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

spirit before divers times Chap. 1.3.2.2.3.14.22.24.8.1 And here again b●fore he prophesies the Spirit falls upon him which shews that to spirituall work antecedent receptions of the spirit sufficeth not there must be new influxe of the spirit for new acts of prophesie Propheta est supernaturalis quaed●m cognitio in divina revelatione fundata a quo praedictio prophetica praecedit If the Spirit therefore doe not reveal new things unto the Prophets they could not prophesie for prophesie is no habit which men might stir up and use at their pleasure Prophets know not secret and future things but as the Spirit reveales them Elisha knew not the death of the Shunamites sonne 2 Kings 4.27 The Lord hath hid it from me and hath not told me Hermas in his book cal'd pastor c. 2. mentions a booke of their prophesie cites these words prope est Dominus his quise ad eum converiunt sicut scriptum est in Eldad Medad qui vaticinati sunt in solitudine populi Alap and Nathan knew not the mind of God about building the Temple 2 Sam. 7.3 There must be new acts of the Spirit revealing unto the Prophets when they give out Propheticall things but Numb 11.26 The spirit rested upon Eldad and Medad and they prophecyed in the Camp Some think they continued constantly prophecying and ceased not but that is an opinion only The spirit resting upon them argues not that they did alway prophesie or had a habit of prophecying but that they were numbred amongst the Prophets and at what times it pleased the Spirit had new revelations which they declared suitable to that in Isa 50.4 He wakeneth morning by morning he wakeneth mine eare to heare as the learned the Prophet could not speake a word in season if God had not wakened him and spake to him every morning 3. Supernaturall things commmanded are not in vaine God bid Ezekiel prophesie he was not able to doe it the Phlistims might more easily have interpreted Sampsons riddle Job might as well have answered Gods great questions in Chap. 38 39 40 41. as our Prophet have prophecyed but God commanded and he caused the Spirit to fall upon him as the Lord calls upon us to repent to believe these be supernaturall workes and men may as soo●e remove mountains plucke the Sun out of heaven as do these but God that commands them gives power grace to doe them Phil. 1.29 2 Tim. 2.25 4. The Prophets had warrant to deale particularly even with the greatest sinners Speak thus have you said how thus it is not neare let us build houses this City is the cauldron and we be the flesh The Prophet must goe and tell them what they have said though they were the chiefest men of the City When great ones sinne they must be told of their sinnes in a speciall manner David he defiles his body with adultery and the land with blood Nathan comes to him and tels him a parable that was so generall as David tooke it not home to himselfe thereupon the Prophet deales roundly with him and tels him thou art the man 2 Sam. 12.7 And vers 9. Thou hast killed Vriah the Hittite with the sword of Ammon and taken his wife now therefore the sword shall never depart from thy house So Elijah spake home to Ahab and told him that it was he and his Fathers house that troubled Israel 1 King 18.18 because they had forsaken the commandements of the Lord and followed Balaam Isaiah flattered not great nor small when he said Chap. 1.10 Heare the word of the Lord ye rulers of Sodome and people of Gomorrah And Jeremie must say unto the King and to the Queene humble your selves sit downe for your principalities shall come downe even the crown of your glory Jer. 13.18 John told Herod it was not lawfull for him to have his brothers wife Mar. 6.18 Luke 3.19 It 's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shewed him the greatnesse fowlnesse and danger of his sinne and laboured to convince him by strong arguments so Paul dealt with Peter and John with Diotrophes and there is great reason that Ministers should tell men of their sins Ezek. 3.18 If thou speakest not to warne the wicked from his wicked way to save his life the same wicked man shall dye in his iniquity but his blood will I require at thy hand 5. That what ever risings thoughts workings are in mens spirits the Lord knows them and that exactly I know the things come into your minds every one there is nothing in man hid from God a thought is a small thing yet thoughts escape not the eye of God Jer. 17.9 10. The heart is deceitfull above all things and desperately wicked who can know it Not a mans selfe not Sathan not Angels who then I the Lord search the heart I try the reines Man may know it conjecturally Prov. 20.5 He may by his art pump out much man may know it by revelation 1 Sam. 9.19 So Samuel the Seer could tell Saul all that was in his heart but to know what is in the heart of man immediately exactly and certainly can none but God he only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Apostle prayed to him under that notion Acts 1.24 Thou Lord which knowest the hearts of all men shew which of all these thou hast chosen There is no jugling with God his eye beholds all and if there could be doubt of any thing with him he searcheth the heart he tryes the reines this is spoken to our capacity God needs no searching no