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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	able_a	mountain_n	zion_n	29	3	9.7302	4	false

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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

said unto me Speake Thus saith the Lord Thus have ye said O house of Israel for I know the things that come into your mind every one of them Ye have multiplyed your slain in this Citie ye have filled the streets thereof with your slain Therefore thus saith the Lord God Your slain whom ye have laid in the mids of it they are the flesh and this Citie is the cauldron but I will bring you forth out of the midst of it Ye have feared the sword and I will bring a sword upon you saith the Lord God And I will bring you out of the midst thereof and deliver you into the hands of strangers and will execute judgements among you Ye shall fall by the sword I will judge you in the border of Israel ye shall know that I am the Lord. This City shall not be your cauldron neither shall ye be the flesh in the midst thereof but I will judge you in the border of Israel And ye shall know that I am the Lord for ye have not walked in my statutes neither executed my judgements but have done after the manners of the heathen that are round about you IN these verses is contain'd the denunciation of judgement against these devisers of mischiefe and wicked Counsellors The parts are these 1. A command Prophesie against them vers 4. 2. A discovery of their thoughts and counsels v. 5. 3. Demonstration of their wickednesse v. 6. Those hearkned not to their counsels they slew 4. The death of these Counsellors and place where it should be not in Jerusalem but in the borders of Israel v. 8 9 10 11. 5. The end of God in it v. 11 12. 6. The ground of G ds proceeding thus with them v. 12. For yee have not walked c. VERS 4. Therefore prophesie against them c. THe word prophesie is twice mentioned to set out the intention of God which was set against them the certainty of the thing and to prevent delay in the Prophet he must goe and tell them of heavy and sad things God was greatly displeased with them and therefore will have the Prophet without any delay to make known his pleasure against them he must speak freely and boldly and foretell them of their destruction Observ 1 That prophane scoffing at the tru●hs and threats of God provokes him greatly They had scoffed at Jeremies words This Citie is the cauldron and we be the flesh and made constructions of them to please themselves Therefore saith God prophesie against them His spi●it was stirr'd and he stirs up the Prophet to declare his wrath against such scoffers Gods threats and judgements should make men tremble Job 41.10 Who is able to stand before me At his presence the mountains melt Isa 64.3 When he threatned the great City Nineveh repented Jonah 3. and Devils tremble Jam. 2.19 Mountains Ninevites Devils melt repent tremble and yet Israelites scoffe at the threats and judgements of God but the Lord will not endure it the Prophet must declare dreadfull things against them Men that have scoffed at the truths and wayes of God have been lash'd with the judgements of God John Apowel scoffing at one for praying Fox in Acts Monument was presently surpriz'd with feare and the next day found mad crying out night and day O the Devill the Devill Another hearing a godly Minister preaching of that Text Prov. 10.7 The memory of the just is blessed but the name of the wicked shall rot scoffed at the Minister and said he had made a rotten Sermon presently after hurting his tongue with a litttle wood which he held at his mouth his tongue swel'd rotted and he dyed of it 2. That servants of God having divine warrant are forthwith to doe their office although they be messengers of sad tidings Prophesie prophesie against them he hath command from God and he must not stick now and say they are great men the chiefe of the Citie such as sought Jeremie's death and If I shall prophesie against them they will use means to crush me God by doubling the word takes him off from all such reasonings from all delayes and expected immediate performance of his commands Let men fret at the messages of Gods servants they must respect God and not man they must give out what the Lord hath given in If men be great God is greater we must be faithfull to him who ever suffers by it VERS 5. And the Spirit of the Lord fell upon me Resedit super me spiritus prophetiae a facie Domini saith the Chald. Cum in me Jehovae spiritus illapsus est Cast Cecidit super me Tigur Incidit in me Jun. Irruit in me Vulg. Survint en moy French 'T The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes the falling of a thing from a high place * Jerome cum vi impetu and so here the Spirit coming from above offered not violence to the Prophet but came upon him with might and power and provoked him to prophesie Thus have you said Whether the Spirit or Prophet repeated their words is not evident they are not expressed where the sense is evident from former expressions the Scripture is frequently silent and repeats not the words 2 Kings 5.4 Thus and thus said the maid that is of the land of Israel So 2 Sam. 17.15 Thus and thus did Ahitophel counsell saith Hushai and thus and thus did I counsell the sense was known by what was before and therefore the words are not repeated the Scripture shuns the multiplying of words needlesly O house of Israel That is the house of Judah the whole being put for a part and this is frequent I know the things which come into your minds The Hebrew is Ascensiones spiritus vestri Calv. Quae subeunt animum vestrum Jun. Quae ascendunt Tig. Mentis vestrae cogitatus Cast Cogitationes spiritus vestri Pol. Les choses qui montent Fr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes those things that rise up out of mens hearts as weeds out of the earth or leaves upon trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a leafe quia sursum crescit what ever goes out and up from the heart or spirit of a man that is understood by Maaloth Matth. 15.19 ill thoughts goe out from the heart goe up to the tongue to the eyes Luke 24.38 Why doe evill thoughts or reasoning arise in your hearts Obser 1. Whom the Lord sends about his work he enables to do it goe prophesie prophesie presently the Spirit fell upon him whereby he was furnished with propheticall matter and inabled to deliver it When God sent Moses he furnished him for the great work he appointed him to Moses pleaded his in eloquence and slownesse of speech but God said Exod. 4.12 Goe and I will be with thy mouth and teach thee c. 2. To new acts or prophesie new accesse of the Spirit is requisite he had received the

is compasse them about so the word cover is used Job 21.26 The worms shall cover them And Psal 109.29 Let them cover themselves with their owne confusion Psal 44.19 Lam. 3.43 In these places covering notes compassing And Jon 2.5 compassing is the same with covering the floods and waters compassed me about they did compasse and cover him And here horror did cover them as a Garment and beset compasse every part of them neither hands armes body legs were free Shame shall be upon all faces Shame is the blushing of the face upon the sight hearing Pudor a rebus putidis Scal. apprehension or doing of something unseemely dishonest or fi●thy as Rom. 6.21 Luke 14.9 2 Cor. 4.2 Phil. 3.19 Shame notes two things 1. Disappointment Psal 119.116 Let mee not be ashamed of my hope 2. Confusion Psalm 35.4 Job 6.20 They were confounded because they had hoped they came thither and were ashamed And here disappointment and confusion were upon their faces their expectations were disappointed and hopes confounded Shame was upon their faces that they could not looke up to God whom they had provoked against them this shaming of sinners is exprest in the Word divers wayes Job 8.22 They shall be cloathed with shame That is the garment they shall wear Psal 44.7 Be put to shame brought to shame Psal 71.24 Have their faces filled with shame Psal 83.16 Lye downe in shame Jer. 3.25 Be covered with shame Obad. 10. Beare it Ezek. 16.52 Be consumed with it Jer. 20 18. All these were made good upon these Jews they were cloathed put too and filled with shame they bare their shame upon their faces lay downe in it were covered and consumed with it Baldnesse upon all their heads Their miseries and griefs should be so great that they should pluck off the hair of their heads and beards though it were against rule Deut. 14.1 God provided for the comelinesse of their heads and faces yet in their sorrows they would disfigure themselves as the Heathens did and adde to their owne misery Vid. Q. Curt. lib. 1. Hom. l. 1. Iliad Agam Vellentem capili●s in dolore indu●ie They deformed themselves Jer. 47.5 and 48.37 Mica 1.16 Amos 8.10 Isa 15.2 Hair was an ornament and baldness a reproach 2 Kings 2.23 Come up thou bald head It was said in the 11. vers there should be no wailing for them and here is mention of sack-cloath and baldnesse signes of common and great sorrow There was no publique wailing and solemn mourning at their burials but privately they bewail'd their friends mourn'd for the evils upon them or some few did appear that were not considerable I●'s questionable whether baldnesse were upon all their heads did all teare off their haire and make themselves unsightly Doubtlesse many