and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecolâ—mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses inâ—ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikkuâ—ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where iâ—s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the Hâ—brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
7.9 10. and keepe off wrath from them Samuel when Israel had find and the Philistines were comming upon them he gets up into the gap offers Sacrifice and cryes to the Lord and he heard him discomfits the Philistines and delivers the Israelites This is that God lookes for when people have find that some man of God or other should thrust into the breach and prevent wrath Ezek. 22.29.30 The people of the Land have used oppression exercised Robbery vexed the poor and needy yea they have oppressed the stranger wrongfully Here was the hedge broken downe and breadth enough for judgements to come in upon them and what then I sought for a man among them that should make up the hedge and stand in the gapp before me for the Land that I should not destroy it but I found none These false Prophets trod downe the hedge more and more made the gapps wider increased and hastned the judgements of God upon them 3. The Lord hath dayes of Battaile with his people appointed what tymes he comes forth to punish them with his judgements those are his dayes of Battaile God hath decreed times to deale with the sons of men for their iniquities and if they persist in sinning the Lord will take his dayes of warring against them You read in 2 Sam. 11.1 That Kings had a time to goe forth to battell it was at the returne of the yeare when it was spring or summer then they went out to war against their Enemies not in the winter but all times are alike to God to goe out to war with his enemies he can bring judgements upon sinners in winter spring summer yea he hath his peculiar times and days appointed to meet with wicked ones this day of the Lord in Scripture is call'd a day of darkenesse Joel 2.2 A day of evill Jer. 17.17 A day of Calamity Jeâ— 46.21 A day of Indignation Ezek 22.24 A day of Visitation Isa 10.3 A day of fierce anger Lament 1 12. A day of ruine Ezek. 27.27 A day of great slaughter Isa 30.25 A day of griefe and desparate sorrow Isa 17.11 A day of vengeance Isa 61.2 A day of Battell Zech. 14.2 What time soever God enters into a controversie with the sons of men walks contrary to them avenges the quarrell of his Covenant executes any judgments upon them it is the day of the Lord hence the day of judgement is call'd the day of Christ Phil. 1.10 2 Thes 2.2 Because then he shall execute wrath upon sinners 4. Those the Lord finds in their sins in the day of Battel they cannot stand before him they fall by the strength of his judgements When Vzzah sinned God made a breach upon him in the day of Battell and smote him dead 2 Sam. 6.6.7 When he smote Aegypt he made it desolate the fullnesse of it could not stand before him Ezek. 32.15 Israel is no more to God then a reed shaken in the waters 1 K. 14.15 one stroak of his will cut it downe Ephraim is no more then a tree to the axe If God smite the root dries up and no more fruit growes thereon Hosa 9.16 If God smite habitations be they never so costly stately great of what materialls soever they quickly fall Amos 3.15 When God reckons with Kings and Quâ—enes they cannot stand in judgement Jehoram God smites with sicknesse till his bowels fall out 2 Chron. 21.18 19. Vzziah sins and is smitten with leprosie Jezebel and Athaliah cut off by just judgement of his 2 Kings 9. and 11. Chap. he cuts off the spirits of Princes and is terrible to the Kings of the Earth Psal 76.12 Great Armies cannot stand in the day of the Lords anger 2 Chron. 13. Jeroboam had an Army of eight hundred thousand and Vers 15. God smote him and all Israel so that there fell downe slaine of Israel five hundred thousand chosen men Vers 17. David askes the question Psal 147.17 Who can stand before his cold If God can intend the cold so that men cannot endure it he can intend the heat also so that there is no abiding of it his wrath is hot fierce a consuming fire Ez 9.15 this made Ezra cry out Behold we are before thee in our trespasses but we cannot stand before thee because of this Chi is rendred here for but under correction it may be rendred but as in Gen. 45.8 It was not you sent me hither Chi haelohim but God When the Lord had smote fifty thousand and seventy men of Bethshemesh for their irreverent medling with the Arke what sayd the rest Who is able to stand before this holy Lord God No man in his sinne can doe it Nahum 1.5 6. The Mountaines quake at him the Hills melt the earth is burnt at his presence yea the World and all that dwell therein Who can stand before his indignation and who can abide in the fiercenesse of his anger His fury is powred out like fire and the rocks are throwne downe by him Let sinners be never so great stout when God comes in battaile he will overcome and therefore saith Ezek. 22.14 Can thine heart indure or can thine hands be strong in the dayes that I shall deale with thee Jerusalem thought so but she found it otherwise 5. The Prophets failing in their duty is one great cause of the peoples falling in the day of the Lords Battailes they went not up into the gaps they made not up the hedge for the house of Israel that they might stand c. therefore they fell the Prophets here are implyed to be builders and husbandmen builders to make a wall about the people who are the City of God husbandmen to make hedges and fences about them being the Garden Orchard and Vineyard of God Now when they