be pleasing to other carnall hearts and least you may thinke I deceive you observe the next Verse They say still unto them that despise me the Lord hath sayd yee shall have peace and they say unto every one that walketh after the imagination of his owne heart No evill shall come upon you What is more pleasing to man then to have his owne mind doe his owne will Isa 3.12 They which lead thee are they which call thee blessed walke after the imaginations of his owne heart and what softer words more suitable to him can be sayd then no evill shall come upon him false Prophets speake Verba lactis Milkie Oylie words such as please men and battle their humours and so have a great advantage with men who love to be humor'd but true Prophets speake Verba veritatis which have salt and fire in them and so crosse fret provoke mens lusts and stirre up their hatred against them and as the other with their lyes and flatteries find favour with men so these for their truths with God who loves truth Paul durst not Preach to please men but Christ Gal. 1.10 John would not please Herod 3. The Prophesies and Doctrines of false Teachers seem unto them and those cleave to them to have much strength they built up a wall walls are things of strength be they Earth Timber or Stone Walls they prophesied peace that Nebuchadnezzar should not come against them or depart if he came without prejudice to them they sayd that the Vessells and people should speedily returne from Babylon c. These Doctrines of theiâ—s were as walls unto them of strength and defence Solomon tells us that A rich mans riches are a high wall in his owne conceite Prov. 18.11 and so the opinions and tenets of false Teachers are a high wall in their owne conceits they thinke the people are strengthened and secured by them There are scarcely any opinions abroad be they never so erroneous hereticall blasphemous tending to licentiousnesse but the Authors of them judge them to have strength in them and looke upon them as walls to advantage the people and those are deceived by them think the like of them 4. That false Prophets and Teachers doe concurre and mutually endeavour to countenance and strengthen each others Doctrines and Tenets one built up a Wall and loe others daubed it the true Prophets oft prophesied the same things and so strengthened the hands each of other and so did the false Prophets they improv'd their art and parts to strengthen one another they brought their Visions Divinations Dreams Lyes and whatever they had to playster and daube up this wall they told them of Gods mercy Covenant Promise to dwell at Jerusalem for ever how greatly God was delighted with that place that they were a holy people had the Law Ordinances Sacrifices which none else in the World had that God had no Church but them and therefore unlikely that ever he would destroy them that his heart was towards them thus they agreed all in falshood and strengthened themselves and the people in wickednesse So all the false Prophets concurred in deceiving Ahab Zedekiah the cheife makes hornes and saith With these shalt thou push the Syrians till they be consumed 5. Whatever Prophets give out of their owne unto the people its weake unsollid and unserviceable these Prophets prophesied of their owne heads out of their owne spirits they had nothing from God and what was all but untempered Morter a thing unsavory and foolish did any of their Visions Divinations or Prophesies strengthen the hearts or hands of this people were they not altogether seduced by them they fil'd them with vaine hopes flattered them in their sinfull wayes prophesied of peace and plenty and so healed the hurt of Gods people slightly they skin'd it over with faire words but did not search it to the bottome Jer. 8.11 and launce it with sound and wholesome truths they brought of their owne not of the Lords and therefore it was unserviceable they brought lyes Jer. 27.10 False dreames Jer. 23.32 The deceit of their owne hearts Vers 26. False Visions Dâ—vinations and things of nought Chap. 14.14 Can lyes dreames deceits false and things of naught strengthen or build up The truths and Doctrines of God are sollid savory strengthening lutum paleatum well tempered Morter they are tempered with the glorie wisedome mercy and love of God with the blood of Christ with the power of the spirit and they will build up a Wall be strength unto us Zecharie 1.13 his words are good and comfortable Mic. 2.7 they do good Psal 91.4 His truth is a Sheild and Buckler its sure and will not deceive 2 Pet. 1.19 The Doctrines of the Apostles confirmed the Brethren and the Churches Acts 14.22 15.32 The Doctrines and Opinions of men are windy deceitfull things and hinder growth and strength Eph. 4.14 but the truths of God cause growth in all things and so strengthen making us firme as Walls What men bring of their owne 2 Pet. 2.3 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fained words untempered Morter but what they have from God are wholesome words and Doctrines according to godlinesse 1 Tim. 6.3 6. Seducing of people by false flattering unsound Doctrines doth greatly provoke God Because even because they have seduced my people saying Peace and one built c. Prophets work is to make knowne truth and to bring men out of their by and base wayes into the way of truth but if they turne men out of that way into the wayes of errour they worke but their worke is not pleasing unto God it exasperates his spirit against them and no marvell they undoe soules which are precious things James 5.20 He converts a sinner from the errour of his way saves a soule from death and hides a multitude of sins that would appeare by his going on in an erroneous way if on the contrary a man seduce a man from the truth and lead him into wayes of errours he destroys a soule discovers and multiplies sin and so did these false Prophets and so doe all false Teachers Peter tells you of false Teachers 2 Epist 2.1 who bring in damnable heresies and draw away many thereby and is that all No they bring upon themselves swift destruction they so provoke God by their corrupt and damnâ—ble Doctrines that he intends and hastens their destruction and let the seduced looke to it least destruction be their portion Isa 9.16 The Leaders of this people cause them to erre and they that are led of them are destroyed 7. Whatsoever works men worke God will try them if the Prophets build Walls daube with untempered Morter Preach visions of their owne heads c. God will prove their walls what strength is in them examine their Morter whether tempered or no whether ought of God be in it or all be humane Vers 11. There shall be an overflowing showre great hailestones and a stormy winde When men build
matter ibid. delightsom 190. sinning under mercies manifested aggravates 191. sins cause God to deale in fury 198. how to prevent it ibid. sin makes God and the creature our enemy 211. drives away God and lets in wrath ibid. sins of others to be mourned for 238 239. sins may provoke to utter destruction 249. what those sins are 249 250. open sins involve our selves and others 250 251. sin and judgement 270. sins of Gods people fetch the greatest severity 273. God deales equally with sinners 274. He punishes them in places and by persons they thinke not of 352. God from sin takes occasion to shew mercy 484. sinners of little account with God 487. whether doe sinnes hasten judgement 504 505. sins make way for judgement 522 Snare what it signifies 484 Sorrow expressions of it by smiting stâ—mping saying alas 28. its the fruit of sin 69. godly sorrow how knowne 69 70 Soule put for appetite 77 Spirit new supplies needfull 140. its called the hand of the Lord and why 145. the agent by which Christ works 147. makes knowne the sins of men 149. helps in studying c. ibid. directs inferiour motions 308. 