righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them 2 Pet 2 21. Those who are Christ's enimies are thus threatn'd He that sitteth in the heavens shall laugh The Lord shall have them in derision Ps 2 4. Oh fearfull threat how sad is the conditon of those men at whose calamitie God rejoyceth or at whose wickednesse he laughes suffering them to run on in their sinnes because he seeth that their day of punishment is coming Ps 37 13. Give me any anger rather then a laughing anger whether of God or man See the threats Ps 59 8. Prov 1 26. Those to whom Christ is a scandal Whosoever shall fall on this stone shall be broken Mat. 21 44. In Luke you have the same words cap. 20. 18. The like threat you have in Isaiah cap. 8. 15. Many among them shall stumble and fall and be broken and be snared and be taken Blessed is he saith Christ himselfe whosoever shall not be offended in me Mat. 11 6. If a man shall be blessed only for not being offended at or not disliking him whom he is bound to like and whom it is for his owne good to like and whom he hath no cause to dislike how can his condition be better then cursed who notwithstanding all this is offended at him and disallow's him and rejects him as unsit to build upon Those who have no Vnion or Commumunion with Christ Verily verily I say unto you except ye eate the flesh of the Son of man and drink his bloud ye have no life in you Joh 5 3. Ye have according to Beza's translation and not ye shall have according to Erasmus and the Vulgar because saith Beza otherwise it may be thought that Christ did not give life to us but only keep it for us I apply not this to those who do not imitate Christ especially in his passion as Grotius does for as upon most other places he endevor'd to be as little mysticall and spirituall as he could be so I think upon this he was more Socinian then he should be for thus he speakes Hoc ergo est edere bibere Christi uti exemplo Christi perfestisimum est exemplum tum virtutum aliarum tum praecipuè dilectionis quam imitari Compendium est praeceptorum Nam sicut cibus potus in corpus admissi hominem nutriâ—nt ita bona exempla in animum admissa eum mirabiliter confirmant But whereas he sayes Christ was a most perfect example of love and makes imitation of him to be the highest thing intended in the Gospel for doubtlesse eating Christ's flesh and drinking his blood was expressed as the highest and most principle of christianity let me aske wherin this love which he ackowledges did appeare I believe I shall not be answer'd by those of his mind in his dying a Sacrifice for us for then certainely example and imitation cannot be the thing hee came for And yet that in this chiefly both his love the love of the Father did consist appears by the words of John Herein is love not that we loved him but that he loved us and sent his Son to be the propitiation for our sinnes 1 Ep 4 10. To conclude If eating Christs flesh and drinking Christs bloud be imitating his example how did our Fathers imitate him who were before him and yet did all eat the same spirituall meat and did all drinke the same spirituall drink for they drank of that spirituall rock that followed them and that rocke was Christ 1 Cor 10 3 4. Church not heard If he neglect to heare the Church let him be unto thee as a heathen man and a publican Saith our Saviour to his Disciples concerning one Christian offending another Mat 18. 17. Clothes of men and Women promiscuously worne The woman shall not weare that which pertaineth to a man neither shall a man put on a womans garment for all that do so are an abomination to the Lord thy God Deut. 22 5. Some do make this prohition to belong to the second Commandement and for these two reasons First because the word which we translate abomination is usually spoken of Idolatry but this is no reason for it is as usually spoken of other things both in the Proverbes and elsewhere Secondly Because Maimonides saith it was the custome of Idolatrous Jewes if they were men to stand with the â—mbrodered garments of women before the starre Venus and if they were women with mens armour before Mars another of the Planets in imitation of the Heathen That there was such a custome is very likely and there seemes to be somewhat spoken in â—avour of this report in Deuteronomy ch 17. because in the second verse both sexes are mention'd If there be found c. man or woman c. and in the verse immediately following there is mention made of worshiping the Sun or Moone or any of the host of heaven as if it had been said or any of the Planets such as Mars and Venus and the rest but however if they make the prohibition to relate to this custome onely because they thinke the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated here that which pertaineth to a man to signifie nothing but armour I shall not take this for a reason neither for they cannot deny that this word hath of it selfe a more generall signification even as generall almost as when we say a man's or woman's things as may appear by twenty places which being so methinkes it is farre better to make the more speciall word used for the woman viz. garments to expound this rather then this which is a more generall word to exclude that at least let it be that which containes armour and clothes too viz. the Habit of a man Communicating or partaking of Christs body in the Sacrament unworthily It is threatned with being held guilty of the body and blood of Christ as if he who does not care to remember him in the best manner he can now he is dead if he had lived when he did would have been little troubled to have seen him put to death Whosoever shall eat this bread and drinke this cup of the Lord unworthily shall be guilty or shall be held guilty for he is guilty already of himselfe of the body and blood of the Lord 1 Cor. 11 27. It hath been punished with sicknesse and death For this cause many are weake and sickly among you and many sleep 1 Cor. 11 30. Chrysostome speakes of some possessed with the divell after it and Cyprian hath recorded divers examples of men thus punished one way or another for the most part they were sure to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be judged or punished and it was well for the Saints they were for it may be otherwise they might have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quite and cleane condemned or damned as the men
