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

and by it the people are brought to glorify and magnify his name for those works by it hee distinguisheth his people from the Prophane and by it they distinguish him from the Idol gods in it the Lord sanctifies his People and they in it do worship him it s the day wherein they meet visit and make each other cheerful and glorious let us have more honourable thoughts of the Sabbath and not think it concernes not us if wee bee his people it s still a signe between him and them If wee have no Sabbath or no day answerable to it wee come short of the Jews who had it given unto them as a great mercy I gave unto them my Sabbaths my holy resting daies Obs 5 Sanctification is the work of the Lord and specially of the Lord when people meet on his day Hee gave them his Sabbaths and they were called holy Convocations because on them the people met Levit. 23.3 and why did hee give them those daies that they might know that hee was the Lord which sanctified them There is none which can sanctify persons by way of separation or inherent holinesse but the Lord. Hee assumes this power and priviledge to himself Levit. 20.8 Ezek. 37.28 and his sanctifying is chiefly when People meet on his day Then the Law was read and opened unto them Act. 15.21 Neh. 8.8 then did God appear amongst them and work by the means hee appointed for their sanctification Psal 89.7 God is greatly to bee feared in the Assembly of Saints there hee convinces them of their sinfulnesse and sinful practises there hee beats down their strong holds and captivates their thoughts to the obedience of his will what was it made David openly to proclaim it that a day in Gods Court was better than a thousand one Sabbath day wherein hee had communion with God and found him sanctifying his head and heart was more esteemed of him than a thousand other daies for the Lord saith hee is a sunne and a shield hee inlightens mee hee strengthens mee and so separates my darknesse and weaknesse from mee and makes mee more holy Let us therefore look unto God alone for sanctification and wait upon him on his daies in the solemn assemblies and hee will sanctify us those are daies of his special presence power and blessing Obs 6 Gods people should observe and take notice what God doth in them on Sabbaths when they appear before him they had the Sabbaths given them that they might know the Lord did sanctify them that they might have experience in themselves of the powerfull operations of God in them God observed what they did that day and they were to observe what hee did that day They read the Law and the Prophets and expounded them Act. 13.15 Neh. 8.8 they Prayed Act. 16.13 they discoursed reasoned and perswaded men out of the Scriptures Act. 18.4 they offered Sacrifices Numb 28.2.10 they did sing Psalm 92. the Title These things they did and God observed their spirits in the doing of them hee observed how they sanctifyed the day and himself in the duties of the day and they were to observe what hee did in the Assemblies and in their bosomes This David did Psal 96.6 strength and beauty are in his Sanctuary saith he and Psalm 63.2 hee confesses hee had seen Gods Power and glory there the strength and beauty in one place is the same with Power in the other it s a glorious beautiful work when God sanctifies a sinner it s a work of Power and strength when hee breaks the snares of our lusts the chains of unbeleef and inlarges our hearts quickens comforts strengthens and inlightens us It s a common sin and sicknesse amongst Christians that they heed not what the Lord does in his Ordinances for them and in them they cannot say from experience wee know it is the Lord that sanctifies us most can say this from the Tongue few from the heart 't was not without cause that Solomon said Keep thy foot when thou goest to the house of God and bee more near to hear than to offer the sacrifice of Fools Eccl. 5.1 some thinke hee alludes to Exod. 3.5.30.19 and Josh 5. last Where is mention of putting off their shooes and washing their feet because they were to approach unto the holy God and surely wee had need look to our feet that is our affection foot is put for feet the singular for the plural for we approach near to God when we go to his house wee go to be sanctified and therefore should take heed we defile not our selves Vers 13. But the house of Israel rebelled against mee in the wildernesse they walked not in my statutes and they despised my judgements which if a man do hee shall even live in them and my Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wilderness to consume them Having represented unto them the mercies he conferred on them in the wildernesse here hee declares what their carriage was towards him therein and what his purpose was towards them 1 Their carriage towards him is laid down 1 In General the house of Israel rebelled against me 2 In Special