320. is God 336. the Spirit of the Lord fell upon me what it notes 344 Spirit variously taken 424. new Spirit how meant 425. new qualities included in this new Spirit 425 to 427. new qualities why called a new Spirit 427 428. the promise of a new Spirit when fulfilled 428. whether wrought at once 429. this new Spirit is a great mercy ibid. how it acts where it is 430. to 433. acts in a new manner and how that is 433 434. new Spirit the worke of God 435 436. whether mans spirit can close with objects propounded to it 436. whether it is in mans power to work this Spirit in himselfe 437. Spirit shews things at a distance 471. men acted by the Spirit are fit to speake to the people 472 Standiâ—g what it impoâ—ts 216. standing in the gap what it meaneth 520 521. standing in battell what 522 Statutes of God the Saints way 457 Streights in them men will seeke to those they hated 122 Strength humane not to be confided in 71 Sudden judgements severe 360. Superstition men love to have of their own in worship 9. that is so steales away the heart 20. provokes God 150. Crosses set in high wayes to promote superstition 149. men ingaged therein grow worse 164. superstition stirres up God to fury 198. is pleasing 466 Sympathize the godly sympatize with the miseries of others 259 260. how to be so affected 260 T Tammuz 168 169 Temple was Gods and the Jewes ornament 86. the beauty of it 87. true majesty and excellency of it 88. the mystery of the gates and doores about it 146. the building of Temples East and West whence it sprung 187. Christ the Lord of the Temple 291. there his glory appeares ibid. 293 when Christ leaves the Temple nothing but judgement remaines 293 Things how taken in the Hebrew 472 Thoughts of men are different from Gods 497 Threat's a time of fulfilling them 505 length of time does not null them 497 Throne what it is 280. the various acceptions ibid. the Lord hath kingly power and a double throne 280. his throne the chief of thrones 281. his throne glorious himself much more ibid. Time God looks not upon it at we doe 34. in corrupt times great persons prophane 175. even in reforming times ibid. in the worst times God hath some faithfull 230. God hath times to punish 524 525. whom God finds then in sinne they cannot stand 525 526 Traditions of Fathers no warrant for worship 176 Trouble Christ specially cares for his in times of trouble 217 Trumpets of what use 63 Truth it s not confind to any sort of men 124. time noted when truths are given out 137. Truth loves the light 167 V Valour wherein true valour lyes 72 Violence 104. a spreading sin 191. a crying sinne 192. a leprosie ibid. a wasting sinne 490 Vision a vision in Babylon not so cleere as a vision in Sion 279. God hath his time to make knowne visions 314. the vision of the Prophet reall 471. visions soone expire ibid. every vision faileth that Proverb opened 493. events discover visions 503 Unbelief the cause of mans going from God 167 Unitie spoken of at large from 399. to 424. vid. oneness Unthankfulnes causeth upbraidings 93 W Waite those waite on God loose not by it 140 Walking in Gods statutes what it imports 453 Wayes what 35. Wayes and works of all knowne unto God 132 Weake to be lookt upon by the strong 376 Wealth the fuell of sinne 77 78. it wounds in the day of wrath 79 Wheels what meant by them 283. 467. going in between the wheels what it notes 283 284. standing beside the wheels what 295. wheels what they note 303. desâ—ribed explained 303 304. wheels â—like in all places 306. a coherence in their motions 307 constant in their motions 308 309. move not of themselves 320. nor disorderly or unseasonably ibid. Wicked men wise to promote superstition 149. consent in wickednessâ— 165. in streights will cry to God 199. devise mischief 337. consider not the evill day 339. 373. 476. oppose God 340. scoffe at the Word 340 341. Saints may rejoyce at the ruine of the wicked and in what respects 359. wicked men very secure 493. entertaine not threatnings 494. mock at truths 507 Word of God not in vaine 26. its ill to sliâ—ht is in prosperitie 122. priz'd in time of affliction 137. hath divers effects 362 363. the Word the râ—ale to walke by 457. the Word of the Lord shall stand 505 506 Words sinfull words of a spreading nature 495. God takes notion of ungodly speeches ibid. words of the wicked contrary to Gods 497 Work Gods work done by secret means 300 301. those doe it should hide their hands 302. man not able to judge of Gods works 306. works prove grace 456. God will try all mens works 550 World worldly things little to be valued 58. all things therein have dependencie 305. a methodicall disposing of things in the world ibid. whether all things alike in all parts of the world 305. in what sense alike 305 306 Worship nothing in it pleases God but his own 10. that is of mans in worship steales away the heart 20. God must appoint it 90. unspirituall pleases not 111. worshipping of God is gainfull 140. the minde must be intent to discerne aright of worship 155. superstitious worship affects the eye ibid. thâ—se have a call to it may safely examine worship ibid. where pure worship is there is Gods presence 157. corruptions in worship cause the Lord to depart 158. 469. mischief of it ibid. men may have formes and God gone ibid. false worship a worke of darknesse 166. men leaving true worship fâ—ll upon any 171. false worship and filthinesse usually goe together 171 172. Jewes worshipt towards the West and why 147. Sun-worship ibid. whence it sprung 174. 176. Eastern
or preaching the people will rebell and if he would not yeeld to the abridging of preachers why should any desire the abolishing of them and so make way for the people to be idle naked scattred rebellious yea for their perishing It was one of the saddest times that ever Israel had when Israel was without a teaching Priest 2 Chron. 15.3 then they had no peace within nor without but great vexations were upon all the inhabitants of the Countries even all the ten Tribes This being without a Teaching Priest was such an affliction as that the Lord promised his people afterwards that what affliction soever befell them this should not Isa 30.20 Though the Lord give you the bread of adversitie and water of affliction yet shall not thy Teachers be removed into a corner any more but thine eyes shall see thy Teachers This is a gratious promise for the continuance of the Ministerie They had the law and should have Teachers to instruct them therein Wee have the Gospel and Teachers to instruct us therein The Church and Ministerie may be hid Rev. 12.6 but not extinct Christ is a King the government is upon his shoulder he has a Kingdome and it knowes no end Isa 9.6 7. Luk. 1.32 33. his Throne is for ever Heb. 1.8 He therefore hath promised to be with his Church and the Ministerie thereof unto the end of the world Mat. 28.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to the end of that age but of the world for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Math. 13.39 40. the harvest is the end of the world and so shall it be in the end of the world Christs Kingdome and Officers of it were not only for the Apostolicall and primitive times but for all times and ages Eph. 3.21 4 Chap. 11 12. Rev. 7.14 15 11.19 otherwise what hope were there for Jewes or Gentiles If one should leave the Jewish Synagogue and th' other Heathenisme whether should they come if Christ have no true Church no visible Kingdome Herein himself hath satisfied us Joh. 10.16 Other sheepe I have which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one Shepheard The fold was the Church the sheepe to be brought in the Gentiles who were not brought in in Christs dayes nor all in the Apostles dayes or Primitive times some are yet to be brought in and therefore there is yet a fold and Ministers to cause them to heare the voyce of Christ that they may come into this fold For whom he predestinates he calls Rom. 8.30 and his calling is not immediate but by the Ministerie of the Word And though the Ministerie now be not infallible as the Apostles were but fallible yet their fallibilitie doth not make voyde their calling nor cause the Churches to be reputed false as not having the Word of God taught in them infalliblie For those holy men who were Prophets and Apostles you may finde sometimes fayling Nathan faild when he bid David goe and build the house of the Lord 2 Sam. 7.3 David was out when he said he was cut off from before the Lords eyes Psal 31.22 and when he said All men were lyars Psal 116.11 Jeremie spake like a man when he said I will not make mention of him nor speake no more in his name and especially when he cursed the day of his nativitie and the man brought tydings thereof Chap. 20.9.14 15 16. Jonas spake from himselfe not from God when he said Take my life from me for its better for me to die then to live and I doe well to be angry unto death Jon. 4.3.9 And Paul professes he had no Commandement of the Lord concerning Virgins but gave his judgement as one that had obteind mercy of the LORD to be faithfull 1 Cor. 7.25 Now though these men had such failings spake from their own spirits yet were neither the Churches falsified hereby nor their callings frustrated That which was needfull to be the Rule and Standard was given out by an infallible Spirit The Spirit of truth tooke of Christs shew'd it to them and led them into all truth And while the Ministers now doe bring that truth unto you they are infallible If in their constructions interpretations and expositions of the same they varie or be out you ought to try the spirits 1 Joh. 4.1 and to hold fast what is good 1 Thess 5.21 not despising prophecyings least you quench the Spirit It s ill when any destroy commands of God to maintaine their opinions Some would have the Word onely read and that there should be no preaching or â—xpounding of it It was not the Eunuches reading but Philips preaching that wrought faith in him Act. 8. The spices of the Scripture send forth the strongest and sweetest smells when they are bruised and broken The fire of the Sanctuary yeelds most heat and light when stirr'd up and blowne It s neither fleshly devillish nor teason to the Father to make constructions upon the Prophets and Apostles and expound their meaning If so then Ezra and others who read the Law and gave the sense of it Nehem. 