when he shook his lap in the same manner in indignation against the Jewish Usurers that detained the morgaged lands Neh 5. 13. 'T is likely shaking off the dust of the feet had the like signification It was used by Paul and Barnabas at Antioch where they were persecuted by the Jewes Act 13. 51 and prescribed or at least permitted to the Apostls by our Saivour not only in case of resisting but in case of not receiving them Mat. 10. 14. 4. Indignation and wrath But unto them that are contentious and doe not obey the truth but obey unrighteousnesse indignation and wrath Rom 2. 8. Governours Such as resist them They will certainly rue it one way or other for that is the least that can be meant by the words of the Apostle They that resist shall receive to themselves damnation Rom 13 2. The word which we translate damnation is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies judgment See 1 Cor 11. 29. 1 Tim 5. 12. They have been punished 1. With Conquest Thus the five Kings were punished that rebelled against Chedorlaomer Gen 14. The Moabites who paid tribute to King Ahab but rebelled against Jehoram 2 King 3. 5 and 25. Yea though the Governers were heathen and the Subjects the people of God for so was Hosea King of Israel punished and the Israelites carried away captive viz. because he made himselfe servant and triburary to Shalmaneser the King of Assyria and yet afterward denyed him tribute and sent to the King of Egypt to joyne with him against him 2 Kings 17. In like manner Zedekiah King of Judah was punished as yon may see 2 Kings 25. 1 c It is said of him Through the anger of the Lord it came to passe in Jerusalem Judah untill he had cast them out from his presence that Zedekiah rebelled against the King of Babylon 2 Kings 24. 20. Nabuchadnezzar against home he rebelled tooke his Citty and led him away captive and put out his eyes chap 25. 2 Vntimely death Sheba who rebelled against David and drew all the ten tribes after him was besieged by him in Abel and had his head cut off by the advice of a woman and throwne out to him 2 Sam. 20 22. Amasa who was Generall to Absalom in his rebellion against his father was treacherously slaine by Joab pretending to kisse him vers 10. The Amalekite that said he had slaine Saul though he had not slaine him and though he said that Saul bid him and though Saul were no righteous person as David saith of Ishbosheth in opposition to Saul 2 Sam 4. 11. and though he were David's mortall enemy was notwithstanding presently put to death at the command of David saying thus unto him How wast thou not afraid to stretch forth thine hand to destroy the Lord 's Anointed 2 Sam. 1 14. And here I cannot but adde also David's words in his Epicedium upon Saul's death because Ambrose and others thinke it to be a curse and that those hils of Gilboe where Saul was slaine were accordingly barren ever after Yee mountaines of Gilboa Let there be no dew neither let there be raine upon you nor fields of offerings For there the shield of the mighty is vilely cast away the shield of Saul as though he had not beene anointed with oyle chap. 1. 21. See in the Title of Murder examples of such as seeke their places by murdering them murdered themselves for it cannot be safe when our spirit riseth against them to take their places if when their spirit riseth up against us we may not forsake our owne places but of this by and by Eccles 10 4. If the spirit of a Ruler rise up against thee leave not thy place c. Jeroboam indeed prospered against Rehoboam and got away ten of the Tribes to be subject to him 1 Kings 12. but God had revealed thus much to him before by the Prophet Ahijah 1 King 11 31. otherwise perhaps he would hardly have ventured for notwithstanding this his successe against the son we have these words of the father still upon record which we owne for Scripture viz. My sonne feare thou the Lord and the King and medle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both Prov. 24 21 22 Such as resist Powers and the Ordinances of God though in appearance they resist but men yet indeed they resist God and shall be accordingly punished The murmurings of the Israelites against Moses are both spoken of and punished as murmurings against God and Moses tels them they were accounted no other Ex. 16. 8. So Num. 20 13 it is said The people chode with Moses for water and yet v. 13 it is said that the water was called the water of Meribah because the children of Israel strove with the LORD Hananiah perswaded the Jewes to revolt from the King of Babylon onely and yet it is said that he taught rebellion against the LORD Jer. 28. 16. You may not speake wickedly though it be for God Job 13 7. and I would wish you beware of striking rulers especially or although it be for equity Prov. 17 26. Such as speake against them Have cause to feare severe punishment for Miriam was punished with Leprosie for speaking against Moses Num. 12. 10. At first indeed she spake against him for that which might seeme to be justly blamed as usually in such things the first pretences are the best viz. his marriage with an Ethiopian woman vers 1. But afterward for appropriating that to himselfe which she said was common also to her and Aaron viz to be the mouth of God vers 2. But marke how quickly God was moved herewith And the Lord spake suddenly unto Moses c. vers 4. Suddenly as it was said before their calamity shall rise suddenly Prov. 24. And marke how much he detested it so that he could not endure to tarry in the place with them The anger of the Lord was kindled against them and he departed and the cloud departed from off the Tabernacle vers 10. This Leprosie as it was no ordinary disease so it is conceived it was no ordinary Leprosie such as others now have but peculiarly inflicted by God upon the Jewes when they had committed some notorious crime and especially disobedience to the Priests and Levites as it seemes by what is said in Deut. ch 24 8. Take heed of the plague of Leprosie that thou observe diligently doe according to all that the Priests and Levites shall teach thee OF Leprosie not In as we translate so the vulgar and the Chaldee Paraphrase and perhaps better for these two reasons First because the charge is to the people viz. to doe as the Priests shall teach them in other things whereas for those things that are to be done in the businesse of the Leprosie the charge is directed altogether to the Priests Lev. 13. 2 Because it follows in the next verse
these ensuing instances 1 When Daniel told Belshazzar the King of Babylon of the taking away of his Kingdome the first sinne that he mentioned after he had related the heavy judgements of God upon his father Nebuchadnezzar was this And thou his Sonne O Belshazzar hast not humbled thy selfe though thou knewest all this Dan. 5. 22. The Septuagint render it Didst thou not know all these things as if it were such a strange thing or such a shame or such a crime to know of so many fearfull judgements of God inflicted by reason of sinne upon his owne father and yet not to lay it to heart or be any whit moved for it Knewest If a man doe but know or be but told of God's judgements upon another God expects hee should Humble himselfe thereupon 2 Had not Jeroboam and the Princes of Judah Humbled themselves when Shishak King of Egypt had taken their fenced cities and was come to Jerusalem instead of being onely plundered by him and made his servants doubtlesse they had been destroyed altogether for God himselfe mentioneth it as a reason why he did not permit their destruction and there is no other reason mentioned 2 Chron 12. 6 7 12. 3 It is likely Manasseh had he not Humbled himselfe and that greatly having greatly sinned during his imprisonment in Babylon though he had prayed never so much had never beene brought againe to Jerusalem 2 Chr. 33 12 13. It is that which the Spirit of God commendeth in him afterward when he speakes of his son Amon whom he discommends for the contrary saying that he Humbled not himselfe before the Lord as Manasse his father had Humbled himselfe v. 23. which perhaps is added to shew that the punishment intended by God against him and mentioned presently after in these words And his servants conspired against him and slew him in his owne house v. 24 was therefore executed because he used not those meanes to prevent it which his father had used to remove his 2 It is not unlikely that Josiah himselfe though he did that which was rigâ—ht in the sight of the Lord had not his heaâ—t beene tender and had he not Humbled himselfe before the Lord when he heard what he spake against Jerusalem and the Inhabitants thereof he had suffered those miseries himselfe which his successours afterward suffered by the King of Egypt and the King of Assyria For this reason God himselfe mentions and none else why he deferred his punishments 2 King 22. 