iſrael deſtroyed her ſelf, Hoſ. 13.9. that was by her Calves and idolatrous worſhip. Ireland hath deſtroyed it ſelf by her treachery, and bloody doings, and ſearch into it, you ſhall finde that Scotland hath deſtroyed it ſelf by its own iniquities. So Worceſter by its own acts hath brought woes upon it ſelf, &c. Many are brought to aſhes at this time, to bondage; baſe and contemptible conditions, becauſe they fed upon aſhes, made lies their refuge, doing diſhonourable things, Iſa. 26.11. the fire of their enemies ſhall devour them, their ſins were the material fire that they brought, &c.

Obſ. 9 Gods judgements upon wicked Princes and places, oft are ſuch, as that they become matter of aſtoniſhment and terror to others. All that know thee among the People ſhall bee aſtoniſhed at thee, thou ſhalt be a terror. Whoſoever ſhould hear what God had done to Tyrus, and the Prince thereof, ſhould bee amazed thereat, and tremble, chap. 26.15. hee is terrible to the Kings of the earth, Pſalm 76.12. and makes them terrours to others.

p. 529Verſ. 20 Again, The word of the Lord came unto me, ſaying,

21 Son of Man, ſet thy face againſt Zidon, and propheſy againſt it.

22 And ſay, thus ſaith the Lord God, behold, I am againſt thee, O Zidon, and I will bee glorified in the midſt of thee, and they ſhall know that I am the Lord, when I ſhall have executed judgements in her, and ſhall bee ſanctified in her.

23 For I will ſend into her peſtilence, and blood into her ſtreets, and the wounded ſhall be judged in the midſt of her, by the ſword upon her on every ſide: and they ſhall know that I am the Lord.

In theſe words you have a Propheſy againſt Zidon, which is the third general part of the Chapter; the authority of it is in the 20. v. and the Prophets Commiſſion in the 21. v. the Propheſy it ſelf, in the 22. and 23. where deſtruction is threatned to Zidon, by Peſtilence and Sword, and the Ends of Gods judgements declared.

21 Set thy face againſt Zidon.

The word for to ſet, notes a ſetting on purpoſe, not careleſly, Arte cura ſtudio. Vilalp.but compoſedly, intenſively, Amos 9.4. I will ſet mine eies upon them for evil, and not for good. Though formerly I have ſeriouſly, and purpoſely, ſet my ſelf to do them good; yet now I will with as much ſeriouſneſſe, and reſolvedneſſe, ſet mine eies upon them, or againſt them for evil, I will look ſowrely upon them; So the Prophet muſt fix his face upon Zidon, and look ſeverely, ſutable, to the judgement he had to threaten againſt it.

Zidon.

Of Zidon was ſpoken, chap. 27.8. it was ſeated at the foot of Mount Libanus, and terminated the bounds of Canaan, in the North-weſt. Juſtin ſaith, it was built by the Phenicians, and called Sidon, from the multitude of fiſhes were there-abouts: for they call a fiſh Zidon. It was a rich and potent City, having its King; for Ethbaal, the father of that wicked woman Jezabel, was King of the Zidonians, p. 5301 King. 16.31. They were idolaters, for Aſhtoreth was the goddeſs of the Zidonians, De Diis Syris Syntag, 2.6.2.1 Kin. 11.5. and Selden judges thoſe four hundred Prophets of the groves, which did eat at Jezabels Table, to be the Prophets of this goddeſſe. Theſe Zidonians were for their manners, and wickedneſſe like to the Tyrians; no better than Thornes and Bryars unto the Jews, and hence Ezekiel is commanded to Propheſy againſt them, as Jeremy was Chapter 25.15.22.

22 Behold I am againſt thee.

Some read the words thus, Behold I come to thee, not to ſhew thee kindneſſe, not to protect or comfort thee; but I come to puniſh, to deſtroy thee. The words may alſo bee read, Behold, I am above thee, or over thee, thou art ſtrong, wiſe, wealthy, ſecure, but I am above thee; and thou canſt not eſcape my hands. But to take the words as here they are, I am againſt thee: thou haſt mee thy enemy, hitherto I have been thy friend, cauſed thee to grow great and proſper, but now I am againſt thee, its not men or Angels, but I the Lord of all in heaven and earth, that have the command of all creatures in my hand, that ſhake the foundations of the earth, and lay waſte Kingdomes, Cities, at my pleaſure, even I am againſt thee.