8.8 sinned were fleshly devillish and traytors to the Father Then Paul gave ill counsell to Timothie to divide the word of truth aright 2 Tim. 2.15 How children should have their milke young men their bread old men their wine and that onely by reading I see not If that could be surely Christ needed not have appointed a wise and faithfull servant over his houshold to give them meat in due season Mat. 24.45 If wee may not expound the Word because we are fallible then why should any translate the Word out of the Originall Tongue into others seeing they are fallible and may yea have mistaken therein as well as others in expounding and preaching and because it is so some little regard the Scriptures Vid Hâ—nâ—â—◠〈…〉 Aâ—â—â— pro Ecâ—l 〈…〉 expecting Euangelium spiritus sancti tertium Testamentum The Jewes looke for Messias the Papists looke for Henoch and Elias but without warrant and so doe these men for another Gospel Gal. 1.8 9. and extraorâ—inary men who may raise up Churches and declare what is truth I beseech you be content with and thankfull for those precious glorious truths the Lord hath given you in the Law and Gospel studying to know them more fully and endeavour to yeeld unto the Author of them the obedience of faith acknowledging it an unspeakeable gift that you have them with Preachers and Expositors amongst you to further you in the knowledge and practise of them If this ensuing Worke shall contribute ought that way I shall be abundantly satisfied therein In hopes whereof I commend both it and you to the blessing of the Lord subscribing my selfe Septemb. 28. 1649. Yours in this Work of the Lord to love and serve W.G. An Exposition upon more Chapters of EZEKIEL CHAP. VI. 1. And the Word of the Lord
rending of the heart Joel 2.13 Plowing up of the fallow ground Jer. 4.3 Travelling in child birth Jsa 26.17 Pricking of the heart Acts 2.37 All which evidences that repentance is an heart businesse it workes strongly upon that and brings it up to loathing when the heart is truely penitent what it before loved and delighted in it loaths and abhorres the voyce of Ephraim repenting is Hos 14.8 What have I to doe any more with Idols I now loath them will not lift up mine eyes or hands unto them nor speake a word for them nor thinke of them Jer. 31.19 After that I was turned I repented I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth I had sin'd in my former dayes with Idols false worship satisfied my lusts but now I am confounded with the shame and reproach of them Now I loath them and cannot indure them Isa 31.7 when they are turned unto God In that day shall every man cast away his Idols of Silver and Gold they cannot stand before Repentance no more then Dagon before the Arke After God had scourged and purged them with the Babilonish Captivity it s observed that they could never abide Idols more nor would suffer any to come up unto the Temple When Caius Galigula sent his Statue to Pretronius President of Judea to honour it with a place in the Temple the Jewes professed they would dye rather then behold that abomination in the Temple if that came there they would not come there if that liv'd they would dye This is the nature of true Repentance that what ever Errours false Worship wayes lusts things it delighted in before now it loaths as dung as filth and abhorres as Pestilentiall and deadly The Jewes repenting cursed their Idols and their owne madnesse in running a whoring after them Here be three evidences of the reality and truth of this Repentance First Their loathing themselves it s a hard thing to bring a man to selfe-loathing every man loves exalts himselfe and labours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somebody in the World Diotrephes affects preheminence but true Repentance will make the greatest loath himselfe Repentance sees what black defiled creatures they are Ezek. 20.43 You shall remember your wayes wherein you have beene defiled and shall loath your selves in your owne sight A repentant eye sees matter enough of selfe-abhorrence Job 7.5 When Job saw his sores filth and wormes in his flesh he loathed himselfe but not so much as when he saw the sinnes sores 42.6 and lusts of his heart then he abhorred himselfe and all had excellency in it before he though fit to be buryed under dust and ashes Secondly For the evils which they have committed not for the evils which their sinnes had deserved or God had inflicted did they loath themselves but for the evill of their owne wayes so that they did mourn for sin as sin not for the evill of sinne but for the evill in sin which is the contrariety of it to Gods will the offence of Divine Majesty its burdening God himselfe breach of union between him and their soules its violation of his Law it pollutes the soule hardens the heart turnes the Gospell of Christ all mercies and meanes of Grace to our hurt and is a foundation of eternall Ruine It was the evill of sin and not of punishment that David prayed against 2 Sam. 24.10 17. Psal 51.2 Thirdly It s impartiall and universall They shall loath themselves for the evils which they have committed in all their abominations It s not one or two but all comes into question when the heart is in a penitent way Ezek. 20.43 Then shall you remember your wayes and all your doings wherein you have beene defiled and yee shall loath your selves in your owne sight for all your evils that you have committed Sinnes great or small in any place with any person or thing but especially of worship come into fall under censure and are abhorr'd Manasseh when he was humbled in Babylon he loathed his practises in Zyon and took away all the Altars that he had built in the Mount of the House of the Lord and in Jerusalem and cast them out of the City 2 Chron. 33.15 Let us look back see the evill of our wayes especially in worship and loath our selves for the evill of them all that we have defiled Gods Name Ordinances our selves with Altars Crucifixes Cringings conformity to the Impositions Innovations of men Subscriptions Oaths of Canonicall obedience supporting of a false and Tyrannicall Government in the Church of Christ have been contented under a dull formall way of worship c. Ezek. 43.11 If they be ashamed of all that they have done shew them the forme of the House and the fashion thereof Shame for false corrupt worship opens a door for sight of and entrance in of true and pure worship 1. That before men are afflicted and humbled for their sin Obser Ver. 10. they refuse and sleight the Word of God let his Prophets come and Preach powerfully and terribly unto them lay Gods Judgements before them they mind it not at least tremble not but they shall know they have refused my word and messengers the time is comming they shall be in Babylon be sorely afflicted and then they shall know as for the precedent time their hearts were stout against God his truth his servants and they were secure Who hath beleeved our report saith Isaiah 53. chap. 1.2 and Chap. 44.4 I have laboured in vain I have spent my strength for naught his hearers sleighted his Prophesies So in Zech. 7.11 12. They refused to hearken and puld away the shoulder and stopped their eares that they should not heare Yea they made their hearts as an Adamant stone least they should heare the Law and the words which the Lord of Hosts hath sent in his spirit by the former Prophets 2. That a heart under affliction broken for sinne and loathing its selfe for its owne sinnes will give due honour to the Word of God submit to it acknowledge him and his Prophets Then shall they know c. That is when they have smarted in the Captivity been cut to the heart for their sinnes loathed themselves for all the evils of them even then shall they know Affliction opens mens eyes blows beget braines and men come to see their Ingratitude towards God their abuse neglect contempt of meanes what great losse they have made thereby and so mourne for each prize the Word tremble at threatnings close with promises subject to commands honour the Lord and his Prophets The truest Penitent doth most abhorre himselfe his lusts his errours his owne wayes and the more abhorrencie of these the more complacency in Truth and the God of truth such an one understands the dealings of God acknowledges the Majesty of God in his Ordinances the equity of God in his Judgements the mercies of God in his deliverances