of them did and all had cause to doe it The Prophet speaks not what every one should doe but what their condition required their calamity was such as cal'd for all signs of sorrow sack-cloath horror shame baldnesse Obser 1 The equity of Gods dealing with sinners he punisheth them in the thing wherein they have sinned they had ruffled it in their silks scarlets and fine linnen now God brought them to sack-cloath made of hair and course materials that was as harsh to their flesh as the other was delightfull The scarlet men were brought to dunghils Lam. 4.5 They that were confident themselves of their strength now trembled they were proud of their beauty had haughty eyes painted faces c. now were filled with shame and they that gloried in their haire now were made bald here was the just hand of God Isa 3.24 In stead of sweet smels there shall be a stinke and instead of a girdle a rent and instead of wel-set haire baldnesse and instead of a stomacher a girding of sack-cloath and burning instead of beauty Wherein they sin'd there God smote them Psalm 68.21 God shall wound the hairy scalp of such an one as goeth on still in his trespasses They gloried in their hair then as too many doe now and God would wound them in that their hairy scalps should suffer the Hebrew is the Crownes of haire walking in its owne wickednesse The hair holds forth the pride and vanity of the Master therof God would wound it and the head bare it the word for wound Muscu Moller interpret shall make bloody or dip in blood they have oft powder'd their haire to dry and sweeten it and God would dye it in their own blood They shall cast their silver in the streets Verse 19. That which had beene much desired was gotten with great paines they should throw into the open streetes for any to take up they were flying for their lives and their bags of silver were burthensome or they were faint with famine so that silver would not relieve or purchase reliefe for them and therefore must throw it into the streets as dung and filth there was an insufficiency in the creature to advantage them in this great distresse and thereupon despairing they threw away that they had formerly so prized so laboured for and safely kept a long time When Seamen are in stormes and hazard of their lives they will throw over board things precious and this was the case here By silver and gold understand not onely coyne but place and all things made thereof Their gold shall be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procul amovit The Hebrew is for a removall the Chaldeans shall take it away and carry it into Babylon a far off so much the Originall root signifies to carry it far from the place where it was They had hoarded it up in Sion and now it should be caryed to Babylon In sterquilinium The vulgar reads it their gold shall be for a dunghil their great heaps of gold made dunghils and the word doth something countenance it which signifies separation ob immunditiam such as is in a menstruous cloath which is throwne out to the dunghill Their gold was the gold of their covetousnesse and oppression polluted with Idolatry and so matter fit to be separated from them to the dunghill that had lain so long by them and was thought should never be stir'd that shall be for removall either themselves shall throw it out upon or hide it in the earth or dunghill or the barbarous enemies shall carry it into far Countreys Their Silver and their Gold shall not bee able to deliver them They had conceits of and confidence in their riches that they would benefit them one way or other if Chaldeans came they would hire them to be gone if they tooke the City they would buy out their lives and liberties they dream'd that money could do any thing with any sort of men but it was otherwise If by gold and silver we understand their gold and silver Gods they hoped for helpe from them but they being without life had neither counsell power or any blessing for them They shall not

Some are so prophane and atheisticall that they thinke God sees regards not the things done here below Psal 94.5 6 7. They breake in pieces Gods people afflict his heritage slay murther widows and fatherlesse ones yet say the Lord shall neither see nor regard it And in Psal 10.11 He saith God hath forgotten he hideth his face and will never see it and not only Gods actuall seeing but his power of seeing and knowing things here is denyed Jab 22.13 How doth God know can he judge through the darke clouds Some have confidence to say God sees no sin in his children and others blush not to say he sees not the sins of and in the wicked and so God shall see no sin at all they make him an unseeing and unknowing God David cals this brutishnesse