19 20. Doubtlesse Not-being Humbled by Judgements either our owne or of others is a sin wherewith God is exceedingly provoked And it may be gathered by this that he is so well pleased with being Humbled though in an Hypocrite as you may see in the example of Ahab 1 King 21 29. See complaints of not being Humbled concerning Zedekiah 2 Chron. 36 12. and concerning the Jewes Jer. 44. 10. But especially if the Judgements be our owne and whilst they are yet upon us or for a while after before God be gone out of sight as it were if we are not Humbled this is a most confronting sinne and therefore in other places in the Scriptures where mention is made of not Humbling ones selfe it is aggravated with these words Before the Lord 2 Chron. 33. 23. c. as if he must needs be a most desperately and maliciously hardhearted impudent wretch who is not Humbled Before the Lord or while he is under such a mighty hand as God's 1 Pet. 5. 6. but is ready to laugh in his face Our Humiliation is one of Gods maine ends in punishing and it angers him to misse of it as much as it will a master to misse his blow by a boyes running away from him when he is going to strike him Humiliation and Afflicting of our soules by our selves and the Humiliation and Affliction of our bodies by God must goe together The same word in Hebrew viz. Hanah is used for both and so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke Jam. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be afflicted or behave your selves like men afflicted like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be subject 1 Pet. 2. 13. that is behave your selves like those that are subject Being afflicted in prosperity pleases God as much as any thing and Not being afflicted in adversity displeases him as much as any thing for it is possible to be not afflicted in the midst of affliction not to receive correction though a man have it Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus used Jam. 4. 10. 1 Pet. 5. 6. Luk. 1. 48. I will conclude with a Promise and a Threat together And the afflicted people thou wilt save but thine eyes are upon the haughty that thou mayest bring them downe 2 Sam. 22. 28. Hypocrisie Hypocrisie is in generall threatned with Woe In the Old Testament thus Woe unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lyes against me And they have not cried unto me with their hearts when they howled upon their beds Hos 7. 13. 14. They have spoken lyes against me or to me for the Hebrew preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will beare it being many times thus used but so as that withall it signifie against Now I conceive the Prophet as in other places of this chapter so likewise in those wordes now mentioned to have especially reproved the Israelites of Hypocrisy which may very well be thus described by speaking lyes or lying to God and I believe is usually so described in the Scriptures as likewise by flattering as you may see Ps 78. 36 see Rev 2. 2 ch 3. 9. The reason is because Hypocrites speak to God or promise him one thing and not only doe afterward but meane another all the while They draw neere unto him with their mouth and honour him with their lips but remove their heart farre from him this is God's complaint concerning the Jewes by Isaiah chap 29. 1 and therefore you may see in the next chapter v. 9 he cals them Lying Children In like manner Hypocrisy towards men is thus expressed by lying as Ps 62. 4. They delight in Lies For I suppose David in that place complaines not so much of his enemies telling Saul what he never did as of their telling him what they never meant and the words immediatly following are a good ground for my supposition viz. They blesse with their mouth but they curse inwardly Now the proper worke of Lying is to deceive and therefore Idols which deceive those that trust in them are called Lyes Isa 44. 20 and as I think Lying vanities Ps 31. 6. Jon 2. 8. And so likewise any child of man in whom we put confidence Ps 62. 9. The Hypocrite towards God also does what he can to deceive him and therefore in the sixteenth verse of this chapter of Hosea the Ephraimites are compared
Hypocrite whether to God or man is hated of all sorts of men good and bad 12 Subjection to them Thus God tells the Church of Philadelphia Behold I will make them of the Synagogue of Satan which say they are Jewes and are not but doe lie behold I will make them to come and worship before thy feet and to know that I have loved thee Rev 3. 9. 13. Desolation Their heart is divided they shall be made desolate for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies Hos 10. 2. Their heart is divided halak Libbam For though the Chald. Paraphrast expound it is divided from the Law and the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is God hath divided their heartes and others agreeing with them interpret it of the division or revolt from Shalmaneser King of Assyria in the reigne of King Hoshea mentioned 2 Kings 17 yet me thinkes I may all as well interpret it of the division of the heart in it's selfe and in respect to God viz. through Hypocrisy For first it is not so proper to say of one heart that it is divided from another but rather that it is separated and therefore the Septuagint though the Hebrew word be in the singular number used the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts 2 In that chapter but now mentioned 2 Kings 17. there is a plaine reproofe of the peoples Hypocrisy and dividing of their heart viz. betwene God and their Idols in these words And the children of Israel did secretly those things that were not right v. 9. 3 This expression here of a divided heart to say nothing of the expression of the same Prophet c. 7. 8 where he compares the same people to a cake not turned as if they were for God but of one side is agreeable to the expressions of the Scripture elsewhere concerning Hypocrites viz that they have a double heart or as the Hebrew reads a heart and a heart so Psal 12. 2. with flattering lips a deceitfull heart or a heart and a heart doe they speake where the word which we translate flattering viz. halakoth signifies likewise divisions and comes from that word which we here translate divided insomuch that the Syriack renders the lips of divisions where I conceive that according to the Hebrew Idiom as you may see Jer. 51. 26. c. divisions is to be understood passively reciprocall as if it were lips divided because I believe David doth not so much complaine of his enemies their flattering Saul as of their flattering him viz telling him one thing and telling Saul another wherein their tongue was divided as well as their heart So in the Epistle of James ch 4. 8. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double souled or double minded For albeit in the first chapter verse 8. he seemes to meane by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double minded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls him verse 6. him that wavereth in faith or doubteth in prayer whose heart is not as David saith Psal 112. 7 fixed trusting in the Lord but is partly on and partly off halting as it were between trust and distrust yet I believe in this place he is to be understood of Hypocrisie and the rather because of some expressions which he uses as of drawing nigh to God as if insteed of drawing nigh to God with the mouth and removing their hearts farre from him which is the property of a Hypocrite Isa 29. 13. he would have them draw nigh to him simply and indeed And of clensing and purifying as if he had respect espcially to the Leaven or contamination of Hypocrisy 4 This interpretation of a divided heart viz that it is meant of Hypocrisy seemes to be confirmed by the expressions applyed in Scripture to that which is opposite to it viz. Sincerity when those that serve God sincerely are said to seek him with their WHOLE heart Ps 119. 2. To follow the Lord WHOLY Josh 14. 9. 14. a To serve him with a PERFECT heart 1 Chr 28. 9 and many more of the like nature 14 Destruction without mercy And they remembred that God was their Rock and the high God their Redeemer Neverthelesse they did flatter him with their mouth and they lied unto him with their tongues For their heart was not right with him neither were they stedfast in his Covenant But he being full of compassion forgave their iniquity and destroyed them not c. Ps 78. 35 to 38 15 Destruction without mercy both they and theirs Therefore the Lord shall have no joy in their young men neither shall he have mercy on their Fatherlesse and Widows for every one is an Hypocrite and an evill doer and every mouth speaketh folly for all this his anger is not turned away but his hand is stretched out still Isa 9. 