And I will be glorified in the midſt of thee.

Montanus reads the word glorified, actively, I will glorifye my ſelf in the midſt of thee, thou haſt diſhonoured me by thy ſins, given mine honour unto Idols, but now I will puniſh thee ſeverely for what thou haſt done, and ſo vindicate my name, make thee know that I am a God, differing from thy falſe Gods, and goddeſſes. The Septuagint reads the word paſſively, foreign, ſo wee, and many others, I will be glorified, and the ſenſe is this, I am againſt Zidon, I will fight her, get the victory over her, by executing my judgements upon her, and ſo I ſhall bee glorified by all that ſee my hand upon her. God is glorified when hee puniſheth evill doers, and cuts them off, Exod. 14.4. I will bee honoured upon p. 531Pharaoh, and all his hoſt, v. 17. upon his Charets and his Horſemen, and how was this done? by drowning them in the midſt of the Sea, v. 27, 28, and God is glorified when others take notice of his power, juſtice, judgements, and praiſe, and fear him, as it is Exod. 15.1.14. When men do conquer others, all the friends of the Conqueror do rejoyce, and triumph with him, they go or ſend to him, as 2 Sam. 8.10. and give him thanks for what hee hath done, which is an honouring of him, and it is no leſſe that his enemies fear him.

And they ſhall know that I am the Lord, when I have executed Judgements in her.

The End of Gods judgements is to bring men to a right knowledge of him. When Zidon ſhould receive the puniſhments due to her ſinnes, then ſhee would know, that is, acknowledge God to bee above all Idol gods, that hee onelyonly was worthy to bee feared, adored, praiſed, and obeyed.

And ſhall be ſanctified in her.

In chap. 20.41. wee had theſe words, I will bee ſanctified in you, where they were opened: They may bee taken here actively, or paſſively, I will ſanctify my ſelf in her, that is, I will do that in Zidon, execute ſuch judgements in her, as ſhall declare to all Nations that I am an holy God, hateing all ſin, that my name is holy and reverend, in this ſenſe they are taken actively: paſſively, thus, whereas my name hath ſuffered by the Zidonians, and many have thought mee no better than the Idol gods, that I take little care of the world, wink at men in their wickedneſſe, and am like unto them, when my judgements are upon Zidon, it will bee otherwiſe, then they will have high and honourable thoughts of mee, then they will declare mee to bee a juſt and righteous God, and ſo the holy God ſhall bee ſanctified in Righteouſneſſe, as it is Iſa. 5.16. that is, made known to bee holy for his righteous judgements.

p. 53223 For I will ſend into her Pestilence.

Theſe are the judgements with which God would viſit Zidon. The word for Peſtilence is, foreign deber, which Interpreters make to ſignifye ſpeech, death, and order, as well as the Plague, and that to have all theſe in it, for the Plague is a ſpeaking judgement, it ſpeaks out Gods ſeverity, it speaks unto us to repent preſently. Its a dreadful judgement, few ſcape that have it, and it hath order in it, for that it goeth from houſe to houſe, City to City, and oft ſweeps away all.

And bloud into her ſtreets.

The Babylonians ſhould beſiedge Zidon, and after the Peſtilence had devoured many, they ſhould take the City, ſtay the Citizens, and fill the ſtreets with blood, dead, and wounded bodies.

And the wounded ſhall be judged in the midſt of her.

When Towns and Cities are beſiedged, many from within, make attempts to raiſe the ſiedge, or break through, whereupon they come to bee wounded, if not ſlain; ſo here, many were wounded upon ſuch attempts, and after the City was taken they were judged to death. The Hebrew is veniphlal chalal, cadet vulneratus, the wounded man ſhall fall in the midſt of her, and ſo the Septuagint, foreign.

By the Sword upon her on every ſide.

There ſhould neither bee any articles or tearms of peace offered them, nor any way of eſcape bee left them. The Souldiers ſhould compaſs her about on every ſide, ſo that whoever attempted to flye and get away, ſhould fall into their hands.