trying for Psal 119.2 Thou understandest my thoughts afar off Not that God is at distance from us or our thoughts but he understands them while they are farre off from us from our knowledge while they are potentiall as Gardiners know what weedes such ground will bring forth when nothing appears Deut. 31.21 I know their imagination which they goe about even now before I have brought them into the land which I sware God knew their thoughts before they came into Canaan what they would be there And how can it be but that God should know all our thoughts seeing he made the heart and it 's in his hand Prov. 21.1 seeing we live move and have our beings in God Acts 17.28 seeing he is through us all and in us all Eph. 4.6 Looke well to your hearts thoughts risings what ever comes into your mind let no secret sinnes corruptions lodge there thinke not to conceale any thing from the eye of God Psal 90.8 Thou hast set our iniquities before thee and not only them but our secret sins in the light of thy countenance Thou lookest upon them fully seest knowest them exactly therefore remember that Eccl. 12.13 14. Feare God and keepe his commandements and why for God shall bring every worke into judgement with every secret thing whether it be good or whether it be evill There is no shuffling with God men in great place

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

to themselves of their own weaknesse sinfulnesse and unworthinesse Ezekiel fals down upon his face as unworthy to look upon the great and glorious God his own sins and infirmities made him hide his face the great wrath of God against his people made him tremble When Abraham parlied with the Lord being about to destroy Sodom he remembred that he was dust and ashes Gen. 18.27 God is terrible in judgment humility is the best posture an angry God can finde any in when wee lye prostrate at his feete he will not destroy us 3. Those are faithfull messengers of God will deprecate judgments when they are comming upon the people Ah Lord God wilt thou c. So did Moses that was faithfull in Gods house Exod. 32.11 12 13.32 where hee uses strong arguments to presse the Lord to forgive their sins to divert his wrath and to spare their lives or else to blot him out of his booke Joshuah and the Elders of Israel lie upon their faces put dust upon their heads and pray earnestly to God not to deliver them into the hands of the Amorites and to remember his great name Josh 7.6 7.9 Samuel thought it a sin for him not to pray for the people when they were in danger of destruction 1 Sam. 12.19.23 God forbid that I should sinne in ceasing to pray for you Hee had done it and would still doe it and if possible turne away the displeasure of the most High Jehoshaphat when a great Army was comming upon them and ready to over-runne all hee makes an effectuall prayer produceth strong arguments which you may read 2 Chron. 20.6 7 8 9 10 11 12. from Gods power in heaven and earth from the experience they had of him in driving our enemies and giving them the Land from the Sanctuary built for honour of his Name and his promise to heare prayer there from the spring of the enemies when they came out of Aegypt and their intentions now to cast them out of Gods possession and then concludes with a conquering argument of faith O our God wilt thou not judge them for we have not might against this great company that commeth against us neither know we what to doe but our eyes are upon thee He first overcame God by his mighty prayer and then overcame the enemies Jeremie seeing a great famine upon the people he sees upon God Ch. 14.7 8.9 O Lord though our iniquities testifie against us doe thou it for thy names sake O the hope of Israel the Saviour thereof in the time of trouble why shouldst thou be as a stranger in the land as a wayfaring man that turns aside to tarry for a night Why shouldst thou be as a man astonied as a mighty man that cannot save Yet thou O Lord art in the middest of us and we are called by thy name leave us not Doe not according to our sinnes but thy Name thou art the hope of Israel and it hath been thine office worke to save Israel why shouldst thou be a stranger as if thou hadst nothing to doe no right in us 4. Gods judgements puzzle even Prophets they see not into the equity and depths of them Now that all were slaine in the Temple the Citie and all in it ruining the Prophet is astonied and knows not what to make of it that wrath should be so fully powred upon Jerusalem that God would leave himselfe no people no place to be worshipped in frustrate the hopes of his people touching the promised seede and make void all promises thereabout and give up the holy land to prophane uncircumcised wretches this puzzl'd him There is something ever in Gods judgements which wee cannot reach and then because they proceede crosse to our wills expectations desires wee are ready to think hardly of them and boile in our spirits against heaven but we must remember Gods wayes are not ours he is ever righteous in his judgements though we see not the reason thereof Psal 36.6 Thy judgements are a great deepe Some referre it to providence thus mens sins are a deep sea of wickednesse yet Gods providence is a greater deepe which orders them sinners and all things Others take it literally Gods