and that in three particulars 1 They walked not in my statutes 2 They despised my judgements 3 They polluted my Sabbaths and that greatly Now all these are aggravated 1 From the place where they were done in the wildernesse where they had special need of Gods protection and provision where they had and saw his miracles daily 2 From the nature of the statutes and judgements given which were such as if done kept they might have lived 2 The Lords purpose towards them was to pour out his fury upon them and consume them and that in the wilderness Little shall I speak of this Vers because in the 8. and 11. verses you have already had most things in it The house of Israel rebelled against me Of their rebellion in the wilderness you may read Deut 1.26.43 Exod. 17.7 with Numb 20.24.27 ch 14. Deut. 9.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobavit ex odio abjecit contempsit significat fastidio quodam rem aliquam aut personam ranquam vilem contemptam rejicere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They despised my judgements The Hebrew word for despise notes rejecting hating villifying they looked upon them as contemptible things and threw them away they did not onely refuse to walk in his Law Psal 78.10 but they despised his judgements and abhorred his Statutes Levit. 26.43 it was such despising as had an abhorrency accompanying it My Sabbaths they greatly polluted Of their Polluting his Sabbaths you may read Exod. 16.27 they went to gather Manna on the Sabbath day one gathered sticks signifies cum sputo quasi rejicere Numb 15.32 they carried burdens and did servile work Jer. 17.22 23. whereas they should have highly prised the Sabbaths resting from doing their own waies finding their own pleasure speaking

King of Babylons setting himself against Jerusalem 3 The Prophesy it self in the 3 4 5. ver 1 In the ninth year the tenth month and the tenth day thereof Our Prophet being in Babylon reckons from the ninth year of the Captivity the time that Jehoiachin himself and others were brought into Babylon Ezek. 1.2 ch 8.1 and not from the Time of Zedekiahs reign though it were the ninth year tenth month and tenth day thereof for that day the one was carried away the other was made King It concerned them in Babylon to keep account of their captivity The word of the Lord came unto me saying Hee had nothing of his own to give out that day but the word of the Lord came to him the spirit of the Lord brought it and with such power that he must write and speak 2 Write thee the name of the day even of this same day The Hebrew is Write the name of the day and the body or substance of the same day it was a day wherein something considerable and substantial was acting God would have the Prophet write the day not onely to adde weight to his Prophesy but to stir them up to bee affected and to see how the providential hand of God ordered things at a great distance The King of Babylon set himself against Jerusalem this same day Here was the Occasion or cause of his writing down the day and so prophesying upon it Nebuchadnezzar was that day sitting down before Jerusalem as you may clearly see 1 King 25.1 Jer. 39.1 ch 52.4 when Nebuchadnezzar was upon a warlike expedition hee knew not whether he should go to Rabbath or Jerusalem chap. 21.21 but hee was ordered by a divine hand to lay siedge to Jerusalem the tenth day of the tenth month in the ninth year which Ezekiel could not possibly know had not the Lord revealed it This was a businesse of high concernment to the Jews in Judea and those in Babylon The Hebrew for set himself is Samach which Montanus renders adjunxit se Others Corroboravit se fulcivit se and the French Est fortifié he joyned strengthened and fortified himself against Jerusalem Obs 1 The Lord takes notice of what men do and can make known the same to whom hee pleases at what distance soever Nebuchadnezzar and his Forces were in Judea sitting down before Jerusalem and this the Lord revealed to Ezekiel being in Babylon It was declared to Elisha whether the King of Syria would march and where hee would pitch his Campe 2 Kin. 6.9 10. The death of Herod in Judea was discovered to Joseph being in Egypt Mat. 2.19 20. and when Moses was in Midian the Lord told him that all the men were dead in Egypt which sought his life Exod. 4.19 Obs 2 There bee some things and times the Lord would have his take special notice of and keep the Chronology thereof Ezekiel must write the year the month and day of Jerusalems besiedging In the ninth year the tenth month the tenth day the King of Babylon set himself against Jerusalem that was a sad businesse and a sad time When God hath been upon executing great judgements or shewing great mercies the daies and months have been recorded The day and Month of Noahs entrance into the Ark and of his comming out again are mentioned Gen. 7.11 chap. 8.14 16. The Time of the Jews going out of Egypt you have punctually set down Exod. 12.41 42. so the Time of their passing over Jordan Josh 4.19 of Solomons building the Temple 2 Chron. 