Obſ. 1 That great, flouriſhing, and ſtrong Cities may have God their enemy, and ſo their enemy, as to declare and proclaim war p. 533againſt them. Son of man, ſet thy face againſt Zidon, tell that great City what the Lord ſaith, Behold, I am againſt thee, O Zidon. I am comming in a martial way againſt thee, and will conſume thee to aſhes.

Obſ. 2 Gods aim and end in his judgements, is to make himſelf known, what a dreadful, juſt, and holy God he is, and that hee may bee declared by men to bee ſo. God would deſtroy Zidon by peſtilence and warre, that hee might be glorified, and ſanctified in her, ſhee would not give glory to God, before; the Lord would therefore fetch his glory out of her by his judgements, and cauſe others ſhould ſee the ſame, to confeſſe him to bee a God of power, juſtice, and holineſſe, Pſalm 9.16. The Lord is known by the judgement hee executeth. There bee characters of his power, juſtice, and holineſſe in them, that men muſt needs take notice of them, if they bee not Atheiſtical. If others will not fear, praiſe, worſhip, adore the Lord, whoſe hand hath lately been lifted up ſo eminently, yet let us do it. God muſt be glorified and ſanctified one way or other. Let us therefore ſay, Great and marvailous are thy works, Lord God Almighty, juſt, and true are thy waies, O thou King of Saints, who ſhall not fear thee, O Lord, and glorify thy name?

Obſ. 3 What judgements ſoever come into or upon Cities and perſons, its the Lord that ſends them thither, that brings them upon them. I will ſend into her Peſtilence, and blood into her ſtreets: Its the Lord gives commiſſions as to the Prophets to propheſy judgements againſt a City, ſo to the judgements themſelves, to come to, and upon them. If in Worceſter dead bodies and bloud filled the ſtreets, if all houſes were plundered, if armies bee routed, thouſands ſlain, its the Lords doing; let none ſtumble by looking at the inſtruments, they are the ſword in Gods hand, he cauſes it to wound, and to kill.

Verſ. 24 And there ſhall bee no more a pricking bryar unto the houſe of Iſrael, nor any grieving thorne of all that are round about them, that deſpiſed them, and they ſhall know that I am the Lord God.

25 Thus ſaith the Lord God, when I ſhall have gathered the houſe of Iſrael from the people among whom they are ſcattered, p. 534and ſhall bee ſanctified in them in the ſight of the Heathen, then ſhall they dwell in their land, that I have given to my ſervant Jacob.

26 And they ſhall dwell ſafely therein, and ſhall build houſes, and plant vineyards, yea, they ſhall dwell with confidence, when I have executed judgements upon all thoſe that deſpiſe them round about them, and they ſhall know that I am the Lord their God.

Theſe verſes are a Propheſy of grace and mercy to the Church of God, being the laſt general part of the Chapter, where firſt you have the things propheſied of, which are,

1 Freedome from moleſtations by enemies, v. 24.

2 Collection of the Jews, out of the places they were diſperſed into, v. 25.

3 Habitation in the land given to Jacob, v. 25.

4 Safety and Proſperity, v. 26.

2 The Time when theſe things ſhall bee, v. 26. after judgements executed upon their enemies.

3 The End of this comfortable Propheſy, and ſweet Promiſes in it, and that is the knowledge and profeſſion of God, ver. 24. & 26.

There ſhall be no more a pricking bryar.

The word for Bryar in the holy language is Sillon, a thorn, a ſting, a bryar, and metaphorically its put for a Thorny man, Hence is, foreign, ſaith Avenarius, which ſignifies, Maledictis lacerare, to ſcratch a mans name with ill words. Sillon is no where elſe uſed, but in Ezekiel chap. 2.6. and in this place. The Septuagint turn it, foreign, which in 2 Cor. 1.2.7. is rendred a Thorn, and by the Vulgar, offendiculum, an offence.

Pricking.

Mamir is from Maar, which ſignifieth dolorem inferre, to cauſe grief, Spina dolorem inferens. ſaith Jerom.to make the heart ake, ſo do thornes and bryars, when they prick a man, they pain and grieve him.

p. 535Ʋnto the houſe of Iſrael.