neglect to do these they expose them to spoyle and ruine and provoke God to destroy all Samuel knew this and therefore 1 Sam. 12.23 God forbid that I should sin against the Lord in ceasing to pray for you Had he fayl'd in his duty sin would have increased wrath broken out and all have been overthrowne you have an observable place in Jer. 23.22 Had the Prophets stood in my counsell and had caused my people to heare my words then they should have turned them from their evill way and from the evill of their doings which had it been done they had prevented the Battaile and the peoples falling therein They have seen vanity and lying divinations saying c. Here is a further manifestation of the Iniquity of these Prophets 1. You have the nature of their visions discovered they were vanity and lyes 2. Their lying pretence for what they saw and said the Lord saith and the Lord hath not sent them 3. The fruit and effect of their Prophesie they made the pople to hope that they would confirme what they said they gave it out that God had revealed it unto them that they should not goe into captivity that those in Babylon should returne to Jerusalem
what would be the issue of it 1 Kings 22.8 When the Plagues were upon Pharoah then he sends for Moses and Aaron Exod. 8.8.25 and 9.27 and 10.8.16.24 He sends for them in hast and in the night Chap. 12.31 Seven times he did it Prophets are precious in times of trouble when mens liberties estates and lives are in question then they are glad to have help from Prophets their Counsell Prayers holinesse they thinke may doe them good Abimilech took away Abrahams Wife but what said God to him Gen. 20.7 Restore the man his wife for hee is a Prophet and he shall pray for thee and thou shalt live If not thou shalt surely dye and all thine Take heed how you abuse and ill-intreat the Prophets the time may come you may have need of them and be glad to hide your selves under their wings aske their Counsels importune their prayers 4. They that will not hear Gods servants when they are at ease shall not have help from them in time of their distresse they refus'd to hearken to Jeremiah Chap. 44.16 As for the word that thou hast spoken to us in the name of the Lord wee will not hearken unto thee And now they seek unto him for a vision and there is none for them or that afflicted them more then if they had none It 's just with God to with-hold visions from the Prophets when people desire them who slighted them when God gave them If people stop theiâ— eares and will not heare God will stop the Prophets mouths they shall not speak Lam. 2.9 Her Prophets find no vision from the Lord. They sought to the Prophets the Prophets to the Lord but neither found any vision night and darknesse was upon them and there was no answer of God Mica 3.6.7 5. That it 's a dreadfull evill when God takes away the signes of his presence visions among the Prophets the law soundly interpreted by the Priests and seasonable Counsell from the Elders were evident tokens of Gods presence amongst them when these fail'd they were demonstrations of his absence here they should all perish from the Prophet the Priest and the Antient now they should neither have extraordinary nor ordinary help as it was with Saul 1 Sam. 28.15 God answered him neither by Prophets nor by Dreams which was an argument he was departed and hereupon he was in great distress Micah was troubled greatly when the Danites took away his Idols Judges 18.23 24. He thought that a great evill that the signs of his Gods presence were gone But how much greater evill is it when the signes of the true Gods presence are taken away 1 Sam. 4. When the Philistims had routed the Israelites and taken the Arke and a Benjamite brought newes of it to the City and all the City cryed out vers 13. Great and small were afflicted at this that the Arke the pledg of Divine presence was gone and Eli was not so much strucken at the death of his 2. sons as at the taking of the Ark when he heard that was gone he could live no longer he fell backward vers 18. brake his neck and dyed So Phineas wife upon this occasion falls into Travell and names her Child Ichobod vers 21. which is where is the glory The Arke is gone God is gone Israel hath now no more glory so here the tokens of Gods being among them were removing vision failing the law perishing c. and where these goe away it 's night Ignorance comes in Eâ—rours iâ—crease and all woes are at hand While God is present by hâ—s Word and Ministers what evils soever fall out there is reliefe in the Word and Ordinances against them thence arguments are fetcht patiently to bear them But if they be gone that evill may sink the heart without others and when seas of Vinegar and floods of bitter waâ—er compasse you about you have no oyl to allay them nor sugar to sweeten them 6. That truths are not confin'd to any sort of men not to Prophets Priests or Ministers in these or any dayes the Prophets should be without vision the Law should perish from the Priests and Counsell from the Elders It was a conceit of old that this rank of men should not be without knowledg truth Jer. 18.18 Come let us devise devices against Jeremie for the Law shall not perish from the Priest nor counsell from the wise nor the word from the Prophet come let us smite him with the tongue c. Let us accuse him to be a false Prophet get him silenc'd imprison'd put to death All in authority in the Church the Prophets the Priests the Elders are against him you need not fear if he be taken of out the way though a Priest a Prophet full of wisdome and counsell there will be others as good as he more mild and sweet it will be no considerable