17. Indeed this Hypocrisy seemes to have been the maine sinne that led the Jews into Captivity For in the next chapter when God speakes of sending the Assyrian against them he mentioneth no other sinne but this and he hath no sooner mentioned this but presently he cals them a people of his wrath Marke the angry expressions that are in his threat I will send him against an Hypocriticall Nation and against the people of my wrath will I give him a charge to take the spoile and to take the pray and tread them downe like the mire in the street Isa 10. 6. See the angry expressions likewise in Jeremiah's prayer c. 12. 13 compared with verse 2. Why is not cutting off as due to us for having the Leaven of Hypocrisy in serving God as it was to the Jewes for having Leaven when they kept the Feast of nnleavened bread Exod 12. 15. For whosoever eateth leavened bread from the first day till the seventh day that soule shall be cut off from Israel 16 Lastly Hell though not expressed downe-right yet in a worse manner such as whereby the certainty of falling into it and the difficulty of avoiding it is more fully expressed then if it were directly threatened viz thus And shall cut him asunder and appoint him his portion with the Hypocrites Mat. 24. 51. With the Hypocrites as if though others also come to hell yet it were chiefly intended for Hypocrites In chap. 21. 31 our Saviour tels the Priests and Elders whom he compares for their Hypocrisie and faire pretences to the sonne in the Parable that said I goe Sir and went not v. 30. Verily I say unto you that the Publicans and Harlots goe into the Kingdome of God before you Figge trees that have nothing on them but leaves onely Mat 21. 21. are neere unto cursing and burning and to those that are wells without water the mist of darknesse is reserved for ever 2 Pet 2. 17. I have held you long in relating the punishments of a Hypocrite and not without cause He must needs have more then one punishment for he hath necessarily more then one sin because otherwise he could
laying judgment to the line and spoken after the same manner viz in answer to the peoples opinion that there was no divine providence to take notice of mens actions that things should continue as they were without alteration But saith God they shall know the contrary for I will not only punish them but I will doe it very exactly so that not only not all but none shall escape Josephus saith that the Romane Souldiers under Titus when he tooke Jerusalem searched the very sinks and graves and dens for men and put to death those that they found That say in their heart you have had the expression twice before in this chapter of Security And indeed it is proper to all Secure men so to say and the best of us are guilty of it oftner then we take notice of In their heart That is enough with God to provoke him and we dare not say otherwise then in our hearts for feare of provoking men 3 Death by the sword All the sinners of my people shall dye by the sword which say the evill shall not overtake nor prevent us Amos 9. 10. 4 Sudden unavoidable destruction For when they shall say peace and safety then sudden destruction cometh upon them as travaile upon a woman with child and they shall not escape 1 Thess 5. 3. 5 All the curses written in the booke of the Covenant And it come to passe when he heareth the words of this curse that he blesse himselfe in his heart saying I shall have peace though I walke in the imagination of my heart to adde drunkenesse to thirst The Lord will not spare him but then the anger of the Lord and his Jealousy shall smoak against that man and all the curses that are written in this booke shall lie upon him and the Lord shall blot out his name from under heaven Deut 29. 19 20. No wonder then that the Prophet Amos should say Woe to them that are at ease in Sion Amos 6. 1. Seducers and seduced See False teachers Selfe conceited men punished 1 By their own sin deceiving them For if a man think himselfe to be something when he is nothing he deciveth himselfe Gal 6. 3. 2 By God detaining from them that which they think they have Whosoever hath not from him shall be taken even that which he seemeth to have Luk 8. 18. Selfe-destruction Threatned to Sinners In generall as for the prime and remote cause any sins whatsoever are mens owne snares and stumbling blocks so that you may say to a man of any of them as Moses does of serving Idols It will surely be a snare unto thee Ex 23. 33. Sinners will run themselves fast enough in and hang themselves sure enough with the Cords of their owne sins of their own accord although or rather indeed If God let them alone His own iniquities shall take the wicked himselfe and he shall be holden with the cords of his sins Prov 5. 22. Wickednesse is the fire and they are the briars and thornes Isa 9. 18. Punishment by God is but their own way brought back again upon their own head The Scripture useth this expression for it 1 Kings 8. 32. as likewise that of eating the fruit of their own waies Pr. 1. 31. David prayed that the way of his enemies might be dark and slippery Psal 35. 6. Jeremy threatned that the way of the false Prophets should be so chap 23. 12. I make no doubt but I may say that the way of every sinner is so Which if it be there needs none to throw him downe for hee will fall soone himselfe and fall most dangerously as a man must needs doe in such waies Many are the places of Scripture which speake to this purpose especially in the Psalmes and the Proverbs You may see at your leasure Psal 64. 8. 140. 9. 141. 10 * Prov. 11. 5 6 19. ch 13. 6 14. 14. 21. 7. 29. 6. I say that every sinner will punish himselfe with his own courses when once God leaves him or gives him leave to take those courses and so to punish himselfe Now the main cause of God's leaving him in this manner is his leaving God first and refusing to hearken to the counsell of his word So that still the sinners destruction is from himselfe and he is his own greatest enemy They would none of my Councell they despised all my reproofe Therefore shall they eat of the fruit of their own way and be filled with their owne devises Prov 1 30 31. If hee will not take God's Counsell he must needs take his owne and his own is never good Such as will not follow advice though it bee but man's advice we see but few of them prosper See more to this purpose in the Chapter of God's Leaving men to sin in the Title Sin Now by any sin as I told you before men do hurt theÌ„selves remotely in the end by just desert But there are some sins by which they are more immediatly their own executioners And of such sins and the manner of being punished by them mention is made in severall places of this book And therefore I will instance onely in two or three that are more noted and these are 1 An unruly tongue A fooles mouth is his destruction and his lips are the snare of his soule Prov 18. 7. 2 Anger and Envy For wrath killeth the foolish man and Envy slayeth the silly one Job 5. 2. 3 Frowardnesse The integritie of the upright shall guide them hut the perversnesse of transgressours shall destroy them Prov 11. 3. 4 Confidence and wantonnesse in prosperity The turning away of the simple shall sâ—ay them and the prosperity of fooles shall destroy them Prov 1. 32. Of these you may see more in their severall Chapters This way of punishing men by themselves is a way that God uses very much whether it be by giving them up to such sins as are most hurtfull to the parties that commit them Or by causing them to be whâ—pt by those scourges which they made themselves and intended for the backs of others Insomuch that if you see men punished this way you have very good cause to think that God hath a speciall hand in it and that he is very angry As David saith The Lord is known by the judgement which he executeth the wicked is snared in the work of his own hands Ps 9. 16. Selfe-Feare See Feare and Enemies of Gods people Selling deceitfully See deceitfull dealing Sinne. I meane to give you two or three of the more remarkable texts of Scripture which speak of Sin in generall as Sin Now we find in the Scriptures First that by Sin there comes no good no not in this world every thing considered What fruit had yee then then in those things whereof yee are now ashamed Rom 6 21 and therefore sinnes are called the unfruitfull workes of darknesse Eph. Secondly that for Sin there will be certain punishment It was so