By a Synechdoche of the whole for a part, hee underſtands the houſe of Zidon.

Nor any grieving thorne.

The word for Thorn here is, foreign kos or kotz from foreign to bee afflicted, to bee in ſtreights, becauſe thornes do afflict and ſtreighten men. Some make it to differ from others in quantity, and to note a greater thorne, but it ſignifies any thorne, thiſtle, or grieving thing. Macib, grieving, is from Caab, to make ſad; when a man is pricked with a thorn, it makes him ſad.

Of all that are round about them.

Theſe words ſhew who were the Bryars and thornes, viz. thoſe who dwelt neer unto the Jews, on every ſide, the Tyrians, Sydonians, Philiſtims, Moabites, Ammonites, Idumaeans, and Egyptians. Theſe were ſubdued by the Chaldaeans much about that time Jeruſalem was taken, and after their return out of Babylon, thoſe Nations were brought under by the Macchabees.

That despiſed them.

In Hebrew Haſhſhatim, which is from Shaat, ſignifying to provoke one, by contemning and ſpoiling of them. Its again in the 26. verſ. rendred in the margent that ſpoil them.

Wicked men are likened to thornes and bryars.

1 Thornes and bryars are of little worth or uſe; what ſerve they for but to make an hedge, ſtop a gap, or burn in the fire, they are inconſiderable things, and ſuch are wicked men, they are vile, Jerem. 15.19. Godly men are pretious, but wicked ones are vilis pretii, little worth, Prov. 10.20. Iſa. 10.17. the Aſſyrians were thornes and bryars, and ſhould bee burnt up in a day.

2 They change not their nature: where-ever you ſet or p. 536plant them, they continue the ſame, in the wilderneſſe, garden, or Orchard; ſo wicked men, do what you will to them, they change not, neither can thunder, lightening, ſunſhine, winter or ſummer, change the one or the other. Pharaoh was a great Bryar, no miracles altered him. Saul was tranſplanted, and made a King, yet honour and favour altered not him. Jeroboam what ſweet Promiſes had he from God himſelf, 1 King. 11.37, 38. but they turned not that thorn into a vine.

3 They peſter the earth where they are, they ſuck away the fat, moiſture, and ſweetneſſe of it, from better plants, corn, and graſs; ſo wicked men they peſter the earth, they get the chief places of power, honour, they get the Lord-ſhips, and Mannors, Pſalm 12.8. the vileſt of the Sonnes of men are exalted. Abimelech the bramble, is made King by the Shechemites, and ſlaies his ſeventy brethren whoſe right it was to have had the Crown before him, and what a plague hee was to the Shechemites, ſee Judg. 9.

4 They are low things, creeping upon the earth, and inclining towards it; They are not like the Oakes and Cedars, which mount up to heaven; So wicked men are baſe, low, earthy, minding the things of this world, they incline unto them, they ſavour the things of the fleſh, and what is ſuitable to their luſts; ſuch a baſe bryar was the fool in the Goſpel, and Dives alſo.

5 They are dangerous things to meddle withall, they are pricking and grieving. Numb. 33.35. the inhabitants remaining were pricks in their eyes, and thornes in their ſides, and vexed them. Nabal was very churliſh to David, and not overkinde to Abigail, hee was a pricking thorne to the one, and a grieving bryar to the other.

Queſt. Wherein are wicked men pricking bryars, and grieving thornes?

Anſ. 1 In their Tongues, they are often full of prickles, their words are pungent.

1 They have calumniating and lying words, Nehem. 6.6. Jer. 18.18.

2 Scoffing words, Nehem. 4.2, 3. the Nations ſcoffed at the Jewiſh Sabbaths, Sacrifices and worſhip, Lam. 1.7.

p. 5373 Threatning words, Act. 4.17.9.1.

4 Diſ-gracing, undervaluing words. The Scribes and Phariſees ſaid of Chriſt, hee was a wine-bibber, a Samaritane, that hee had a Devil. Tertullus ſaid, Paul was a peſtilent fellow, Act. 24.

