Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	harden_v	lord_n	pharaoh_n	7,022	5	11.1206	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85668	An exposition continued upon the XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, and XXIX, chapters of the prophet Ezekiel, vvith many useful observations thereupon. Delivered at several lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1658 (1658)	Wing G1856; Thomason E954_1; ESTC R207608	447,507	627

them to take and ruine them The Lord never lets in publike desolations upon a Church or State til their sins are become publike and incorrigible It was so with Jerusalem at first 2 Chron. 36.14 15 16 17. and it was so with Jerusalem at last Mat. 23.37 38. Their sinnes were publike and God most justly brought publike evils upon them Obs 3 That God hath hands to apprehend sinners withall they shall bee taken with the hand The Babylonish Army was the hand of God and with it hee apprehended the sinners in Sion slew many of them and led the rest Captives into Babylon the instruments God uses to punish his people sinning withall are sometimes called Swords Psalm 17.13 sometimes Axes Saws Rods Staves Isa 10.15 sometimes his Battle-Axe and weapons of war Jer. 51.20 sometimes his Net and Snare Ezek. 17.20 his Pit Chaines chap. 19.4 all which are the hand of God Psalm 17.14 and in the hand of God hee uses them to do that which hands do by these he takes plagues and destroys sinners 25 And thou prophane wicked Prince of Israel whose day is come when iniquity shall have an end 26 Thus saith the Lord God Remove the Diadem and take off the Crown this shall not bee the same exalt him that is low and abase him that is high 27 I will overturn overturn overturn it and it shall bee no more until he come whose right it is and I will give it him These words are an Apostrophe to the Prince of Israel declaring what should befal him and the whole Kingdome of Israel Hee should bee deprived of his Kingly dignity the Kingdome ruined and abide so till the Lord should give it to him it belonged unto Concerning the Prince of Israel he is 1 Described to ●e prophane and wicked 2 The Time is intimated of his misery both which are in the 25. vers Vers 25 And thou prophane wicked Prince of Israel This Prince of Israel was Zedekiah and the titles given him are not your sacred Majesty or your excellencies highnesse but thou prophane wicked Prince his Prophanenesse and wickednesse doubtlesse was great though much bee not specified in the word yet something is set down therein 2 Chron. 36.12 Hee did that which was evil in the sight of the Lord his God and humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord hee despised the word and Prophet of the Lord and ver 13. hee rebelled against King Nebuchadnezzar who had made him swear by God but hee stiffened his neck and hardned his heart from turning unto the Lord God of Israel Hee prophaned the holy name of God being perfideous and obstinate hee fell in with Pharaoh King of Egypt and sought help of him against Nebuchadnezzar Ezek. 17.15 and so trusted in man and not in God hee was like the other Lyons which learned to catch the prey and devoured men Ezek. 19. and so was cruel bloudy hee did evil according to all that Jehoiakim had done Jer. 52.2 and hee did abominations 2 Chron. 36.8 and in his daies was as gross Idolatry in Jerusalem and in the Temple as ever before Ezek. 8. then was there the Image of jealousy then did the Ancients of Israel worship creeping things abominable Beasts and Idols Then did they worship the Sun towards the East then was Tammuz in the Temple and women weeping for Tammuz so that hee upheld the vilest idolatry that ever Jerusalem had hee was the cause of their total ruine It s not without cause therefore that the Prophet affixes these Titles to the crown Thou prophane wicked Prince of Israel and prophanenesse was not peculiar to the Prince but Prophets Priests and People were under that denomination Jer. 23 15. From the Prophets of Jerusalem is prophaneness gone forth into all the Land the Court-Prophets countenanced and communicated all the Court-prophanenesse and 2 Chr. 36.14 The chief of the Priests and people transgressed very much after all the abominations of the heathen Vatablus reads the words thus tu ad occisionem damnate princeps Israelis And thou O Prince condemned to death and he cites the Chaldy Paraphrast in which it s to the same purpose Tu autem gladio interficiende O thou Prince of Israel who art to bee cut off by the sword Munster differs not from these Tu interfectione digne Thou who art worthy of death So Castalio Tu vero O rei capitalis damnate O thou that art condemned of a Capital crime The Prophet may seem here to forget himself in speaking so opprobriously of the Prince which the Law forbad Exod. 22.28 Eccl. 10.20 they might neither think nor speak evil of the ruler nor wish evil to him and here Ezekiel calls Zedekiah the Prince of Israel prophane and wicked and in so doing hee sinned not for being a Prophet hee was to give out what