Ps 94.8 9 10 11. He that made the eye shall not bee see He that teacheth man knowledge shall not be know Yea saith he the Lord knoweth the thoughts of men and that their thoughts are vanity What is most remote from mans eye and knowledg that God knows exactly afar off Psal 139.2 And denounceth a woe to men of such thoughts and practises Isa 29.15 Woe to them that seeke deep to bide their counsell from the Lord and their workes are in the darke and they say who seeth us and who knoweth us God seeth them God knows them and pronounceth a dreadfull woe against them because mens lives doe proclaim that they believe not Gods Omnisciency therefore God professeth it openly Isa 66.18 I know their workes and their thoughts He had observ'd all within and without therefore they should be consum'd Gods eye is upon all our wayes and works let us every day do as God did review them and see that they be good 6. God in his judgments will proceed with sinners according to their ways and deserts Job 34.10 11 12. Elihu proves there that God will not doe wickedly nor pervert judgement and why for the worke of a man shall be rendered unto him and cause every man to find according to his wayes God is most just therefore takes notice of all thoughts counsels projects attempts and actions that so he may deal answerably with men Jer. 32.19 His eyes are open upon all the wayes of the sons of men to give every one according to his wayes That in Revel 18.6 seemes to crosse this truth when God will judge Babylon shee must have double punishment her cup must be doubled God doth not command here that Babylon should be twice punished for the same sin that were not according to the rules of Divine Justice Double here hath reference to Babylons dealings with the Church She did greatly afflict Sion and now God would have Babylon to have double afflion to that Babylon did injustly in oppressing Sion Sion should do righteously in destroying Babylon and observe the word double render unto her double according to her works If she have twice as many strokes judgments twice as much blood shed as Sion had its according to her workes she deserves it and nothing can be too much for her therefore Jer. 51.49 As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slaine of all the earth The Babylonian Empire was a little world to Israel and cal'd it's selfe the universall Empire and Babylon said shee was the Queen and the only City of all others Isa 47.7 8. The golden City Isa 14.4 But now when God would punish Babylon for her bloodinesse against Sion not only should Babylon's chldren that dwell in her be destroyed but all her Subjects in her great Territories should be slain for her sake Alapid understands it of Rome heathnish or together with her which sets out the greatnesse of her punishment su●table to her deserts and is well cal'd double for the death of one Israelite deserves the death of two Babylonians 7. They that will not know God in the way of his mercies they shall know him in the way of his judgments God had walked in paths of mercy amongst this people many years and they minded not God honoured him not in the middest of mercies but fed according to their pastures and forgat God therefore he brought heavy judgments upon them and saith They shall know that I am the Lord. This phrase is used above 50. times in this Prophet and assures us that God will be known and that amidst his enemies and with an experimentall knowledge for that is the meaning of the words not a literal and brain knowledg Isa 26.11 When thy hand is lifted up they will not see But they shall see They will not see to fear to repent but they shall see that is have experience of the strength of his hand to their shame and destruction The phrase of knowing I am the Lord sometimes refers to mercies as Exod. 6.6 7. God would bring them out from the burthens and bondage of Aegypt take them for his people then they should know him to be the Lord. So in Exod. 16.12 1 Kings 20.28 God would give them Manna deliver up enemies into their hands And they should know c. That is have experience of his mercy truth and loving kindnesse Sometimes and mostly it refers to Divine judgment especially in this our Prophet God would bring in the Chaldeans with the sword and those grievous calamities attend it and they should know that he was the Lord that is they should have reall experience of his Authority and power over them they should feele the bitter fruits of his displeasure in them CHAP. VIII VERSE 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Judah sate before mee that the hand of the Lord God fell there upon mee IN this and the three next Chapters you have the grievous sinnes and answerable punishments of the Jewes at Jerusalem laid downe with some other things considerable This eighth Chapter hath three things in it 1. An Introduction to a new Vision vers 1. 