5 Provoking words. 2 Chron. 25.17. Neh. 6.2.

2 In their countenances, and looks. Wicked men look ſo big and fiercely oft times upon the godly, that they prick and grieve them to the heart, Dan. 8.23. Antiochus was of a fiery countenance, terrible to look unto; how ſowrely did Ahab look upon Elijah, when hee ſaid, art thou he that troubleth Iſrael? &c. Wicked mens frowns are ſharpe thornes in the ſides of the godly.

3 In their actions, 2 Pet. 2.7, 8. Lots righteous ſoul was vexed, &c. Dalilah tempted, and urged Sampſon, ſo that his ſoul was vexed unto death, Judg. 16.16. Joſh. 23.12, 13. The daughters of Heth were ſuch thornes unto Rebecca, that ſhee was weary of her life, Gen. 27.46. Pſa. 37.14

Some General obſervations from hence, that wicked men are thornes.

Obſ. 1 Their acquaintance is not deſirable. Familiarity with them is dangerous, Prov. 24.1. Be not envious againſt evil men, neither deſire to bee with them; be they great, honourable, eminent, yet if wicked, wee ſhould neither envy them, nor affect their company, and why? For their heart ſtudieth deſtruction, and their lips talk of miſchief, they are the ſeed of the Serpent, and cannot cordially cloſe with the ſeed of the woman; there is enmity between their ſeeds, Micah 7.4. The beſt of them is a bryar, the moſt upright is ſharper than a thorne hedge; if the beſt of them bee ſo, what are the Reſt? One time or other you will finde them ſo. David choſe thoſe for his companions who feared the Lord, Pſal. 119.63.

Obſ. 2 Anſwerable fruit is to bee expected from them. Thornes and bryars muſt bring forth fruit ſuitable to their natures. Some make no difference between men, but will truſt wicked ones as ſoon as godly ones, but they have been, or may bee deceived; for can good fruit grow upon an ill tree? Chriſt hath taught us otherwiſe, Mat. 7.16. Do men gather grapes of Thornes? &c. hee makes it an impoſſibility, v. 18. a p. 538corrupt tree cannot bring forth good fruit; wickedneſs proceeds from the wicked, its naturall to them to do wickedly, and nothing elſe: fire comes out of brambles, and devoures the Cedars of Lebanon, Judg. 9.15.

Obſ. 3 It is rather matter of rejoycing than mourning, when wicked men are cut off, and taken away; They are but thornes & bryars, worthleſſe things, cumbering the ground, and bearing ill fruit, Prov. 11.10. When it goeth well with the righteous the City rejoyceth, and when the wicked periſh there is ſhouting. Unprofitable, hurtful things are taken away; Husbandmen and Gardiners are glad, when the bryars and brambles are pulled up from the corn, flowers, and plants among which they grew. The loſſe of good men is a great loſſe, as of Joſiah, a good King; but the loſſe of wicked Kings is no loſſe, its gain to a State, and matter of rejoycing, they are great brambles, and there is much a do to pull them up, but being up and periſhing, multitudes ſhout for joy; who were ſcratched and oppreſſed by them.

Obſ. 4 Thoſe bee the Lords Deputies and Rulers under him, ſhould ſee to it, that bryars and brambles over-run not all the field and vineyard of God. They do grow high, great, ſpread, and are like to indanger much if they bee not dealt withall. There bee thornes and bryars in all places. There bee State-brambles, Citie-Thornes, and Church-Bryars; ſuch were in the Church of Galatia, which Paul wiſheth were cut off, Gal. 5.12. becauſe they ſcratched and troubled them; and Davids reſolution was, to thruſt away as thornes, all the Sonnes of Belial, who troubled the State and City of Jeruſalem, 2 Sam. 23.6. and Pſalm 101.6. hee ſaith, I will early deſtroy all the wicked of the land, that I may cut off all wicked doers from the City of the Lord. Here was a man after Gods own heart, that would not ſuffer pricking thornes, and grieving bryars.

Some more particular obſervations from the words of the verſ.

Obſ. 1 The Church and people of God live amongſt thorns; They dwell in the midſt of wicked men. All that were round about them were pricking bryars, and grieving thornes. The Church is a Lilly among thornes, Cant. 2.2. Jeruſalem p. 539was amidſt heatheniſh Nations; Chriſt and his Apoſtles were among Scribes and Phariſees, whoſe ſpirits were thorny: Hence take theſe inferences.