the Spirit of God gave in and moved him unto So dealt Jeremy by Coniah calling him a despised broken Idol a vessel wherein was no pleasure chap. 22.28 they would not flatter Princes by being false to truth When it s done Ex privato pravo affectu from a private and depraved spirit then its ill Whose day is come when iniquity shall have an end The words in Hebrew are whose day of his is come in time or season an end of iniquity O Zedekiah the day of thy punishment is at hand wherein shall bee an end of thy wickednesse thou shalt no longer bee King but suffer for what thou hast done Some by Iniquity understand punishment and so the sense is Cujus venit tempus quo tempore iniquitas tua finem tibi regni afferet Rabbi David thy day is come when punishment that is destruction shall bee thy end thou and thy Kingship shall be laid in the dust The Hebrew for when is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth which is of the same signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it notes both time and opportunity of time and whether by iniquity sinne or punishment of sinne hee understood or both is not much materiall God will not suffer thee to go on any longer in thy prophane and wicked courses the time and season is at hand wherein hee will punish thee and so put an end to thy sinning as before Obs 1 That Princes oft times are far from Piety and justice And thou prophane wicked Prince of Israel Of all Princes in the world the Princes of Israel had cause to bee holy and just they were seated where the worship of the true God was they had the Law of Moses and were commanded to read it continually and not to depart from it to the right hand or to the left Deut. 17.18 19 20. they had the Sanedrim the Priests and Prophets to counsell and advise them yet Princes of Israel were prophane they minded not the Law of Moses or the worship of God they despised Priests and Prophets they were wicked they persecuted good men and were

and more The Jews who had the pleasant land the Prophets Temple Oracles and Ordinances of God grew worse than any of the Nations see Jer. 2.10 11. Ezek. 16.47 2 Chron. 36.15 16. It is observable that men living in the Christian world and where besides a multitude of other mercies they have the Gospel to do them good to draw them to God to direct and inable them to work righteousnesse and go beyond Heathens in all things yet in many things they fall short of them some of them and diverse in many things are worse than the worst of them If mercies and means prove not the savour of life they ripen and perfect mens corruptions and become the savour of death was there heard of amongst the Heathens such a wretch as Judas was who betrayed such a Master as hee did Chorazin Bethsaida and Capernaum were the more unhappy and exposed to the deeper condemnation because they had more mercy and means Obs 3 Not doing what God commands is not hearkening and not hearkening is rebellion They rebelled and would not hearken unto mee they did not cast away the abominations of their eyes nor forsake the Idols of Egypt They rebelled because they hearkened not they hearkened not because they did not it s like they heard God commanding but hearing and not doing they did not hearken Doing is knowing of God Jer. 22.16 and doing is hearkening to God Deut. 34.9 but not doing is not hearkening and not hearkening is rebellion hence not doing is called rebelling against the command of the Lord Deut. 1.26 going backward Jer. 7.24 rejecting of the words and Law of God chap. 6.19 hardening of the neck Neh. 9.16 Our father 's dealt proudly hardened their necks and hearkened not to thy Commandements its pride and hardnesse of heart not to hearken unto God and his commands Obs 4 Mens not hearkening unto God puts him upon thoughts and purposes of punishing them and that severely Then I said I will pour out my fury upon them and accomplish consummate perfect mine anger against them Then when they would not do as I bid them I had thoughts and resolutions to destroy them When the glorious great and onely wise God shall speak to the creature to do that which tends to its great good and shall not bee heard but disobeyed and slighed this provokes God and procreates thoughts of destruction when they hearkned not but sinn'd so in the business of the calfe it was in the heart of God utterly to destroy them Exod. 32.10 Let me alone that my wrath may wax hot against them and that I may consume them and not onely them but their name from under heaven Deu. 9.14 had not Moses poured water upon this fire and quenched it hee had done it they had no longer been a people nor had any memorial left of them of this speaks David Psal 106.23 he said that he would destroy them had not Moses his chosen stood before him in the breach to turn away his wrath least hee should destroy them This is spoken of God after the manner of men when they are offended they purpose and resolve to destroy those have provoked them but some friend interposes prevails with them and prevents them as Abigail did David