losse for the law shall not perish from the Priest They were possest with this apprehension that truth knowledg counsell and the Spirit of God was peculiar to them and should not be removed from them but the Lord confutes them and confounds their conceit there shall be no Vision no Law no Counsell Aaron had neither Vision nor Law when he said These are thy Gods O Israel Exod. 32.4 Ahab had 400 Prophets but no vision amongst them Had there been a Councell of these Priests and Prophets gathered to Counsell and dâ—termine for the good of the Church what Canons and Conclusions would they have made The Papists and some others stick much to Counsels and challenge knowledge truth and Gods Spirit to be amongst them they are the representative Church and where should light and counsell be if not amongst them Let them and all consider that the Lord is not tyed to men that truth is not the Inheritance of Priests Prophets Popes Councels more then others The law shall perish from the Priests And Mar. 14.53 There was a grand Councell the High Priest and with him were assembled all the chiefe Priests the Elders and the Scribes And vers 34. you have the result of this Councell they all vote Christ to be a blasphemer and condemn him to be guilty of death whereupon he was spit on buffeted and greatly abused If a whole Councell have condemn'd Christ the Head its like they have condemn'd many of the members since The great Councell of Nyce had erred in point of Ministers marriage if Paphnutius had not prevented That of Arminum held rebaptication of those hereticks had baptized That of Constance denyed one of the Elements in the Supper of the Lord to the people God is not tyed to Councels Aretius de util Script in l. Com. Tertul. in exhort ad castitatem to Prophets or Priests but is free to be where he please and to impart truth to whom he please and to as few as he please Vbi tres sunt ecclesia est licet laici fuerint said Tertullian long since And if they be a Church they
days Verse 14. the Temple and worship of it were polluted Thirdly Trusted too and sent for Aegiptians to help him Jer. 37.7 he would not hearken to Gods counsell to the true Prophets to those advis'd him well Jer. 36.25 Chap. 37.2 but to false Prophets and wicked Counsellors Fourthly He hated imprisoned and persecuted the Prophets 2 Chron. 36.16 Jer. 37.21 Fifthly Injust and cruell let Jeremy be put to death say the Princes Jer. 38.4 Then Zedekiah sayd Hee is in your hands the King can doe nothing against you c. verse 5. He was overpowred by the Princes and durst not displease them but it cost dear at last Look upon other Kings they had their sins and their sorrows Rehoboham hearkens to ill Counsell oppresses his people and looses ten Tribâ—s at once for it Jeroboam upon wicked advice sets up Calves restraines the people from the true worship at Jerusalem Gods sends him a dreadful message by Ahijâ—h 1 King 14.6 7 8 c. Ahab did not execute Justice upon Benhadad a man appointed to death and therefore sayth the Prophet Thy life shall goe for his life and thy people for his people 1 Kings 20.42 The Court was very wicked then Jezabell had the greatest power in it she stir'd up Ahab to work wickednesse she set the Elders and Nobles awork to accuse and stone Naboth to death but there was a time of mourning for them 1 Kings 21.23 24 27. Ahaz was wicked and the worse for his affl ctions but God had a sad day for him when he lost 120000 valiant men in one day and had 200000 Women carryed away Captives 2 Chro. 28. Asa who was a good King yet he is branded with trusting in an arme of flesh 2 Chron. 16.7 With oppression of some of the people Verse 10. and therefore Hanani tels him he should have Warres and besides he was greatly diseased in his feet Vers 9.12 Manasses was the great oppressing King he shed and filled Jerusalem with innocent blood 2 Kings 21.16 and as he sound times to shed blood so God found times to have him in the thornes in Fetters in Captivity in mourning and humbling himselfe Oppression is the common sinne of Princes because they have greatnesse and power in their hands they think its warrantable for them to doe what they list Ephraim loveth to oppresse Hos 12.7 The Kine of Bashan the great ones that were strong and fat that had hornes and hoofs they opprest the poore and crush'd the needy a man and his house a man and his heritage Micha 2.2 Naboth and his Vineyard went both at once Hence the Princes of Jerusalem are called Roaring Lyons Zeph. 3.3 they are greedy of their prey they scare scatter and devour the flock but God will hunt these Lyons and judge these men of the Earth Psal 10.18 whose trade is oppression and hath promised a time when his Princes shall oppresse no more Ezek. 45.8 My Princes shall oppresse no more Either this Prophesie is not fulfilled or the oppressed in these dayes are not Gods people or the Princes who oppresse are not Gods Princes and if so say to the oppressing Kings and Queens of the Earth Humble your selves sit downe for your Principalities shall come downe even the Crown of your glory Jer. 13.18 See Acts 12.23 Rev. 6.15 Secondly That God hath apparrell for Princes and Nobles and what is it Desolation The Prince shall be cloathed with desolation God had an eye to the cloathing of the Great ones and their sin about the same and fits Garments for them such as they were not formerly used unto Great ones sin in their variety of Garments they have many lye spoiling by them when the nakednesse of others is seen for want of cloaths therefore God threats to take away their changeable Suits of Apparrell Isa 3.22 They sin in the strangenesse of them they will have strange