Delight in sinne See Sinne. Desertion Despising Discord Threats of Discord among all sorts Discord among the wicked as a punishment and for the good of the godly Threats to Discord or to those that cause and maintaine it Discouraging of men in holy exercises Distrust Divination Not Doing what we heare Doubting in prayer Drunkennesse Duties of Religion Such as performe them with resolution to retaine their sinnes E Enemies of God's children Envy Escape of Malefactours suffered Evill Calling it good Rendring it for good Extortion F False Prophets Threats to false Prophets Threats of false Prophets Threats or Prophecies of being seduced by false Prophets or false teachers Feare threatened and inflicted upon the wicked Feare of men and fearefullnesse out of distrust of God's goodnesse Flatterers with God with themselves with other men Forgiving one another Frowardnesse G Giving to the rich Glory given or taken to a man's selfe Gluttony God speaking ungodly for him Gospell opposed Governours Such as reject them Such as doe contrary to their sentence Such as did not serve them although heathen Such as perswade men to revolt from them Such as doe not endevour to preserve their lives Threatning punishing with unfit Governours With wicked Governours Threatening and punishing of wicked Governours Grace refused H Hardning of the Heart Hardnesse of heart Hastinesse See Rashnesse Hatred Hearing the word See Word Not helping the godly Helping the wicked Heresy See False teachers Hinderers of the good workes of others Hinderers of the conversion of others Hire detain'd Holynesse Not being humbled under judge ments I Idlenesse Idolatry Ignorance or Blindnesse threatened and inflicted Ignorance threatned punished Impatience and murmuring Impenitence Impudence threatened and punished Incorrigiblenesse under punishments I Incest Injurious dealing Injustice Insensiblenesse under punishments Instruments of punishing punished Intemperance Iudging of others Iudgement day putting it farre away K. Kings and governers threatned and punished L Law-Righteousnesse Leaving of men by God Libertinisme Love of life more then Christ Lovers of the World Lukewarmnesse Lying M Marriage with Idolatars Meanes of grace continued in Anger Means of grace not profited by Men pleasers Mercies Not bettered by See Unthankfulnesse Security and Prosperity Ministers their Duty Such as are scandalous such as teach false doctrin Such as are covetous daubers and menpleasers Such as are idle and neglect their duty Such as ordaine them Ministers their due Persecuters of them Such as Mock them Such as Despise or slight them Such as Believe them not Such as will not suffer them to reap their carnall things Such as doe not stand by them in persecution Ministery Such as intrude upon the worke thereof Bad Ministers threatned for a punishment Mirth i. e. worldly mirth Mockers of the godly Mockers at those that denounce Gods judgements Mockers at those that suffer them O Oaths not kept or taken falsely Old men their Duty Their Due Opportunities of grace neglected Oppressours of the poore of the fatherlesse widowes strangers and servants P Parents their Duty Their Due Such as curse them Such as mock them Such as slight them Such as are disobedient to them and incorrigible Such as doe not honour them Peace-breaking See Discord Persecution threatned and punished Pity not shewed Pledges kept Polititians see also VVisedome Prayer not heard Praying amisse Not-praying Preaching of the word threatned to be removed Such as hinder it Preparation neglected Presumptuous sinnes See in Sin Presumption of perseverance Pride see Proud men Professours in hypocrisie see also Hypocrites and Religion onely in shew Prosperity abused see also Vnthankfull sinning Punishments Such as are 〈◊〉 bettered by them see also Incorrigiblenesse R Rashnesse Reconciliation Regeneration Rejoycing at other mens miseries Relapsing see also Apostacy Religion and Religious Actions used for a cloak Religion only in shew Repenting late Reported well of by all Reproaching Reproof not given Not taken Revenging Riches wrongfully gotten Trusted in Loved too much Rich and wicked S. Sabbath breaking Sacriledge Scandalizing and Being Scandalized Scorning Scriptures not knowne VVrested Scrupling at Gnats and swallowing Camels Security as to Enemies as to Evill Seducers and Seduced Selfe conceited men Selfe-destruction â—elfe-Feare â—elling deceitfullly â—in in generall as sin threatned â—inning deliberatly and with delight With a high hand Against knowledge Enticing or causing others to sinne Gods leaving of men to sin Slanderers or False aecusers T Talebearers Talkativenesse Temple of God Tempting of God Thieves Thoughts of wickednesse Treacherous dealings Trusting in the arme of flesh Not-trusting in and distrusting of God V Unbeliefe as to promises As to the Gospell Uncharitablehesse to men in want Unfruitfulnesse Unthankfull sinning Voluptuousnesse W Warre VVatchfull VVeary in well doing VVhoremongers VVickednesse in Generall more notable texts against it VVill worship VVisedome neglected VVisedome i.e. carnall wisedome punished see also in Polititians VVord of God not obeyed Not believed Not heard VVords idly spoken Works of our own neglected VVorks of God not regarded VVorld loved VVorship of God neglected FINIS SEVERALL THREATS AND PUNISMENTS for severall Sinnes Adultery WHen the Punishments and Threats for this sinne are mentioned the Scriptures speake either in generall and then the punishment is aggravated first with certainty Whosoever toucheth her shall not be innocent Prov. 6. 