judgements in punishing sinnes is such a depth that no humane understanding can sound Our Prophet could not doe it neither the Apostles and therefore cryes out how unsearcheable are his judgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When States Churches or persons suffer hard things let us not thinke them wrong'd they suffer not more then they deserve no nor so much Ezra 9.13 Thou hast punished us lesse then our iniquities VESS 9 10. Then said he unto me the iniquity of the house of Israel Judah is exceeding great and the land is full of blood and the City full of perversnesse for they say the Lord hath forsaken the earth and the Lord seeth not And as for me also mine eye shall not spare neither will I have pitty but I will recompence their way upon their head THe Prophet having pressed the Lord with many strong arguments to spare Jermsalem In these verses he hath an answer from God and the reasons thereof The answer is negative verse 10. Mine eye shall not spare neither c. The reasons of this answer are in the ninth verse which are strong and weighty 1. A generall reason The iniquity of the house of Israel c. 2. Particular ones which are three 1. The land is full of blood 2. The City is full of perversenesse 3. Atheisme a ground of all the former reasons For they say the Lord hath forsaken the earth The iniquity of the house of Israel By house of Israel some understand those that had be taken themselves from the ten Tribes to those of Judah whereof was spoken Chap. 4.4 But I conceive we may interpret it of the 10 Tribes whose sins contribut●d much to the finall destruction of all Though they were gone into captivity yet their sins sta●d behind them and had defil'd the whole land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is exceeding great The Hebrews when they would make a thing superlative expresse it by gemination of the word and so it s here their iniquity is great in valde valde the vulgar hath it nimis valde it 's come to the height and scarcely admits of more degrees A like phrase you have in Gen. 26.13 He grew untill he became very great So Matth. 2.10 and 2 Cor. 4.17 there is duplication of the word to set out the greatnesse of the thing The Land is full of blood Hebrew is bloods bloody sins Isa 1.15 Their hands were full of blood And Manasses fill'd Jerusalem with blood 2 Kings 21.16 And not onely Kings did it but the Prophets and Priests shed the blood of the just in the middest of Jerusalem their preaching prophecying counsels and discourses tended that way and therefore they are said to shed their blood So Athaliah slew all the Royall seed 2 Kings 11.1

they cry aloud will not God hearken then Ezek. 8.18 Though they cry in mine eares with a loud voyce yet will I not heare them But what if they fast and pray will not the Lord heare them then Jer. 14.12 When they fast I will not heare their cry But what if they spread their hands to heaven and make many prayers Isa 1.15 When you spread forth your hands I will hide mine eyes from you yea when yee make many prayers I will not heare But what if they weep before God Deut. 1.45 Yee returned and wept before the Lord but the Lord would not hearken to your voyce nor give eare unto you 2. For others Ezek. 14.14 Though these 3. men Noah Job and Daniel were in it they should deliver but their own soules These were holy and choise men Gen. 6.9 Noah was a just man and perfect in his generations and walked with God Daniel was the wisest of men Ezek. 28.3 It was a proverb as wise as Daniel and he was innocent Dan. 6.22 A man greatly beloved Dan. 9.23 Job he was a perfect and upright man one that feared God and escheated evill There lay no ●xception against these m●n they were acquainted with God and his wayes they were great sufferers and men of prayer Noah had prevail'd for his family Daniel for the wise men of Babylon when they should have dyed for not discovering Nebuchadnezzars dreame Dan. 2. and Job for his 3. friends Trye two more Moses and Samuel they were heads of the people holy men full of bowels mighty in prayer interceded with God for the people and prevailed Exod. 32.10 Let mee alone saith God that my wrath may wax hot against them and that I may consume them and I will make of thee a great Nation But Moses would not let God alone vers 11 12 13. hee presseth him with strong arguments and told God if he would not forgive their sins he should blot him out of his booke vers 32. So Samuel 1 Sam. 7.9 when the Philistime came up against Israrael prayes and fetcheth thunder from heaven and ruines a whole Army of the enemies Ch. 12.17 18. He prayed and thunder and raine came in harvest so that they word in danger of death and sued to him to pray for them Now Jer. 15.1 Notwithstanding these two were such powerfull praying men yee saith God there Though Moses and Samuel stood before me y●● my mind could not be towards this people all their prayers could doe no good What if Jeremiah who liv'd in those times and was acquainted with their condition should pray for them he was a praying and weeping man Jer. 9.1 Yet see Jer. 7.16.11.14.14.11 and you shall heare GOD in those 3. places forbidding him to pray for them God will not hear 1. Because people are incurable they reject God Jer. 2.13 They have forsaken me the fountaine of living waters And vers 31. We are lords we wil come no more to thee They reject his word Jer. 8.9 Yee reject the word of the Lord and what wisdome is in you and you may heare them doing it Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee but wee will certainly doe whatsoever thing goeth forth of our owne mouth And 2 Chron. 