fashions therefore Zeph. 1.8 God threatens to Punish the Princes and Kings Children and all such as are cloathed with strange Apparrell The Jewes had peculiar Garments appointed them Numb 15.38 Deut. 22.12 but they fetcht in Forraign garments made after the manner of the Heathens and Nations about them The Courtiers and great ones then as now affected strange and costly apparell were prodigall of their estates that way had their chests and wardrops fill'd with rich garments which at pleasure they put on to draw respect from men but wrath from God who cloath'd himself with vengeance that he might cloath them with desolation which was a strange Garment never put upon their backs before Isa 59.17 an unchangeable garment which lasted to their death God stripped them by the Chaldeans of their proud attire rich suits yea of all they had and cloath'd them with desolation hence Lam. 4.5 They that did feed delicately are desolate in the streets and they that were brought up in scarlet embrace the dunghill 3. Wheresoever is a generality of sinning there shall be a generality of suffering The King shall mourn the Prince shall be cloathed with desolation and the hands of the people of the Land shal be troubled The whole Nation was rebellious Ezek. 2.3 From the greatest to the least they were guilty Jer. 6.13 and therefore they should dye from the least to the greatest Jer. 44.12 God is impartiall in his judgements hee will not spare Kings Princes Nobles people but if their hearts heads hands be joyn'd in wickednesse they shall be joyn'd in punishment All flesh had corrupted it's wayes Gen. 6. and all flesh was drown'd in the floods of Gods wrath Gen. 7. The Sodomites were all guilty and none escaped the vengeance of eternall fire Jude 7. And here having all sin'd the wrath of God seiz'd upon them all Isa 65.12 You shall all bow down to the slaughter because when I called yee did not answer when I spake yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not 4. That God smites sinners in that they have much offended with and should stand them in most stead in times of affliction The hands of the people c. They had sin'd with their hands severall wayes in making Idols Isa 2.9 Hosea 14.3 In shedding blood Isa 59.3 In acts of violence vers 6. They did evill with both hands earnestly Mich. 7.3 Even Princes and Judges had covetous hands God therefore smites them in their hands and whereas they should have been serviceable unto them now in their distresse they were troubled faint unuseful Before they had hands for the Queene of heaven Jer. 44.25 but now they had none for the God of heaven They had hands for the service of Aegyptians and Assirians Lam. 5.6 But now they had none to serve themselves in their personall callings or military affaires 5. The Lord observes the ways and works of all no Church no State no Person but what ever they doe comes under Divine cognizance their wayes and deserts were knowne to the Lord
Dominus apertionis They went to Baal-Peor and separated themselves to that shame It was a shamefull Idoll and made them shamelesse for it s judg'd they did also before this Idoll discover their nakednesse Among Papists where Idolatry is in countenance Modesty is in disgrace Priests and Fryars strive to exceed each other in impudence and what else-where would not be tolerated Sands in his Europae speculum pag. 19. in Italy is in high honor and what in other places a loose person would be asham'd to confesse that Priests and Fryars there refraine not openly to practise VERS 15 16. Then said he unto me hast thou seene this O sonne of man iâ— Turne thee yet againe and thou shalt see greater abhominations then these And he brought me into the inner court of the Lords house and behold at the doore of the Temple of the Lord betweene the porch and the Altar weâ—e about 25. men with their backes towards the Temple of the Lord and their faces towards the East and they worshipped the Sunne towards the East IN the 15. verse is a transition to the last part of the vision lying in the 16. verse and this abhomination yet greater then the former of the image of Jealousie the mixt formes of beâ—sts and creeping things then Tammuz is described 1. From the place in generall The inner court More particularly The doore of the Temple And yet more specially Between the porch and the Altar 2. The persons with their number 25. men 3. Their posture with their backes towards the Temple and faces towards the East 4. Their act They worshipped the Sunne This Idolatry was in the Temple it selfe and acted by the chiefest persons It s conceived these 25. were the King and his Councell there were two Tribes left and 12. out of each who with the King made up that number it s thought these 25. are mentioned again in the 11. Chap. vers 1. where two Princes are named and therefore probable to be the King and his Nobles the chiefe and heads of the people these stood between the porch and the Altar which was neare to the Sanctum Sanctorum and where the Priests used to weepe and pray especially in times of common calamities Joel 2.17 With their backes towards the Temple of the Lord c. The Temple was so built that the Sanctum Sanctorum was in the westerâ—e part of it the entrance into it in the Eastern part and when any service was done by the people or Priests in prayer or sacrifice they did it with their faces west-wards towards the Ark and holiest of holies and their backs were East-ward which the Lord in wisdome and purposely ordered to be so that hee might prevent Eastern and Sun-worship which was the practise of the Gentiles whereupon saith Job Chap. 31.26 If I beheld the sunne when it shined if I