29. or rather unpunished according to the use of the Hebrew word Jer. 25. 29. and elsewhere for he is not innocent already secondly with severity for God telling the Jewes how severely he would deale with them sayes I will judge thee as women that breake wedlocke and shed blood are judged Ezek. 38. 16. Or else speaks in particular and then the punishments mentioned are first death both of the adulterer and of the adulteresse by the law of God This Law was expressed in generall termes against married women If a man be found lying by a woman married to an husband then they shall both of them die Deu. 22. 22. the Rabbines indeed say it is to be interpreted of strangling and so they say of every other law for putting the offender to death where no mention is made by what kind of death that it is to be meant of strangling which was the easiest kind of death in use among them because say they where the law for punishments doth not determine we ought to give the most favourable exposition which however is not so if the verse of Ezekiel but now quoted be to be interpreted by the next save one for then it might be as well stoning and running through with swords oâ— javelins which manner of punishment iâ— there expressed viz. vers 40. and with the latter whereof Zimri and Cozhi werâ— punished by Phineas Num. 25. 6. But againsâ— women who were but betrothd it was specified by stoning If a Damosell that is virgin be betrothed unto an husband and a man find her in the city and lie with her Then yee shall bring them both out unto the gate of the city and yee shall stone them with
translate it the other way there is experience enough of that too and I doubt not there will be more when those who have been seduced with false doctrines shall fret themselves curse their seducers and Look upward 2 Destruction For thus God spake to Ieremiah when he sent him to prophecy to the Jewes Be not dismaid at their faces lest I confound thee before them Ier. 1 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said Be not confounded with feare at their faces lest I confound thee with destruction before their faces so that both thou and they shall see what a folly it is to feare men rather theÌ„ God and how unable they are to protect those that please them when God who is displeased is resolved to punish them The word for dismayd and confound in the Hebrew is the same and so likewise the word for their faces before theÌ„ which I thought good to intimate because I have observed in divers places in the prophecies especially the like manner of expressing a threat viz by the same word that was mentioned in the sin perhaps the more to make the persons reflect upon and keep in memory their sin to repent of it and be humbled for it or to acknowledge God's justice So Jer. 28. vers 17. It is said to Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hath not SENT thee and vers 18 he is threatened thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold I will SEND thee or I will cast thee from off the face of the earth So ch 23. 26. for abusing and mocking at those words of the Prophets which they used when they delivered their messages The Burden of the Lord the people are threatned that Every man's word shall be his burden so vers 39 it is said if we read according to the Sept. and the Vulgar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will BEARE you quite away meaning by captivity as if he alluded to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burden I confesse the Vulgar translation in this verse pleases mee well viz In carrying I will carry you Portabo vos portans c. agreeing with the Septuagint their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering to their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they use for burthen but not so well in the 33 verse where they translate for what burden I will forsake you vos estis onus projiciam quippe vos yee are the burden I will fling you off because I know not how to bring the Hebrew to it unlesse instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we read as it is likely the author of that translation did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same letters differently pâ—aced The words both of the Latin and Greeke translation may be thus paraphrased If the people aske what is the burden of the Lord tell them You are my greatest burden and so you have beene a long time but now I will fling you off saith the Lord. or thus I have let you lye still for a long time but now I have taken you up as a man will take up a potters vessell and I will dash you to pieces for so the Septuagint seeme to have conceived of the meaning of this place translating for I will forsake you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. allidam vos I will dash you in pieces which is not unsuitable especially if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I thinke properly signifies breaking one thing with another whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is breaking one thing upon another with what is said vers 29. of God's word which he sends by his Prophets viz. that it is like a hammer which breaketh the Rocke in pieces This their translation suites very well with their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word which they use for burden comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take which expression is usually applyed to Prophecies especially such as were bad for the Prophets were bid to take up such or such a message to such or such a people i. e. either as a burden to lay upon them or as a stone to fling at them But it is likely that they did read the Hebrew not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we read which signifies I will forsake but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as they translate I will dash You may see the like in severall other places as Hos 4. 