36.16 Their sins were such as that there was no remedy but destruction 2. Gods heart is gone from such a people Jer. 15.1 Though Moses and Samuel stood before me yet my mind could not be towards this people They are turn'd from mee and I am turn'd from them and it 's not the prayers of men and Angels can reconcile us I am against them Ezek. 5.8 Behold I even I am against thee I that have heard so many prayers been so oft for thee I that have done so great things destroyed such mighty enemies of thine I am against thee 3. If God should heare prayer for them and spare them it would encourage them to goe on in their sinfull wayes they would presume grow more confident and corrupt if possible Ier. 7.9 10. Will yee steale murther and commit adultery swear falsely and burn Incense to Baal and walke after other gods yee know not And come and stand before me in this house which is called by my name and say we are delivered to doe all these abominations When they were smitten they grew worse much more would they if spared 4. The condition of the Church requires it that is in imminent danger of being ruin'd when the weeds overtop the corne bryars and thorns are grown great thick high above the Vine the Lord must cut them downe else there will be no harvest no vintage When all flesh had corrupted its ways the flood must come in lest the corruption should infect Noah 5. To vindicate his name providence honour when God is silent in a wicked time and spares sinners they think him like themselves Psal 50.21 Altogether such as they are But Ezek. 6.14 I will stretch out my hand upon them and make the land desolate yea more desolate then the wildernesse towards Diblath in all their habitations and they shall know that I am the Lord. Now my Name is not feared my providence is denyed and my honour is laid in the dust but they shall know what a God I am So in Ezek. 28.22 Behold I am against thee O Zidon and I will be glorfied in the midst of thee they shall know that I am the Lord when I have executed judgement in her 3. Gods judgments though great yet do not exceed mens sins that Temple City Land and those in them should be destroyed was grievous but their iniquity was exceeding great If there be Nationall judgements there be Nationall sins The land is full of blood and the City is full of perversnesse If judgement was in every place sinne was in every place if there were fulnesse of wrath fulnesse of sin proceeded Jobs sufferings were great just punishments for his sins as Zophar thought and therefore prays Chap. 11.5 6. O that God would speake and open his lips against thee that he would shew thee the secrets of wisdome that they are double to that which is c. His meaning is this Job thou justifiest thy selfe thou sayest thy Doctrine is pure and thy self clean in his eyes and that thy sufferings are greater then thy sinnse but thou art deceived If God would be pleased to speak and open the secrets of wisdome which are shut up from thee thou shouldst see God just in his judgements and mercifull towards thee for there is double to that which is double wrath double punishment due to thee thou hast but a little inflicted upon thee and there is a double portion yet behind due to thy sinne therefore doe not complaine of God or justifie thy selfe any more for know that God exacteth of thee lesse then thine iniquities deserves Though thou hast great affliction yet he may justyl afflict

afterwards called Epiphania from Antiochus Epiphanes This Riblah or Epiphania was at the border of Israel where Nebuchadnezzar was whether Zedekiah was brought and there God judg'd him and the rest 2 Kings 25.6 They tooke the King and brought him to the King of Babylon to Riblah and gave judgement upon him Heb. is spake judgement they expostulated with him and the rest about their treachery in breaking the oath and revolting from the King of Babylon And there judgement was executed Zedakiah sees his sons slain his eyes are put out all the Nobles are put to death Jer. 39.5 6 7.52.10 Obser God punisheth sinners in places and by persons they think not of These men thought they should dye in Jerusalem never fall into the hands of strangers but God carryed them to Riblah to the borders of the land delivered them into the hands of strangers from whom they found no pitty no mercy It 's some comfort to men to dye in their owne Countrey among their friends Oterque quaterque beati queis ante ora patrū Trojae sub maenibus altis Contigit oppetere that will take care of their dead corps see the same inter'd honourably after death Hence was it that Aeneas counted them happy who dyed before the walls of Troy when hee was floating upon the Seas and in danger of death among the waves Something is in it that the Prophet saith Jer. 22.10 Weepe not for the dead neither bemoane him but weepe sore for him that goeth away for he shall return no more nor see his native Countrey They must not weep for the dead but must weepe and that sorely