stones that they die Deut. 22 23 24. and by burning with fire If she were a Priests daughter And the daughter of a Priest if shee profane herselfe by playing the whore shee profaneth her father she shall be burnt with fire Levit. 21 19. There is one who herein a Paraâ—phrast if in nothing else expoundeth it of hot Lead powred into her mouth which indeed was practis'd in after times In imitation of Gods manner of punishing by fire which they say was by burning the parts within and not hurting the outer part of the body as in that example of Nadab and Abihu and others The punishment of Adultery by death had been executed by God before this Law was made if the sin had been committed as it seemes by what he said he would doe to Abimelech If thou restore her not knowe that thou shalt surely die thou and all that are thine Gen. 20. 7. Speaking of Sarah And by what he did to Pharaoh whose house he punisht with great plagues for detaining her in his house though as it is probable he knew her not and though he knew not that she was Abraham's wife Gen. 12. 17. It seems those people hated Adultery more then Murder For it is said that Abraham gave out that Sarah was his sister lest otherwise they should have killed him that so they might have the better liberty to enjoy her without adultery It was executed upon the Shechemites when Simeon and Levi put all their male to the sword for Shechems lying with their sister Dinah Gen. 34. And it was executed upon the Benjamites of Gibeah for abusing the Levite's Concubine when he lodged there for the Israelites slew of the Benjamites five and twenty thousand and burnt the citty Judg. cap. 8. cap. 9. Judah being told that his daughter Tamar had plaid the harlot gave sentence to have her burnt before hee knew that it was with himselfe Gen. 38. 24. See the punishment of Zedekiah aud Ahab for this and other sins Jer. 29 22. 23. It has been executed upon the child begotten in adultery as upon the child begotten by David upon the wife of Vriah Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die 2. Sam. 12. 14. Disgrace and Infamy is the least evill that befalls such children In Job cap. 31. 10. where he sayes Let my wife grind unto another man and let others bow downe upon her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Septuagint render the last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my children be abased It hath beene observed that the posterity of Adulterers are usually short-lived see Wisd cap. 3. 16. If those that commit adultery escape death à thousand to one that they escape these ensuing punishments viz. 2. Retaliation or being done to as they have done to others thus David was punished Thus saith the Lord behold I will raise up evill against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour And he shall lie with thy wives in the sight of the sun 2 Sam 12. 11. this threat was fulfilled by one that was his neighbour with a witnesse for his owne sonne Absolom lay with his concubines upon the top of the house in the sight of all Israel cap. 16. 22. Job even in the chapter of his justification acknowledges it had bin justice for him if he had been guilty of adultery to be thus dealt withall c. 31. 9 10. Let my wife grind c. 3. Continuall feare They know not the light for the morning is to them even as the shadow of death if one know them they are in the terrours of the shadow of death He is swift as the waters Their portion is cursed in the earth he beholdeth not the way of the vineyards Job 24. 17 18. He alwaies goes swiftly for fear of being overtaken and he never goes in usuall wayes for feare of being seen 4. Disgrace A wound and dishonour shall he get and his reproach shall not be wiped away Prov. 6. 33. 5. Wasting of the body It was Lemuels advise Give not thy strength to women nor thy wayes to that which destroyeth Kings Prov. 31. 3. In Job cap. 31. 12 that which we render a fire that burneth to destruction the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fire that burnes in all the members The women under the law found experience of this punishment if they had been guilty of the sinne and had drunke of the bitter water It was given for triall in case of jealousie at the drinking therof the priest pronounced this curse The Lord make thee a curse and an oath amongst thy people when the Lord doth make thy thigh to rott and thy belly to swell Num. 5. 31. Galvin sayes by the thigh in this place is meant the power of child-bearing because oâ— the contrary it is said if she were not guilty she should conceive seed vers 28. 50. Pareus upon Rev. cap. 19. 16. where it is said hee had on his thigh this name written King of Kings saies hereby is shewed that Christs name should be propagated by a long posterity Both cursing others unlawfully being cursed lawfully as by excoÌ„munication the Jews thought it had great effects upon mens bodies See the chapter of cursing the Cabbalists observe upon the word Cherem a curse that the letters therof being one way transposed make it Rachem mercy because if hee that is cursed do repent it proves a mercy to him but being plac'd another way they make the word Ramach a dart the letters of which word will stand for 248. which they say is the number of members in a mans body because say they if he doe not repent the dart or the curse pierced thorow all his members thorow all his members say they and I may adde especially thorow his Liver by consumptions c. for so the Jewes expound that place in the Proverbs c. 7. 23. he goes after her straightway till a dart strike thorow his liver saying that lust is chiefly lodged in the liver and that it is Gods usuall manner in punishing offenders to make them suffer most in those parts wherewith they have committed most sinne 6. Wasting of the estate It is a fire that consumeth to destruction and would roote out all mine encrease Job 31. 12. See Whoredome 7. Hell But he knoweth not that the dead are there and that her guests are in the depth of hell Prov. 9. 18. Be not deceived neither fornicators nor Idolaters nor adulterers c. shall enter into the kingdome of heaven â— Cor. 6. 9 10. See the threat against 〈◊〉 if it be not meant of spirituall adultery Rev. 2. 22. and Heb. 13 3. Tertullian in his booke de pudicitia sayes that those Churches which admitted into Communion those who had fallen after baptisme notwithstanding
true God whom he had blasphemed by his owne sons Isa 37. 38. a fit recompence that the sons should murther their father that begat them seeing the father had blasphemed the God that made him Benhadad the King of Syria though he had such an exceeding great army yet because he blasphemed the Lord in saying that he was God of the Hills and not of the Vallies wherein he was best able to fight his strength consisting chiefly in Horse was overthrown by Ahab's little army which being parted in two was but like two little flocks of Kids and an hundred thousand of his men slaine besides seven and twenty thousand more afterwards kill'd by the fall of a wall 1 Kings 20. 28 29 30. At your leasure you may see divers other examples of God's judgement upon blasphemy in the Apocryphall books as 1. Nicanor who being slaine in battle by Judas had his blasphemous tongue cut in pieces and given to the fowles 2 Mac. 15 5. 33. 2. Olophernes beheaded by Judith a woman and a Jew as hee lay in his bed Jud. 6 3. cap. 13. 8. 3. Antiochus dying of a most Loathsome disease 2 Mac. 9. 9. 38. 4. Some that were burnt alive at the taking of the citty Gazara 2. Mac. 10. 34 35. 5. Others that were miserably slaughtered at the taking of Caspis c. 12. 14. They that commit this sin must not look to escape unpunished if they who doe but give occasion to others to commit it may not as it is certaine they may not for the Prophet Nathan thus threatned David Because by this deed speaking of his adultery with Bathsheba Thou hast given occasion to the enemies of the Lord to blaspheme the child also that is borne unto thee shall surely dye 2. Sam. 12. 14. It is thought that Hezekiah forbad the people to answer Rabshakeh when hee was speaking blasphemy 2 Kings 18. 36 for feare they might occasion him to speak the more though others say he did it upon the same ground that we would forbid ignorant men to dispute with such as maintaine Erroneous opinions viz. for feare of betraying and disgracing the truth as if it could not be better defended which will come almost to the same with the former for disgracing Gods truth is disgracing God and disgracing God is blaspheming him The Jewes when they heard any one blaspheme c. See the APPENDIX Blasphemie against the Holy Ghost never pardon'd But hee that shall blaspheme against the Holy Ghost hath never forgivenesse or shall never have forgivenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usuall in the Evangelists but is in danger of eternall damnation Mark 3 29. is in danger of eternall damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so we but the vulgar translation abused by the Adorers thereof the Papists for the maintenance of their veniall sinnes and Purgatory renders is guilty of an eternall sin And indeed I speake it without any good will to the Popish opinion methinkes it were better to read as the ancient greeke copies read viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation for first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else that I remember applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only once it is applied to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in the Epistle to the Hebrews which is questioned whether it were originally written in Greek or no. Neither if we consider it is the English more proper viz Eternall damnation then Eternall sinne though at the first view it seeme so noe more then if we said eternall Condemnation or sentence Secondly In other places where we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put in the Dative case and not in the Genitive as Mat 5. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative case with the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 22. If wee will render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in danger why may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne be taken for the punishment of sinne in imitation of the Hebrew Gen. 4. 13. c. lastly it seemes proper enough in any Language to affirme that Sin to be eternall the guilt whereof shall never be taken away The Language of the Scripture concernnig sinne as a thing that abides till it be taken away accords very well with this expression not only in the Greek in the New Testament as when it sayes Your sin remaineth John 9 41. He that delivered me vnto thee hath the greater sinne John 19 11. Ye shall die in your sinnes ch 8 21 speaking conerning Sin not pardon'd and so when it sayes Taketh away the sinnes of the world John 1 29 Your sinnes may be blotted out Acts 3 19. To putt away sinne Heb. 9 26 speaking of the pardon of sinne But also in the Hebrew in the Old Testament as when it sayes Sin lyeth at the doore Gen 4. 7. died in his owne sinne Num 27 3. My sinne is sealed up in a bagge Job 14 17. shall beare his sinne Num. 9 13. speaking concering sin not left unpunished and so on the other side when it sayes Whose sinne is covered Ps 32. 1. Removed our transgressions Ps 103 12. Blotteth out thy trangressions Isa 43 25. Speaking of the pardon of sinne Sin is not a thing that is only so long as it is in acting like the actions of naturall creatures or like the indifferent actions of rationall creatures good and bad actions even towards men as courtesies and injuries will be such an hundred yeares hence if you let them alone So will good and bad actions towards God be good and bad actions for ever for both he that turneth not away from his righteousnesse and he that turneth not away from his wickednesse their righteousnesse and their wickednesse endureth for ever There is a Booke of remembrance for them that feare God Mal. 3. 16 and they that feare him not their Iniquity is marked before him Jer 2 22. They shall in no way lose their reward for they shall have it for certaine and enjoy it for ever Sin is a debt though it is not to be understood as when we say pay your debts for then sinne should be a duty for which the word debt is many times us'd as that to which we are engaged not which we have incurred and a debt both is as much and is as much a debt for ever after till the due be paid or the debt forgiven as it was at the first minute of default of payment Sinne is visible for ever if it be not covered legible for ever if it be not blotted out and durable for ever if it be not taken away I have been the longer in this point because I heare so often those expressions of wicked men when they are told of such and such sinnes which they have committed O That is past and gone now That was in my younger yeares and the like not
want of understanding so that they have not the wit to doe hurt In this manner at least was Nebuchadnezar punished Dan. 4 33. Fifthly Strange Madnesse In this manner the Enemies of Jerusalem are threatned to be punished In that day saith the Lord I will smite every horse with astonishment and his rider with MADNESSE Zach. 12 4. Sixthly Strange Delusion as 1 By Sights Thus the Moabites that fought against Jehoram and Jehoshaphat were punished For the water wherewith the valley in which the Israelites lay was fiilled without wind or raine 2 Kings 3 17. by reason of the Sun shining upon it in that morning seemed to them to be bloudy vers 22 23. which made them to thinke they had slaine one another and so runne thither with confidence to take the spoyle But the Israelites rose up and smote the Moabites and they fled before them v. 24. And thus the Midianites were deceived by the pitchers with Lamps in them which Gideon and his three hundred men brake in pieces when they fell upon them at Moreh For at the sight of them it is said that all the host râ—nne and cryed and fled Jud. 7 21. 2 By Reports thus the Syrians were deceived at the siege of Samaria when Joram was King of Israel For the Lord made the host of the Syrians to heare a noyse of Chariots and a noise of horses even the noise of a great host and they said one to another Lo the King of Israel hath hired against us the Kings of the Hittites and the Kings of the Egyptians to come upon us Wherefore they arose and fled in the twilight and left their tents and their horses and their asses and the camp as it was and fled for their life 2 Kings 7 6 7. And likewise the Assyrians at the siege of Jerusalem when Hezekiah was King of Judah for God sayes of Sennacherib their King I will send a blast upon him and he shall heare a rumour and shall returne to his owne Land and I will cause him to fall in his owne Land 2 Kings 19 7. A Second way wherein the hand of God is notoriously seen in the punishing of the enemies of the Church is When he produces unusuall effects upon their Bodies such as 1 Blindnesse So the Sodomites were punish'd when they came to demand the Angels that lodged in Lots house insomuch that they could not find the doore Gen 19 11. And so the Syrians upon the prayer of Elisha at Dothan whither they were sent by the King of Syria to apprehend him insomuch that promising to direct them to the man whom they sought he led them quite home into Samaria 2 King 6 19 2 Diseases So the Egyptians were punished with Boyles Ex 9. The Philistins with Emrods 1 Sam 5. Gog his men have been or shall be with the Pestilence Ezek 38. 22. 3 Strange and violent and untimely Death's inflicted Sometimes more immediately by the hand of God as when all the first borne in the land of Egypt were slaine in one night Exod 12 29 And when Jehoram King Judah who had slaine his brethren of his Father's house that were better then him selfe 2 Chr 21 13. died of such a disease in his bowels that his bowells fell out verse 15. Hitherto may be reduc'd that Deep Sleep from the Lord which fell upon those that were with Saul 1 Sam 26 12. insomuch that David took away his Speare and his Cruse of water close by his bolster where he lay and no body knew of it Sometimes by the hand of men but in such a manner as that the hand of God may be never the lesse notoriously seen Either when it is done by those whom they most trusted as when Jezebel was thrown out at window by her owne Eunuches 2 Kings 9 33. Or when it is done by those to whom they intended the same death themselves as when those who gott a Commission of King Ahasuerus to kill the Jewes were slaine themselves by the same Jewes and by the same autority Esth 8 11. c. 9 5. Or when it is done in the same manner as when Haman was hanged on the gallows which he made for Mordecai Esth 7 10. and those that accused Daniel and caused him to be cast into the den of Lyons were by the Kings command throwne in themselves and devourâ—d Dan 6 24. Insomuch that I think for the most part what Abigail said to David of his enemies may be as truly said to any of the Children of God of theirs The soules of thine enemies them shall he sling out as out of the midle of a sling or he shall violently and hastily snatch them away as in a passion A THIRD way wherein the hand of God more notoriously appeares in punishing the Enemies of his children is when he makes use of noysome creatures for instruments or renders them noysome by changing their nature or increasing their number or prolonging their continuance or making them act after a strange and unusuall manner Thus it was seene upon the Egyptians in Turning their water into bloud Ex. 7. 19. In causing an excessive number of Frogges chap. 8 6. Of Lice v. 17. Of Flies v. 24. Of Locusts c. 10 13 Upon the Assyrians sent to inhabit Canaan after they had carried the Israelites captive by destroying them with Lyons 2 Kings 17 25. Upon the Egyptians in causing an exceeding great darknesse to continue three dayes together vers 22. Upon the Canaanites by destroying them with Hornets Exod. 23 28. Josh 24 12. Upon the five Cananite Kings when they fought with Joshua at Gibeon by destroying them with hailestones wherewith there were more slaine then with the sword Josh 10 11. as likewise upon the Egyptians Exod. 9 23. See Ezek. 38 22. Upon the two Captaines and their companies of fiftie sent by King Ahaziah to apprehend Elijah by destroying them with fire from heaven 2 King 1 10. so upon the Egyptians Exod. 9 23. and so it hath or shall be upon Gog and Magog Ezek. 38 22. Revel 20. 9. Upon the Philistines that fought with Samuel at Mizpeh by Thunder 1 Sam. 7 10. according to Hannah's words in her song Out of Heaven shall he thunder upon them c. cap. 2 10. and so upon the Egyptians Exod. 9 23. Upon those Five Kings formerly mentioned by causing the Sunne and Moon to stand still at the prayer of Joshua that so it might not be darke till the people had avenged themselves of their adversaries who might have escaped in the night Josh 10 12. At that time the Sun and Moone may be said to have fought for God's people though not in their courses for their courses were stopt as Deborah said in her Song the stars in their courses fought against Sisera Jud. 5 20. The Jewes some of them say that the Starres had so over-heated the ground that with the heat the horses hoofes fell off Some that they had so heated the men that going into Kidron