looked upon it to adore it as others did It was the practise then Of it speakes Mercur In fine Asclepij Trismegristus when the Sun rose they minded the East but when it set they would not looke West-ward lest seeing their God dying Lib. de Arch. 4. in cultu ejus tepescerent And Vitruvius saith their Temples were so built that they might pray looking to the Sun rising The learned observe that the Sidonians Grecians Romans Assyrians Aegyptians and Persians did all worship the Sun each giving a severall name to this god of theirâ— The Persians especially honoured and stood for this god whom they cal'd Mithra that is Lord or mighty For in the yeare 612. when Heraclius the Emperour sent to Cosroe King of the Persians for peace his answer was he would not lay downe Armes till he had brought him to worship the Sun but Heraclius prevail'd in the Wars and burnt his Idoll Temples of the Sunne From whomsoever the Jews learnd this custom God had forbad them expresly to worship the Sun Moon and Stars Deut. 17.3 And appointed them to worship with their faces West-ward yet they turn their backs upon God as if he were unworthy of any respect from them and looking towards the East adore a creature which God had made to serve them It 's wisdome not to give way to any sin Observ 1. but to stop sin in the birth crush it in the conception you see what abhominations after abhominations greater greater come in here Lesser sins make way for greater superstition for Idolatry yea the worst of idolatry and other sins 2. That the nearer destruction the worser they grow in Church and State all was out of order great confusion amongst them the land was fill'd with corruptions the Image of Jealousie chambers of Imagery howses for Stews were about the Temple Tammuz a most abhominable Idoll set up adored in it women suffered to come there and doe shamefull things the Antients offer Incense to those were no gods the King and Nobles come into the Priests Court turn their backs upon God no Priest had any zeale for God to reprove these things but were deeply in themselves the land fill'd with violence their abhominations greater and greater and judgement at the doore 3. That in corrupt times great persons are generally very prophane the 25. turn their backs upon God slight him and his worship disgrace reproach the same What greater indignity could they doe to God then to come into his Temple to the holy place and there turn their backs upon him and worship the Sunne in his presence it is as if a woman should cast off her husband and commit lewdnesse with another man before him When Jeremiah's roll was read the King cut and cast it into the fire which others consented unto Jer. 36.23 24. After he and his agents cut in pieces the vessels of the house of God shut up the doors of the Temple and would suffer the Lord to have no sacr fice no incense no Priest and when God distressed him for his wickednesse he sinned more and more 2 Chron. 28.22.24 Belshazzar and his Princes drank wine in the sacred bowls of the Temple and praiâ—e their idoll gods Dan. 5.2 3 4. And not only in corrupt times are great ones prophane but even in reforming times Nehem. 13.17 The Nob es of Judah prophaned the Sabboth and increased wrath Such prophane acts God takes very ill and will requite in their kind They have turned their backe unto me and not their face Jer. 32.33 And therefore I will turne my backe and not my face unto them in the day of their calamity Jer. 18.17 4. That Kings and Princes are not to be patterns to us in point of Religion and worship if we will follow them wee may suddenly be led into Idolatry Here be 25. the chiefe in the City and Land and they turne their backes upon the true God and his worship and choose heathnish religion and heathnish practices the people were not bound to follow them Great ones soonest goe out of Gods way 2 Chron. 24.19 20. After
raiment white as the light Math. 17.2 It is not sufficient therefore to say this man was cloathed with linnen a white garment and therefore was an Angell To the 2d. That commands are unsuitable to Christ heare what Christ saith John 14.31 As the Father gave me commandement even so I doe Chap. 15.10 I have kept my Fathers commandements So Chap. 12.49.10.18 He received commands from his Father and kept them This was no disparagement to Christ as God he was equall with his Father as man himselfe saith the Father is greater then I John 14.28 Others by this one man understand the Lord Christ the Angell of the Covenant and those contend that in the letter here is meant an Angel and makes that Angel representative of Christ so that the difference is not much but I joyne with them that make this one man to be Christ and that 1. B cause hee is brought in as Mediator here with an adjunct of one-nesse as in 1 Tim. 2.5 One Mediatour c. the godly Jewes had no other Mediator 2ly Here are implyed the three offices of Christ 1. His Kingly office whereby hee rules and commands all creatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is couch'd up in those words Among them or in the middest of them as King and Commander he appears in the midst of those Angels which had the destroying weapons in their hands He was their Generall and shewed himselfe in the midst of them Josh 5.14 15. He appeared to Joshuah with a drawn sword and told him he was Captain of the Lords boast whereupon Joshuah fell downe and worshipped which had been sinfull if it had beene an Angell not the Lord Generall of men and Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. His Priestly office implyed in his linnen cloathing the Heb. signifies flaxe especially white flaxe or silke which was us'd in holy vestures 1 Sam. 2.18 Samuel ministred to the Lord girded with a linnen Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bissum Chald. Nat. Hist l. 19. c. 1. Vestes inde sacerdotibus Aegypti gratissimae That is with an ephod of fine flâ—xe or silk which grew in Aegypt and was cal'd Shesh Ezek. 27.7 Gossipium by Plinie whereof he affirms were made garments for the Egyptian Priests who doubtlesse tooke it up from the Jewish Priests who were appointed by God to weare such garments Exod. 28.42 43. Levit. 