for those lost their countrey the Jewes had rather dye then lose their land and be taken from Jerusalen vers 26. It 's laid as a great judgement upon Jeconiah and his mother to be carryed to another land where they should dye VERS 12. And yee shall know that I am the Lord c. IN this verse is the end and ground of Gods judgements you have the first words of the verse oft before especially in Chap. 6. v. 7.10.13 14. And those words ye have not walked in my statutes neither executed my judgements you had opened Chap. 5.6 One thing in this vers must be spoke unto It 's said Chap. 5.7 Neither have done according to the judgement of the Nations that are round about you And here it is but have done after the manners of the heathen that are round about you The difficulty is not great in the 5. Chap. they were not so righteous and just as the heathens were and here they followed the manners of the heathen what corrupt manners they had those the Jews took up their manners of worship and of life Obser 1 The scope and end of Gods judgements is to convince the wicked that hee is the Lord Yee shall know that I am the Lord. You have cast me off taken in other gods worshipped the Sun and formes of creeping things but I will bring heavy judgements upon you carry you out of this City to the borders of Israel slay you with the sword and when you are in the hands of your enemies you shall know experimentally that I am the Lord that all other gods were false and idoll gods that they were not able to save you in time of trouble that you have don exceeding ill to provoke me who am Jehovah the true and onely God who have all power in my hands will now make good my threats upon their heads and carkasses your consciences shall tell you will you ●ill you that I am righteous in my proceedings and that themselves dye justly by my stroaks 2. God therefore punisheth because men doe wickedly I will judge you in the border of Israel and ye shall know that I am the Lord for you have not walked in my statutes neither executed my judgements c. God hath a speciall eye to his own statutes and judgements when they are kept and performed he prospers but when they are violated he judgeth he destroyes Gods statutes and judgements come from infinite wisdome and holinesse they are good equall profitable and for the sonnes of men that depend upon God every moment for their lives and beings to neglect the Lords statutes to transgresse them and doe after their owne wills humours fancies or others this is unspeakable wrong to God and he hath doth and will visit for such wrongs If men would not be broken with his judgements let them not break his statutes if they would secure their lives let them walk in his lawes 3. The Lords owne people are prone to take up the manners and customes of other Nations Yee have done after the manner of the heathen and not one heathenish nation only but of all round about you they observed their manners of life and manners of worship liked fetched them in and practised the same 2 Chron. 13.9 They made them Priests after the manner of the nations of other lands Psal 106.35 They mingled with the heathen and learned their workes and wayes 2 Kings 16.3 Ahaz caused his sonne to passe through the fire according to the abhomination of the heathen they would have a King to judge them like all the Nations 1 Sam 8.5.20 Ezek. 20.32 Wee will be as the heathen as the families of the Countries Such conformity had they with the heathen that Moab and Seir could say Ezek. 25.8 Behold the house of Judah is like to all the heathen 4. When Gods people take up the manners of heathens and Nations hatefull to God it provokes him greatly and aggravates the evill much In this case 1. They reject Gods statutes and wayes they laid them by and walked not in them yet Deut. 4.8 No nation under heaven had statutes and judgements so righteous as they 2 Kings 17.15 They rejected his statutes his commandements his testimonies they followed vanity and went after the heathen that were round about them It was as if men should lay aside the Bible and take the Turkish Alcaron or Popish masse-masse-book 2. There was a prohibition that they should not doe after the wayes of the heathens Deut. 12.30 Take heed thou be not snared by following them and that thou enquire not after their gods Jer. 10.2 Lerrn not the way of the heathen saying how did these nations serve their gods even so will I doe v. 31. Thou shalt not doe so c. And 2 K. 17.15 The Lord had charged them that they should not doe like the heathen 3. God punished the heathens for those practises they tooke up see Levit. 18.24 25 26.28 Deut. 12.29 30. he cast them out before their eyes 2 K. 16.3 VERS 13. And it came to passe that when I prophecyed that Pelatiah the sonne of Benaiah dyed then fell I downe upon my face and cryed with a loud voyce said Ah Lord God wilt thou make a full end of the remnant of Israel THis verse presents unto us 1. The

and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecol●mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses in●ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikku●ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where i●s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the H●brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