the Temple into consideration and the calamity befell them in regard thereof with the cause of it The Temple here is described First by it's appellation It 's his Ornament Secondly by it's qualification It s Beautifull Thirdly From it's end set for Majesty or from the manner set in Majesty Fourthly The Author Hee set it The calamities befell it and them are First Rejection or separation of it I have set it farre from them Secondly Tradition of it into hands of others And they are set out to be First Strangers Secondly The wicked of the Earth v. 21. Thirdly Depredation It shall be for a prey and for a spoyle Ibid. Fourthly Prophanation They shall pollute it Ibid. Fifthly Aversion and that of the face of God v. 22. My face will I turne also from them Sixthly Contamination of the Sanctum Sanctorum They shall pollute my secret place The cause of all these evils is set downe in the 20 Verse They made the Images of their abominations and of their detestable things therein As for the beauty of his Ornament he set it in Majestie Some Expositors interpret these words not of the Temple but of their Silver Gold Jewels and such like precious things with which they were deckt as a Bride for which they should have been dutifull and thankfull but they abused all to Idolatry pride and service of their lusts and so provoked God to take all from them Others expound them onely of the Temple Jonathas Rabbi David de Templo interpretantur Maldonat to whose judgment I incline and that upon these considerations First It s sayd Hee set it which takes off the conection of this Verse with the former had it been meant of their Gold Silver c. it should have run Plurally They cast their Silver in the streets they shall not be satisfied and so they set the beauty of their Ornament for pride whereas its Hee set not the people but God And if it be urged He set their Gold Silver the beauty and Ornament of his people in Majesty or for Excellency it suits not with what follows They made Images of their abominations and detestable things therein it should have been thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eâ— Montan Piscat Jun. Polan if that had been the sense but it s therein agreeable with the Originall and so choise Expositors render it Secondly Those words in the 21 Verse referre more properly to the Temple then to their Silver and Gold holy things are subject to pollution more then common Some to helpe this Interpret the word for pollute to kill and make the sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall kill their Captives and so referre it to the men not their Wealth or if to Wealth then they render it vilifie they shall vilifie their Silver and Gold they have made their beauty and ornament but I see no cause why the sense of the word should be changed in this verse When it s taken for polluting in the next verse they shall pollute my secret place 4. In this 22. verse he speaks of the secret place the holy of holies which was in the Temple and hence to mee is an argument that he spake of the Temple The beauty of his Ornament These words are a metaphoricall description of the Temple whereby it s likened to a beautiful garment which becomes the party wears it or to any precious thing that adorns the body Exod. 33.4 No man did put on him his ornament That is his chiefe apparell and other precious things which might adorn the body Ornaments were choise things 2 Sam. 1.24 Judges 8.26 The Hebrew word signifies choise robes silken vailes costly chaines crownes c. What ever excellency may be fastned to the body or garments of a man such an ornament was the Temple to God and to the Jews First to God It was his dwelling place Psalm 74.7 And no mean one Isa 60.7 Hee cals it the house of his glory So great was the glory of it that in comparison thereof the second Temple was nothing Hag. 2.3 There multitudes of his people met prayed whence it 's named an house of prayer Isa 56.7 There they sang praises Psal 150.1 and God there inhabited the praises of Israel Psal 22.3 There they sacrificed 2 Chr. 11.16 And it was an house of sacrifice thither did Kings bring presents unto the Lord Ps 68.29 Kings did honor the place garnished the Temple with great gifts Selucus King of Asia of his own revenues bare all the costs belonging to the servicâ— of the sacrifice 2 Mach. 3.2 3. By his worship there he was distinguished and made knowne from all false Gods there the Saints desired to dwell to behold the Lords beauty Psal 27.4 And see his power Psal 63.2 There every one speaks of his glory Psal 29.9 The earth is full of the glory of God but the Temple is fuller there is the chiefe brightest glory glory that affects every eye heart and tongue all these are ornaments and honour to God 2. To the Jewes If we should look at the structure only it was one of the stateliest and most magnificent buildings that ever the world had there were 150000. workmen employed about it 1 Kings 5.15 16. And 7. yeares in building Chap. 6.37 38. The Apostles wondred at the goodly stones and glory of the second Temple Luke 21.5 which were inconsiderable to those of the first Hag. 2.3 In this respect it was a great ornament to Jerusalem and the Jewish Nation But it was the house of the great God Ezra 5.8 The house called by his name Jer. 7.11 Thâ—re he made his people joyfull and accepted their offerings Isa 56.7 There they had fatnesse Psal 36.8 Loving-kindnesse Psal 48.9 Help in their distresses Psal 20.2 In Ezek. 24 21.25 you have these expressions 1. It 's cal'd their strength 2. The excellency of their strength 3. The desire of their eyes 4. That which their soules pittyed least it should be destroyed 5. Their glory 6. The joy of their glory all which shew the Temple was an ornament to them The beauty of his Ornament The Temple was beautifull Isa 64.11 Our holy and beautifull house is burnt up with fire There was a material beauty in it as you may read 1 Kings 6. and 2 Chron. 3.6.8 He garnished the house with precious stones for beauty and the gold was gold of Parvaim all was overlaid with fine gold which made it glorious there was a spiritual beauty in it Psal 96.6 Strength and beauty are in his Sanctuary There was the beauty of holinesse Psal 29.2 There was beautiful order beautiful worship beautiful ordinances and a most beauteous God Psal 27.4 Whose glorious presence and lovely truths drew the eyes and hearts of the godly thither Isa 2.3 Come let us goe up to the mountain of the Lord and he will teach us of his wayes Hence Sion the Mount where the Temple was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is
death of Pelatiah 2. The time of it when I prophesied 3. The consequents of this judgement upon Pelatiah which are 1. The Prophet's falling upon his face 2. His exclamation he cryed with a loud c. 3. What he cryed out Ah Lord God c. Some doubts lye wrapt up in this verse and must be cleared our Prophet was in body amongst the Captives in Babylon in spirit he was in the Temple at the East-gate of the Lords house vers 1. of this Chap. 1. Q. How Ezek. saith here when I prophesied Pelatiah dyed when as he had yet prophesied nothing he was now in a vision and v. 24 25. after this he was return'd by the spirit into Chaldea and then hee spake all the things the Lord had shewed him Ans 1. Some think that by prophecying here is not meant actuall prophecying as if our Prophet did prophesie and give out what the Lord said but the hearing of prophesie and that place is brought to justifie it 1 Cor. 11.5 Every woman that prayeth or prophecyeth that is say they which heareth prophesie and so they will have our Prophet only to heare propheticall truths which the Lord gave out and that Pelatiah should dye but this sense of the words seems harsh and the Text saith he prophecyed he did not heare prophesie hear Pelatiah should dye why at the hearing of these things should he fall down upon his face and cry out as he did 2. The Lord had great indignation against these men gave ill counsell and bids Ezâ—kiel prophesie vers 4. and doubles the command prophesie prophesie against them and then the spirit fell upon him v. 5. bade him speak thus saith the Lord c. therefore it might well be that he prophesied while he was in the vision visionally and so had a visionall sight of Pelatiah's death and then after when he came to them in the captivity he spake to the captivity all the things that the Lord had shewed him and there the reall death of Pelatiah was 3. The Prophet wrote this story after hee had prophesied in Babylon and so might insert these words here being upon the story of these 25. men for it is usual in Scripture to set that before which was done after Q. 2. But then a second doubt arises if Ezekiel were in Babylon and prophesied there how could this prophecie reach the men that were at Jerusalem to them it belong'd and the Prophets voyce could not extend to their eares Ans 1. Be it granted that the Prophet was at a distance from them at Jerusalem yet the vertue of the prophesie though not the words might and did extend to Jerusalem When Ezekiel fell really to prophesie against these men then Pelatiah dyed When Isaiah prophesied against Babylon Moab Damascus Aethiopia and Aegypt Isa 13.15.17 18 19 20. Chapters hee was at a great distance from them yet the prophesies were fulfilled upon them 2. There was intercourse betweene those at Jerusalem and those in Babylon Jer. 29.1.3 Zedekiah sent Elazah and Gemariah to Babylon and Jeremiah sent letters to them to acquaint them with his prophesie concerning them and by those men or others might Ezekiels prophesie be made known to them at Jerusalem Q. 3. How knew Ezekiel that Pelatiah dyed at that time when he prophesied Answ 1. This he might know by comparing the tidings of his death