6.10.16.4 Whereby was set out the innocency and purity should be in the Priests who were to intercede with God for the people In such a garment doth Christ appeare a sacerdotall gaâ—mâ—nt pointing out his holinesse innocency and Priestly office whereby he intercedes for sinners 3. His Propheticall office shadowed out by the Inkehorn he had by his side Is signator fuit omnium consensu Cristus Mediator Pareus in Rev. 7. Prophets were to declare the minde of God by speaking and writing to discover who were good who bad whose names were in the booke of life whose not and so Christ here would make known the mind of God and maâ—k out those who were for deliverance and those were for destruction A writers Inkehorne The Sept. reads it a sapphirine girdle about his loines mistaking Sopher for Saphir some have it the Tables of a writer or Table-book Others teâ—me it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calamarium a case for pens we an Inkehorne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which containes the inke and hath the penne-case joyn'd with it Some taking it for a booke conceive Christ writ in the names of those should be spared or made knowne whose names were written already in this booke The Scripture mentions a booke of life Exod. 32. Psal 69. But that Christ declar'd out of this book the names of the inwritten is groundless we are to take it for an Inkhorn which notes Christ giving instructions to these Agents his observing recording of all things and his distinguishing betweene the precious and the vile and his readinesse to seale and instruct those that are the Lords Or it notes a manifesting the decrees of God touching Jerusalem It was Christ sate upon the Throne who spake to Ezekiel Quest and how could this one man among the Angels be Christ This is the only difficulty against this interpretation that the same person in the same vision should be represented diversly Christ having divers offices which cannot be typified or shadowed out by any one thing Answ it pleaseth him to represent himselfe variously to us in the same vâ—sion as in Rev. 5.1 There is one sits upon a Throne and this was Christ as appeares Chap. 1.18.21.6 he had a booke in his hand seal'd which none being able to open caused great weeping and v. 6. there is Christ represented as a Lamb who vers 7. came and took the book out of the hand of him that sate upon the Throne Here Christ is variously represented he sate in the Throne as God and held the book in his hand he tooke it as Mediator and opened it unto men Christ is the Priest the Sacrâ—fice and Altar but under a diverse consideration And so in this vision somâ—times Christ is represented as God sitting in his Throne sometime as a Prophet instructing Ezekiel sometimes as Mediator interceding for the Elect It 's not incongruous therefore to see the same person having severall offices and conveighing seveâ—all benefits to his Church represented in a vâ—sion severall wayes at the same time They went in and stood beside the brazen Altar The Scripture speaks of a golden Altar 1 King 7.22.7.48 and this was before the Oracle There was also a brazen Altar 1 Kings 8.64 which was for holocaust as the other for Incense and stood in the middest of the Court before the Temple but at this time it was remov'd and the Damascens Altar set in the place of it where the Idoll of Jealousie was honour'd Now these men came not to this idolatrous Altar but went to the brazen Altar which was neare though out of its place There they stood to receive answers they would not goe to the other where false worship was lest they should seeme to countenance it but to the other deserted despised altar to which the sacrifices belonged and where GOD gave them true answers There they stood which phrase implyes a readiness in whomsoever to heare receive and execute the commands of those they stand before If Levites stand before the Lord it imports a promptnesse in them to Minister unto the Lord Deut. 10.8 If servants 2 Kings 15.25 If great ones 2 Kings 8.9 stand before others it argues a pronenesse in them to hearken to what shal be given out and imposed upon them so here Obser 1. Elect Jewes under the law were saved by the Mediaterian work of Christ incarnate as we are under the Gospell Christ frequently appear'd as man intimating thereby his future incarnation and that that nature must concurr to the making up of his Mediatorship he did not mediate for them as