man whom they did not know in their enemies countrey The word is used likewise in Gen 19. 11 concerning the Sodomites who had they not beene smitten with blindnesse in another way as well as in their eyes would have been able to keep Lot's dore when once they had found it as once they had But this is but conjecture This place of Genesis also may not unfitly bee brought into the chapter of the Punishments of those who persecute God's Ministers although the story be concerning Angels For if Ministers are not Angels so as we usually take the word yet are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words in Hebrew and in Greeke used to signifie Angels i. e. Messengers to say nothing how we render it Angels in the Revel and Angels themselves are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits that are Ministers but ministring spirits as if that were the end for and the employment in which chiefly they are sent forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to minister FOR theÌ„ which shall be heires of salvation as Ministers are to minister To them 4 Being persecuted themselves The Prophet Micaiah threatned Zedekiah when hee had stricken him that he should be made run from chamber to chamber to hide himselfe 1 Kings 22. 25. viz. being pursued by the Syrians This is a very great punishment viz. to fly when a man's enemy pursues him David's flying three moneths before his enemies while they pursued him was ranked with seven yeares famine by God himselfe 2 Sam. 24. 13. I make no doubt but he who is pursued is alwayes in more torture of mind to say nothing how he is sometimes in more of the body too then hee who is taken He feares more things for he feares every thing And he feares his Enemy more being more afraid of not having quarter then the other is of not being suffered to live The other hath past a great part of what is to come with him It is lesse paine I make no doubt to be sure of hanging then to be in suspence whether he shall or no unlesse there be ground of hopes 5 Death 1 By sword and famine For thus the men of Anathoth were threatned for coÌ„spiring to kill the Prophet Jeremy Behold I will punish them the young men sball die by the sword their sonns and their daughters shall die by famine Jer 11. 22. 2 By Fire For so were two Captaines with their Companies of fifty being sent one after the other by Ahaziah King of Judah to apprehend Elisha for prophecying his death destroied by fire from heaven 2 Kings 1. 10 11. In the Revelation it is said of the two Prophets And if any man will hurt them fire proceedeth out of their mouth and devoureth their enimies and if any man will hurt them he must in this manner be killed ch 11. 5. And if any man will hurt them c. And if any man will hurt them twice the same words Why what Is it such a matter to hurt them It seemes it is for else it had not been repeated and it is repeated because it seemes the holy Ghost if any man did wonder and therefore aske the cause why men should be so severely punished for so small a matter thought it sufficient satisfaction only to repeat the offence If any man will hurt them If he doe his endeavour to hurt them 't is sufficient though hee have no successe In the NEW TESTAMENT the punishments mentioned are both Spirituall and Corporall Such as 1 Removall of the Gospell For so our Saviour threatned the Priests and Elders after he had told them the parable of the husbandmen who killed their Master's servants whom he had sent to receive the fruits of his vineyard The kingdome of heaven shall bee taken from you and given to a nation bringing forth the fruits thereof Mat. 21. 43 2 Requiring at their hands the blood of the Ministers and Prophets that have been persecuted heretofore because they approve of what was done to them for approving of a thing done or to be done is as bad as doing it which way God is unquestionably just in visiting the sinnes of the fathers upon the children Therefore also said the wisdome of God I will send them Prophets and Apostles and some of them they shall slay and persecute That the blood of all the Prophets which was shed from the foundation of the world may bee required of this generation Luk. 11. 49 50. 3 Desolation of their houses Thirdly unlesse by house you interpret the house of God viz the Temple which if you doe it will amount to a worse threat viz the losse of God's publike worship for though in that sense it were no punishment to others yet were it a very great one to unbelieving Jewes who would so account it O Jerusalem Jerusalem that killest the Prophets and stonest them which were sent unto thee in love to doe thee good how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and yee would not Behold your house is left unto you desolate Mat. 23. 37 38. Desolation of their houses c. not so much or want of a dweller as of a protectour for it is not said your house is left BY you but To you viz by Christ who because they refused to come to him resolved to be gone from them at least this is the first desertion whereupon the other followed not long after Desolation of a house is greatest even when it is full if God be away After this interpretation the Dative case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to you is either by way of aggravation to intimate their sad condition when their house should be left to them alone without God to protect them or by way of indignation onely to expresse the threat of desertion the more angrily especially if we understand it of the Temple that which they stood so much upon as if it had been said Seeing you stand so much upon your Temple your Temple shall be even left unto you and see what will become of it and you when I am gone In Jeremy you have some of the same naâ—ion thus speaking The Temple of the Lord the Temple of the Lord the Temple of the Lord are these ch 7. 4. which seemes to me as if they had said What doe these Prophets meane to threaten us with captivity and desolation Behold have not wee the Temple of the Lord and is not the Lord among us none evill can come upon us We will never believe any such thing caÌ„ be that God should forsake his own Temple and his own People just as if we should say as doubtlesse many do thinke though they doe not say it Are not we of the Church of England have not we Gods ordinances amongst us are we not called by his name are we not Christians Doubtlesse we are
But they that will live godly who are resolved they will live godly notwithstanding all rubs and hinderances dangers they shall suffer for so living Nay there is also a threat of persecution even out of zeale for God such as is too usuall the more is the pity Yea the time commeth that whosoever killeth you will think that he does God service Joh. 16. 2. But there is also a threat against theÌ„ Your brethren that hated you that cast you out for my names sake said The Lord be glorified but he shall appeare to your joy and they shall be ashamed Isa 66. 5. which cannot be well interpreted but of these latter daies since Christs time Pity Not pitying others in their misery threatned With Suffering the like Woe to them c. That drink wine in bowles anoint theÌ„selves with the chiefe ointments but they are not grieved for the affliction of Joseph Therefore now shall they goe captive with the first that go captive c. Amos 6. 6. 7. They are not grieved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint Nihil patiebantur lat i.e. they suffered nothing or they were not moved whereas if one member suffer all the members should suffer with it 1 Cor 12. 26. God is so much for tender heartednesse in this kinde that he would have us not to have the heart to looke upon them For he tells Edom Thou shouldst not have looked on the day of thy brother in the day that hee became a stranger Obad. 12. Pledges of things necessary Such as keep them Have cause to feare what may come of the prayers of him that pawned them For thus it is spoken If thou at all take thy neighbourâ—s raiment to pledge thou shalt deliver it to him by that the Sun goeth downe For that it is his covering only it is his rayment for his skin wherein shall he sleep And it shall come to passe when he cries unto me that I will he are for I am gracious Exod. 22. 