3.2 Of Hamans plot to destroy the Jews Esth 3.8 13. and several other things the year month and day stand recorded Which shews they were providential not casuall that the wisdome and power of God were interested in them whoever were the instruments and that being so exactly set down Posterity should not forget them And questionlesse the Lord expects that wee should keep a Chronology of the great and remarkeable things done by him for us as the fight at Marston-more July 2.1644 at Naseby the 14. of June 1645. at Maidstone 2 June 1648. Scots routed in England August 17. 1648. Ormond beaten from Dublin August 2. 1649. c. 3 Utter a Parable unto the rebellious The Hebrew is Speak thou parabolically to the house of rebellion a parable That is speak thou darkely unto them that they may the better attend and make the more diligent inquiry after the meaning of what thou deliverest Of Parable and Proverbs formerly have been spoken chap. 17.2 and of the rebellious house chap. 2.5 Set on a Pot set it on It s for Cooks to set on Pots put in water then the meat Ezekiel hee must bid them set on a Pot a strange work for a Prophet and because strange it would make the People minde it the more and search out the mystery By this Pot is meant Jerusalem Ezek. 11.3 This City is the Caldron Hassin it s the same word is here for Pot which notes strength comprehensivenesse and Durablenesse so Jerusalem was strong comprehended much and was more durable than other places when besiedged Not Jerusalem simply but under judgement was the Pot. And also pour water into it When Pots are set over the fire they put in and fill them with water that so what ever they please may bee boiled therein By this water is meant the afflictions and Judgements in which as in water God would boil Jerusalem Now the King of Babylon was set down round about it had straitly besiedged it and variety of Calamities were upon it and the waters of affliction begun to be hot So Calamities are called Isa 8.7 4 Gather the peeces thereof into it When the Cook hath set on the Pot filled it with water then hee takes the several peices of flesh which are to bee boiled and puts them into the Pot and they are called the peices thereof because they are to be boiled therein Even every good peice the thigh and the shoulder Here the people or Commonwealth of Israel is likened unto a body dissected as the Levites Concubine was Judges 19.29 and they must take the good or principal peices those that were the strength and support of the body and head as the thighs and Shoulders that is the Nobles Councellors Priests and chief Souldiers amongst them Fill it with the choice bones The Hebrew is Electione ossium imple fill it with the choicenesse of bones which Rabbi David interprets as wee do fill it with choice bones that is with choice peices because the peices saith hee are cut secundum ossa according to the bones This Pot must not have a peice or two a bone or two put into it but must bee filled with the choicest peices and bones were in all the body 5 Take the choice of the Flock By the Choice may bee understood the King himself who is the Head of the flock or the fat and wealthy ones The Vulgar hath it Pinguissimum pecus assume take the fattest of the Cattle

seventh day and sanctified it surely this blessing and sanctifying of it was for mans use God needed no day therfore in that place Exod. 16.29 hee saith The Lord hath given you the Sabbath alluding to the first institution and the word Remember which beginnes the Fourth Commandement imports that the day was given before though much forgotten and neglected And what if there bee no particular testimony which mentions the patriarchs keeping of it before the Law it doth not follow therefore it was not kept There is no mention of keeping it in Joshuah in Judges in Samuel is it therefore a warrantable or good argument to conclude that it was not kept yea if it were granted that they did not keep it doth this prove that they were not required to keep it For Justin Martyr Ireneus Doceant in preteritum justos sabbatizasse aut circumcidisse sic amicos Dei effectos esse Tertul. adversus Iudaeos and Tertullian their scope is to shew that none of the fathers of those times were justified or obtained salvation by keeping of the Sabbath If the Sabbaths were given before how are they said to be given when they were in the wilderness this is answered in the next words To be a sign between me and them The first giving of the Sabbath was to bee a memoriall of the Creation Gen. 2.3 and therefore was observed by the Primitive Fathers whom the Creation of the World did most nearly concern and was in use before Moses daies who was above two thousand years after But when God gave it out again by Moses it was upon another account viz. to