2. The Vision it selfe from the beginning of vers 2. to the end of vers 17. 3. A Declaration of Gods severe dealings with them vers 18. In the Introduction to this Vision you have these particulars 1. The time exactly set downe when it was in the 6. yeare the 6. moneth the 5. day 2. The place where it was As he sate in his house 3. The persons before whom it was The Elders of Judah sate before me 4. The cause of it The hand of the LORD fell there upon mee For the time It was now the sixth yeare of Jehoiachins cptivity and in the sixth moneth The Jewes first month is Nisan the second Jiar the third Sivan the fourth Thamuz the fifth Ab and the sixth Elul and answereth to that is called August The fifth day of this moneth had hee this vision which Junius saith was the Sabbath

〈◊〉 The Hebrew is an instrument of contrition or dissipation Prov. 25.18 It s translated a Maul an instrument to bear out a mans brains The Sept. renders the word here an Axe it may be interpreted a sword or any weapon that sufficeth to kill a man with Observ 1. That there is power efficacy in the calls and commands of God When he said Cause them have charge over the City to draw neare you see it here fulfil'd Behold six men came Ezekiel cald told them the mind of God but there was not power in him to bring these slaughter-Angels before the Lord Divine provide● eacted the secret vertue of the Lord did it There is power in commands of God and when that goeth along with his word it produceth any effects his word and power brought the flood upon the world at first and will bring the fire on it at last 2. When God is against a City he sets Angels against it also Here were 6. Angels that appeared at his call for the destruction of the City those who before hee had appointed to preserve it now he calls forth to destroy it Sin makes God our enemy and when he is out with us who can be friends to us If the King frown the Nobles and Courtiers will doe it also While God is our friend Angels are and all other creatures 1 Cor. 3.21 Paul saith to the Corinthians All things are yours your servants your friends for your good and why yee are Christs his friends his servants if they had been enemies to Christ all things had been enemies to them what the wise man saith of any man Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him It s true of any City when they please God hee makes their enemies to be at peace with them Babylon was ever an enemie to Sion but never harm'd Sion till Sion had offended or lost her God and when Cities have provok'd God against them he makes their friends their enemies and their enemies enmity unto them Have not we kindled divine wrath by our sins caused him to deale in fury to set Angels and men against us are they not abroad with slaughter-weapons Jerusalem improv'd not the sword of Justice the Magistrates were neglective of punishing Delinquents of righting the wrongs of the oppressed and therefore God put a sword into the hands of Angels and Chaldeans to destroy both Magistrate and Subject Let us take heede how wee make God our enemy by all meanes make him your friend Job 5.23 Stones and beasts will be at league at peace with you compare it with Deut. 32.13 Isa 11.6 7 8. 3. At what gate men drive God away at the same gate they let judgement in At what doore men let in sinne at the same doore they let in wrath the destroying Angels came from the North to the North-gate there was the Idoll of Jealousie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity judgment Ch. 8.3 by the brazen Altar this way came in Idolatry this way God was driven from them and this way came the Angels came the Chaldeans to be avenged on them they sinn'd Northward and from thence came their judgement At that gate was the great concourse of people there they worshipped the Image of Jealousie and that way came in the greatest evill they ever had the Prophets oft mention the Northern evill Jer. 1.14 Out of the North an evill shall breake forth upon all the land Ch. 4.6 I will bring evill from the North a great destruction And Chap. 6.1.22 23.10.22 A great commotion out of the North to make the Cities of Judah desolate and a denne of dragons Judgement came to that gate they sin'd at sin lay behinde the doore call'd for and let in the enemie Gen. 4.7 God told Cain if he did not well sinne lay at the doore That is punishment judgement lay at the doore and would quickly come in at that door sin had opened Rom. 5.12 By sin death entered Sin opened a doore it brake open Gods command and