by messengers brought unto him and certifying the time day and hour thereof comparing the same with the time of his prophecying for Pelatiah being a Prince of the people great notice would be taken of his death and the houre of it flye abroad swiftly and that to Babylon Ezek. 33.21 When the City was besieged one got away and brought tidings thereof to Ezek. much more easily might they doe it before 2. The spirit of prophesie might certifie our Prophet hereof that when he did prophesie Pelatiah should dye at that time Elijah could tell Ahaziah that he should never come off the bedde he lay sick upon 2 Kings 1.4 And Abijah could tell Jeroboams wife that when her feet entred into the City the child should dye 1 K. 14.12 and v. 17. when she came to the threshold of the door the child dyed Qu. 4. How comes it to passe that these 25. men not being of the number of mark'd ones Chap. 9. escaped the sword of the sixe slaughter-men when they slew all unmark'd ones in the Sanctuary in the City Answ They were visionally slain not really till the siege and taking of Jerusalem by Nebuchadnezzar when also the other 24 perished being carryed thence to the borders of Israel And whereas some think Pelatiah here dyed only visionally they detract much from the words of the Prophet who saith he dyed you know he prophecyed against them all the 25. and they were all cut off afterward and if Pelatiah's death were visional why saw he not visionally the death of all the rest The truth is Pelatiah was made an example to shew the reality and efficacy of this prophesie for when the Captives understood that the thing was so at Jerusalem as Ezekiel prophecyed in Babylon that Pelatiah a Prince was strucken dead by the hand of the Lord they began to change their thoughts of them at Jerusalem that they had done wisely to stay it out there and that themselves were improvident in comming into Babylon but now they saw God was going on with his judgements against them and that safety was on their own side Of falling upon the face and crying out ah Lord God see Ch. 9.8 where those expressions have been opened Wilt thou make a full end of the remnant of Israel Q. 5. What mov'd the Prophet to use these words here was only the death of one man and that a wicked man had he seen thousands cut off smitten dead by the hand of God he might have feared all the remnant of Israel he knew there were many mark'd ones commission given to spare them therefore why doth he conceive the Lord would make a full end of the remnant of Israel Answ 1. Some think Pelatiah being the chief of the Princes and bearing great sway for Zedekiah stood in awe of them Jer. 38.5 among the people that our Prophet speaks in their person rather then his owne and thus it 's carryed Pelatiah hath been our Councellor hath great interest in us we confide more in him then others and now thou hast cut him off who was our support Ah Lord wilt thou make a full end of the remnant of Israel That the Prophet should speak in their person I see nothing to induce it it 's not like so wicked a people would make so gracious an use of this judgment but rather incourage themselves in Jaazaniah and the rest 2. I conceive the words referre only to the Prophet who seeing this stroake of God upon Pelatiah cryed out so 1. From his love to that people in generall they were Israelites and love is full of fears 2. He
remembred Chap. 9.5 6. the commission given to the slaughtering Angels to be without pitty to slay old and young maids women children and now seeing the judgement begun upon Pelatiah he knew not but that it might proceed to the destruction of all and he therefore saith ah Lord God c. Hee had received in this vision much matter for prophesie which was not yet given out and hereupon seeing Pelatiah smitten he cryed out so Q. 6. should not Ezek. have rejoyced in the death of Pelatiah Ps 58.10 The righteous shall rejoyce when he seeth the vengeance Did not he neglect a duty and so offend seeing he wept and mourned A. We are to rejoyce at the ruine of the wicked Exod. 15. when Pharoah and his hoast were drowned in the red Sea and Aegypt howling for their losse then Moses and the Israelites sang unto the Lord when Sisera was slain Baruch and Deborah sang to the Lord Judg. 5. and Solomon layeth it down for a maxime Prov. 11.10 When the wicked perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantus exultatio ovatio there is shouting great joy The Saints may rejoyce at the deaths of wicked ones be they naturall or violent 1. As it sets out the glory of his justice hee hath threatned sinners in his word when he executes his threats upon them gives them according to the nature of their sin then his justice is glorious 2. As way hereby is made for the spreading of truth inlargment of the Gospell and Kingdome of Christ 3. As their death tends to the clearing of the godly David was suspected yea accused by Nabal to be some run-agate 1 Sam. 25.10 God smites Nabal with death v. 38. when David heard it he blesseth God for it that he had pleaded the cause of his reproach from the hand of Nabal and returned his wickednesse upon his head v. 39. 4. As by their deâ—th the godly gain liberty so when Haman was hanged and his 10. sonnes and other enemies of the Jewes put to death they feasted and rejoyced Est 9.19 They were freed from their vexations oppressions cruelties plots 5. As there is a stop made to wickednesse Prov. 21.11 When the scorner is punished the simple is made wise Sinne ceaseth in the scorner being cut off and others cease their wickednesse and grow wise by their stroak Now Pelatiah's ill counsell example power and what ever he had to promote iniquity withall ceased So then we may rejoyce upon those grounds but not out of any private respect or revengefull apprehension But there is also matter of griefe and mourning God delights not in the death of a sinner neither should any godly man As therefore Pelatiah was a wicked man dyed in his sinnes was suddenly cut off ran a hazard of his eternal condition so it was matter of mourning Our Prophet therefore might rejâ—yce upon the grounds first mentioned and mourn upon these last named but as I hinted in the former qâ—estion he looked beyond this one man to the state of Israel Obser 1 How dreadfull Gods judgements are upon evill Counsellors and scoffers though never so great Pelatiah a Prince of the people gave ill counsell in the Citie scoffed at the Prophesie of Jeremie this Citie the cauldron and we are the flesh and here God smites him The dreadfulnesse of the judgement is seene in four things 1. In that hee smites his life not his estate not his liberty not his near friends not any limb but his life he smote him in that was dearest of all his life with that was most feared of all death the King of fears 2. It was sudden When judgements are sudden they note severity Deut. 7.4 when Gods wrath is kindled and kindled very hot against idolatry who expresses the heat and severity of it this way he will destroy thee suddenly And Pro 6.14 15. A wicked man deviseth mischife soweth discord therefore shall his calamity come suddenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly shall he be broken without remedie Sudden judgements are unthought of such men are unprepar'd for here are two words to express suddenly pithom pethah quae rem maxime improvisam subitam denotant and therefore Isa 29.5 God tels Jerusalem that her judgement should be at an instant suddenly yea as sudden as thunder and lightning v. 6. And Chap. 30.12 Scoffers despisers of Gods word shal have momentanous judgements 13. Because they despised the word of God hee tels them their judgement should be as a swelling in a high wall whose breaking commeth suddenly at an instant Magnum est subito opprimi when judgements are graduall they are admonitorious and there is hope but when they are so sudden all hope is cut off and râ—medie prevented 3. Immediate from Gods hand it was the immediate hand of God upon him What ever is immediate from God mercie or judgement hath the more comfort or terrour in it In hell is immediate wrath from God and therefore it 's more dreadfull so when fire and brimstone came upon Sodom Gomorrah this made it so terrible that it was immediately from the Lord Gen. 19.24 When judgements come immediately from God they come with a greater weight of wrath upon them then others 4. It 's exemplary a great man a Prince of the people Great men have great sinnes and great judgements some men are not only hanged or beheaded but they are also quartered their heads and quarters are set up on the gates of Cities and made spectacles to all that passe by so here Pelatiah is made a spectacle of divine vengeance Solomon told us long since that judgements are prepared for scorners Prov. 19.29 and stripes for the backe of fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word for stripes imports graves percussiones quibus res quassatur contunditur such stripes as shiver and break a thing Ahitophel caused Absolom to goe in to his Fathers Concubines he gave him ill counsel against David 1 Sam. 16.17 Chap. and you know what a sad and dreadfull judgement befell him The Captainâ—s with their fifties scoffed at Elijah when they said thou man of God 2 Kings 1. thou sayest thou art a man of God and the foolish people thinke so of thee but we know thou art a deceiver and the King hath sent for thee come down or we will fetch thee down but before they could fetch him down he fetches down fire from heaven which consum'd these scoffâ—rs to ashes The children that mock'd the Prophet 42. 2 Kings 2. of them were torn in pieces by two shee bears Lucian falling off from Christianity grew a scoffer and said se nihil habere ex christianismo quam cum antea Lucius vocatus est nunc Lucianus vocaretur but Suidas tels us he was eaten up of dogs Julian would take away the Christians wealth and say that he took this ut centuplum juxta servatoris sui doctrinam reciperent but the Lord struck him from heaven and he dyed