bee a sign between him and his people the Jews whom he brought out of Egypt and that upon the Sabbath day as Junius observes A sign The Sabbath was a signe of the true Sabbath wherein we shall rest from the labour of this world So Jerome a sign of love and reconciliation so Vatablus a signe of Holinesse that by the time dedicated to God we might know our selves dedicated to God So Cajetane a sign of difference between the Jews and all other People who were prophane and derided the Jews for loosing the seventh part of their time So Tostat and Sanctius They were distinguished from other Nations by Circumcision and by meats but these were not so visible observable in the eye of the world as their Sabbaths A sign that God had taken this people to himself separated them from Egyptians and others and would have them in a special manner remember their Egyptian deliverance on that day as formerly the Creation It was a sign between God and them they glorified him owning him for their God and he sanctified them owning them for his people So that here was a second edition and as it were a new institution of the Sabbath Because hee brought them out of Egypt with a mighty hand therefore hee commanded them to keep the Sabbath Deut. 5.15 I am the Lord which sanctify them Sanctifying as it referres to God notes sometimes preparation to some special service as Jer. 51.27 28. Prepare the Nations against them the Hebrew is Sanctify the nations against her that is Babylon preparing of the Nations to the destruction of Babylon is sanctifying of them sometimes it notes separation to an holy use as Joel 1.14 Sanctify yee a fast that is separate a time from common imployments to Religious So Christ is said to bee sanctifyed John 10.36 Sometimes it notes making holy Levit. 21.23 I the Lord do sanctify them that is make them holy so John 17.17 Rom. 15.16 we are here to take it in the two last senses I have given them my holy-daies times separated from all Common use and worldly imployments times for drawing near to and worshipping of mee times wherein they ought to bee holy and to minde holy things and so know that it is I which separate them from others and do make them holy a peculiar People unto my self Quest. Whether was not the Sabbath a mutable Ceremony seeing he calls it a sign here Answ That proves it not to bee so for Gen. 9.12 the Rain-bow is called a Token or sign between God and man and that was no mutable Ceremony but continues to the end of the World Besides it s not a sign or type of future Grace something to come but a signe of their deliverance out of Egypt or of the Creation which were things past or a signe of Gods sanctifying them at the present when they met before him on those daies And further signe here by some is put for argumentum or documentum it s a note of your distinction from others of your being my people and of my sanctifying of you Obs 1 When God is in a way of mercy with a people hee hath his moreovers Moreover I gave unto them my Sabbaths Neh. 9. hee reckons up many mercies and vers 22. hee saith Moreover thou gavest them kingdomes and nations so in Isa 30. hee tells them of what mercies they shall have and vers 26. Moreover the light of the Moon shall be as the light c. God doth alwaies perform his promises shewing his faithfulnesse and many times hee gives more than he promises good measure pressed down and running over to shew his bountifulness Obs 2 That of holy times and daies God is the Author I gave them my Sabbaths God blessed and sanctified the seventh day and gave it unto the Jews Gen. 2.3 it is his prerogative to make persons things or times holy it is not in the power of man or any sort of men to make days holy It was no small sin in our fore-fathers that took upon them to make Lent and other times holy and some daies more holy than the Lords day it self The Jewes had no holy daies but at the Lords appointment Obs 3 The Lord gave forth and appointed holy and resting daies upon weighty and considerable grounds alwaies after some great mercy some special thing or other which hee had done As here when hee had brought them out of Egypt drowned Pharaoh and his Host in the deeps then hee gave them out the Sabbath again At first it was instituted after that great and glorious work of the Creation God would have great works and mercies to bee kept in memory So the day wee keep was appointed in memorial of that great work mans redemption by the death and resurrection of Jesus Christ and therefore is honoured with the Title of Lords Day Rev. 1.10 Obs 4 The Sabbath is a day of special concernment to God and his people I gave them my Sabbaths to bee a signe between mee and them As the Rain-bow is a sign of special concernment between God and the world so is the Sabbath It s an argument and evidence that God looks upon them as his People where his Sabbath is and that they acknowledge God their God who keep his Sabbaths By it God keeps alive the memory of his glorious great and gratious works