so let in death and all judgments beneath death Ahaziah sends to Baalzebub the god of Ekron about his recovery being sick this so offended God that an answer was returned him that therefore he should not come down from his bed but should surely dye 2 Kings 9.4 Gideons Ephod was a snare to him his house Judg. 8.27 4. When God comes against a people he will surround them with judgements at all the chiefe gates there should be Angels Chaldean forces so that if they would flye to the gates of any of the streets to the gate of Ephraim to the corner-gate the old gate or fish-gate the dung-gate or common-gate or other gates whatsoever they should find Angels with destroying weapons in their hands And see themselves so beset with judgem n●s that there should be no escaping they might runne from street to street from gate to gate and hope to get away but Jer. 11.11 I will bring evill upon them which they shall not be able to escape Their hearts heads hands heels shall not availe them to an e●c●pe if they fight or flye if they intreat God or man seeke secretly to steale away it 's in vaine they shall not be able to ●scape 5. When God is upon acts of Justice and calls for Angels or any creatures at his command they come and willingly contribute what power they have to damnifie and destroy his enemies every one came here with a slaughter-weapon in his hand the creatures are ready to execute vengeance upon their fellow-creatures whan the glorious Creator being offended cals for it Isa 37.36 An Angell at Gods appointment went forth and slew 185000. He had his slaughter-weapon ready and acted like an Angell slaying so many in one night It 's said of Angels Psalm 103.20 that they excell in strength that they doe the commandments of the Lord hearkning unto the voyce of his word If he doe once speak they heart yea they put forth their great strength and doe that strongly they are sent about One man among them was cloathed with linnen Who this one man should be is questionable Some make him to be an Angell and the grounds they goe upon are these 1. He is cloathed with linnen in which kind of garment Angels were wont to appeare Acts 1.10 Luke 24.4 John 20.12 2. In the end of this Chapter this man saith I have done as thou commandedst me which respect an Angel rather then Christ who being equall from the Father receives not commands from him Angels being his servants and ministring spirits are fittest to receive commands For the first of these arguments it 's true that Angels have appeared oft in white linnen and shining garments but not they alone Rev. 4.4 The 24. Elders were cloathed with white linnen And Chap. 9.7 A great multitude stood before the throne and the lamb cloath'd in white robes And Christ in his transfiguration had his

Amos 7.10 This made Jeremie conclude Lam. 4.13 that Jerusalem was destroyed chiefly for the sins of her Prophets and the iniquities of her Priests that shed the blood of the just in the midst of her Obser 1. When God is upon executing judgement he first manifests yea vouchsafes mercy to his friends before hee lets out wrath upon his enemies Goe yee after him one was sent to marke the mourners before those with the slaughter-weapons had commission to destroy the rest His mercy acts before his justice he separates the righteous Mal. 3.17.4.1 before he destroys the wicked he makes up his Jewels before the day comes that burnes like an oven Hee prepares an Arke for Noah before hee sends a flood upon the world God sends an Angell to fetch Lot out of Sodome before he raines fire and brimstone upon them And at the last great judgement the Sheep shall have mercy before the Goates shall have judgment Matth. 25.34.41 Come yee blessed that joyfull sound shall be heard first and after depart ye cursed Mercy is Gods first-born and visits the Saints ere judgments break out 2. When the godly are secured then judgement delays not when the mourners are neer marking then the sixe men follow him presently that marks them and they doe their office When Lot is out of Sodome fire and brimstone comes into Sodome God could doe nothing while he was there Gen. 19.22 But when he was gone he consum'd them with the vengeance of eternall fire Judgments sometime do linger and what 's the cause some servants of God are not marked secured got into their chambers of safety if they were judgement would quickly be upon the backs of the wicked Isa 26.20 21. Come my people enter thou into thy chambers and shut thy doores about thee hide thy selfe as it were for a little moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the inhabitants of the earth for their iniquity When once they were got into safe places then would indignation come upon