23.25.29 Ther 's one passage very observable in 2 Kings 23. When Josiah had done great things caused the people to enter into a Covenant with God destroyed Idolatry and Sodomie out of the land kept a sollemn Passeover such an one as had not been from the Judges time now in 400. yeares before when he turned to the Lord with all his soul and might and none like him rose up afterwards would you not looke now that God should be propitious to his people and to Jerusalem But hearken what is said in vers 26. 27. Notwithstanding the Lord turned not from the fiercenesse of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall And the Lord said I will remove Iudah also out of my sight as I have removed Israel and will cast of this City Jerusalem which I have chosen Wee have done something in way of Reformation kept Fasts taken a sollemne Covenant c. But may not the Lord for the blood shed in Qu. Maries dayes and of later dayes say I will remove England or London out of my sight 2. God deales equally with sinners he recompenceth their owne wayes upon their own heads he sets their sinnes in order before them layes the burthen of them upon them and causes them to eate the fruit of their own works and what can be more equall Obad. 15. As thou hast done it shall be done unto thee thy reward shall return upon thine own head Edom had afflicted and spoiled Gods people and the like should befall Edom Ezek. 35.15 As thou didst rejoyce at the inheritance of the house of Israel because it was desolated so will I doe unto thee thou shalt be desolate O mount Seir and all Idumea VERS 11. And behold the man cloathed with linnen which had the Inkeborne by his side reported the matter saying I have done as thou hast commanded me THese words are the fourth and last part of the Chapter in which you have 1. A reporter 2. His report The reporter is Christ who was sent to seale the mourneâ—â— and is here described by two adjuncts 1. He is cloathed with linnen 2. Hath an Inkhorn by his side of which hath been spoken in the 2d vers The report is in these words I have done as then hast commanded Reported the matter Hebrew returned the word or caused the word to returne that is gave in an answer Qu Why doth onely Christ report what he had done and not the other sixe who had commission also to slay those who were unmark'd A. 1. To let us understand that the Lord is more solicitous about the welfare of the godly then the ruine of the wicked he had a tender care of his mourners and mark'd ones he was desirous to hear of their safety and acceptance of his love and therfore Christ hastens to make report of what was done they are all seal'd and so secur'd 2. To revive the drooping spirit of Ezek. who was perplexed and greatly cast down at the bloody slaughter of his people He was yet in the Temple and the report was made in his presence that so he hearing it was wel with all the godly mourning party might be comforted Had the other six come in and told how many thousands they had slain this would have added affliction to him that was afflicted That Christ is a faithfull and forward executioner of Gods will God bid him goe and seal those mourned in Jerusalem Obser 1. and presently he did it comes and informes his father of it I have done as thou hast commanded me both what was commanded and as it was commanded Iob. 14.31 As the Father gave me commandement even so I doe He doth the will of his Father and no otherwise then he would have it done hee minded what was to be done and the manner of doing it Here is a pretious pattern of obedience for us Doth Christ doe the will of his father not his own and shall we doe our wills and not the Lords It s argument then that we are neither of Christ nor of God but of our selves Most men when God appoints commands they either neglect or doe it not speedily or not in that manner they ought to doe 2. Those that faithfully and conscientiously execute the commission given them of God may boldly give up their accompts to God The man here cloathed with linnen had done his duty executed his Commission to the full and he could with cheerfulnesse and confidence come before the Lord and say I have done as thou hast commanded me When Christ was on earth and had many commands from his Father and great worke to doe he did perform what was impos'd and so exactly that hee could at end of the day when his worke was done with confidence give up his accompt give in his report and say I have glorified thee on earth I have finished the worke thou gavest me to do and now O father glorifie me with thy self He did not his own will but his Fathers will not his own works but his Fathers works If we doe the will and work of God we shall be able to lift up our heads and comfortably to make report of what we have done The unjust Steward when call'd to give accompt could not doe it with comfort or confidence those abide in the doctrine work of Christ shall have confidence before Christ at his comming You are in place look to your charge can you say with him in the Gospel Luke 14.22 Lord it is done as thou hast commanded 3. Christ delights in doing good to and securing of those his Father affects Mourners here pleased God he sends Christ to seale them and comfort them and quickly returns to satisfie the mind of his Father and to shew what delightfull worke that is unto him Christ was as carefull afterwards as now Iohn 6.39 This is the Fathers will which hath sent me that of all which he hath given me I should loose nothing but should raise it up againe at the last day CHAP. X VERS 1 2 3. Then I looked and behold in the firmament that was above the head of the Cherubims there appeared as it were a Saphire stone as the appearance of a throne And he spake unto the man cloathed with linnen and said Goe in between the wheeles even under the Cherub and fill thine hand with coales of fire from between the Cherubims and scatter them over the City And he went in my sight Now the Cherubims stood on the right side of the house when the men went in and the cloud filled the inward Court OUR Prophet had already seene many visions Their sins being great as you heard Ch. 8. and slaughter men being sent out utterly to destroy here likewise the Lord manifests his purpose to go on in judgments hee would leave them burn their City and being by the Spirit in a vision yet at Jerusalem Chap.