intentions their actions and hearts layd together would confute one another Herod pretends to worship Christ but intends to murther him but these should have one heart within and without the same they should be inwardly and outwardly as Nathanael no guile was in his spirit in his lipps in his actions but the same heart was in all Col. 3.23 Whatsoever yee doe doe it heartily 2. As respecting God They should look at God as the onely and adequate object of their heart they should be content with him alone they should not aske counsell confide in fetch comfort from or worship any other he onely had made Covenant with that people Cor integrum in veritate solide adunatum Deoâ— toti corpori Ecclesiae and they should owne him onely for their God Moses told them long before that the Lord their God was one Lord Deut. 6.4 And Samuel told them they must serve him onely 1 Sam. 7.3 And this could not be unlesse their heart was one David who was an one-hearted man sayd Psal 62.5 My soule wait thou onely upon the Lord. 2. One heart in regard of his worship that should be pure immixt and one Zach. 14.9 In that day shall there be one Lord and his name one by Name Interpreters understand Worship and that shall be one and answerable shall be their hearts Jer. 32.39 3. In respect of others First the judgement shall be one they shall agree together in fundamentals and substantiall points of faith though there be differences in circumstantials inferences consequences and points of inferiour alloy Phil. 4.2 they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think the same things be of the same mind 2. Their affections towards one another Acts 4.32 The multitude of them beleeved were of one heart and of one soule By these words One heart and one soule Beza understands Summa tum in doctrina tum in voluntatibus consensio and he â—ells us that in an old Copy he had there were these words more added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was no dâ—ffâ—rence or controversie amongst them they were united in judgement and affections they had common faith and common affâ—ctions they beleeved the Gospell and loved Christs truth and one another dearly 3. In their converse and practice together they should be one hearted Acts 2.46 they continued dayly wiâ—h one accord in the Temple and breaking bread from house to house In rebus omnibus agendis Ferus did eate their meat with gladnesse and singlenesse of heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus interprets of men sine livore their hearts were without envy or other evills they were single In this sense chiefly I conceive this one heartednesse is to be taken the union and harmony of their judgements affections and practises in spirituall things Quest When was this performed Ans Some thinke at their returne from Babylon they were one-hearted and united in their judgments affections and practises and some phrases in Scripture import it Ezra 1.5 Then rose up the cheife of the Fathers of Judah and Benjamin and the Priests and the Levites with all them whose spirit God had raysed to goe up to build the House of the LORD in Jerusalem They had the same minde and affection to that good worke to build the House of the Lord and Chap. 2.2 They came every one to his City Chap 3.11 All the people shouted with a great shout when they praysed the Lord because the Foundation of the House of the Lord was layd And Ch. 6.16 The children of Israel the Preists and the Levites and the rest of the children of the Captivity kept the Dedication of the House of God with joy These and such like passageâ— give occasion to thinke that there was a fullfilling of this truth at that time Others conclude it made good in the Apostles dayes when the Beleivers were so united as you read of Acts. 2.42.44.46 Chap. 4.32 The Beleivers yea the multitude of them were of one heart and one Soule Some are of judgement that its not yet accomplished because there were great divisions and contentions among the Churches in the Apostles times The Stick of Joseph and the Stick of Judah are not yet united they were never yet since the division made one Kingdom Vers 17 18 19 21. and therefore refer it to the calling of the Jewes when the two propheticall Mysticall sticks mentioned Ezek. 37.19.21.22.23 are united and made one Nation and have David their King ruling over them then shall there be this one heartednesse amongst them If we should put it upon the times wherein those great and glorious things spoken of Isa 60. shall be given into the Church we shall not much mistake there God saith I will make thine Officers peace and thine exactors righteousnesse violence shall no more be heard in thy Land the Lord shall be unto them an everlasting light and thy God thy glory thy people also shall be all righteous Which time I suppose may fall in with the New Jerusalem Deut. 21. in which should be no leannesse death sorrow crying or paine all things in it should be new having the glory of God Vers 4 5. Quest 2. Whether this union this one heartednesse be attaineable in this life Some judge it impossible that there should be one heartednesse in judgement affections and practice because of the difference of constitutions naturall abilities corruptions and temptations of men and unequall dispensations of grace and therefore referre it to our condition after this life Ans We must distinguish this one heartednes it s either incompleat and inchoative which is to be had in this life or compleat and consummative which is a piece of our happinesse in Heaven the Angels and Saints above injoy the same perfectly we who are here beneath have it onely in part Though there be differences in the lesser things of Religion yet we agree in the weighty things thereof and are one hearted in them and were there no possibility of being so and being more and more so the Lord would not here have promised it nor the Apostle exhorted to it 1 Pet. 3.8 Be you all of one minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sentientes consentientes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are they qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thinke the same things yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends as Gerard observes upon the place Consensionem in fidei veritate vitae sanctitate Paul 1 Cor. 1.10 prayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be perfectly joyned together in the same mind and in the same judgement let there be no deficiency no redundancy but a sweet coherency as in the members of the body So Phil. 2.2 Be yee like minded having the same love being of one accord of one mind He would not onely have them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sundry other places the Apostle exhorts unto it
not depart from mee Hose 3.5 They shall feare the Lord and his goodnesse Prov. 4.5.7 Wee are bid to Get wisedome and understanding Isa 1.17 Learne to doe well And the promise is Isa 54.13 All thy Children shall be taught of God 2 Pet. 3.18 We are commanded to Grow in grace but we can no more make grace to grow in our hearts then the Gardiner can make the tree to growe in the Orchard Therefore the promise is Psal 92.12.13.14.15 The righteous shall flourish like the Palme-Tree he shall growe like a Cedar in Lebanon Those be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing to shew that the Lord is upright Col. 3.5 Mortifie your members which are upon the Earth that 's the command and Micha 7.19 He will subdue our iniquities 3. Make you a new heart that is declare you have a new heart wrought in you Saith Junius God makes the new heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by manifestation I will take the stony heart out of their flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor lapidis The word heart hath been opened formerly and by it we comprehend and meane the understanding will affections and conscience Stony Or stone heart or stoninesse of heart It s a metaphoricall expression taken from the nature of a Stone and notes out the spirituall stoninesse and hardnesse is in the heart Aug. 1 A Stone is senslesse and stirres not Exod. 15.16 They shall be still as a stone Such is a stony heart it s Cor fine sensu as in Nabal Pro. 23.35 They have stricken me and I was not sick they have beaten me and I felt it not 1 Sam. 25.37 His heart dyed within him and he became as a stone senslesse A stone feeles no weight lay the heaviest burden upon it smite the hardest stroakes it s not sensible of any let a stony heart have a world of sin and guilt in it lying upon it yet no feeling of it Ephes 4.19 Who being past feeling have given themselves over unto lasciviousnesse to worke all uncleannesse with greedinesse They had lost all sense of evill in sin and wâ—nt on without any check let men sweare lye deceive whore c. they feele no evill in it let them be upon the Pikes like the young man in the seventh of the Proverbs going as an Oxe to the slaughter as a Bird to the snare they know not that it is for their lives tell such of danger they are not sensible The Jewes had stony hearts and see how senslesse they were Matth. 