1 Then Gods people ought to take heed how they walk. Men who live, and walk among bryars and thornes, had need have their eyes in their heads, they may otherwiſe bee quickly intangled in the bryars, and miſerably ſcratched, Matth. 10.16. bee wiſe as Serpents, &c. they live among thorns.

2 Then it is not ſtrange if Gods people be ſcratched ſomtimes by wicked men, They will tear and rend their Names, ſtates, Comforts, peace, priviledges, &c. David, Jeremy, Paul, were ſufficiently ſcratched by ſuch bryars and thornes, who ſo toucheth them, had need be fenced with iron, and the ſtaff of a ſpear.

3 Then ſee a reaſon why the people of God cannot carry on the work, and things of God with more ſpeed, they dwell amongſt thornes; and when thornes are in the way, things move ſlowly. When good ſeed was ſown, the thornes hindred the growth of it. When Joſhuah went about taking Ai, there was Achan a great thorn, in the way; When Nehemiah was in the work of the Temple, Tobias and Sanballat were thornes in the way. The motions of Parliament and Army, were not ſo ſpeedy, becauſe they met with great thornes and brambles in their waies.

Obſ. 2 The Church and people of God ſhall not alwaies bee among bryars and thornes: They ſhall have a time of freedome, There ſhall bee no more a pricking bryar and a grieving thorne, Ezek. 34.28. They ſhall no more bee a prey to the Heathen, &c. this was made good to the Jews in the letter after their return. The Nations which had been thornes to them; the Lord deſtroyed. This Promiſe referres alſo to the Goſpel times, the Lord is making way for it now. When enemies have power, ſtrength, Counſel, are active and ſucceſſeful, then they are thorny and grievous; but the Lord is diſ-appointing his Churches enemies, and conſuming them as bryars and Thornes, Iſa. 27.4.

This is matter of Comfort to the Church, that although ſhee have been long among bryars, thornes, and hath been much offended by them, yea, wounded, yet there is a time ſhe ſhall p. 540be freed from them, it is approaching and makes haſte, Luk. 18.7, 8. the Iſraelites were freed from the Egyptians, and Lot from the Sodomites, who were thornes, yea, terrible ones unto them.

This ſhould draw out our ſpirits in Prayer unto the Lord, to haſten the time, and that he would make good what hee hath promiſed, Iſa. 55.13. Inſtead of the thorn ſhall come up the fir-tree, and inſtead of the bryar ſhall come up the Mirtle-tree. Let us Pray earneſtly, that God would give us fir-trees and mirtle-trees, in the room of our bryars and thornes. Good Magiſtrates, and good Miniſters, inſtead of thoſe have been no better than thornes and bryars unto us.

Obſ. 3 Wicked men have ill thoughts of Gods people. They ſleight them. Theſe Bryars and Thornes, the wicked, round about the houſe of Iſrael, deſpiſed them, and ſcorned them, Pſal. 79.4. Wee are become a reproach to our neighbours, a ſcorn and deriſion to them that are round about us. Wicked men are proud, the waies of God are contrary unto them and their waies; Hence they deſpiſe his waies, and thoſe walk in them.

Verſ. 25 Thus ſaith the Lord God, when I ſhall have gathered the houſe of Iſrael from the people among whom they are ſcattered, &c.

This people of God, the Jews, were ſcattered into the Eaſtern Countries over ſeveral Provinces of the King of Babylon, and here the Lord promiſeth to gather them out therof, and to return them to their own land.

And ſhall bee ſanctified in them in the ſight of the Heathen.

Of Sanctifying was ſpoken in the 22. v. The Hebrew is, When I ſhall ſanctifye my ſelf, that is, make known my ſelf, by my judgements upon them for their ſinnes, by ſeventy years captivity, and cauſe the Heathen to confeſſe that I am a juſt and righteous God, which will bee, when they ſhall ſee mee gather them up again, and bring them out with p. 541a ſtrong hand, then they will ſay, he hath not utterly caſt them off, though hee hath ſeverely puniſhed them. The words may bee taken paſſively, as here they are read, when I ſhall be ſanctified in them, or by them; when they ſhall ſee me remembring my Promiſes made unto them, and begin to make way for their deliverance, then ſhall they praiſe my name, and rejoyce in me their God, and tel the heathens, God hath not forgotten them.