26 27. God would have us be very tender of taking pledges of any kind as you may see Deut 24. 10 11. but especially of such things as are necessary for the sustenance of life such as a milstone vers 6. expressedly forbidden Politicians punished 1 With Infatuation of their mindes so that their counsells are to their hurt The Princes of Zoan are become fooles the Princes of Noph are deceived they have also seduced Egypt even they that are the stay of the tribes thereof The Lord hath mingled a perverse spirit in the midst thereof and they have caused Egypt to erre in every work thereof as a drunken man staggereth in his vomit Isa 19. 13 14 see v. 11 12. Those that counselâ—d Pharaoh to help the Jewes against the Assyrians did it to his and their owne ruine for the Assyrians thereupon invaded Egypt 2 Frustration of their counsells so that their desires are not accomplished He disappointeth the devices of the crafty so that their hands cannot performe their enterprize Job 5 12. Let them be never so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perplexedly knit and twisted they shall all be unravelled See Ps 33 10. Isa 19. 3 4. Jer. and the example of the builders of Babel Gen 11. 6 7 8. Upon the certainty of this punishment Gamaliel advised the Councell of the Jewes to let the Apostles alone For saies he If this counsell or this worke bee of men it will come to naught Act. 5. 38. But especially they are thus punished if their counsells are not only ungodly but against the godly For in the frustrating of such counsells God hath appeared very notably severall waies As 1. By discovering them himself in a dream or some such way As he did to Joseph Herod's designe of killing all the children in Bethleem whereby he preserved the life of our Saviour Mat 2. 16. And to Nehemiah Sanballat's designe of killing the builders of the wall of Jerusalem as they were at work Neh 4. 11. with the 15. 2 By causing those whom they entrust to discover them As he caused Jonathan Sauls own sonne and Michal his own daughter to discover Sauls designe of killing David 1 Sam 19. 2 11. 3 By Contriving strange waies of getting the godly out of their power As he did for David and Paul who when their enemies had beset the house to apprehend them were let downe at a window and so escaped 1 Sam 19 12. 2 Cor 11. 33. And for Baruch and Jeremiah concerning whom when Jehoiakim had sent men to put them to death it is said The Lord hid them Jer 36. 26. which some conceive hee did by striking the men with blindnesse as he did for Elias 2 Kings 6. 18. or by making him invisible so as they conceive our Saviour did for himself Joh 8. 59. 4 By causing their counsells to be slighted as he did that notable councell of Ahitophel to Absalom to chuse out 12000 men and goe suddenly in the night after David and take him unprovided which in any man's judgement was the wisest way that possibly could be taken And therefore it could never have been that Absalom should rather hearken to Hushai one that came from his enemies and to such counsel as his was to take such a tedious course of gathering all Israel from Dan to Beersheba 2 Sam 17. 11 but that the Lord had appointed to defeat the good counsell of Ahitophel to the intent that the Lord might bring evill upon Absalom as it is said 2 Sam 17 14. 5 By raising up enemies against them As hee did for Ahaz King of Judah against Rezin king of Syriah and Pekah king of Israel who had a designe to conquer his kingdome and set up another king Isa 7 6. But according to the the prophecy vers 7. their councell was frustrated for Tiglath Pileser king of Assyria came against Rezin and slew him 2 Kings 16. 9. and not long after Shalmaneser King of Assyria subdued Samaria cap. 17. 3 Destruction of themselves by their owne hands For so Ahitophel because his councell was not followed and because he knew David had intelligence of what he had done went presently and hung himselfe 2 Sam. 17. 23. Or at least by their owne councels I say by or with and not onely in and it will stand very well with the frequent use both of the Hebrew Greek so to translate although the more ordinary signification be in in these following places viz. Job 5. 13. 1 Cor. 3. 19. He taketh the wise with their owne craftinesse Which it is easie for God to doe being wiser then they as it is easie for one that knoweth the foxes cunning in taking such a secret way to take him sooner so then if he went more openly All wicked men as I have often shewed are as thorns and briars and their own wickednesse as fire Isaa 9. 18. They are like a garment and their wickednes like a moth Job 13. 28. in regard destruction
shall not be quenched Jer 17. 27. Even entring in Though the things were carried into the ciâ—y for which there might bee more use and necessitie pleaded Yea and though they were carried by strangers whom they ought to have hindered Ezekiel in ch 20. relating to the Jewes the story of their fathers carriage in the wildernesse how they walked not in God's statutes but despised his judgements for which they had severer judgements threatned them then those which were inflicted which were some of them very dreadfull ones mentions no sin but this as you may see vers 13 16 21. Only vers 24 Idolatry is mentioned along with it Nay in the Priests only negligence in seeing it strictly kept and conniving at the breach of it or hiding their eyes from the sabbaths as the expression is Ezek 22. 26. is reckoned for one of the causes of that severe punishment mentioned ver 31. Therefore have I powred out mine indignation upon them I have conâ—umed them with the fire of my wrath In the 23 Chap. of that prophecy where severall punishments are threatned and their causes declared Sabbath breaking is made an aggravation after adultery murder and idolatry for complaint being made of them ver 37. it is added ver 38. MOREOVER this they have done unto me they have defiled my sanctuary in the same day and have profaned my sabbaths Sacriledge It is threatned with a Curse Will a man rob God Yet yee have robbed mee But yee say wherein have we robbed thee In tithes and offerings Ye are cursed with a curse for ye have robbed me even this whole nation Mal. 3. 8 9. It hath been punished 1 With Shortnesse of life As in the family of Eli whose sonnes Hophni Phinehas used to take away the flesh which the people brought for offerings to rost it for themselves But what said Eli of this sinne 1 Sam 2. 25. If one man sinne against another the judge shall judge him But if a man sinne against the Lord who shall entreat for him notwithstanding they hearkned not unto the voice of their father because the Lord would slay theÌ„ See the punishment denounced from v. 31 to the end of the Chapter 2 The death of the party Achan who at the taking of Jericho stole some of the gold and silver which was before consecrated for the Lords treasury Josh 6. 19. was by God's speciall sentence condemned to bee burnt ch 7. 15. and accordingly the people stoned him first and burnt him afterwards vers 25. 3 The conquest of the people to which hee belonged Josh 7. 5. Hitherto may you reduce the example of Belshazzar King of Babylon who upon a time in his jollity commanded to be brought forth to drink in the golden and silver vessels which his father Nebuchadnezzar had taken out of the Temple at Jerusalem But it is said that before one hour passed the hand came forth and wrote in the wall those words that told him his kingdome was divided and given to the Medes Persians Dan 5. 2 5 28. If I would follow others I might give you for examples Asa and Jehoash Kings of Judah Shishak King of Egypt and Ananias and Sapphira But because I take the sin of the two last to be no proper sacriledge that it was not so much the detaining of the mony that was punished And because I meet with no particular relation of Shishakâ—s punishment as inflicted for this sinne And lastly because of the two first it is not onely not mentioned that they were punished for this sin but said that they were punished for other causes Asa for relying on the King of Syria 2 Cor. 16 7 and Jehoash for the blood of the sonnes of Jehoida the Priest 2 Chron. 24 25 I think it is not best to make this use of them I might also present to you for your use examples out of the Maccabees As I Alcimus a Commander under Demetrius who as he began to pull downe the wall of the inner Court and the works of the Prophets Haggai and Zachary by whose perswasions the walls were built was stricken dumb and died suddenly 1 Mac. 9. 54. 2 Heliodorus who when hee came to the treasury of the temple to take it away saw a strange apparition and was stricken to the ground 2. Mac. 3. 25. and 27. 