6. c. Those words of Micah above quoted the diviners confounded they shall all cover their lips ch 3. 7. some expound them not of confusion by shame viz. to see the prophecy of the captivity fulfilled which they had contradicted but of this confusion as we usually call it by destruction making it a proverbiall speech taken from the custome of covering the faces of such men as were condemned to die in use as I thinke both with Jewes and Gentiles See Esth 7. 9. Ezek. 12. 6. Nehemiah prayed that God would think upon those Prophets who were hir'd by Tobiah and Sanballat to discourage him from his worke chap. 6. 14. And Jude pronounces Woe to them that ranne greedily after the errour of Balaam for reward ver 11. And therefore certainly such men have cause to feare severe punishment Such as are Idle and neglect their duty 1 Woe Necessity is laid upon mee yea woe is unto mee if I preach not the Gospel 1 Cor. 9. 16. 2 God's requiring mens soules at their hands For thus God told Ezekiel whom he made the peoples watchman When I say unto the wicked thou shalt surely die and thou givest him not warning nor speakest to warne the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his bloud will I require at thine hand Eze. 3. 18. The same wicked man shall die c. Though it were not so but such a wicked man might be suffered to live yet such a watchman deserved to die because his fault is alike though the other's successe be better If a Sentinell suffer the enemy to come on give no warning though the enemy doe not prevaile the Sentinell shall lose his life His bloud will I require c. that is the spilling of his bloud or the losse of his life Idle Ministers are soule murderers He that forbids not to sinne when he may is as bad as he that bids So much more he that saves not a soule when he may and when he must too is as bad as he that destroyes it His blood And therefore Paul where he seemes to mee to rejoyce like a man that hath narrowly escaped danger of death when he was going from Miletus sent for the Elders of Ephesus and told them he was pure from the bloud of all men because he had not shunned to declare unto them all the counsell of God Act. 20. 26 27. as if otherwise he could not have been so and therefore strictly charged them to imitate him and to approve
slightly accounted of by God and he wâ— severely punish it In the Epistle to thâ— Hebrews ch 11. mockings are put in the Catalogue of the Saints persecutions joynâ— with scourgings vers 36. and justly aggravâ—ted by our translation for it is not in the originall with the epithete Cruell Otheâ— had triall of cruell mockings and scourges In the Epistle to the Galatians it is said that Ishmael persecuted Isaack and therefore wâ— cast out ch 4. 29. and yet in Genesis we reaâ— of nothing but mocking chap. 21. 9. I wiâ— conclude with one punishment more anâ— that no small one which though I have 〈◊〉 â—ut of the Apocrypha yet I believe for truth â—nd that is the vexation and sorrow which â—ey shall have hereafter when they shall â—e those whom they despised in honour with God And they repenting and groaning for â—â—nguish of spirit shall say within themselves This was he whom we had sometime in derision â—nd a proverb of reproach Wee fooles accounâ—ed his life madnesse and his end to be without â—onour c. Wisd 5. 3 4 5 6. Mockers at those that denounce God's Judgements threatned With the aggravating of those judgements Now therefore be yee not mockers lest your bands be made strong Isa 28. 22. Mockers at those that suffer them With Being mocked in the same manner Moab also shall wallow in his vomit and hee shall also be in derision For was not Israel a derision unto thee Jer. 48. 26 27. And not onely the Moabites but the rest of the Heathen for mocking at the Jewes in their calamity Ezek. 36. 3. were thus threatened Because yee have borne the shame of the Heathen therefore thus saith the Lord God I have lifted up mine hand surely the Heathen that are about you they shall beare their shame vers 6. 7. Beare their SHAME better so then ignominy which will signifie both actively and passively whereas shame will not Fâ— though these words may seeme to signifiâ— according to the use of the word beaâ—â— in other places as when it is said beare thâ— iniquity c. and likewise the use of the Hebrew word for shame in the verse next before that the heathen should certainly râ— it for reproaching God's people luerent coâ—tumeliam suam yet I rather thinke thaâ— which is mainly intimated in this place to be retaliation in God's punishing of them that is giving them like for like or the samâ— that they gave others For in the first sence they might beare their ignominy that is that wherewith they reproached others by another way as well as by suffering ignominâ— againe for he that is punished for a sinne may be said to beare it though his punishment have no resemblance with his sinne Anâ— this I say the rather because the word for Shame or Reproach with the pronounâ— affixed is seldome or never used actively as it is passively ch 15. 54. Psal 44. 15 Ps 69. 