13.15 This people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest at any time they should see with c. This is five times more mentioned in the New Testament Mark 4.12 Luke 8.10 John 12.40 Acts 28.26 Rom 11.8 fetch'd all from Isa 6.9 Hence those expressions The unjust knowes no shame Zeph. 3.5 they cannot blush Jer. 6.15 They are impudent Children Ezek. 2.4 Their brow brasse Isa 48.4 2. It s hard and yeilds not strike a stone oft it yeilds not to the stroke In Job 41.24 speaking of the Leviathan he saith His heart is as firm as a stone yea as hard as a piece of the nether c. Brasse Arrows Darts and Speares are as stubble and straw to him they will not enter So is it with a stony heart nothing enters Zech. 7.11 They refused to hearken and pulled away the shoulder and stopped their eare that they should not heare yea they made their hearts as an Adamant stone and that is Lapis indomabilis it will not yeild at all No reproofes threatnings afflictions judgements did prevaile with their stony hearts therefore Isa 1.5 saith God Why should you be stricken any more yee will revolt more and more Cor lapideum est cor indocile immorigerum an unteachable an intractable heart no prayers no teares no truths no arguments no mercies no judgements will conquer it its inexorable Isa 26.10 Let favour be shewed to the wicked yet will he not learne righteousnesse Hence two things 1. Tenacity of opinions principles and conclusions though never so false and corrupt Jer. 8.5 They hold fast deceit Chap. 4.14 O Jerusalem how long shall thy vaine thoughts lodge within thee They thought their worship was right that God was pleased with their inventions and additions that the Lord would not depart from the Temple c. 2. Obstinacy in their ways continuance in their old practises Jer. 17.23 They obeyed not neither inclined their eare but made their neck stiffe that they might not hear nor receive instruction Ch. 5.3 They have made their faces harder then a rock they refused to returne Judges 2.19 They ceased not from their owne doings nor from their stubborne way 3. It resists Lam. 3.16 He hath broken my teeth with gravel stones While a mâ—n thinks to breake the stones with his teeth they coâ—qâ—er by their hardnesse and break the teeth Adamants and other stones repell the force of the stroake and oft breake the instrument which strikes them so doe stony and hard hearts Matth. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and flonest them that are sent unto thee how often would I c. When Christ Preached unto them they yeilded not to his Doctrine but resisted and sought the ruine of his person Luke 4.28 29. All th y in the Synagogue when they heard these things were filled with wrath and rose up and thrust him out of the City and led him unto the brow of the Hill that they might cast him down headlong Here was the stonynesse of their hearts made evident fully they would not receive Christ but kill him such hearts make men possessed with them 1. Contradictâ—ry to the truth their tongues are busie Rom. 10.21 The Jewes are called a disobedient and gainsaying people they contradicted the Prophets 2 Chron. 36.16 They mocked the Mâ—ssengers of God So Jer. 44.16 As for the word which thou hast spoken unto us in the name of the Lord we will not hearken unto thee but we will certainly doe whatever c. 2. Contentious Rom. 2.8 Vnto them that are contentious and obey not the truth Hard hearts yeild not to the truth but contend against the truth the Pharisees and others did not onely cavill at Christs Doctrine but plotted acted and contended against it and him John 11.47 48. The chiefe Priests and Pharisees gathered a Councell and sayd What doe we if we let him thus alone all men will beleeve on him c. Vers 53. From that day they tooke counsell together to put him to death God told Jeremiah that the Jewes should fight against him Jer. 1.19 and Chap. 26.8.9 You shall find it made good when he had Prophesied against their carnall confidence in the Temple they were gathered together against him lay hands upon
men sin with a high hand after judgements given out those sins add wings to judgement Mâ—l 3.5 I will be a swift witnesse saith God against Sorcerers Adulterers false Swearers those oppresse the hireling Widdow Fatherlesse and turne aside the stranger form his right He will come flying to judgement against them 2 Pet. 2.1 S nners are said to bring upon themselves swift destruction destruction makes hast to them when men shall scoffe at divine threats and jest at judgements this provokes God to hasten them Isa 5.19 Let him make speed and hasten his worke that we may see it They were so farre from fearing and beleeving the threats of God that they made a mock at them Hence saith the Lord Jer. 1.12 I will hasten my word to performe it I will take the first opportunity to make it good God will shorten the day of affliction for the Elects sake and hasten the dayes of judgement for thâ— wickeds sake The thoughts and hopes of wicked men about the threatnings of judgement are foolish and vaine Obser 1. they thinke and hope that either they will not come at all or if they doe it will be a long time after It shall be no more prolonged you conceit because the time is long that there is no such thing or that it will not be in your dayes but you are deceived such threats are groundlesse and hopes are vaine Jer. 5.12 They have belyed the Lord it is not he that speakes by these Prophets neither shall evill come upon us neither shall we see sword nor famine and the Prophets shal become winde and the word is not in them they are deceived not we they looke for a black and sad day which will not come and we look for good dayes good things therefore the Prophet impersonating them saith Chap. 8.15 We looked for peace but no good came and for a time of health and behold trouble they would not beleeve that ever an Adversary should have entred within the gates of Jerusalem Lamin 4.12 2. That what ever word the Lord speakes he will make it good I will speake and it shall come to passe what ever God hath spoken by the Prophets or Apostles yea what ever is spoken warrantably from the Word by any faithfull Minister of his he will accomplish the same he doth not possesse hit Servants with vaine Visions or flattering Divinations what ever he utters by them is Divine and infallible he is Jehovah a God of power and faithfulnesse sufficient every way to fulfill his promises and performe his threatnings Some take these words I am the Lord to be an Asseveration or an Oath and the fense to lye thus As sure as I am God Jehovah that have Being of my selfe and give being to all others so sure will I give Being to my promises and threatnings so that not onely Heaven and Earth must passe away before any tittle of any truth of the Lords shall fall to the ground but even God himselfe must cease to be before his Word shall be without effect Isa 44.24 I am the Lord that maketh all things That I am doth frustrate and confound Lyars Diviners Wizards and all Impostors as its Vers 25. that confirmeth the word of his Servant and performeth the Counsell of his Messengers Vers 26. What word soever Isaiah gave out the Lord confirmed and performed it He gave out the word touching Cyrus that he should be a Shepheard to Gods people that he should further the Jewes returne out of Babylon and building of the Temple and this was above two hundred yeares before his birth as Deodate saith in his Notes upon the place and about two hundred as our late Annotations have it But if we reckon by Scripture account you will finde it not so much for this Prophesie of Cyrus was delivered by Isaiah after Hezekiahs sicknesse Chap. 38. in which fifteene yeares were added to his dayes and from thence it was but an hundred twenty five yeares and fix moneths to Zedekiahs carrying into Captivity which was eleven yeares after the Captivity began for Chronologers doe reckon the beginning of the Captivity from the time of Jehoiachins carrying away and the Scripture countenances it Ezek. 1.2 So then reckon the Captivity from Jehoiachin seventy yeares and there are but an hundred and fourteen before and these make one hundred eighty four and this person prophesied of so long before did God in due time give to the World and stirre up to be helpefull to his people Ezra 1.1 2 3. and so made good to both what Isaiah sayd here and Jer. 29.10 Gods word must take place who ever gaines or looses by it Isa 55.12 The word that goeth out of my mouth it shall not returne unto me voyd but it shall accomplish that which I please and it shall prosper in the thing whereunto I sent it Zech. 1.6 My words and my Statutes which I commanded my servants the Prophets did they not take hold of your Fathers God appointed them to doe so and they did accordingly Gods words overtooke them thinking to escape Daniel beares witnesse to this truth Chap. 9.12 He hath confirmed his words which he spake against us 5. The corrupt heads and hearts of men are subtile and prone to â—lâ—dâ— and put off those truths are presented unto them by the Servants of God the Lord sent his Prophets unto them early and late they being faithfull layd open the judgements of God â—â—ld them of their danger invited them to repentance mourned for the slight entertainment they found c. And what then they either mockt at them as it is in 2 Chron. 