the wicked When swallows and other birds flie from us it is a signe of Winter approaching and when good men are removed out of places are driven into corners it 's a signe of of judgement upon that place 3. Sinners may so provoke God that hee will neither shew them mercy himselfe nor let others doe it no pitty no mercy should they have from God or man Goe through the City from one street to another from gate to gate and smite smite every one of them slay utterly doe not wound or weaken but tahargu lemaschith slay to perdition and though they fall upon their knees begge hard for their lives promise you great matters yet spare them not neither have pitty be not affected with ought they say doe or suffer God harden'd them here against them but might they not find some sparing and pittying from God if none with man Ezek. 5.11 Mine eye shal not spare neither will I have any pitty and hee ratifies it with an oath there What were their sinnes which made the LORD deale thus severely with them 1. Their defilement of the Temple with such abhominations as they had done provoked desperately they despighted God thereinto his face there he vouchsafed his presence heard their prayers accepted their sacrifices bestowed choise mercies upon them and yet to defile that with their abominations this greatly provoked 2. Their abuse of the true and faithfull Prophets Jeremiah forbid to prophesie left he dye for it Jer. 11.21 They laid hands on him and said he should dye Jer. 26.8 2 Chron. 36.16 They mocked the messengers of God despised his words and misused his Prophets untill the wrath of the Lord arose against his people These sins made it rise to a great height even such a height that all pitty and mercy were laid aside 3. Their great unfruitfulnesse under means and mercies Jer. 20.8 9. They reproached and derided the word and those that believed and obeyed it Isa 8.18 You know what paines God took with his Vineyard he gathered out the stones planted it with the choisest vine built a tower in it made a wine-presse did all which was doe able for it and now he looked for grapes and it brought forth wild grapes this kindled Gods wrath and banished pitty mercy from his heart I will take away the hedg break down the wall lay it wast it shall have no digging pruning clouds or raine but it shall be troden down and eaten up by whom by Chaldeans those bryars and thorns should scratch and teare it in pieces Mans unfruitfulnesse makes God merciless Luke 13.7 when the Lord came to the Fig-tree planted in his vine-yard and found no fruit on it what saith he cut it downe why cumbers it the ground 4. Pittilesnesse to one another Mic. 3.2 3. The Princes Rulers did plucke off the skinne and flesh from the bones of the people they brake their bones and chopt them in pieces In their skirts was found the blood of the soules of poore innocents Jer. 2.34 and Manasses had filled Jerusalem with innocent blood which made the Lord to say Ier. 15.5 Who shall have pitty upon thee O Ierusalem neither God nor man 4. Nothing will priviledg sinners in the day of Gods wrath when he gives out commission to destroy there will be a generall destruction Old young maids children and women they must all suffer all dye In their military oath this was one branch Ne quis laedat faeminas pueros senes aegrotos even nature pleads strongly for such who are fearfull and feeble not able to help themselves Deut. 20.14 When the Iewes tooke a City they were to spare the women and the little ones and when they tooke Midian they spared the maids and the little ones Numb 31.9.18 But here neither oath nor nature should take place neither age sex or condition should advantage or secure them not the hoary head of the aged not the beauty of the virgins not the teares of the mothers nor the tendernesse of the babes but all must dye So 1 Sam. 15.3 Samuel saith to Saul goe smite Amelech utterly destroy all that they have and spare them not but slay both man and woman infant and suckeling oxe and sheepe camell and asse Amalech sought the ruine of Israel therefore God would have him utterly ruin'd when judgements are generall sinnes are grievous 5. Open sins involve not only themselves but those are dearest to them into open destruction The antients offered Incense to Idols the women wept for Tammuz others worshipped the Sun and these brought famine and sword not only upon themselves but upon the young maids and little children which were free from those sinnes the parents sins ruin'd the children and wrap'd them up in an open and publique calamity Corah Dathan and Abiram rebell against Moses and the earth swallowed up them their houses and all belonged to them Numb 16.31 32. The Sodomites sins