are and serve them according to the statutes and judgements of the Nations whence yee had them or if they bee of your own devising serve them according to the waies of your own hearts 2. Thess 2.10 11 12. when men receive not the love of the truth that they might be saved God sends them strong delusions that they should beleeve a lye and be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy of error the truth comes with love error with efficacy if truths wooing and love be not entertained God sends error with efficacy to seize upon men Because wee have been wanton with the truths Ordinances and things of God not received the love of them but busied our wits and parts about them yea against them therefore God hath sent the efficacy of error to take hold of men Is not the efficacy of error upon them that say there is no Devil but holinesse no heaven nor hell but what is in a mans own conscience c. And I polluted them in their own gifts God being most holy could not communicate any thing that should defile them Subtraxi meam gratiam permisi eos pollui Vatablus from a holy God comes nothing but that which is holy and good Some take it in this sense that God suffered them to do those things which defiled them to prostitute themselves to all abominations Sanctius informes us that one is said to do a thing when hee declares it to bee done Levit. 13.3 The Priest shall look on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall pollute him that is pronounce declare him polluted so vers 6. hee shall cleanse him saith the Original that is declare him to bee clean and v. 44. the Priest shall by polluting pollute him that is declare him altogether polluted and our Ezekiel is said to destroy the City when as hee did but declare the destruction of the City Impuro● esse ostendens ur impuros tractans a me abdicans Iun. in annot chap. 43.3 so here God is said to pollute them in that hee did declare them polluted and not only so but in that he dealt with them as polluted ones rejecting them and their gifts In their own gifts Quasi pollutos repuli a me pollutos judicavi eos eorum munera The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Codex sixti Complutensis Apollinaris saith Pradus in their Opinions and Tenets When men leave the statutes of God and take up opinions of their own or tenets of the world they pollute themselves God judges them so will declare them to bee such and deal with them as such this by the way By Gifts are not meant all the Sacrifices which they brought unto the Lord but their first-born which were to bee given to God in remembrance of their comming out of Egypt when the first-born of the Egyptians were all slain and the first-born of the Israelites all preserved Exod. 13.2 3.12 In that they caused to pass through the fire all that openeth the womb The Hebrew is making to pass all opening of the wombe it s a periphrasis the opening of the womb for the first-born and that of the male kind which were to bee offered to the Lord but they offered unto Idols causing them to passe through the fire as it is in the 31. ver of this Chapter they were forbidden and that upon pain of death to let any of their seed to pass through the fire or to give them unto Molech Levit. 18.21 ch 20.2 God expected they should strictly have observed his Ordinance of consecrating their first-born unto him and they either sacrificed or consecrated them to Idols David Psal 106.37 38. tells you they sacrificed their Sonnes and Daughters unto Devils hee calls their Idols Devils and they sacrificed their Sonnes not only their first-born but others and not onely Sons but Daughters so corrupt were they in their opinions and practice If it should bee granted here as some Interpreters conceive that they did not offer their first-born to Idols but to the true God that they did not cause them to pass through the fire as the Heathens did but caused them to pass from themselves from under their power and give them to God yet because they despised his statutes polluted his Sabbaths minded Idols and kept not his Statutes God polluted them in these gifts declared them and their gifts to be such That I might make them desolate The word for desolate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make waste and desolate even to astonishment some render it here ut delerem that I might destroy them and then the sense runnes thus I have declared what polluted creatures they are that I may thence take occasion to destroy them but this suits not so well with what follows That they may know that I am the Lord. To keep then to the word as it s here God would make them desolate by convincing them of the pollution of their offerings and by afflicting their consciences making them to see that though they had offered their sons their first born to him or to Idols yet they had gained nothing