36.16 or charged them with falshoods and lyes Jer. 5.12 13. or resolved not to hearken to them Jer. 44.26 or put it off as not concerning them at all or if it did not for a long time for those were after them not the present Generation Ver. 27. of this Chapter The Vision is for many dayes and hee Prophesieth of the times are afarre of Thus were they witty and wicked against themselves to turne aside the stroak of Gods word which having been entertained might have done their soules good this was the practice in Christs and the Apostles times one thing or other still was pretended to wave the Doctrine of Christ as the meannesse of his person Matth. 13.55 56. John 7.27 his breaking of the Sabbath John 5.16.9.10.16 this man is not of God c. They sayd he blasphemed Matth. 9.3 that he deceived the people John 7.12 made himselfe a King and spake against Caesar John 19.12 they pretended his Doctrine to be new Acts 17.19 to be hard and severe John 6 60. to be against Moses Acts 6.11 that it was Hereticall Acts 24.14 that he spake too particularly to them Luke 11.45 that the Rulâ—rs and great ones received it not John 7.48 Have any of the Rulers c. That his Doctrine and the followers of it made great stirs where ever it came caused Sects and Schismes Acts
within few yeares and by this meanes they begat vaine hopes in the hearts of the people with their vaine visions What these Prophets had was out of their owne hearts and from their owne spirits not from God for nothing from him is vain or lying but because it was from themselves it was vanity and lying divination Lying Divinations Hebrew divinations of a lye that had no truth in them The Lord hath not sent them True Prophets had two things 1. The Gift of Prophesie 2. A call to exercise that gift both these were wanting in these Prophets and therefore the Lord sent them not That they would confirme the word Hebrew is Ad excitandum or firmandum verbum They opposed the true Prophets told the people God was mercifull and would never bring such a long judgement upon them that ere long they should see who spake truth and so the people were brought to a hope and perswasion that their word should be accomplished and this they waited for The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they began to stir up revive the word many times the peoples hearts were fainting misgiving them that it might proove otherwise then they said hereupon they stirred up their words bid them not doubt but be confident they had all from God and were sent of him Obser 1. The impudency and arrogancy of false Prophets and Teachers they said they had visions and had none Vers 3. They saw nothing They pretended they had visions and divinations from God reall and true and they saw nothing but vanity and lying divination they said the Lord saith And he said not so that the Lord sent them and he sent them not but ran of themselves they ingaged the name and faith of God in their lying Prophesies and would have had them to be thought as good Scripture as what any of the true Prophets delivered they condemned the true Prophets for lyars and justified themselves false teachers are very arrogant and selfe justifying Zedekiah said to Micaiah which way went the spirit from me to thee have not I the spirit doe not I understand the minde of God as well as thee or any of thy ranke 1 K. 22.24 Are not Jesuits and many other of this streine they pretend Miracles Scriptures Councells Fathers for their traditions new Articles Faith seaven Sacraments c. When there is hardly any such thing and doe not many among us rest Scripture and force it into other senses to weaken truth maintaine error and to obtrude their owne termes upon others 2. People are easily misled seduced by false Prophets when they come with pretence of divine Revelations and mission and say the Lord saith they lissen they hope especially when they shall bring things suitable to their nature and desires as here they perswaded them that Jeremiah had prophesied falsely in telling them they should be carryed into Babylon be 70. yeares there No no we have truer visions then he the Lord will never forsake you who are his people he will never leave Jerusalem your Brethren shall returne to you you shall never goe to them and this the people hoped would be Prov. 14.15 The simple beleeveth every word Aquill hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delinitus palpatus a man smoothed up flattered beleeves every thing Jer. 5.31 The Prophets prophesie falsly and the Priests bare rule by their meanes and my people love to have it so they affect the lyes and flatteries of these false Prophets and what will they doe in the end thereof Let Pauls advice be acceptable to you 1 Thes 5.21 Prove all things and hold fast that which is good beleeve neither one Prophet nor other but prove what they say and what is truth good hold that fast VERS 8 9. Therefore thus saith the Lord God Because yee have spoken vanity and seene lyes therefore behold I am against you saith the Lord GOD. And my hand shall be upon the Prophets that see vanity and Divine lyes they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they enter into the Land of Israel and yee shall know that I am the Lord GOD. IN these words are severall judgements layd downe against the false Prophets 1. Generall 2. Particular The Generall are two 1. God is against them Behold I am against you 2. His hand shall be upon them 2. Particular ones are three 1. Exclusion from Gods people They shall not be in the assembly of my people 2. Exclusion from having their names written amongst the Israelites Neither shall they be written in the writing of the house of Israel 3. Exclusion from returne from Captivity Neither shall they enter into the Land of Israel 2. The reason of all because they spake vanity and divined lyes Therefore because yee have spoken vanity c. 3. The authority and certainty of all Thus saith the Lord GOD. 4. The event Yee shall know that I am the Lord. Spoken vanity Hebrew is Propter loqui vos vanum for that yee speake a vaine thing These Prophets pretending they had visions and divinations spake them to the people and what were they Vanity and lyes there was no truth or reality in ought they delivered The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes vanity of words and falshood Psal 144.8 Deut. 5.20 Thou shalt not beare false witnesse Hebrew is witnesse of vanity Zech. 10.2 The Idols have spoken vanity the Diviners have seene a lye and have told false dreames Vanity lyes and dreames are joyned together here These Idoll Prophets spake vanity saw lyes told dreames Peter saith The false Prophets spake great swelling words of vanity 2 Pet. 2.18 I am against you Hebrew is Ecce ego ad vos it s an Aposiopesis something is conceald which may easily be apprehended as I come to you to punish you or I come against you Chaldae is Missurus sum iram meam adversum vos this phrase you have again Ezek. 21.3 Behold I am against thee and in the 26.3 And it s us'd when the Lord is greatly offended and destruction of persons and things near at hand Rev. 2.5 Repent and doe thy first workes else will I come unto thee quickly and remoove thy Candlestick It s of sad importance when the Lord saith I come to you or am against you They thought it was but a few men oppos'd who were weake inconsiderable things but the great and glorious God tells them that he is against them My hand shall be upon the Prophets c. Hand notes Gods power and stroak he being against them himselfe he would put forth his power and smite them with some judgement or other The Septuagint reads it Pagnine hath it Erit percussio mea super prophetas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will stretch out my hand too or upon the Prophets And the Chaldee for my hands have Plaga mea my stroake thus hand is taken Psal