20 c. and especially because there is a separate pronoune also put on purpose for they as if it were thus spoken THEY who have reproached others eveâ— THEY for all their confidence and pridâ— shall be reproached THEMSELVES and shall beare THEIR shame also as the Israelites have borne THEIRS To say nothing how affixed possessive pronounes are many times superfluously added in such expressions according to the manner of other languages We say in English he shall have or he shall beare HIS punishment and that with a kind of Elegancie as in Galat. 5. 6. where it is in the Greeke onely he shall beare judgement we translate he shall beare his Judgement Murderers shall be certainly punished For thus God threatens him that should kill Cain though he had murdered his brother and was therefore cursed by God Whosoever slayeth Cain vengeance shall be taken on him sevenfold Gen. 4. 15. If you translate with Symmachus Omnis qui occiderit Cain Septimus ulsciscetur and interpret with Hierom Whosoever shall kill Cain the seventh i. e. a man of the seventh generation shall execute vengeance for his murder it will make more for our purpose for he saith it was the opinion of the ancient that Cain for an example was suffered to live till the seventh generation and then slaine by Lamech But I suppose taking vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times or sevenfold is only an expression to set forth abundance of severity in revenging as to forgive a man till he hath sinned against him seventy times seven is only to expresse endlesnesse of mercy in forgiving viz. without any curious respect to a certaine number of times The barbarous people of Malta and such they were indeed not for inhumanity but ignorance when they saw a viper leap out of the fire upon Pauls hand as if they thought no sin could have drawne such a punishment upon him sooner then murder presently said Noâ— doubt this man is a murtherer whom though he hath escaped the sea yet vengeance suffereth not to live Act. 28. 4. Suffereth not or hath not suffered so the Originall and so Beza renders as if they made it sure he would presently die for it and as it is said they did vers 6. They are punished in their Persons First with a Curse executed as it were by the Earth it selfe in revenge for defiling it with blood thus Cain was punished And now thou art cursed from the earth which hath opened her mouth to receive thy brothers blood from thy hand When thou tillest the ground it shall not henceforth yeeld unto thee her strength A fugitive and a Vagabond shalt thou be in the earth Gen. 4. 11. 12. Alexander when hee return'd from the Indians sent letters through Greece to give liberty to all banished men to returne to their homes excepting only such as had been so punished for murder 2 God's hatred The Lord will abhorre the bloudy and deceitfull man Ps 5. 6 the bloudy Chald. pa the shedder of innocent bloud according to the Heb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of blouds For when the word in Hebrew for bloud is in the plurall number it is usually meant of unlawfull putting to death And the reason may be if my judgement faile not because the bloud of any one man cannot be unlawfully shed but the bloud of another also must and will bee shed for it sooner or later so that every murderer is a shedder of blouds Whereas if a Magistrate cause a man to be put to death according to law only one mans bloud and scarce that I meane in the Scripture language for the most part is shed and wee heare no more of it 3 God 's not hearing their prayers And when yee spred forth your hands your bloudy hands I will hide mine eyes yea though yee make many prayers I will not heare your hands are full of bloud Isa 1. 15. Of bloud for though I confesse by this word are usually expressed other sinnes besides Murder yet
I believe it is chiefly meant of wrongfull condemning men to death which I make no question is a breach of that Commandement Thou shalt doe no Murder And that the greatnesse of those sinnes is set forth by this expression as the fittest for aggravation it makes much the more for the aggravating of this sinne God 's not pardoning their sinne For though there had beene three Kings in Judah since Manasseh's time yet it is said in the second booke of Kings ch 24. v. 4. speaking of the misery that befell the Jewes for Manasseh's sinnes And also for the innocent blood that he shed for he filled Jerusalem with innocent blood which the Lord would not pardon 5 Shortnesse of life If they escape a violent death Bloody and deceitfull men shall not live out halfe their dayes Ps 55. 23. 6 Violent death Before the Law threatened or prescribed Who so sheddeth mans blood by man shall his blood be shed for in the image of God made he man Gen. 9. 6. So that he destroyes not meerely a man as he that breakes in pieces the statue of a Prince doth not onely breake the wood or the stone It was either the death of Esau or little better which Rebeccah feared when she bid Jacob fly from him adding this reason Why should I be deprived of you both in one day Gen. 27. 45. Vnder the Law prescribed He that killeth any man shall surely be put to death Lev. 24 17 repeated v. 21. A Law that admitted of no coÌ„position or satisfaction The land cannot be clensed of the blood that is shed therein but by the blood of him that shed it Under the Gospel threatened For our Saviour told one of his company who had cut off the care of a servant of the High-priest's that came to apprehend him Put up thy sword againe into his place for all that take the sword shall perish with the sword Mat. 26. 52. you have almost the same words in Rev. 13. 