Obſ. 1 Gods people have no fixed, certain habitation in this world, but are ſubject to ſcatterings; They were removed out of their land, carried into Babylon; ſo the Church, Acts 8.1. was ſcattered throughout all the regions of Judaea and Samaria. Heb. 11.37. They wandered about in ſheeps-skins and goat-skins, being deſtitute, afflicted, tormented.

Obſ. 2 When ever Gods people are ſcattered abroad in the world, hee hath a care of them, and will ſanctify his name in bringing them into a ſafe and happy condition; they ſhall bee brought into Canaan, that is, into the Church which Canaan repreſents. As the Jews were gathered out of Babylon, and the Provinces thereof, into their own land; ſo ſhall all the Elect bee brought into the Church of God, where is peace, ſafety, and confidence; where they ſhall finde God, an habitation, a vineyard, Iſa. 11.10. The root of Jeſſe ſhall stand for an Enſigne of the people, to him ſhall the Gentiles ſeek, and his reſt ſhall bee glorious, and v. 12. hee ſhall ſet up an Enſign, &c. the Lord Chriſt was a great gatherer, Luke 11.23.14, 16, 17, 21, 23.

Obſ. 3 The End of Gods gathering his people out of their ſcattered condition is, that they may ſanctify him, and that hee may be ſanctified by them. Gods power, faithfulneſſe, and goodneſſe, appear in his gathering and bringing them out of enemies hands, and ſo way is made for his praiſe and honour▪ and that before their enemies.

p. 54226 And they ſhall dwell ſafely therein, and ſhall build houſes, and plant vineyards, yea, they ſhall dwell with confidence, when I have executed judgement upon all thoſe, &c.

The word for ſafely, and with confidence is the ſame, Labetach, it noteth ſafety, freedome from danger, fear, and inward confidence, boldneſſe. The Septuagint is, foreign, which is ſomewhat ſhort of the meaning. The French is, Searement, ſurely, which is better, and reacheth the ſenſe more fully.

Whether this was made good unto them at their return from Babylon is queſtionable, for they were troubled with Sanballat, Tobias, and Geſhem. The work-men had a trowel in one hand, and a ſword in the other, Nehem. 4. Afterwards Alexander the Great came, and filled all with fears, and they were neceſſitated to admit him into their City. After this alſo, many of them were carried away into Egypt by Ptolomy the Sonne of Lagus. In the Maccabees times, they had as ſharpe and miſerable wars as ever, and at laſt were brought under by the Romans. Though ſometimes they had quiet reſt, as in the daies of Ptolomaeus Philadelphus, yet they had much trouble, great fears, wars, and ruines. Some therefore underſtand this Propheſy of a ſpirtiual reſtauration by Chriſt; who when he came in the fleſh, made way for the comming in of all Nations, to injoy perfect peace in himſelf, according to Gen. 50.10. VntoUnto him ſhall the gathering of the people be, Nations ſhall flock to him. Hereupon ſaid the Lord Chriſt, Joh. 10.16. Other ſheep I have which are not, &c. This reſtauration began in Chriſts daies, and ſhall bee perfected at his next comming.

Obſ. 1 The Lord will meet with, and cut off the enemies of his Church and People, yea, all of them ſhall fare alike, when I ſhall have executed my judgement upon thoſe that deſpiſe them round about. Thoſe that deſpiſe, contemn and trouble the ſervants of God, judgements are their portion, they are thornes and bryars, and fire ſhall conſume them. See Numb. 24.8. Iſa. 41.11, 12.

p. 543Obſ. 2 When God ſeparates his people from the wicked, and plagues them for their wronging his people, then ſhall they have Glorious times: they ſhall dwell ſafely, build houſes, plant vineyards, dwell ſecurely, have confidence, &c.

Obſ. 3 The Lords ſcope in comforting his people with ſweet Promiſes, in delivering them from their enemies, and beſtowing choice mercies, is, that they ſhould acknowledge, profeſſe him to be their God, and praiſe him for his goodneſſe to them: They ſhall know that I am the, &c.