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
worke to deceive the Nations in the foure quarters of the Earth 4. What ever false Teachers promise they cannot performe Will you save alive the soules come unto you will you keep off Warre Plague Famine when Nebuchadnezzar shall come about the walls c. 5. False Teachers prophane Gods Name and he takes it very ill at their hands Will yee pollute me among my people to make God the Author of their dreameâ— lyes c. to pretend they are sent of him and cause his people to câ—nceâ—ve he deludes them and tells them contraries one thing by Jeremiah other things by them and that for such poor things as Barley 6. Covetousnesse basenesse of spirit makes merchandise o Gods Name truth and the soules of persons Mic. 3.5 He that puts not into their mouthes the Prophets he means they even prepare War against him Judas sold Christ c. a Woman to prostitute her chastiâ—y for handâ—us of Barley is base much more to serve soules so 2 Pet. 2.3 With fained words they make merchandise of you 7. That they kill whom God would not have killed and spare those whom God would not have spared they curse whom God blesses and blesse whom God curses In the 20 21 23. Verses he sets downe Gods proceeding with these false Prophetesses he will be against them teare their Pillowes and Ketchleses deliver his out of their hands and destroy them and their divinations To make them flee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator hath it In floribus hortis they were wont to sacrifice in Gardens Isa 1.29 65.3 66.17 these Prophetesses with their flatteries drew in young Maids to Prophefie smooth and pleasing things and they drew in the men and so great lewdnesse and filthinesse was amongst them and they were charmed with their divinations We may take it thus they hunted them they used seducing wayes by their Prophefies promises and flatteries to make them flee from the truth Those expound the words of their soules fleeing out of their bodies or of fleeing into Babylon certainely mistake and true Prophets to take them off from Jeremiah and Ezekiel and so should be like birds that flye from bough to bough or beasts that run from place to place and abide no where I will let the soules goe even the soules that you hunt The meaning is I will free them from the delusion of their false Prophefies they shall goe Captive into Babylon and be no longer in their hands With lyes yee have made the hearts of the righteous sad The Hebrew is Conterere to weare to make contrite Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee have perverted the heart of the righteous There were some among them who hearkened to the true Prophets and it was in their hearts to yeild to the Chaldeans as Jeremiah counselled but when they heard the false Prophets and Prophetesses incouraging the people not to feare Nebuchadnezzar but promised safety to them that should stay in the City they were troubled sadded and knew not what to doe and by this meanes also they strengthened the hands of the wicked who gave heed to their lying Prophefies and slighted what ever Jeremiah sayd You shall see no more vanity nor Divine divinations There was no weight no truth in what they sayd who ever received their Prophefies were deceived the time was approaching which would discover the vanity of their visions and cut them off from seeing any more for they should perish The Lord is against false Prophetesses and will destroy their Prophefies Ceremonies they use and them too Behold I am against your Pillowes I will teare them from your armes and the Kerchiefes from your heads and yee shall see no more vanity nor Divine divinations God will not let such persons and practises goe unpunished as intrude into the Propheticall Office abuse his Name Authority Truth and People 2. Women teachers and Men teachers also are very subtill to seduce the people they had their Pillowes and Kerchiefes their flatteries pleasing Prophefies and promises to keep them In security to hunt them into the Gardens to commit spiritual and corporall whoredome Calvin judges that they pretended altas speculationes some transcendent matters thereby to arise the expectations of of the people who were weary of Jeremiahs Prophefie being of a lower straine then Isaiahs and some others and were tainted with curiosity and itching eares They were not content with wholesome and plaine Doctrine but would be wise beyond sobriety and God suffered subtill and false Teachers to hunt and snare them Sometimes fowls are snared in flying where no danger is suspected and these were deluded by those speculations were given out by false Prophetesses How were the Popish spirits taken with the tenet of Dionysius touching the heavenly Hierarchie so with the Jesuits Dalilab de media scientia and at this day are not multitudes taken with speculations and novelties doe they not despise wholesome Doctrine and lysten to erroneous Teachers both Men and Women 3. Gods people may be taken with some errours of the times and of false Teachers I will deliver my people out of their hand and they shall be no more in their hand they were then in their hands they had hunted them into their nets and caught them with their inticeing Prophesies and brought them over to be of their mind Jezabel did seduce the servants of Christ Rev. 2.20 you know Peter and Barnabas were drawne into an errour Gal. 2.12 13 14. and Christ hath told you Matth. 24.11 That many false Prophets shall ryse and deceive many They ryse from the Earth or out of the bottomlesse Pit and do much hurt with their smoaky Doctrines they darken the Heavens so that the Saints mistake their way There were those constreined the Galatians to be Circumcised Chap. 6.12 Acts 20.30 Of their owne selves shall men aryse speaking perverse things to draw away Disciples after them The old lying Prophet deceived and drew the young Prophet into a snare cost him his life a Lyon devoured him 1 Kings 13. I feare there are young Prophets drawne away into dangerous errours and many others about this City whom I hope God will keep from the roaring Lyon and deliver in due time from the errour of their wayes Let the counsell of Salomon to his Sonne Prov 19.27 be welcome to you Cease to heare the instruction that causeth to erre from the words of knowledge and hearken to Peter 2 Epist 3.17 18. Seeing you know these things before beware least yee also being led away with the errour of the wicked fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 4. The Doctrines of false Teachers doe prejudice both the godly and the wicked they sadden the hearts of those should not be sadded and they strengthen the hands of the wicked which should be weakened When false Teachers give out their lyes corrupt truths and opinions they weaken the authority of the true Prophets