so Moses here prevented the Lord by his prayers and intreaties from destroying this people Mens perverse dealings with God do put him upon intentions of their ruine Deut. 32.16 I said I would scatter them into Corners and would make the remembrance of them to cease from among men Vers 9 But I wrought for my name sake that it should not bee polluted before the Heathen among whom they were in whose sight I made my self known unto them in bringing them forth out of the land of Egypt In this verse are set down Gods last kindnesses to this people being in Egypt and they are two 1 His sparing of them for his names sake 2 His bringing them out of that condition Touching the first in the latter part of the former vers God had said he would pour out his fury upon them and accomplish his anger against them in the midst of Egypt but foreseeing and considering what would bee the event thereof if hee should do so viz. that his name would suffer and be polluted here he provides for the honour of his own name and spares them But I wrought The Hebrew is I did or have done not what I purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feci but what was most convenient for mee to do what was for the honour of my name when I saw that like to suffer Fr. mais j ' eu esgard a mon nom I did that which prevented it I took care of my name had respect unto it For my name sake Name in the Scripture as it referres to God is sometimes put for God himself as Psalm 33.21 and Nehem. 1.11 who desire to fear thy name that is God himself hee is the object of fear Isa 8.13 sometimes it s put for Gods Titles Psal 83.18 Exod. 3.13 14 15. sometimes for the Attributes of God as Exo. 33.19 compared with cha 34. ver 6 7. sometimes for the glory esteem and renown of God Psalm 8.9 and Psalm 76.1 here it s put for Gods attributes and honour Three of his attributes had been questioned if hee should have destroyed this people in Egypt 1 His Faithfulnesse for God had promised and sworn to bring them out of Egypt as it is vers 6. and Gen. 15.14 ch 48.4 and had hee not done it Egyptians and others would have charged God with breach of promise with unfaithfulnesse 2 His power and almightinesse for they would have said he was not able to bring them from under the Egyptian gods and Pharaoh that their power was beyond the power of the Jews God 3 His mercy that hee had a people professed him to bee their God but hee was so mercilesse that he destroyed and cut them all off a thing that the Heathen Gods never did to any which worshipped them Now had the case been thus how had Gods honour been laid in the dust his glory stained and renown eclipsed That it should not be polluted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word to Pollute in Hebrew signifies Originally to grieve to cut and metonimically to pollute to violate prophane Dolere secare perforare cum dicitur de rebus sacris violare polluere prophanare which are grievous and cutting When Gods name is polluted wee are not to conceive any actual defilement to adhere to it for Gods name can no more bee defiled than the beams of the Sun It s said to bee polluted 1 When it s not hallowed that is not acknowledged not esteemed to bee holy honourable excellent as the Sabbath when it was not sanctified it was polluted so here when the glory due to Gods name is not acknowledged it s a polluting of his name 2 When its sleighted and not used

at but when they sinne wilfully despising mee my Laws my worship they reproach blaspheme provoke mee so that they shall hear of it Son of man go and speak to the house of Israel go and tell them how they have dealt with mee and how I take it Such sins did deserve death Num. 15.30 31. The soul that doth ought presumptuously whether he be born in the Land or a stranger the same reproacheth the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s the same word is here for Blasphemed and may as well bee rendred so as reproacheth for hee that reproacheth the Lord blasphemes him and hee that blasphemes him reproacheth him they are joyned together 2 King 19.22 and what then That Soul shall bee cut off from among his people because hee hath despised the word of the Lord and hath broken his Commandement that soul shall utterly bee cut off There was no mercy for those sinned in that manner Heb. 10.26 28. many I fear commit such trespasses in these daies by speaking against Providence Ordinances Scriptures Angels Christ God himself and so sin away mercy and their own souls at once David prayed that God would keep him back from presumptuous sinnes Psal 19.13 and wee had need do it for there is that in our natures which carries us on strongly towards them as much as they did him remember what Solomon saith Prov. 28. Happy is the man that feareth alwaies but hee that hardeneth his heart that presumeth that is wilful pertinacious shall fall into mischief into mischievous sinnes into mischievous judgements chap. 13.13 Who so despiseth the word shall bee destroyed but hee that feareth the Commandement shall bee rewarded hee that sleights