at his hands thereby but were so far from pleasing him that they had greatly provoked him so that they should bee amazed at their desolation Obs 1 That if men alienate from God what is due to him or bring him his due and live in the breach of his commands hee will not respect them but declare them to be and deal with them as polluted ones They alienated their first-born to Idols which God commanded to bee consecrated to him or brought them to God living in the breach of his statutes and hereupon he saith I polluted them in their own gifts They thought they did mee good service and should obtain much favour at my hands that I would bee a great benefactor unto them but they were deceived I look upon them and their gifts as defiled loathsome things and pronounced them to bee so Many think their persons prayers and other duties are very acceptable to God but they will finde them otherwise Isa 1.11 12 13.14 Mat. 7.22 23. Obs 2 The Lord would not have men to confide in their sacrifices and services Hee declared them polluted that hee might make them desolate beat them off from their hopes and confidences they had upon doing these things wee are apt to rest upon duties and to promise much to our selves thereupon but when God shall tell men they are polluted things they offer yea that themselves are polluted in those offerings this will shake their vain foundations and hopes When God told them Hee that killed an Oxe was as if he flew a man hee that sacrificed a Lamb at if hee cut off a Dogges neck hee that offered an Oblation as if hee offered swines blood he that burneth incense at if hee blessed an Idol Isa 66.3 did hee not undermine their strong holds and make them

wrath and for reproach Many Nations since the fall of man for their sins are defunct extinct and buried in the darknesse of oblivion Obs 5 Judgements come not upon Nations without the Lord but because the Lord hath appointed them The Ammonitish Nation must bee fuel for the fire no more remembred and why For I the Lord have spoken I that am faithful and will not falsity my word I that am able and can inflict what is threatned I have spoken decreed and appointed such things and they must come to pass CHAP. XXII Vers 1 Moreover the word of the Lord came unto mee saying 2 Now thou son of man wilt thou judge wilt thou judge the bloudy City yea thou shalt shew her all her Abominations 3 Then say thou Thus saith the Lord God the City shedeth bloud in the midst of it that her time may come and maketh Idols against her self to defile her self 4 Thou art become guilty in thy bloud that thou hast shed and hast defiled thy self in thine idols which thou hast made and thou hast caused thy daies to draw neer and art come even unto thy years therefore have I made thee a reproach unto the Heathen and a mocking to all Countries 5 Those that bee near and those that bee far from thee shall mock thee which art infamous and much vexed 6 Behold the Princes of Israel every one were in thee to their power to shed bloud 7 In thee have they set light by Father and mother in the midst of thee have they dealt by oppression with the stranger in thee have they vexed the Fatherlesse and the widow 8 Thou hast despised mine holy things and prophaned my Sabbaths 9 In thee are men that carry tales to shed bloud and in thee they eat upon the mountains in the midst of thee they commit lewdness 10 In thee they have discovered their fathers nakednesse in thee have they humbled her that was set apart for pollution 11 And one hath committed Abomination with his Neighbours wife and another hath lewdly defiled his daughter in Law and another in thee hath humbled his sister his fathers daughter 12 In thee have they taken gifts to shed bloud thou hast taken usury and increase and thou hast greedily gained of thy Neighbour by extortion and hast forgotten mee saith the Lord God IN this 22 Chapter you have three messages of the Lord to the Prophet The 1 Is from the beginning to the 17. vers wherein a large Catalogue of Jerusalems sins are set down with intermixture and addition of some threatnings and judgements 2 Is from the 17. vers to the 23. wherein is declared what the house of Israel is likened unto and what the Lord will do with it 3 Is from the 23. to the end wherein is laid forth the general corruption of all sorts both Prophets Priests Princes and people with certainty of their destruction 1 Moreover the word of the Lord c. Prophets stir not till God stirres them after God speaks to them they may speak to others God hath more still to communicate unto Prophets notwithstanding he hath communicated much Moreover the word c. besides all delivered this I have had from the Lord. 2 Wilt thou judge Wilt thou judge the bloudy City The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaphat signifies to judge and because in judging two parties are to bee dealt withall one wronging the other wronged hence the word