10. They that take the sword though persecuted yea though Christ and his Gospel be persecuted they may not take such armes to themselves no more then a man could take a the Priesthood to himselfe that is unlesse they are called of God Even in Tertullian's time when the Christians had farre lesse reason there were so many of them to fear perishing with the sword if they tooke it then they had when Christ spake those words yet he saith they durst not doe it Cui bello saith he non idonei non prompti fuissemus etiam impares copiis qui tam libenter trucidamur si non apud istam disciplinam magis occidi liceret quam â—â—cidere Examples of violent death executed upon murderers either by the Magistrate or by God by the hands of themselves or others the Scripture affords many I will produce some of the more noted As 1 Zeba Zalmunna Kings of Midian Being taken by Gideon in fight they were by him afterward put to death in cold bloud for murdering his brethren Jud 8. 19. 21. 2 Abimelech with the helpe of the Shechemites had murdered seventy of his own brethren Jud. 9. 5. But according to Jothams parable v. 7 when the Shechemites rebelled a fire came first out of this bramble and devour'd them vers 45. and after that fire came out of them and devour'd the bramble vers 53. For as Abimelech was besieging the tower at Thebez a woman threw down a piece of a milstone upon his head and brake his scull whereupon lest it should be said he was slaine by a woman he caused his armour bearer to run him thorow and so died ibid. 3. Agag king of the Amalekites For having made women childlesse Samuel hewed him in pieces after he had taken him in cold bloud 1 Sam 15. 33 and Saul lost his kingdome for sparing him vers 33. 4. Rechab and Banah two of king Ishbosheths captaines They murdered their master in his bed and carried his head to king David 2 Sam 4. 7. But so farre was he from commending them for what they did that although he whom they had murdered was his competitour in the kingdome yet he caused them presently to bee put to death and cut off their hands and their feet and hung them up for a terrour 2 Sam 4. 12. 5 Zimri captaine to Elah king of Israel He murdered his master and made himselfe king but being afterward besieged in Tirzah by Omri whoÌ„ the people erected in his place he set his house on fire over him and so died 1 Kings 16. 10 18. This example Jezabel used to fright Jehu with all 2 Kings 9. 31. 6 Ahab king of Israel Hee caused Naboth upon false witnesse of blasphemy to be stoned to death that hee might get his possessions 1 Kings 21. 2 3. But hee he was afterward in a fight with the King of Syria wounded in his chariot and died of the wound c. 22. 37. Now his bloud runâ—ning out in the chariot when the chariot came home it came to passe according to that which Elijah the Prophet threatned him ch 21. 19. viz In the place where dogges licked the bloud of Naboth shall dogs licke thy bloud event hine 7 Shallum king of Israel He â—urdered Zachariah king of Israel and was murdered by Menahem who came in his place 2 kings 15. 10 14. 8 Pekah Hee made himselfe king of Israel by the murder of Pekahiah and was afterwards murdered by Hoshea who came in his place 2 Kin. 15. 25. 30 9 The servants of Amon King of Judah They murdered him in his house and were all of them afterward put to death by the people who made Josiah king in his steed 2 Kings 21. 24 10 Athaliah the mother of Ahaziah Having made her selfe Queen of Judah by the murder of all the seed royall except Joash whom Jehosheba hid 2 Kings 11. 2 shee was afterward slaine at the command of Jehoiada v. 16. 11 Joash King of Judah He caused Zachariah the son of Jehoâ—ada to be stoned to death and was afterward murdered by his own servants 2 Chr. 24. 24. 12 Those servants but now mentioned they were put to death by Joash his sonne Amaziah who reigned after him ch 5. 3. 7 The last punishment of murderers which they sâ—ffer in their persons is Hell for he whom John saw sitting upon the throne hath said it himselfe that murderers shall have their part in the Lake that burneth with fire and brimstone Rev 21. 8. They are punished in their Countries 1 With Famine There was three yeares famine in Israel for Sauls murdering the Gibeonites 2 Sam. 21. 1. 2 Conquest and destruction by enemies Such as befell the Jewes upon the rebellion of Jehoiakim Surely at the command of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh according to all that he did and also for the innocent bloud which he shed for he filled Jerusalem with innocent bloud which the Lord
for a prey and never so loud as then The cry of the Oppressed is a very lowdlong-lasting cry God heareth it saith Job chap. 34. 28 and forgetteth it not Saith David Ps 9. 12. and therefore they are sure to be avenged The Odiousnesse of this sinne in the sight of God and the danger of it may be further gathered out of the Scriptures thus 1 By the Odious names given to it Such as Grinding the faces of men Isa 3. 15. eating them Psal 14. 4. Devouring them Hab. 3. 14. Plucking off their skinne and their flesh from their bones Nay breaking their bones and chopping them in pieces as for the pot Mic. 3. 2 3. Blood which is the life and they that take away a man's livelyhood in effect take away his life almost every where in the Prophets Isay 3. 15. Ezek. 22. c. 2 By the odious names that are given those that practise it as of Lyons and Wolves Zeph. 3. 3. Ezek. 22. 27. Psal 10. 9 10. 3 By the greatnesse of God's anger even for not helping those that are oppressed and that speedily for thus it was said to Zedekiah King of Judah Execute judgement in the morning and deliver him that is spoyled out of the hands of the oppressour lest my fury goe out like fire and burn that none can quench it Jer. 21. 12. 