3 Menelaus one who had committed much sacriledge first last Against him it is said the King of Kings moved the mind of Antiochus who caused him to be put to death after the manner as sacrilegioâ—s persons were wont to be at Berea 2 Mac. 13. 4. But because the faith of these relations is suspected I doe but name them Whether these and other examples that might be brought bee truly related or not of this you may be confident that hee who takes a thing sacrilegiously is most taken himselfe For It is a snare to the man who devoureth that which is holy Prov. 20. 25 Being Scandalized 1 At the waies of God Who is wise and he shall understand these things prudent he shall know them for the wayes of the Lord are right and the just shall walke in them But the transgressours shall fall therein Hos 14. 9. 2 At the word of God Peter saies that our Saviour becomes a stone of stumbling to them which stumble at the word 1 Pet. 2. 8. 3 At God himselfe He shall be for a sanctuary but for a stone of stumbling and for a rock of offence to both the houses of Israel Isa 8 14. See the Chapter of Christ Scandalizing dangerous For 1 It makes God punish a sinne which otherwise he had not punished David said unto Nathan I have sinned against the Lord. And Nathan said unto David The Lord hath also put away thy sinne thou shalt not dye Howbeit because by this deed thou hast given occasion to the enemies of the Lord to blaspheme the child also that is borne to thee shall surely die 2 Sam. 12 13 14. 2 It makes him to resolve immutably to punish when perhaps otherwise hee would repent especially if it be in his ministers For thus he speaks of the Priests of Bethel in Jeroboam's time Because they ministred unto them before their Idols and caused the house of Israel to fall into iniquity therefore have I lift up my hand against them saith the Lord God and they shall beare their iniquitie Ezek 44 12. In Malachy mention is made how God punished such ministers in his time viz. with the contempt of the people Yee have caused many to stumhle at the law yee have corrupted the covenant of Levi saith the Lord of Hosts Therefore I also have made you contemptible as you have made my ordinances contemptible and base before all the people according as yee have not kept my waies but have been partiall in the law Malach. 2. 8 9. How justly the Ministers of England by their scandalous life and doctrine have suffered doe still suffer this punishment I wish
what he hath heard the party speake David Psal 143. 3. complaines of his slanderous enemies that Adders poison was under their lips If they have Adders poyson they may as well have Adders tongues The Epithete that Poets have for the tongue of a Serpent is trisulca three-furrowed and perhaps it was with this instrument especially that David's backbiting enemies plowed their furrowes upon his back Psal 129. 3. But let all Slanderers know that for this treble hurt of part whereof they are not allwaies certaine they shall certainely meet with double punishment double destruction such as Jeremy praies for against those that slandered him ch 17. 18. Paul made it so certain that those who slandered him should come to punishment that he neither praies that they might nor threatens that they should but only speakes in approbation of their punishment which he thought to be irrevocably determined against them that it was good enough for them And not rather as we bâ— slanderously reported and as some affirme that we say Let us doe evill that good may come thereof whose damnation is just Rom. 3. 8. Sorrow of the world Godly sorrow worketh repentance to salvation not to be repented of but the sorrow of the world worketh death 2 Cor. 7. 10. If you take this to be spoken of a teÌ„porall death It is that whereof we see experience very often viz in such as make themselves away by hanging drowning such like waies out of griefe for some worldly crosses I believe you have heard of few that have been sorry after a godly sort that came to such ends Tale bearers see Slanderers Talkativenesse is punished or attended With Poverty being usually accompanied with idlenesse In all labour there is profit but the talk of the lips tendeth only to poverty Prov 14. 22. 2 Destruction as by discovery provocation an hundred otherwayes He that keepeth his mouth keepeth his life but he that openeth wide his lips shall have destruction Prov 13. 3 Keeping the doore of a man's mouth shut is as requisite for his safety as the keeping the doore of his house shut and as carefull is it to be observed if a man would live free not only from hurt but from feare The Septuagint translate the last part of this verse he that is rash in his lips shall make himselfe afraid And doubtlesse such as talk much are seldome free either from feare lest what they have not well spoken may doe them hurt or from doubt whether they have spoken so or no. We repent often that we speak too much but seldome that we hold our peace Temple of God If any man defile the Temple of God him shall God destroy for the Temple of God is holy which Temple yee are 1 Cor 3. 17. Tempting of God punished 1 In the Israelites when they had their will one way with being crossed another as usually it falls out when wee are too eager in our pursuits But lusted exceedingly in the wildernesse and tempted God in the desart and he gave them their requests but sent leannesse into their soule Psalm 106. 14 15. See Murmuring 2 In the same people with the losse of Canaan Wherefore I sware unto them in my wrath that they should not enter into my rest Psal 95. 11. They committed this sinne very many times but this punishment was chiefly inflicted for their refusing for to goe forward towards Canaan when they were come very neere it Numb 14. 23. If men will not go to Heaven when they may they shall seek to enter in and shall not be able 3 Destruction in the same people also Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents 1 Cor. 10. 9. 4 Sudden death in Ananias and Saphira for Peter told Saphira How is it that ye have agreed together to tempt the spirit c. Act. 5. 9. Thieves Their punishment by the Law was Restitution which was in some cases twofold in some foure and as it is interpreted by the vulgar Prov. 6. 31. in some seven and if he were found breaking up of an house any man might kill him Exod 22. 2. But besides this they are threatned 1 With a secret curse upon their estates which they have gotten by Thievery wasting and eating them out like a Canker I will bring it forth saith the Lord of hoasts and it shall enter into the house of the thiefe and into the house of him that sweareth falsly by my name and it shall remain in the middest of his house and shall consume it with the timber thereof and the stones thereof Zach. 5. 3. He speakes of the flying roule which he saw wherein it seemes were two curses one of one side against Thieves and anther on the other against false-swearers And it is conceived to be meant chiefly of the Jewes in Babylon who for poverty would steale and then forsweare it 2 Exclusion out of heaven Nor Thieves nor covetous c. shall inherit the kingdome of God 1 Cor. 6. 10. Thoughts of wickednesse Doubtlesse they shall be punished for otherwise Peter had never said to Simon Magus when he offered to give him money for the power of conferring the Holly-gost Repent â—therefore of this thy wickednesse and pray God if perhaps the thought of thine heart may be for given thee Acts 8. 22. If perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Beza the Greek word expresseth a doubting As if he had said I feare God will hardly pardon thee yet try however But for this use your judgement Unlesse Jerusalem did wash her he art from wickednesse she could not be saved O Jerusalem wash thine heart from wickednesse that thou maiest be saved how long shall vaine thoughts lodge within thee Jer 4. 14. Vaine thoughts Hierom translates noxiae hurtfull Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thoughts of wickednesse The thoughts of the wicked are abomination to the Lord Prov. 15 26 much more the thoughts of wickednesse Treacherous dealing punished Woe to thee that spoilest and wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoile thou shalt be spoiled and when thou shalt make an end to deale treacherously they shall deale treacherously with thee Isa 33. 1. Threatend or prophecied Our Saviour told his disciples Ye shall be betrayed both by Parents and Brethren and Kinsfolkes and Friends and some of you shall they cause to be put to death Luk 21. 16. Trusting in the arme of Flesh punished 1 With not prospering against enemies so well as otherwise they might Hanani the Seer told Asa K. of Judah because when Baasha King of Israel came against him he betooke himselfe for help to Benhadad King of Syria and made a league with him Because thou hast relied on the King of Syria and not relied on the Lord thy God therefore is the hoast of the King of Syria escaped out