notes sometimes to plead for to defend sometimes to sentence and punish In this place the former of these is most suitable Son of man wilt thou excuse defend and plead for this City I tell thee its a bloudy City a City that hath wronged me and must not bee pleaded for Of these words were spoken before ch 20.4 If wee read them as Montanus Aecolampadius and some others do thus wilt thou not judge wilt thou not judge the bloudy City that is wilt thou not reprove and tell it throughly of its iniquities what wilt thou faint give over and winke at the wickednesse thou seest is it not a part of thy prophetical office to lift up thy voice like a trumpet and to tell my People of their transgressions remember thine office connive not at their sinnes but cry out against them In this sense it affords this note That Propheticall men are oft discouraged ready to cease from their work and need to bee roused and quickned thereunto by the Lord. The bloudy City The Hebrew is The City of blouds Jerusalem which is so called because shee had shed much innocent bloud and was become very cruel Jer. 19.4 yee have filled this place with the bloud of Innocents and 2 King 21.16 Manasses shed so much innocent bloud therein that hee filled Jerusalem from one end to the other therewith yea so bloudy was Jerusalem that she filled the land with bloud and bloudy crimes Ezek 7.23 ch 9.9 and how bloudy this City was appears in the 3 4 6 9. vers of this chapter Obs The sinnes of a City and Nation may bee such that God will not have his Prophets to plead or intercede for them but to cry out against them Sonne of Man wilt thou judge wilt thou judge the bloudy City I know thou art very charitable and ready to speak for them but the City is so bloudy and full of Abominations that I will not have thee to appear or move for them but thou must set their sinnes in order before them and thunder out my judgements against them When there is a fulnesse of sinne so that its universal in all sorts sinners are grown impudent and obstinate then the Lord stops his ears and the mouths of his Prophets hee will have no pleading for such a people This was the case of Jerusalem sinne had spread it self through all rankes of people as you shall finde in this Chapter and her Children were impudent and hard hearted Ezekiel 3. verse 7. 3 The City sheddeth bloud in the midst of it that her time may come Jerusalem shed bloud in the midst of her self so is the Hebr. That is publice impune sine timore publikely fearlesly freely against law and light of nature without all shame That her time may come She fills up the measure of her sinnes that so the time of her destruction may make haste And maketh Idols against her self In the former words was a violation of the second table and in these is a violation of the first Of the word gillulim Idols or dung-hill Gods hath been spoken in former Chapters The Septuagint hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices Jerusalem devised Idols and waies of worship shee fetched in the gods of other Nations and devised some of her own but they were against her self shee thought they made for her but they tended to her destruction 4 Thou art become guilty in thy bloud that thou hast shed The word for guilty is ashamt and the Original asham signifies to do wickedly shamefully Jerusalem in shedding

any wickedness In Psal 50.17 18 19 20. many sinnes of the Jews are recited and what was the ground of those sinnes they forgat God vers 22. Consider this ye that forget God See Psalm 106.19 Sicut memoria dei excludit cuncta flagitia ita dei oblivio convehit omnium vitiorum catervam Hierom. 20. Jerem. 13.25 ch 18.15 when men forget God they forget his Law which should regulate their lives and so they live without God and without law they follow the lusts of their own hearts and lye exposed to all evils 13 Behold therefore I have smitten my hand at thy dishonest gain which thou hast made and at thy bloud which hath been in the midst of thee 14 Can thine heart indure or can thine hands be strong in the daies that I shall deal with thee I the Lord have spoken it and will do it 15 And I will scatter thee among the Heathen and disperse thee in the Countries and will consume thy filthiness out of thee 16 And thou shalt take thine inheritance in thy self in the sight of the Heathen and thou shalt know that I am the Lord. Having rehearsed Jerusalems sinnes here the Lord comes to set down his dislike of their waies the judgements should come upon them and the end of those judgements 1 His dislike in the 13. vers 2 The Judgements in the 14. and 1.5 v. 3 The End of them in the 15. and 16. 