4 Lastly by the greatnesse of the reward promised to those who doe not onely abstain from it for that they may out of policy onely but hate it For though it be not enough for such a reward yet it is the maine thing mentioned He that despiseth the gaine of Oppression that shaketh his hands from holding of bribes c. He shall dwell on high c. Isa 33. 15. What ever they thinke Princes can never be so safe nor so secure when they have the feare as when they have the love of their subjects I have been the longer upon this subject because I see it is a sinne so much practised in most countries even which I am ashamed to speake of Christiandome Parents their Duty Such as Correct not their children rewarded 1 With Shame and sorrow The rod and reproofe give wisedome but a child left to himselfe bringeth his mother to shame Prov. 29. 15. 2 Continuation of punishments inflicted for their childrens sinne which might else have been taken off In that day I will performe against Eli all things which I have spoken concerning his house When I begin I will also make an end For I have told him that I will judge his house for ever for the iniquity which he knoweth because his sonnes made themselves vile and he restrained them not And therefore I have sworne unto the house of Eli that the iniquity of Eli's house shall not bt purged with Sacrifice nor offering for ever 1 Sam. 3. 12 13 14. He restrained them not in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not bend his brow upon them He reproved them indeed because he would give content to the people and herhaps God punished him partly for his hypocrisie herein but in such a manner as any other body might doe and as if hee were loath to crosse them Marke his words ch 2. 23. Why doe yee such things c. and Nay my sonnes for it is no good report that I heare c. v. 24. There is too much of this counterfeit reproofe and correction in use both among Parents Magistrates And he restrained them not And therefore I have sworne c. I had but told him before but now I have sworne The iniquity of his house shall not be purged or thus The punishment of his house which I have threatened viz. ch 2. 21. shall not be taken off For I am not of their mind who gather from this place that Eli was damned Yet let me tell you thus much that though it may be charity in you to thinke the best of others yet I count it wisedome in you to feare the worst of your selves Parents their Due Such as Curse them threatened 1 with Death Every one that curseth his Father or his mother shall surely be put to death he hath cursed his father or his mother of whom he had his life his blood shall be upon him Lev. 10. 9. He shall be put to death he hath cursed his father c. Certainly God accounts this a hainous sinne for he seemes to have thought that he gave sufficient reason for the greatnesse of the punishment of it onely by repeating it Children might forbeare to curse their parents even out of malice for no doubt God will prosper them the better and blesse them the more The Jewes when they speake of a child's cursing his parents by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse it by Barach a word which signifieth Blesse 2 Blacknesse of Darknesse as some compare the following expression with that in Peter 2 Epist 2. 17. Jud. 13. Who so curseth his father or his mother his lamp shall be put out in obscure darknesse Prov. 20. 20. When the godly die it is no more then if a man's candle should be put out when the day breakes I used the word cursing in the Title because it is so in our translation but yet I believe a smaller matter then wee usually understand by cursing will deserve punishment yea though it be meant onely of evill speaking for so in Leviticus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall speake evill To or OF So in Marke 9. 39. we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SPEAKE EVILL OF me The word is the same which we translate curseth ch 7. 10. where this statute in Leviticus is cited in these words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evill speaking I said but I meant not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that 1 Pet. 2. 1 i. e. obtrectation and slander but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as that Eph. 4. 31. i. e. vilifying or disgracing by reports though true So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in this statute and translated curseth shall be that thing in words which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred despiseth in Deut. 27. 16. may be in any other way viz in mind or behaviour Such as make Mocks of them or give them ill words 1 With a curse upon their posterity viz. of serving their brethren For Noah though he deserved sufficiently to be mocked for his folly because his sonne Cham finding him naked went and made sport of it or perhaps onely complained to his brethren of what his father had done whereas children should cover their parents failings in this sense thus saith of his son Canaan as some thinke because he first saw it and told his father who told it to his brethren Cursed be Canaan a servant of servants shall he be to his brethren Genes 9. 25. with 22. Cursed be or cursed is So the Hebrew rather as if he did