the word and waies of God destruction is his portion but he that fears to violate the command of God shall bee rewarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall have peace safety a man by despising or fearing the word command of God doth neither hurt the one nor advantage the other but hee may hee doth hurt or advantage himself and that greatly 28 Then they saw every high Hill c. In this verse you have the Idolatry they fell into when they came into the Land of Canaan with the degrees thereof First Their Leaving of God and looking unto the Hills Iis locis arboribus quae prae caeteris erant insignes aliquid divinitatis in esse purabant Gentes Ideo ibi idolis sacrificabant Mariana yea every high hill and all the thick trees they gave liberty to their eies to spy out places suitable to their Idolatrous thoughts on hills and places beset with thick trees the Heathens worshipped and their Hearts and eyes were towards such places 2 Their making Altars and sacrificing there they offered there their Sacrifices c. they should not have sacrificed any where but in the place God appointed which was first the Tabernacle afterwards the Temple but they spied out hills groves thickets set up Altars and sacrificed on them those offerings which were peculiar unto God 3 Their Continuance and expencefulnesse therein they offered Sacrifices They poured out there their drink offerings 4 Their Content and delight they took therein there also they made their sweet savour The provocation of their Offering The Hebrew is The indignation and anger of their Corban 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban omne donum significat quod ad sacros usus offertur de pecoribus frugibus aliisque rebus Mincha Non tam late patet sed de frugibus terrae tantum in elligitur that is their approaching gift or offering Jun. hath it irritamentum oblationis suae the irritation of their oblation Piscat Oblationes irritantes provoking oblations because by them they did provoke God to anger to judgements There is a figure in these words called Hyppalage which is such a transposing of words as that is said of one which should bee said of the other as here provocation of offerings for Offerings provoking There also they made their sweet savour The Original for sweet savour is Reach nichochehem The Odour of their rests Odores grotos suos their acceptable odours when they had offered these they thought the Lord smelt a sweet savour was well pleased with them and so rested in them which phansied rest was pleasing to them though it lasted not neither had reality in it for their incense or sweet savour was a provocation to God Obs 1 That what the Lord promiseth hee makes good how difficult or impossible soever it seems to man The Lord had promised them Canaan and how should they come to it they were bond-men in Egypt there is a red Sea a vast wildernesse between Egypt and Canaan and beside Canaan had strong men in it sonnes of Anack Cities walled and great several Kings to oppose and keep them out but notwithstanding all these difficulties God having promised to bring them in hee did it when I had brought them into the Land for the which I lifted up my hand to give it to them His hand that was lift up to confirm them it should be done was let out for the doing thereof that hand could take away all doubts could also take away all difficulties There is nothing too hard for the Lord hee will work and who shall who can let it Isa 43.13 As hee is gracious to Promise so faithfull and able to perform and doth in due time make good whatever hee hath promised though it seem impossible hee said a Virgin should bring forth Isa 7.14 and was it not made good Mat. 1.18 that Abraham who was aged should have a Childe and his seed bee as the starres of Heaven and were not both made good Gen. 21.2 Exod. 12.37 Numb 11.21 not one word fail'd of all that God promised Moses 1 King 8.56 this should make us beleeve the promises of God what ever flesh and bloud objects Obs 2 Mens habitations are given and assigned unto them of the Lord I brought them into the Land I gave it them If men bee removed from place to place seated here or there the hand of the Lord is in it if they have commodious pleasant gainful habitations if they dwell safely under vines and fig-trees as it is 1 King 4.25 it s the Lords doing his providence disposed it so and wee should be thankful in and for our habitations and minde the heavenly Canaan and those mansions mentioned Joh. 14.2 prepared for those do beleeve and glorify God out of which when once we are possessed of them wee shall never bee removed Obs 3 Circumstances of time and place do aggravate mens sinnes and make them hainous When I had brought them into the Land then they saw every high hill there they offered sacrifices there they presented the provocation of their offerings there they made their sweet savour there they poured out their drink offerings here bee four theres every one aggravating and accenting their sinnes This was ingratitude with a witnesse that the Lord should