13 Behold therefore I have smitten mine hand at thy dishonest gain which thou hast made Smiting of hands is sometime a signe of joy as ch 21.17 and sometimes of grief and anger as here God was so provoked with the heinousnesse of their sinnes that hee smites his hands together both to testify his indignation against them and readiness to take vengeance on them when Parents smite their hands at the lewd doings of their children Percurere manus hoc loco non est exhortari sed dolere Mald. Irascent● figuram habitum d●scribit oratio Prad En signe de dueil French Pecuniam v● malis artibus quaesitam it s an argument of Anger and grief not of joy God hath no hand but it s spoken after the manner of men The word for dishonest gain is bitzah from Batzah opened before Montanus renders it avaritiam Covetousness Others mony gotten by fraud and force such gain is dishonest gain The French is avarice that gain comes in by over-reaching by forcing or sinking of others that is dishonest gain when we do not as we would be done unto And at thy bloud which hath been in the midst of thee Here bee onely two sinnes mentioned of all that went before but the other are intended also God smit his hands against them though Principally against these Jerusalem had shed much innocent bloud which cryed to God for vengeance and caused him to smite his hands at her Obs Covetousnesse and Cruelty are sinnes Notavit R David ex majorum traditione ●4 sceleta esse numerata in hoc capite nulli eorum nili soli avaritiae tribui eversionem urbis Prad that do sorely provoke God hee smote his hands at their dishonest gain and bloudy doings His spirit boiled up against them and hee was comming to bee avenged on them The Hebrews say there bee twenty four sinnes reckoned up in this Chapter and that God threatens the destruction of the City onely for Covetousnesse The Jews were a people greedy of gain given to Covetousnesse which makes men cruel and oft bloudy Prov. 1.19 those are greedy of gain they take away the life of the owners they suck their bloud Amos 8.4 they swallow up the needy Mic. 3.2 3. they pluck off their skins break their bones and eat their flesh and if covetous men bee not cruel and bloudy yet they are abhorred of God for their Covetousnesse Psalm 10.3 the wicked blesse the Covetous whom the Lord abhorreth the word for Covetous and that here for dishonest gain are both of the same verbe and differ very little God abhorres the Covetous and smites his hands at Covetousness and so hee doth at bloudiness Psal 5.6 He will abhor the bloudy and deceitful man The Lord abhors them at the present and hee will make it manifest that hee doth abhor them God hath done it in the Gospel 1 Cor. 6.10 Rev. 22.8 there it appears that neither the Covetous nor the bloudy shall inherit the Kingdome of Heaven let us learn of God to smite our hands against these sins 14 Can thine heart indure The Hebrew for indure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and Aecolampad render stabit will thy heart stand or consist when I shall deal with thee The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thine heart shall stand it out but the interrogation is more emphatical Can thine heart stand or indure and carries the force of a negation O Jerusalem thou thinkest that when my judgements come thou shalt bee able to stand under them but bee thine heart never so stout or strong my judgements will be too heavy for thee to bear them when they come thine heart will fail thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Illiad fail thee of counsel that thou shalt not know what to do and fail thee of strength that thou shalt not bee able to do what thou knowest thine heart will bee in thine heels thou wilt bee more forward to flie than to consult or stand it out upon consultation Can thine hands bee strong Thou thinkest to do some great matters if Nebuchadnezzar draw neer to thy gates thou wilt call upon thy strong men to appear and make resistance but their hands will bee feeble and unserviceable not fit to handle or use weapons of war Jerusalem thou art deluded consider with thy self can thine hands bee strong when I have smitten mine hands against thee canst thou withstand me or bear my judgements when I shall thunder and throw them upon thee with a strong hand what ever phansies possesse thine head thou art not able to do it In the daies that I shall deal with thee In the daies that men have dealt with thee thy Counsell and power have prevailed but what wilt thou do In the daies that I shall deal with thee I that am wonderful in Counsel excellent in working Isa 28 29. I that work and none can hinder ch 43.13 I that am terrible to the Kings of the earth Psal 76.12 I that plead with fire and sword in my hand Isa 66.16 I that make mountains flow and nations to tremble at my presence Isa 64.1 2. I that make fruitful pl●ces wildernesses and break down Cities Jer. 4.26 what wilt thou do then Those daies are comming upon thee and they will be the saddest daies thou ever mettest with I the Lord have spoken it and will do it Thou maiest hope it shall not bee that I will deal severely with thee in whom I have delighted and upon whom I have bestowed so many mercies