would not pardon 2 Kings 24. 3 4. They are punished in their Posterity By Death or some other great calamity as you may see 1 In Joab according to David's threat to him For when Joab had trecherously murdered Abner who came over to him by taking him aside to speak with him thus he spake I and my kingdome are guiltles before the Lord for ever from the bloud of Abner the sonne of Ner let it rest on the head of Joab and on all his fathers house and let there not faile from the house of Joab one that hath an issue or that is a leper or that leaneth on a staffe or that falleth on the sword or that lacketh bread 2 Sam. 3. 28 29. See also Solomon's threat concerning him 1 Kings 2. 33. after which it is said also that hee himselfe was slaine by Benaiah at the command of Solomon even when he hung upon the altar 1 Kings 2. 28. to 34. For God will not be a refuge for murderers neither were the cities of refuge appointed for them Deut. 19. 11 2 In David for the murder of Vriah according to Nathans threat Now therefore the sword shall never depart from thine house because thou shast despised me and hast taken the wife of Vriah the Hittite to be thy wife 2 Sam 12. 10. 3 In Saul for murdering the Gibeonites For when the Gibeonites were asked by David what satisfaction they desired they demanded seven of Sauls sonnes and hung them all up with his consent 2 Sam 21 9 4 In Ahab for murdering Naboth For Joram his son King of Israel was by Jehu who was already anointed king in his stead shot to death with an arrow as hee sate in in his chariot 2 Kings 9. 24. See what he sayes when he had kil'd him v. 25 26 It was not long after ere Jehu put to death all the rest of his familie causing the heads of seventie of his sonnes to be brought to him at one time to Jezreel in baskets c 10. 7. Thus you see how loud and how long bloud crieth and how deeply it staineth so that nothing but bloud will fetch it out again especially if it be in a place where the true religion is professed for then the punishment will be as to one that hath defiled God's dwelling which must needs anger him exceedingly Num 35 33 34. So yee shall not pollute the land wherein yee are for bloud it defileth the land and the land cannot be cleansed of the bloud that is shed therein but by the bloud of him that shed it DEFILE not therefore the land which yee shall inhabit wherein I DWELL for I the Lord DWELL among the children of Israel The Odiousnesse of this sinne and how certaine it is to be punished may be further gathered out of the Scriptures thus 1 By the strictnesse of God's requiring the blood shed as if it were a thing more his owne then other things even at the hand of a beast that hath neither hand nor reason Gen. 9. 5. For if a beast killed a man yea though it were an Oxe the most usefull beast of any it was to be stoned to death and none of his flesh was to be eaten Exod. 21. 28. 2 By the strictnesse of God's inquiring after it I doe not read of his making inquisition for any thing but this and for this he allowes times of purpose as if it were a businesse which he constantly does and which he will not by any meanes omit When hee maketh inquisition for blouds be remembreth them Ps 9. 12. No wonder then there are such strange discoveries of murder so deeply concealed so long agoe committed Sithence he who is the searcher even of hearts maketh inquest for it and shall not he search it out See Isai 26. 21. I might produce many examples of such discoveries if it were not beyond my bounds 3 By the strictnesse of the Enquiry which he prescribed to the Elders of the Israelites when they found a man slaine and it was not knowne who kill'd him As likewise by the forme of prayer given them wherein they wereto desire God not to lay even such a man's bloud to their charge Deut. 21. 1. 4 By Davids charge to Solomon concerning Joab for murdering Abner and Amasa Let not his hoary head goe downe to the grave in peace 1 Kings 2. 5. 5 By the punishment which the Shechemites suffered for helping Abimelech in the murder of his brethren viz the slaughter of themselves and the utter ruine of their city by the hand of Abimelech himselfe Then God sent an evill spirit betweene Abimelech and the men of Shechem and the men of Shechem dealt treacherously with Abimelech That the cruelty done to the threescore and ten sons of Jerubaal might come and their blood come upon Abimelech thir Brother which slew them and upon the men of Shechem which aided him in Killing of his brethren Judg. 9. 23 24. 6 Lastly by what is said of the importunate cries of such as have been murdered which are sure to be heard Rev 6. 10. How long O Lord holy and true dost thou not judge and avenge our bloud on them that dwell on the earth What ever thou doest let the life of a man be precious in thy sight If thou hast the invitation of an opportunity to Save it as thou hatest bloud doe it For there are but two waies To Save life or to Kill Mark 3. 4. If thou hast the provocation of an injurie to destroy it as thou lovest life doe it not For if thou hast not hated bloud even bloud shall pursue thee Ezek 35. 6. Take heed of a bloudy hard heart How many Murderers are there that never lifted up their hand to hurt a man Oathes Such as doe not keep them or take them fasly threatened With Certaine punishment Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltles that taketh his name in vaine Exod 20 7. Name What an account doth the meanest of us make of his name and how tender are we of it and how doe we listen when we heare another mention it Thy God thou wouldest be wary of using the name of thy King or thy Master or thy Father in their hearing and why not of thy God who heareth at all times and places is then most quick of hearing when his name is used In vaine or for a Lie For that the word in Hebrew for vaine will signifie and is so used and that when the meaning is only of assertion and not of promise For whereas in this chapter vers 16 the word for false witnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut c. 20. it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know they usually say that these wordes are cheifely meant of promissory oaths because of our Saviours words Mat. 5. 33. speaking only of the forbidding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forswearing And as if this word were properly